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Disillusioned

By Sayan Sarkar

“Belepole, Santragachi, Dhulagarh! Belepole, Santragachi, Dhulagarh!”

The singsong voice of the conductor filled the air in the busy intersection of Rabindra Sadan.

Sanjib crossed the road hurriedly, raising his hand to attract the conductor’s attention lest the bus left the stand before he reached it. The conductor nodded assuredly, indicating they had no intention of leaving so soon.

Sanjib boarded the bus and occupied a window seat near the front. Flicking his wrist, he looked at his watch — 4:15pm. He had ample time to make the trip to Belepole and return by 9pm

After a couple more minutes of waiting at the stand, the engine revved and the bus slowly made its way towards the Second Hooghly Bridge. As the conductor made his customary gesture for the ticket, Sanjib handed him a 50 rupee note.

“Belepole,” he added with excitement.

 Sanjib’s heart was fluttering in his chest. He was going to visit Belepole, the place where he was born, after almost two decades. He had spent fourteen years of his life in that place — almost his entire childhood. But when he was in grade 9, his father — a central government officer —got a posting in Delhi, and they moved there permanently after selling their house to a promoter. Things became very hectic after that. There was school, then college, then masters, then PhD, then a post-doc in Europe, and finally a teaching position in a reputed central government institute in the capital city. The years passed by like a whirlwind, starting and ending within the blink of an eye. Sanjib had come to Kolkata only a handful of times within that period but never found the time or opportunity of visiting his birthplace.

This time, however, was different.

This time, he had come to Rabindra Sadan to attend the inauguration of an art exhibition hosted by his school friend and renowned artist Pulak Banerjee. The interactions with his old friend brought back memories of his birthplace — which was only half an hour from the gallery on the other side of the Hooghly River — to his mind, and he was filled with an intense desire to pay a visit to the locality where his journey had started. Pulak supported this idea wholeheartedly, but he let Sanjib go on the sole condition that he be back for dinner at Peter Cat around 9 pm.  

As the bus raced past the innumerable cables of the Second Hooghly bridge, countless fond memories of his youth flooded Sanjib’s mind. Memories of their three-storied house — which was almost a hundred years old, memories of the pond where he used to swim summer and winter, memories of his neighbors and their smiling faces, memories of all the childhood mischief and scoldings. They started appearing one after another, like hours-long video fast-forwarded to finish within only a few seconds.

But even amid this deluge, the memory of a single person stood out sharply against the rest. The memory of his childhood friend — Anil.

Anil, who was only one year his senior, had been his next-door neighbor. The two friends had grown up together and were almost inseparable. Not a single day had passed in those fourteen years that the two friends hadn’t played or spent some time together. Wherever one went, the other followed. Whatever one did, the other copied. They were up to all sorts of mischief together, and had become the terror of the locality for an extended period of time. Anil belonged to a relatively poor family, and could only afford education in a Bengali medium school. Sanjib, and his parents always welcomed him into their household with open arms, and he went on multiple trips with Sanjib and his family.

Anil wasn’t very good in studies, and barely passed his examinations is school. But what he lacked in intelligence, he more than made up for in athleticism. He was a great cricketer and an expert swimmer. He participated in many state level competitions and even won a few medals over the years. The two friends had a pact — Sanjib would help Anil with his studies, and Anil would help Sanjib improve his batting and swimming forms.

For fourteen long years, they had laughed and cried and fought and grown up together, until one day, Sanjib had to move away. It was the most difficult moment of their young lives, and a lot of tears were shed and promises were made. Anil didn’t have a landline at home at that time, so it was decided that he would visit a nearby shop every other day at a pre-determined time and Sanjib would call him there.

This ritual was followed religiously for nearly two years before Sanjib’s tuition timings and the pressure of his impending board and competitive examinations finally caught up with him. Slowly but surely, the two friends drifted apart. Pretty soon, Anil was relegated to Sanjib’s subconscious mind, waiting to be liberated again by some external stimulus.

That stimulus finally arrived nearly two decades later, and Sanjib’s mind was once again filled with the memories of his dear old friend and companion.

“Belepole is coming. Belepole is coming,” the conductor announced in his characteristic voice.

Sanjib got up from his seat.

Alighting from the bus, he slowly made his way towards the familiar by lane that led to his neighborhood — his para. As he walked along the alley, his mind was once again crowded with incidents from his childhood. These streets were once his playground, and there was a time when he knew every square inch of this locality like the back of his hand. Every nook and cranny of this place was filled with memories. Some of the old buildings he could still recognise, but many of the old ones had given way to more modern apartments. His para had undergone a transformation with time, confirming the old saying that change is the only constant in the universe.

Sanjib soon reached the location of his old house and found a modern four-storied apartment standing tall in its stead. He had seen pictures of this apartment in his father’s phone, but this was the first time he saw it with his own eyes. He stood rooted to the spot, mentally drawing the outline of his old house and comparing it with the present architecture.

He could still visualise every detail clearly against the modified backdrop — his bedroom, the living room, the kitchen, the dining room. It was as if he was seeing through the new apartment and staring into his long-lost past.

“Heyyy maaan. What’s your problem?”

A hoarse voice suddenly interrupted Sanjib’s reverie.

He turned around in surprise — a bit ashamed that he had been caught staring at a building for so long — and found a tramp sitting a little way off along the edge of the street. His clothes were in tatters, and it seemed like he hadn’t taken a bath in years. His long hair and beard had become matted with oil, dirt, and dead skin cells. His frail frame shook with every word he said.  Even from afar, Sanjib could realise that he was inebriated by the intonations of his voice.

“Get outta hereee!” He shouted again. “What’re you doing standing and staring in the middle of the streeeetttt!”

Sanjib’s face filled with disgust. He felt an overwhelming sense of aversion towards the tramp. He quickly turned away from him and walked towards the new apartment.

Beyond the apartment was Anil’s house, and Sanjib had half expected to find his friend at home. It was, after all, a Sunday evening. So, chances were higher than usual.  

But he was taken by surprise when he found Anil’s house barely standing at all. One of the walls had completely crumbled, and the rest were ready to follow suite. The entire plot had become a garbage heap with dogs and crows roamed around ravenously in search of leftovers. Nature had already started reclaiming the land and the dilapidated building was covered with creepers and crawlers.

The juxtaposition of the dazzling new apartment and the crumbling old house in such close proximity had a great effect on Sanjib’s mind and he stood dumbfounded in front of his friend’s former residence.

“Sanjib?” A second voice broke out in the background. “Is that you?”

There was uncertainty in the voice, but it sounded very familiar.

Sanjib’s brain had already started connecting the dots, and by the time he turned around, he had matched the voice with a face from his past.

“Bimal kaku[1]!” He nearly shouted with delight. “How are you?”

The warm and welcoming smile of Bimal Das felt very soothing to Sanjib’s eyes.

“I am fine, Sanjib.” The man replied with a touch of warmth and emotion. “How big you’ve grown! It’s been such a long time since I last saw you!”

Sanjib embraced his Bimal kaku lovingly.

Bimal Das used to own a grocery shop in the neighbourhood, and he had always been very fond of all the kids in the locality. He often used to give them free snacks below the counter, and invited them to his house whenever there was an occasion.

“Come,” Bimal led Sanjib by his arm. “We’ll sit and talk in my house.”

The next half an hour was spent in fond recollection.

Sanjib leant that Bimal’s shop was not running very smoothly ever since the advent of online shopping. His sons, however, had all gotten jobs outside the state, and they regularly sent him money to ensure he never lacked the basic amenities required to live a modest life. They had also suggested that he close the shop and stay with them, but Bimal had always felt a strong affection towards his shop and refused to shut it down.

He opened his shop regularly, sat behind the counter like old times, and spent most of the time chatting with the retired people of the locality.

“You see Sanjib, I will continue running the shop as long as my body permits,” he concluded with a defiant tone.

Sanjib looked admiringly at his Bimal kaku. He had aged significantly, but his vigour and liveliness were worthy of praise.

“Bimal kaku,” Sanjib spoke apprehensively. “What happened to Anil? His house is in ruins.”

A pall of gloom suddenly descended on Bimal’s smiling face. He looked down towards the floor and sat silently.

Sanjib’s heart sank. With each passing moment, his mind grew heavier with anxiety.

When Bimal started speaking again, Sanjib braced himself for the worst.

“Around five years after you left,” Bimal spoke softly. “Anil lost his mother — who was his biggest well-wisher and who loved him the most in the world.”

“Anil was heartbroken,” he continued.

“Still, he had his father to look after him, guide him, and reign in his emotions. The father-son duo clung onto each other and battled the storms of adversity. Anil gradually recovered from the shock and tried his best to live his life to the fullest.

“But alas. The fates had marked him as a child of misfortune. Five years later, his father passed away as well. Anil was all alone.

“Although all of us, his neighbours, tried our best to console him and help him in his time of need, he never recovered from this second shock. He left his house, started roaming about the streets aimlessly, got drunk, and all but lost his mind. We tried numerous times to bring him back to his senses, but it was not to be. Anil would be absent for weeks at an end, and then suddenly, one morning, we would find him sleeping unceremoniously near the edge of the main road.

“Those of us who felt sorry for him gave him food and clothes from time to time. While he ate and drank to sustain himself, he rarely touched the clothes. After a few years, he stopped recognising us completely. He just came and went as he pleased.”

Sanjib couldn’t believe his ears. Every word that Bimal spoke appeared to drive a nail through his heart. He felt an indescribable pain and sadness for his friend.

“Coincidentally,” Bimal continued morosely. “Anil is here now.”

“He came a couple of days ago. Just this afternoon, I found him sitting and blabbering at the intersection. I gave him some food and water. He was quite drunk. His clothes were in tatters, and he looked more dead than alive. Oh, how it pained me to see him in such a condition.”

Bimal covered his face to hide the tears that flooded his eyes.

Sanjib jolted upright, as if struck by lightning. His mind had already raced half an hour back into the past.

He recalled the hoarse voice that had interrupted his day dream.

He recalled the countenance of the tramp that had disgusted him so much.

He brought forth every feature of that haggard body in front of his mind’s eye. The unkempt hair and beard, the tattered clothes, the frail frame.

His friend had spoken to him after twenty years. And he had turned and walked away disgusted. His friend, who probably had a bright future as a cricketer or a swimmer, but was reduced to nothingness. His friend, who had lost his sanity thanks to the cruel workings of fate.

The image of the modern apartment and the crumbling house flashed in front of Sanjib’s eyes. He was the modern apartment, shining and well established in life. Anil was the crumbing house, battling against insanity and counting his days.

In the face of this incomprehensible truth, the contrast seemed even more cruel.

Sanjib sat still. His vision had become blurry and his cheeks were hot with the stream of tears that flowed down like water from a dam.

At the intersection, Anil was still sitting on the road, speaking gibberish, and cursing anyone who passed the street.

[1] uncle

Sayan Sarkar was born and raised in Kolkata. He is a passionate reader and lifelong learner who spends his leisure time immersed in books and new ideas.

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Stories

The Beaten Rooster

By Hamiruddin Middya: Translated from Bengali by V. Ramaswamy

Babu, I am merely a poor Santhal. Please don’t take offence at anything I say. After all, we people who belong to the forest have always been losing. We are day labourers. We neither have nice houses nor do we possess any cultivable land.

Rangakul, Kusumkanali, Nabindanga and Mohulboni were all small Adivasi villages in the forest. Nearby were farmers, and people of the Ghosh, Mahato and Sinha communities. All the land belongs to them. We gaze at the sky in the hope of rain and cultivate a single crop. Some people have taken up the timber business and become rich and arrogant overnight. Why would they care about farming! It’s us who want to farm the land. A one-third share to the landlord, or else a monetary arrangement. We are poor folk, where will we get so much money! So, we cultivate the land on a crop sharing crop basis. But can one survive the whole year with that? The moment there’s no more rice for the cooking pot, we queue up beside the metalled road, wave out to any bus going eastward and get on board. After all, there’s no shortage of jobs there. With water from the canal available there, the fields yield golden paddy twice a year. By the grace of Marang Buru, all we want is to work our bodies so that we can feed our bellies.

When water is scarce at the edge of the forest where we live, famine looms. What’s new about that!

Singh babu is the big warehouse keeper here. He’s in the timber business. His house is at the fringe of the forest, across the railway line. It’s not a house but a fortress. He has done well in business with the help of his sons. Our men and women carry dry wood gathered from the forest to the babu’s warehouse across the railway bridge. He weighs our bundles and buys them. Even if the price is higher in the marketplace, who wants to go there if you have someone close by!

I cultivate a bigha-and-a-half of the babu’s land. It’s his warehouse that Lokha’s Ma carries wood to. There was a terrible drought this year. Fields, pastures and ponds were all parched, gasping for water. The paddy harvest was not good. The stalks were not tall. Just like a mother’s milk dries up if she is unable to eat, it’s the same with the ears of paddy. What will we eat the whole year? An unpared bamboo in the arse! How will I go to the babu and tell him?

I got the opportunity. Lokha set a trap somewhere and caught a waterhen. I told him, “Give me the bird, son. Let me give it to the babu.”

But Lokha did not want to part with it. “Why should I give it just like that?”

I said, “It’s not just like that, son. I have to make the babu happy, he’s very fond of bird meat. After all, we survive by cultivating his land.”

Who knows what Lokha thought but he did not argue any more.

I went with the bird at dusk. Singh babu was sitting with his son on a platform under the mango tree in front of the warehouse, he was doing some calculations. As soon as he saw me, he exclaimed, “Arey[1] it’s Hansda! What’s that in your hand?”

I went close to the babu. The babu studied the bird and exclaimed, “Wow! You’ve brought a waterhen!”

The babu never called me Sanatan Hansda, only Hansda. I could see that he was very happy to get the waterhen. His middle son, Haru, took the bird from me and left. Their house, surrounded by walls, was just behind the warehouse. I sat down below the platform.

The babu asked, “Has the paddy been threshed?”

“Babu, that’s what I came to tell you about. All the paddy has been destroyed in the drought! After threshing the remaining stalks, I could only get six sacks of paddy.”

The babu’s face turned grave. He blurted out angrily, “What the hell are you saying, bastard! Six sacks? I went to the field and saw for myself, it was full of swaying stalks.”

“Yes, babu, it was like that then. But there was no rain in Magh[2]. The plants began to droop after that!” I pleaded with the babu.

“Enough of your nonsense! Haru will go tomorrow and see how it’s only six sacks. Don’t try to be cunning!”

“Sure, send him then, babu. I am not telling you lies.”

Haru didn’t come. The next day, Singh babu himself arrived in haste. He came in the middle of our festivities. I was anxious wondering where I would ask him to sit, and what I would feed him. All of us, men and women, drink hanriya [3]and dance. Ours is a small village. We can’t afford to buy a dhamsa or a madol. We had everything earlier, but they broke long ago. When the boys and girls of the village grow up and it’s time for them to get married, we get those drums on rent. During our festivals, the boys in the youth club play music on the mic. We dance to that. Seeing our song and dance, Singh babu later whispered to me, “Give me a glass of hanriya too. Let me try it. But mind it, don’t tell Haru!”

“Oh no, babu. Don’t worry about that. Have as much as you want.” I thought it was funny. The father drinks out of his son’s sight. After all, we have none of all that. Father and son drink together to their heart’s content.

Why were Singh babu’s eyes so bloodshot today? I was scared. I said to him, “Come, come babu. Come inside and sit comfortably.”

The babu said angrily, “I haven’t come to sit, Hansda. Show me the paddy quickly.”

So, I showed the babu the paddy. He looked at me sternly and asked, “You haven’t hidden it somewhere, have you?”

“No, no babu. I would never do something like that in my life,” I said, holding my ears with my hands. “Why don’t you ask someone?”

“Chandmani and Gona Murmu got a good harvest. What kind of farming are you doing?”

“They got a pump-set from somewhere and irrigated their fields twice. There’s a shallow tubewell in the field there.”

The babu was about to leave with a sullen face. I said to him, “Let us keep the crop this time, babu. It’s a meagre harvest. My family can survive for a few days with that. I’ll repay you next time.”

The babu came to a halt with a start. He lowered his voice, and said, “Why should you go without food – am I not there! You have a young wife at home. Send her to the warehouse in the evening. After all, you can’t send her when people are around!” And saying so, the babu left. There was a strange smile on his face. Seeing that smile, my chest heaved. What on earth did the babu say before he left! How could I send Lokha’s Ma to the warehouse with wood now?

2

There was a fair in the nearby village of Mohulbani. As the Shalui festival is not celebrated with much fanfare in our village, it’s to the fair in Mohulbani that everyone dresses up and goes. There’s a cockfight every year during this time. This year, I too was a hauchi. Someone who participates in a cockfight is called a hauchi. I had never put a cock to fight. But the idea of doing that during this year’s festival caught my fancy.

Lokha’s Ma had brought the rooster as a tiny chick from her father’s house. I saved it so many times from the jaws of wretched mongooses and civets. It was big now, and sparkling red in colour. It crowed, konk konkkor konk, in the semi-darkness of dawn. Hearing its crow, the birds on the trees then began chirping. It hovered around every hen in the village, all by itself. It walked with its chest puffed out, as if it was the king of the forest. If such a rooster could not fight, then why on earth was it born?

Lokha tugged at my lungi and demanded, “I’ll go too, Baba. Take me along with you to see the fair.”

Lokha’s Ma said, “Take him along. He’s my little boy. On a festival day, he’ll go to see the fair, he’ll eat jilapi[4], but no – what kind of a father are you!”

“All right. Come along then.”

Mustard flowers were in bloom in the fields. It was yellow everywhere, both on the lowlands and the uplands. After all, it was a festival of flowers now. Men and women, old and young, were walking to the fair along the narrow boundary ridge. Some raced along on bicycles on the red laterite road, ringing their bells, kring kring. Close to the forest was the field known as Bhangatila Maath, which was where the fair took place. Shops with captivating wares, flutes for children, toy drums. Such a variety of food items, telebhaja[5], jilapi. Earthen pots and utensils were selling somewhere under a tree canopy. Rows of bicycles and pick-up vans were elsewhere. An old Santhal man was going around selling bamboo flutes. He himself was rapt in the melody he was playing. There was a cloud of red dust. Girls and young men were walking around holding hands, disregarding the dust. The crowd at the fair was made up of people from all the nearby villages.

Was it only Santhals? No, babu folk too had come to have fun. Everyone was dressed in new clothes, looking their best. Girls had applied mahua oil on their hair and parted their hair, with wildflowers adorning their coiffure.

Hidden away from the fair, in a clearing inside the forest, there was a crowd of people. That’s where the cockfights took place. It used to take place in the fair ground itself earlier. But a few times, police vans had arrived and pulled down everything. It has moved its venue into the forest ever since. I went there with Lokha. Sal-wood poles had been planted, and the spot had been encircled with a rope. Everyone was standing around the rope, Some of them were hauchis, with roosters in their hands. Others had come only to watch.

I asked Lokha to stand under a tendu tree, and told him, “Don’t go anywhere, son. Just stand here and watch the cockfights. I have to find us an opponent.”

I was going around with my rooster, looking for an opponent, when a suited and booted babu with a camera on his shoulder pushed his way through the crowd. Everyone gaped at the man.

A few kaatkaars, those who tied blades to the roosters’ feet, had gone into the enclosure through the boundary rope. Seeing the babu, they said, “Hey babu, what business do you have here? You want to publicise the cockfight? Stop taking pictures, we warn you!”

The babu put his camera into his bag following the threat.

As I went around searching, who should I encounterbut Singh babu — a pleasure-seeking man indeed! He frequently participated in cockfights to indulge his fancy. From time to time, he also wagered money on the days of the weekly market. There was a spirited rooster in the babu’s hands. Seeing me, he said, “What’s up, Hansda, have you brought one too?”

I nodded my head, and said, “Yes, babu. I did it for fun.”

“But you’re in bad times! So how come you’re indulging your fancy?”

Seeing the rooster in my hand, the babu’s rooster stretched its neck, fluffed the feathers on its neck, and glared agitatedly. When I had told the babu about the six sacks of paddy, the babu had glared at me in the same way. My rooster’s eyes too emitted fire. They were a fine pair, but how could I tell the babu that! He was a well-known man, why would he agree to a cockfight with me?

The kaatkar Hiralal, from Panchal was nearby, tying blades toa rooster’stoes. Seeing our two roosters, he burst out, “The two make a fine pair! Why don’t you get them to fight?”

Had Hiralal lost his head or what! What’s this he was saying! Would someone like Singh babu agree to a cockfight with my rooster! I was a poor Santhal. I survived by farming the babu’s land. But I was astonished to hear the babu’s response.

“Hey Hansda! Are you willing?”

I replied hesitantly, “Whatever you wish, babu.”

Hiralal began tying blades to the two roosters’ toes. We didn’t call them blades. The blades were known as heter. Kaatkars had arrived to tie the heter to the toes of all the fighting roosters. After all, there were so many roosters for the cockfight! If there had been only one kaatkaar, it would be night by the time the contests were over.

The rooster belonging to Budhon Ghosh, the ration-dealer from Harindanga village, was fighting now with the one belonging to Fatik Ghosh from Panchal. There was a circle made with lime powder within the roped-in enclosure. The two roosters were made to face each other within the circle. The roosters in the hands of other cockfighters in the crowd raised their necks and crowed. The cockfight was going to be a lively one.

Meanwhile, the beats of the dhamsa and madol came wafting from the fairground. Intoxicated with mahua [6]and hanriya, our young men and women were dancing in a circle, hand in hand. A tide of joy washed over the hills. The whole forest was in a state of intoxication with the drim drima drim beat.

Budhon Ghosh won the cockfight. The spectators clapped and whistled to congratulate him. Fatik’s defeated rooster was his now.

It was our turn next. Singh babu and I entered the roped enclosure. We held the tails of the two roosters and stood them face to face in the middle of the lime circle. Singh babu and I too were face to face. These weren’t roosters! They were like magnets drawn to iron. They could not be restrained, they kept pulling forward. As soon as the whistle blew, fweeeet, we released the roosters. The fight began. They flapped their wings, torn feathers flew into the air. Neither of them spared the other.

When the babu’s rooster was overcoming mine, the spectators applauded, and cried out, “Singh babu! Singh babu!” Again, when my rooster was beating the babu’s rooster, a few spectators behind me excitedly burst out, “Hansda! Hansda!”

I was witnessing another battle. After all, the two roosters weren’t roosters. They were Singh babu and me. We were down on our hands and knees, both of us had become roosters. We were in an unflinching face-off. Behind me were rows and rows of Santhal men and women, mothers, brothers and sisters, standing with bows and arrows, battle axes, and spears in their hands. And behind the babu were row upon row of diku, as outsiders were known.

I suddenly heard the Santhals cry out excitedly, ‘Sanatan! Sanatan!’ I realised I had lost my concentration. I saw that my brave rooster had pierced his blade into the breast of the babu’s rooster and felled it. I had won!

I rushed and picked up the babu’s rooster. It was mine according to the regulations. The kaatkaar too had to be paid for fixing the blades. There was no end to Lokha’s joy! The next fight had already begun.

Lokha’s Ma had forbidden me again and again. “Hey, what if this fully grown rooster loses? How about indulging yourself with food only at the festival instead?” But I paid her no heed. How happy Lokha’s Ma would be now!

But as soon as I glanced at Singh babu, I had a strange feeling. Why had his face turned so ashen? After all it was merely a battle between two roosters…

I felt no joy despite having won. What had I done, oh dear! I had beaten the babu. How could I take his rooster home and eat it?

I said to Lokha, “Go, my son. Go and give the rooster to the babu.”

Lokha asked me, “Are you very angry? We won! So why should I give it?”

What was Lokha saying! That we won? After all, we had never been able to win! We had been beaten time and again, my dear! Ever since some distant time. What had I done now, oh dear, by beating the babu! My eyes turned moist. I went with the rooster to the babu.

The babu did not say a single word to me.

I said, “Hey babu! Take this. Let your boys have a feast. I have one already!”

The babu said, “No, Hansda. I won’t take a beaten rooster home.”

Hearing that, I shook my head. The babu patted my shoulder and said, “Let’s see what happens next year.”

[1] Oh!

[2]  Bengali month starting mid-January and ending mid-February

[3] Local liquor

[4] A fried sweet

[5] Deep fried snacks

[6] Local liquor

Hamiruddin Middya was born in 1997 in Ruppal, a remote village in Bankura district in West Bengal. Born in a marginal farmer’s family, he has been in agricultural fields and farming from his childhood. His passion for writing started from his school days. He has worked as a domestic helper, a migrant construction mason, and travelled to rural fairs to sell wares. Hamiruddin’s first story was published in the magazine Lagnausha in 2016. Since then, three collections of his short stories have been published, Azraeler Daak (2019), Mathrakha (2022), and Ponchisti Golpo (2025). The story collection, Mathrakha, received the Yuva Puraskar for 2023 from the Sahitya Akademi, India.

V. Ramaswamy took up translation following two decades of engagement in social activism for the rights of the labouring poor of Kolkata. Beginning with the iconic and experimental writer Subimal Misra, he then devoted himself to translating “voices from the margins”, both in fiction and nonfiction. Besides translating four volumes of Misra’s short fiction, Ramaswamy has translated Manoranjan Byapari, Adhir Biswas, Swati Guha, Mashiul Alam, Shahidul Zahir, Shahaduz Zaman and Ismail Darbesh, among others.

PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

Click here to access the Borderless anthology, Monalisa No Longer Smiles

Click here to access Monalisa No Longer Smiles on Amazon International

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Exploration of the Invisible: A Supernatural Saga

A brief discusion of Whereabouts of the Anonymous: Exploration of the Invisible by Rajorshi Patrnabis, Hawakal Publishers, with an exclusive interview with the author on his supernatural leanings

Whereabouts of the Anonymous: Exploration of the Invisible by Rajorshi Patrnabis could have been a regular book of intense ghost stories, with the oldest ‘presences’ dating back to the regime of Sher Shah Suri (1472 – 1545). ‘Presences’ are basically spirits — visible or barely visible — that cause disturbances in the energy field surrounding us, as per the book.

One of the most coherent of these ‘spirits’ was from 1920, confiding her story on Christmas eve — reminds one of Dickens’ A Christmas Carol and Uncle Scrooge — only this spirit was a British woman from the Raj era, a spirit that lost her beloved who was from a Bengali royal family. Her strict father stepped in and stopped the marriage. No one knew what happened to the groom. And she continued to weep and wait while haunting the premises of the popular and populous Park Street where she was supposed to meet her beloved more than a hundred years ago… Then there’s a ghost that takes you back to his funeral pyre… drawing back the curtain between the two dimensions — one in which we exist and one in which they hover…

These, however, are not your regular ghost stories. There is a difference for Patranabis claims to have met these sad spirits in real life.

A Wiccan by choice, Patranabis has tried to draw back the curtains to reveal a dimension whose existence is elusive and avoidable for most of us at best and rejected by many. He claims to have a spiritual bent of mind which helps him experience these out-of-the-box scenarios, meet the dearly departed. He has done a number of books of poetry around his beliefs. He has even photographed these spirits!

Though the images are blurry at the first viewing, you have to focus hard to see the ethereal outlines of shadows beyond the realm of the living, I guess.

Whereabouts of the Anonymous is a memoir that spans his interactions with, as the title says — ‘the anonymous’ — or the blurry ‘presences’ and explores the invisible for majority of the spirits are merely depicted as shadowy in his narrative as in his photographs except for a few whose images have not been taken.

Occasionally, the spirits can be malevolent as in the Bhangarh Fort, where a foul-smelling female spirit and some lost souls in the ancient jails wounded Patranabis physically and chased him out. Set in the Aravalli hills of Rajasthan. Bhangarh is the most haunted place in India. There is a story of a princess and her spurned lover associated with it. Evidently, a sage fell in love with the princess and made a special concoction which would make her fall in love with him. When she went to buy a perfume, the smitten lover tried to replace it with his love potion. The princess threw away the bottle of love potion. It fell on a rock, dislodging it. The rock rolled down to kill her admirer, who cursed her with his dying breath!

There is also the narrative about a whole village that accepts and lives in peace with the spirits of their dearly departed, even giving them rickshaw rides and offering them chairs!

Patrnanabis has brought his Wiccan outlook into the discourse. His language flows. The narrative is simple and easy to understand. The descriptions are so graphic that one can almost visualise the disembodied spirits and their interactions. The 150-page book is an enjoyable and easy read and a perfect companion for travel or an evening or two. But the author’s experiences and his interests stretch beyond what the pages can hold. In this interview, we discuss his beliefs and his experiences…and maybe, another book?

How old were you when you had your first supernatural sighting? Were you scared the first time?

When I look back, the first time that I had a feel of the ‘other dimension’ was perhaps at the age of 7 or 8. I remember going to my paternal home at Digboi during our winter vacations. I remember going to my parent’s bedroom at the first floor and my mother used had to send me to her room to fetch something. The room was across a terrace, and I remember running through the terrace from the staircase to the room. But every time, I could feel someone running with me through the terrace. But as and when I would enter the room, it was all perfect. I would run back again again to the stairs. When I would blurt this out to my parents, they would simply ignore me, but somehow, I was never completely convinced. It was much later, sometime around the year 2000 that my father confided with me of a real ‘presence’  there. He told me that there had been many an experience where people had felt the presence of something eerie there. But by then I had had some very deep experience of the supernatural existence.

Rajorshi Patranabis in Wiccan wear

When did you become a Wiccan and why?

The answer to this ‘why’ is a wee bit dicey. I am myself not sure of this. It was just a flow that I couldn’t control. Mind you, I had already gone through some extremely remarkable experiences and my stint at the hill top temple and my encounter with that 97 year old person who taught me numerology was way before I joined Wicca. I would call myself pretty insane in those phases of my life. By the time Wicca happened, I had calmed down considerably and joining my teacher was nothing less than an accident. It so happened that my friend, Subhodip, and I were walking down the Southern Avenue in Kolkata when we spotted another school friend ( a senior Wiccan) standing at the door of an otherwise inconsequential book store. He waved at us and asked us to join in, as it was an open session by my teacher. We joined. Subhodip was skeptical, while I followed it up with an email and I was called for an interview with Ma’am. The journey started. I had mentioned about my experience in ‘Whereabouts…’ This was early 2013.

Did becoming a Wiccan help you align to the supernatural better?

Infact, my Wiccan knowledge taught me the nuances of alignment with the forces of nature. Why just the supernatural? The vibrations that the earth emanates, the animal kingdom throws out, to feel and spot across dimensions etc. The most important thing is perhaps the use of sound like the chatter of a rainfall, the melodies of a singing bowl or even drum beats (like in Voodoo) as means of invocation, that, was passed on to me. More than anything, the pleasures of immersing oneself in ancient knowledges can be very ‘intoxicating’. Our school concentrates most on the Egyptian origins. If you ask me now, I worship Goddess Isis as my altar Goddess along with the 64 yoginis. Yes, Wicca has helped align myself to me, if I say this philosophically.

You have called yourself ‘spiritual’ and also spoken of ‘seers’? Can you explain these two terms?

I wouldn’t get into the linguistic trap of English. But a Wiccan would say spiritual comes from ‘spirit’. A very basic tenet of Wicca is to align your body, mind, soul and spirit. As and when the becomes one with nature does your mind uplift itself to being a soul. A soul that gets through the rigours of lust becomes a spirit. We are in the habit of using the word spirituality very lightly, but a true Wiccan would say that a pure spirit sits on the pinnacle of the pyramid. There are many references in our Sanatan scriptures too about such spirits and the recourse they take to leave the body, as and when they cross over.

A seer is a saint who has won over the realms of the physical nuances. He/she is automatically clairvoyant as all their faculties have attained the higher plains in the atmosphere. Please don’t mistake a seer for only a saint. A scientist or a litterateur who had immersed themselves in the claustrophobic depths of knowledge can be a seer too. Many such examples can be sighted to prove this.

How did/does your family respond to your being a Wiccan or interacting with spirits?

My family doesn’t always subscribe to what I do, but in all honesty they had never been a hindrance to my learnings. There are Wiccan ceremonies that I celebrate or spells that I do from time to time for the well being of people, they had all along been very supportive. They stand as a pillar beside me.

When and why did you turn to writing?

I started writing at a very young age. My first poem, if I can recall was at the age of 13. But as time went on, everything slowed down. My next phase was from 2015 and my first published book was in 2018. By this phase I was well and truly into Wicca.

You have used Japanese techniques in poetry to describe your journey as a Wiccan and to interact with spirits. Why? Do these align better to help you describe your experiences?

Well, I wouldn’t say I use Japanese poetry forms to interact with any spirit. Though I must accept that I’ve had communications with the other dimension which were very poetic at times. In my book, Gossips of our Surrogate story, I had used quite a bit from my Wiccan Book of Shadows and even you had accepted that they were poems alright, good or bad, notwithstanding. But I would also like to harp on the inherent pertinence of this question. Gogyokha or Gogyoshi are short form poetry in just 5 lines and my forays into the other dimension had just had similar experiences — short, crisp and at most times life altering. In my Gogyoshi collection, Checklist Anomaly, all the poems are either true happenings or near life occurings. My writing (poetry) as a whole, until now, had been with deep metaphysical love. Perhaps my thought process is challenged. But Japanese forms had been a huge compliment to this particularly weird handicap of mine.

What made you think of doing this book — your memoir of supernatural interactions so to speak?

To be very honest, all these experiences that I had shared in Whereabouts of the Anonymous would have stayed with me through out this physical life had it not been for a dear brother and publisher, Bitan Chakraborty. It was on his persistent insistence that I decided to put my ‘stories’ on paper. But that was again a very difficult thing. I really had to scoop things from the nook and crannies of my memory to make for a reasonably good compilation. Even Bitan had certain experiences with me or otherwise ( like his camera giving up on a particular shot etc.) and was most interested on such a memoir seeing the light of the day. I have dedicated this book to Bitan. I had to, it was his brainchild and as a Wiccan would say, the Universe made me write it.

You seem to seek out departed spirits or ghosts. Why?  Are you not scared?

I find this word ‘ghosts’ very disrespectful. Departed spirits, well, if you ask me no spirits depart. Remember, the law of conservation of energy — the total energy remains constant, it can neither be created nor be destroyed. The energies ( whether spirits or not) have this affinity to get in touch with other souls who can feel them and with a little effort can hear them. The ectoplasmatic fusions that happen inside the cosmos are mostly not registered by ‘so called science minded sceptics’. There are gadgets to measure such vibes. And afraid? No. You would only be afraid if you stay in denial of the other dimension. If I say that the other dimension is omnipresent, no matter what, you won’t be afraid of it. Remember you are afraid of darkness because you don’t see through it, but as soon as you put on a light, it becomes a part of you. Precisely the unknown is magic or mysticism and the known is science.

Do you only sight spirits or auras around people? Are you into Noetics as a subject?

Auras form  the atmosphere, it really doesn’t matter whether you have a body or not. There are ascetics who would ask you not to touch anyone’s feet while paying obeisance. The say, the aura or the protonic energy of a person is as long as that person’s height. They say you put your head on the ground, possibly, to absorb a concoction of the Earth’ s magnetism coupled with the aura of that person. By the bliss of this Universe, I do feel a few energies that are devoid of a body. Noetics or the consciousness levels automatically become part of these. But I am personally not into Noetic sciences or research. But ancient knowledges under the umbrella of Wicca does take you through the subconscious to superconscious levels of the mind with twinings of the nature, supernature and the supernatural. There are very thin lines segregating them.

In you memoir, you keep asking people to leave a glass of water to satiate the spirit. Do you see yourself as a person who appeases ghosts? Do you help people – how do they reach out to you if they feel a ‘presence’?

What does a glass of water do? Think of a situation where you stand in front of everyone, yet you’re being ignored by everyone. You would not realise that you’re actually not visible to them. Just think of the insecurity that you would have to realise that persons whom love so dearly are slowly getting ahead with life and that  you have become a fading memory. That glass of water just reinstates the faith that he/she still matters to you.As time goes, like all energies, they would also dissipate. But with pleasantness in them.

I don’t appease anyone. As my teacher says, it’s all about alignment. If I may say so, the Universe makes me do certain things that a psychiatric practitioner would do to people with mental illness. These are very small techniques that I had learnt over the years to put a restless soul to a restful state. As far as the last part of your question is concerned, I don’t do anything for any consideration. I have a promise to keep. If the cosmos so wills that I would be of help to someone, I would definitely land up from nowhere.

Do you plan to do something with this ‘gift’ you have? Can you see spirits where others cannot? Will you be doing more books about your supernatural experiences?

Well, after the book went for print, I realised that I could have included many more of the experiences that I had gone through. So, another book is very much in the offing. And as far as doing something with this ‘gift’ is concerned, I am completely in sync with you that this is a ‘gift’ that the cosmos had bestowed upon me and when you have such an invaluable gift, you keep them. You generally don’t use them. Seeing spirits? I feel them and I see them only when the spirit wants to show them off (like the school Master of Bhanjerpukur – one of my most remarkable experiences).

 (This review and online interview by email is by Mitali Chakravarty)

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Musings of a Copywriter

‘All Creatures Great and Small’

Narrative and photographs by Devraj Singh Kalsi

My neighbour, leaning against the boundary wall, informed me that the cow stood waiting for me at the entrance gate for more than an hour. While many people feel delighted to keep others waiting, a sense of guilt pervades me in case I am held responsible for delays. Although my friends never waited for more than five minutes for me, here was a new friend from the animal world telling me there are exceptions. I wore an apologetic look when I opened the gate, with the cow stepping back to grant me the space to enter comfortably with the year-end sale shopping bags.

Our regular bovine visitor stood firm on the hind legs of patience and mooed once or twice to draw my attention to the pending chores. A sort of gentle reminder that the feeding exercise should be marked as a priority since I was back home from the marketplace now. My communication skills with human beings are poor, and here I was faced with the bigger challenge of non-verbal communication. I did not know how to make the cow understand I was really sorry – and keen to make amends by serving her some something special. After the long hour of patient wait, the cow deserved a wholesome treat. Haven’t we all heard the popular saying that the fruit of patience is always sweet? Surely, it extends to other creatures belonging to this universe because the same laws of nature govern the lives of birds and animals as well.

When I returned to the gate, the cow looked at what was in my hands. As I served her a plateful of jaggery chunks, she relished the sweet offering instead of the usual serving of potatoes and vegetable peels. Her slow mastication while establishing direct eye contact with me seemed like an act of gratitude. I stood gazing at her to see if she needed a second helping. She chose to sit down and spread positive vibes. Guessing that she needed something else, I went inside to bring wheat flour or cabbage leaves. The offered items did not make the cow restless to stand up and eat, suggesting that she was already full. She focused on better digestion and exercised self-control unlike human beings who eat excessively and then complain of bloating and over-eating.

Her presence was certainly auspicious but the stray dogs stayed away from the heavyweight cow, lurking in the corner and waiting for their daily quota of biscuits for glucose boost-up to chase cyclists and bikers. As the biscuits descended in their direction like manna from heaven, they ran together for their share while the cow looked at them once and then shut her eyes to concentrate on relaxation techniques, occasionally swishing her tail to make flies maintain a healthy distance from her body. When a cawing jet-black crow flew down and perched on her back, scanning the crumbs lying scattered on the ground to pick up its booty, I stood amazed at the precision with which the bird clutched a big chunk in its beak and flew away to the nearest branch. The dogs kept barking to vent their frustration, to mourn the substantial loss of their share. Oblivious to the chaotic goings-on around, the cow maintained her posture and reminded me of how to stay unperturbed despite chaos and confusion happening around us.

The sight of a composed, unruffled cow was inspirational and it encouraged the dogs to come near and pick up the biscuit crumbs, occasionally keeping a sharp eye on the sudden movements of the cow. Just one quick glance at what these dogs were up to assured the cow that there was no imminent danger in sight. The neighbour, who stood watching this entire spectacle, chipped in with an acerbic comment, sarcastically calling me the chosen one to perform the act of service, blessed with the special ability to match the frequency level of other creatures instead of fellow human beings.

Suspecting it was his clever strategy to duck responsibilities, I urged him to generously feed these creatures whenever he found time from his busy schedule. He said no astrologer had advised him to balance his planetary positions by feeding birds and animals. Attaching a selfish motive to the selfless act meant he saw me as a rank opportunist. Perhaps he felt I was doing it for a short span of time and the bonding exercise would conclude in a month. That this was meant to last much longer was way beyond his imagination and my revealing such grand plans would stoke up further jealousy. It was safer to let him read and interpret everything the way he liked while I should focus on what I was doing – without bothering about how my neighbours reacted to my activities. The day was not far when they would scold and shoo away the birds for turning up at my gate for their dietary needs every day.

As I turned back to enter the house, the birds swooped down in search of foodgrains. While the other species were having their share, sparrows and pigeons pecked around for the leftover stuffs. I replenished the stock on the cemented pavement garden – to enable them to locate the grains with ease. The gentle flock did not raise a flutter, allowing me the time and space to serve them with dignity.

After I came back, their chirping turned high-pitched as they gave a joyous, riotous welcome to the squirrels who came down from the rooftop. What I noticed for a change was some squirrels scoured the area for biscuit bites, suggesting a need for variety in their feed. It was not the staple grain diet but perhaps, they yearned for something sweet and tasty. While some birds were still engaged in pecking the grains, a few rebellious ones joined the troop of squirrels.

As I gained new insight into their dietary preferences, I chose to add biscuits to the menu. Their inclination to have grains looked compromised while the biscuit pieces were polished off really fast. That they were now, with each passing day, getting closer to me, feeling less threatened by human presence, flying over my head at times, and settling down near my feet, came as a pleasant surprise. That I was a harmless creature was certified by their fearlessness.

When the milkman came to deliver, he saw me surrounded by sparrows and wondered at their thriving presence in the mobile-driven world threatening their existence. Their playfulness was evident in their hopping around on the bed of grass. Their landing on the window grille to see the blooming, sun-kissed petunias created a photo-worthy scene and he clicked the fluttering birds on his smartphone before they took flight after this sudden intrusion. Maybe he clicked them mid-flight, in motion, snapping a picture worth sharing with friends and posting across social media platforms to celebrate the closeness.

The tall Asoka trees were where these birds built their nests and most of them disappeared into the green branches after this brief episode of invasion of privacy. That these birds did not have to search hard for food was a good thing since most of their daily needs were met inside the compound. Gaining easy access to eatables was ruining their habit of flying for hours. But to search for food for long hours and then return disappointed was also not a good outcome after a day of hard work. Something that demoralises and compromises the spirit of survival against all odds. The Most cute-looking in the backdrop of the photo frame were squirrels who held the biscuits firmly and took small bites. Being unable to carry them, they split the biscuits into tiny pieces and then rushed off with the booty to the garage rooftop where they could eat without any disturbance and also hoard some bits in the hollow pipes and wall cavities for consumption later.   

This day offered a memorable learning lesson – a reminder that I should not leave the house without making provisions for them. I made a new year resolution: not to be casual about feeding  these creatures. They should not be forced to wait for the resident to return home. Taking them for granted would amount to bad human behaviour, in line with how the world treats those who do not wield any kind of power. One never knows when their hunger pangs turn severe and when these animals turn up at the gate for their feed and relief. The refreshments should be laid out like a buffet spread – to pick whatever they like to eat, whenever they like to eat.

A diverse outdoor congregation cannot be complete without a special guest worth mentioning here: a white furry cat frequents the buffet for milk. The bowl was filled with milk. The cat slowly and cautiously emerged from behind the wall, and began to slurp from the container, taking small breaks to see what the other creatures were enjoying in the garden. Then the cat shook her head quite vigorously to signal the return of fresh energy and stretched her limbs. Spreading herself on the rubber doormat, she looks at my face. Her paws rested on her belly and this perfect chill-mode followed a wide yawn and the need for a post-lunch quick nap.

I disappeared from the scene, leaving the cat alone to enjoy some moments of privacy. Usually, the cat is afraid of dogs, but their presence outside the main gate did not impact her much. They barked a few times to assert their power and she meowed at a competitive pitch in response to register her disapproval during sleep time. Instead of choosing to retreat, the cat remained cosy in her space, and the dogs noticed the royal privilege she enjoyed inside the compound. Their mutual enmity took a backseat for the time being as the dogs chose not to waste their energy on the cat once they found an overloaded motor van to chase on the deserted road.

While they have not become best friends yet, their sense of fear and threat has reduced, giving way to tolerance. When I open the door in the morning, I find the dogs waiting outside and the cat resting on the mat on the stairs. They see each other every morning but they do not disturb each other. The same goes with birds. When the cow arrives, the dogs do not run away, just step aside to allow her space. With their growing acceptance I am more turning more sensitive to their needs.

The bowl meant for the cat has to be washed clean every day before the milk is poured. The grains for birds have to be checked for stones and the jaggery for the cow should be ant-free. No casual disposition but extreme care to ensure the best hygiene practices for them even though these creatures seem to be unaware of consuming clean things alone. Even when there is not much leisure time to serve, my conscience does not allow me to be flippant and finish off everything in a hurry. Cut down on screen time to care for them is what the inner voice urges me to do.    

Ever since I chose to have other creatures as my friends, many of my lost friends and colleagues from the past have reconnected with me. Now the time I spend in the company of birds and cats and cows and dogs is claimed by human friends. I do not feel comfortable to invest heavily on my old friends who proved disloyal and seasonal. Finding a delicate balance between animal and human time is the key to keeping people as well as other creatures happy.

When I think of leaving this place, I am tied down by the needs of other creatures. A holiday trip would deprive them of food supplies so I must make arrangements for them, perhaps ask the caretaker to do it for some days. And if I leave this place forever, I must ask the person who comes next to be generous towards these creatures.

With this diversity of my animal family growing, with new members like mongoose and snakes, I am reminded of the need to be kind to all – instead of focusing on their capacity to harm. Let the slithering snake also join in and drink milk kept aside for the cat. I am confident the mixed community will not make it bare its fangs. The poison inside the snake is quite likely to remain saved unless the mongoose comes around for a challenging bloodbath session. Finding snake skin in the garage suggested it was shed recently and the serpent moved out soon after.

Now the provisions are arranged in advance to last for a month but when there are guests like monkeys trooping in once a week, the stockpile of bananas falls short. The grille gate is their acrobatic zone and they stay suspended to showcase their skills and impress. When I offer them something to eat, they come down fast and grab the eatables without a proper handshake.  

Expecting surprises from monkeys is common. As the priest this year was about to perform annual prayer rituals in front of the car, a big monkey came down from the parapet and grabbed the coconut from the plate and cracked it open in front of the bonnet. The priest offered bananas and the monkey walked away quietly like a brave hero strutting the stage with swag. The priest chanted some mantras and stood watching in awe, calling it divine intervention. He said the monkey god had performed the puja successfully and there was not much left for him to do so he rode off on his scooter with mixed feelings. Whenever monkeys visit my humble abode, I am reminded of this incident that has stayed with me. Perched on the branches, they are least bothered by those shouting at them. The ground floor inhabitants do not matter at all. Learning to ignore is vital for survival. With so much to observe about animal behaviour and mannerisms, I realise I am not quite capable of understanding their feelings. The truth that the world has other important, valuable creatures we need to co-exist with becomes a palpable reality.

Devraj Singh Kalsi works as a senior copywriter in Kolkata. His short stories and essays have been published in Deccan Herald, Tehelka, Kitaab, Earthen Lamp Journal, Assam Tribune, and The Statesman. Pal Motors is his first novel.  

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Review

The Lost Pendant

Book Review by Udita Banerjee

Title: The Lost Pendant

Editor: Angshuman Kar

Publisher: Hawakal Publishers

The Lost Pendant brings together poems translated from Bengali by translators such as Himalaya Jana, Mandakranta Sen, Rajorshi Patronobish, Sanjukta Dasgupta, Angshuman Kar, and Souva Chattopadhyay. Through these compelling translations, the volume makes a significant intervention in Partition literature, arriving at a moment when revisiting the lingering spectres of the event has become especially urgent. The Partition of India in 1947, which divided the subcontinent into India and Pakistan, resulted in one of the largest mass migrations in history and left enduring scars of displacement, violence, and fractured identities. As the editor, writer and academic, Angshuman Kar, notes in the book’s introduction how Partition remains a 78-year-old wound that continues to bleed.

The anthology showcases poetry from the eastern parts of the subcontinent, chiefly Bengal, Assam, and Bangladesh, featuring works by 41 poets from India and Bangladesh. Kar does not simply compile these poems but thoughtfully curates them to reveal several critical nuances. He invokes the concept of “buoyant memory,” introduced in his earlier work, Divided: Partition Memoirs from Two Bengals, to depict how “forgetting the past is impossible for the direct victims of Partition.” He also draws attention to the disproportionate representation of upper-caste Hindu Bengali poets, in contrast to the relative invisibility of Muslims and those from marginalised communities. This imbalance extends to gender as well, with a noticeable disparity between male and female poets in the collection.

The book is structured in two parts, respectively featuring poets from India and Bangladesh. The Indian section is notably larger and presents a wide range of emotions, reflecting both the immediate trauma of Partition and its long-lasting reverberations over the years. Many of the poems in this section express a deep nostalgia for a lost homeland. For instance, Alokeranjan Dasgupta’s ‘Exile’ evokes memories of abandoned spaces. Similarly, Ananda Sankar Rai’s ‘The Far Side’ laments the estrangement from what was once familiar. He writes, “Once it was a province, now an alien land / where you must enter passport in hand.” Basudeb Deb’s ‘Picture of My Father’ constructs a powerful portrait of the nation through the figure of the father: “Swadeshi movement war sirens famine flood / Riot and partition written in the wrinkles on his forehead.” After the father’s death, only a walking stick remains. The poem draws a powerful parallel between the futility of the father’s dismissive words, “This country is not a pumpkin that you can cut it in one blow”, and the uselessness of the walking stick after his passing. This object comes to embody the spirit of the deceased father, “just another old toy”, offering a stark commentary on how individuals became pawns in the hands of the state.

Several poets in the anthology focus intensely on the experiences of refugees, capturing both their suffering and the complexities of their identities. In ‘The Refugee Mystery’, Binoy Majumdar laments the loss of linguistic roots, noting how “the Bangals now speak the dialect of Kolkata all the time, having forgotten the dialects of Barishal and Faridpur / The Moslems of Dhaka are heard singing and speaking in the radio with the lilt of Uluberia.” His reflections emphasise the deep connection between language and social identity. This theme finds a resonance in Sunil Gangopadhyay’s poem ‘That Day’, where he writes, “On one side they named the waters Pani / on the other side–Jol.” Through this simple yet evocative contrast, Gangopadhyay underscores how a shared concept can be articulated through divergent linguistic expressions in India and Bangladesh, which become subtle yet potent markers of socio-linguistic divisions. Such poems provoke profound questions: Can the adoption of a new dialect truly redefine one’s identity? How does one navigate the tension between past and present linguistic selves, and is reconciliation even possible?

Viewed through the intertwined lenses of faith and suffering, poetry often functions as a repository of collective memory and a means of resilience. In this regard, Devdas Acharya’s three poems present a poignant exploration of the lived experiences of refugees in post-Partition India. A recurring and haunting image emerges in his work: a grieving father, who has recently lost a child to hunger, standing before a deity symbolically embodied by a swadeshi leader. This image encapsulates both the profound deprivation endured by displaced communities and their simultaneous reliance on unshaken faith. Despite the magnitude of loss, what sustained many refugees was a deeply rooted belief system that imbued their suffering with meaning.

By foregrounding the gendered dimensions of violence, Partition poetry exposes how women’s bodies became contested sites of power and trauma. In “She, on the Platform of a Station”, Krishna Dhar powerfully captures the plight of women during Partition. She writes, “Chased from the other side of the border, escaping fire and the fangs and tongues of wolves, one day she arrived,” evoking the image of a refugee woman doubly marginalised– “devastated by Partition” and simultaneously “dodging the eyes of the hyenas.” Here, the metaphorical wolves and hyenas represent predatory men who treated women’s bodies as extensions of territorial conquest. Kar points out in the introduction that very few women wrote poetry about their Partition experiences, largely because they were already engaged in the broader struggle for gender equality. While women’s memoirs on Partition exist, poetry by women addressing these themes, particularly from the 1970s, is strikingly limited. This absence is significant, as women’s experiences are crucial to understanding how deeply gendered the space of the subcontinent was during and after Partition.

Following independence, conflicts often emerged within the nation, revolving around issues of region, language, religion, and ethnicity. In ‘The Diary of a Refugee’, Shaktipada Brahmachari reflects on his sense of belonging across borders, juxtaposing his memories of a past home in Bengal with his present life in Assam. He writes, “The world is my home now, in Bangla my love I spell–Prafulla and Vrigu are the cousins of my heart,” referencing two leaders of the Asom Gana Parishad. While refugees in Assam experienced a more complex form of marginalisation due to ethno-linguistic differences, Brahmachari portrays a gradual process of acceptance, where both the homeland he left and the land he adopted come to hold emotional significance.

Across the border in Bangladesh, the theme of displacement persists. In “Leaving Home”, Jasimuddin asserts, “this land is for Hindus and Muslims,” calling on educators to return and “build the broken schools once more…we will find out our beloved brother, whom I lost,” a poignant appeal for reconciliation and return of Hindu families displaced by Partition. The motifs of memory and loss recur throughout most of these poems, a trope common between both the nations. This sense of finality is further echoed in Binod Bera’s lament: “Our nation is now three, all three are independent, and love lives an alien existence.” The emotional chasm created by Partition, and the subsequent loss of mutual affection, renders any notion of return futile.

The collection deserves commendation for its ambitious effort to recover voices from Bengali literature and render them accessible to a global readership beyond linguistic boundaries, through gripping translations. It is the first-ever translated collection of Bengali Partition poetry that captures the angst of the original poems with perfect nuance. The very title, The Lost Pendant, merits particular attention, for it resonates with themes of liminality and the fractured sense of identity experienced by the refugee poet Nirmalyo Bhushan Bhattacharya, better known by his pseudonym, Majnu Mostafa. Born in Khulna, Bangladesh, yet spending much of his life in Krishnanagar, India, Bhattacharya embodies the dislocation and dual belonging of Partition’s afterlives. As Kar insightfully observes, the choice of pseudonym can be read as a deliberate act of defiance, “a strategy to cross the boundaries set up by religious politics and fundamentalism–a move much needed in the subcontinent of our times.” In this sense, The Lost Pendant is not merely an anthology but a work of cultural recuperation as it attempts to resurrect poets whose voices risked erasure, while simultaneously protecting their oeuvres from the twin threats of historical amnesia and linguistic inaccessibility.

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Udita Banerjee is an Assistant Professor of English at VIT-AP University. Her work has previously been published in platforms such as Outlook WeekenderBorderless JournalIndian Review, and Poems India.

PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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Categories
Poetry

Too Tight

By Ananya Sarkar

The ring is too tight for me,
But I'll give you my heart.
The ring is too tight for me,
But I'll give you my soul.
The ring is too tight for me,
But I'll give you all
That can never be confined with a ring.
And all the invisible rivers
That meander in the wind
Will fail to swerve me
From you.
And tattooed on my finger,
By imagination alone,
The ring will gleam
Stringing me to you
In ways others can only dream,
Dissolving the tightness
Like salt in a hot water stream.

Ananya Sarkar is a creative writer from Kolkata currently living in Bangalore. Her work has been published in various ezines. She loves to go on long walks, cloud gaze and ponder upon miracles. She can be found on Instagram @just_1ananya and reached at ananya7891@gmail.com

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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Categories
Opinion

All So Messi!

By Farouk Gulsara

Lionel Messi in Kolkata. From Public Domain

With the amount of information I am bombarded with daily, I often wonder, as one usually does, how all these changes will change society. Are we all going to be empowered, aware, and demanding what is due to us? Will our minds be so open that we can accept that there is more than one way to skin a cat? On the contrary, will we become more aware of the many ways we can be taken for a ride, and so paranoid that we cannot even breathe a breath of fresh air? What if it is contaminated with toxic effluents?

Three recent video clips steered my mind towards this end.

In the first instance, a group of spectators in a stadium in Kolkata went amok. They were seen tearing fences and wrecking stadium chairs and equipment. They had come to see their favourite world-famous footballer, Lionel Messi, interact with fans. Perhaps the organisers had noble intentions that by having these types of exhibitions, more youngsters in India would take up the sport. 

Unfortunately, the events of that day were quite different. It became a façade, with Messi surrounded by multiple VIPs and their entourages, all eager to take selfies from every angle. 

The crowd was furious that the star was interacting only with VIPs, their children, politicians, and their kin. Messi was seen being passed around like a soccer ball to capture that perfect picture that would one day adorn their study. The ordinary spectators were left drooling, unable to get close enough to see Messi’s scoring actions. Messi was then seen joking around with the exclusive group of kids, kicking a few balls before departing. 

The spectators paid good money not to see their hero paraded as a selfie model. They came expecting some action. A show promised to last two hours, but it ended after just half-an-hour when politicians and officials hijacked the event. One trigger, and chaos erupted.

What happened? Were the people in the stadium offended because they felt duped after paying a lot of money to catch glimpses of the hero posing with others and their children, not with them? They believed his appearance was too brief to matter. They thought the wealthy had used the ticket sales for their own pleasures. 

Has Messi’s overexposure in the media led ordinary people to claim ownership of Messi? They believe they have a legitimate right to him. Watching others possess their hero while he is kept outside was too much for them to bear. Meanwhile, they overlook that their own football hero, Sunil Chhetri, reportedly the world’s third-highest goal scorer after Ronaldo and Messi, is ignored. Some Indians do not even know who Chhetri is.

Another reel that reached me showed stranded Indigo passengers having a field day berating the frontliners verbally as thousands of flights were cancelled because the airline could not comply with the new aviation regulations. The reel commentator scolded the passengers for their unruly behaviour. People of a certain stature, well-travelled and well-informed, should not be behaving as they did—loud, abusive, threatening, and insulting the ground staff. The recipients were merely lowly-paid messengers who had no control over operations, yet they bore the brunt of every customer’s insult.

The message further criticises the stranded passengers for losing their composure. They should have behaved with more dignity. In their view, flying is a privilege enjoyed by the educated; hence the need to act ‘cultured’ rather than resort to theatrics. The demonstration exemplified the deep-rooted middle-class mentality that seemed to prevail amongst the nouveau riche.

It is too simplistic to assume this. The rot runs deeper. On one hand, there is a feeling that passengers are being taken for fools. Airlines have recently been cutting corners due to the sharp increase in air travel. With so many new destinations, more flights, and affordability, the airline industry has never been more profitable. Making hay while the sun shines is the airlines’ motto. By squeezing pilots, crew members, and ground staff, the owners have had a field day. Recognising this, those in power tightened regulations to ensure air safety. Sufficient time was given to industry players to make amends. Indigo, holding the lion’s share of India’s air travel market, believed it was above the law. They procrastinated defiantly. That, in short, led to this fiasco.

So, were the passengers justified in their behaviour? Some were attending job interviews, some were about to get married, while others were taking part in equally important, life-changing events. All of it was for nothing because profiteers turned into vultures. There must surely be some etiquette in the business. They should have a minimum level of responsibility to follow the law and ensure safety. Instead, they failed. They killed the golden goose. 

The failure of public relations to provide practical solutions, leaving customers in limbo about how events would unfold, is a recipe for disaster. And it happened.

In Malaysia, nearly every time after a fatal motor vehicle accident, the public is informed that the driver involved in causing death was driving without a valid driving licence, road tax, or had 30 or 40 unpaid summonses. Each time a suspect sustains fatal wounds during car chases, interrogations, or while in custody, the Malaysian public raises concerns. In defence, the police often mention possession of machetes and criminal records related to the deceased, as if their demise is justified and question why the public should mourn a hardened criminal. 

This time, it was different. Police allegedly engaged in a highway car chase and shot three suspects. They soon announced their list of criminal records and provided a summary of the weapons found and the sequence of events. What the police did not know was that the spouse of one of the deceased had recorded her conversation with her partner, and the phone recording continued until after the trigger was pulled. 

A day after the incident, the recording surfaced. The gunshot did not resemble a typical shootout but rather an execution. The postmortem report complicated matters further. The bullet entered the nose and pierced the heart, execution style. 

For so long, the Malaysian public had been told to believe the various narratives about these kinds of deaths. For the first time, telecommunications tools may reveal what actually happens during police chases in the dead of night. Amnesty International has been warning us that our police custodial death rates are alarmingly high. The police have been dragging their feet on the public appeal to set up an Independent Police Complaints and Misconduct Commission and to equip their officers with body cameras. 

Is the damning evidence produced by modern devices a turning point in how policing is done in Malaysia? 

Modern life has changed many of our priorities. If, a century ago, the average man was content with decent square meals, enough garments to keep himself and cover the essentials, had a roof over his head and was able to provide for his family, the modern man needs more than that. The world’s modern economy, on the one hand, makes him quite aware of his surroundings. He is cognisant of different ways in which others live their life. On the downside, he has become a little self-centred and hedonistic. Travel to a foreign land has become an essential pastime. His obsession with famous media icons makes him mindlessly parrot his hero. He dresses like them, mimics their mannerisms and worships the Earth they stand on. Not all this work is for the betterment of society.

The fence that separates the elite and the plebeians is crumbling. Certain privileged information was kept from the general public, deemed necessary to ensure peace. Disinformation and uncertainty worked very well to maintain law and order. As information became more widely accessible, we found it helpful to curb abuses of the system. That, however, did not assure peace of mind. As in all things in life, there are two sides to the coin. Even though they may present opposing views, they are actually part of the same coin. The analogy is the same. Humans must learn to accept that everything is a work in progress. Not a single item that Man created has stood the test of time; it has needed constant twirling and re-modelling.

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Farouk Gulsara is a daytime healer and a writer by night. After developing his left side of his brain almost half his lifetime, this johnny-come-lately decided to stimulate the non-dominant part of his remaining half. An author of two non-fiction books, Inside the twisted mind of Rifle Range Boy and Real Lessons from Reel Life, he writes regularly in his blog, Rifle Range Boy.

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Categories
Essay

The Last of the Barbers: How the Saloon Became the Salon (and Where the Gossip Went)

By Charudutta Panigrahi

If language were a haircut, “saloon” got a buzz cut and a blow-dry and came out as “salon.” That change in spelling is the visible tip of a larger style transformation: one rough, male-only ritual space has been trimmed, straightened, scented and repackaged into a gleaming, multi-service, mostly woman-centred retail experience. Along the way, the loud, fragrant, argument-heavy mini-parliaments of small-town India — the saloons — have been politely ushered into warranties, playlists and polite small talk.

Barbers in India are almost as old as conversation itself. The profession of the barber — the nai or hajam — is embedded in pre-colonial life: scalp massage (champi), shaves, tonsure at rites of passage, and quick fixes between chores. These services were usually delivered in open-fronted shops or under trees, with tools that were portable and livelihoods that were local.

The “saloon” as a distinctive, Western-flavoured, male gathering place began to consolidate during the 19th and early 20th centuries. Port cities and colonial cantonments — Bombay (Mumbai), Calcutta (Kolkata), Madras (Chennai) — saw the rise of dedicated shops selling not only shaves and haircuts but also imported tonics, straight razors and a distinctly public atmosphere shaped by newspaper reading, debate and gossip. Over time, that form blended with older local practices and spread inland. By the mid-20th century, the saloon — a recognisable, chair-lined, mirror-fronted social stage — existed in towns from Kashmir to Kanyakumari and from Gujarat’s chawls to Assam’s market roads.

So ancient barbering traditions fed into a colonial-era intensification of the barbershop as public forum; by the 1950s–70s, the saloon as we remember it was firmly a part of India’s social furniture. The precise start date is a quilt of custom and commerce rather than a single founding ceremony — and that is part of the saloon’s charm.

Walk into a saloon in Nagpur, Nellore, Shillong or Surat and you’ll notice an uncanny resemblance. The reasons are simple and human:

  • Low price point: Saloons survive on quick volumes and walk-ins. That encourages many chairs, fast turnover, and layouts that invite waiting men to talk rather than sit quietly.
  • Ritual services: Shave, cut, champi. These are short encounters that thread customers through the same communal space repeatedly — ideal for gossip to collect and ferment.
  • Social role: The barber doubles as ear, counsellor, news-disseminator and crossword referee. That role is culturally consistent across regions: a saloon’s psychic geography is the same whether the tea is masala or lemon.

The result is that a saloon in Kutch and a saloon in Kerala will differ in language, politics and local jokes — but both will produce that same satisfying racket of opinion, repartee and advice. They are India’s unofficial, peripatetic fora for public life.

Enter the salon: padded seats, curated playlists, appointment-booking and a menu so long it reads like a restaurant wine list (colour, rebonding, keratin, facials, pedicures, threading, and sometimes a minor festival of LED lights). A couple of business realities did most of the heavy lifting:

  • Women’s services earn more and recur more often. Regular facials, hair treatments and beauty routines translate into steadier, higher bills. The money follows the customer, and the space follows the money.
  • Franchising and professional training created standardized staff who follow brand scripts — which tighten conversation and reduce the barber-confessor vibe.
  • Unisex salons consolidated footfall, but that consolidation shrank male-only territory. Men who once had a semi-public living room now sit in chic, quieter spaces that discourage loud, extended debate.

The practical upshot: the saloon’s boisterous mini-parliaments were replaced by stylists with laminated menus, muted background music and an etiquette that favours privacy over political salvoes.

What we miss (and what we gained)

We miss the moralisers, the wisecracks, the boisterous consultancy of unpaid experts who knew which councillor was friendly with which shopkeeper and which wedding was scandalous; the loud education in rhetoric and local affairs; the bench-seat apprenticeship in how to perform masculinity in public.

We gain in expanded choices for women, more professional hygiene and techniques, new livelihoods for trained stylists (especially women), and spaces where people can pursue personalised care without the social cost that used to attend public rituals.

It’s not a zero-sum game — but it does reorder who feels proprietorial about public grooming spaces. The new economics say: she who pays more — and pays more often — gets the say.

Not all saloons are extinct. In smaller towns they still hum. In cities, they’ve evolved into hybrid forms:

  • Old-school saloons persist where price sensitivity and cultural habit remain strong: walk-ins, communal benches, loud conversation and a barber who’ll recommend both a haircut and the correct candidate for local office.
  • Nostalgic barbershops in urban pockets lean into the past with “vintage” decor, whiskey-bar vibes and sports on TV — except now they charge a premium and call the barber a “grooming specialist.”
  • Some entrepreneurs stage “men’s nights” or open-mic gossip hours in neighbourhood shops, trying to recapture the civic pulse while keeping the modern business model.

If you want the old saloon spark, look for places without appointment apps, with too many phones in sight but none in use, and with a tea flask on the counter.

What’s lost isn’t only a loud, male-only gossip pit; it’s a training ground for public argument and a place where local memory was kept live and messy. The saloon taught people how to spar without a referee; the salon teaches how to look good while being politely neutral. If you mourn for the saloon’s barbed banter, you can grieve — but also take action: host a “Salon for Men” in your local café, revive a community noticeboard at the barber, or convince your neighbourhood salon to schedule a weekly “open-chair” hour for community talk (and maybe offer tea).

And until then, if you miss the salty, pungent chorus of small-town democracy, go to any saloon that still has a kettle on the stove and a barber who knows the mayor’s schedule by heart. Sit down, get a shave, and watch a mini-parliament assemble around you. You’ll leave clean-faced, better informed, and maybe a little animated — exactly how democracy used to feel.

From Public Domain

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Charudutta Panigrahi is a writer. He can be contacted at Charudutta403@gmail.com.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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Categories
Celebrating Humanity

Can Old Acquaintances be Forgot…

Our January 2025 Cover: Art by Sohana Manzoor

It has been a strange year for all of us. Amidst the chaos, bloodshed and climate disasters, Borderless Journal seems to be finding a footing in an orphaned world, connecting with writers who transcend borders and readers who delight in a universe knit with the variety and vibrancy of humanity. Like colours of a rainbow, the differences harmonise into an aubade, dawning a world with the most endearing of human traits, hope.

A short round up of this year starts with another new area of focus — a section with writings on environment and climate. Also, we are delighted to add we now host writers from more than forty countries. In October, we were surprised to see Borderless Journal listed on Duotrope and we have had a number of republications with acknowledgement — the last request was signed off this week for a republication of Ihlwha Choi’s poem in an anthology by Hatchette US. We have had many republications with due acknowledgment in India, Bangladesh, Pakistan and UK too among other places. Our team has been active too not just with words and art but also with more publications from Borderless. Rhys Hughes, who had a play performed to a full house in Wales recently, brought out a whole book of his photo-poems from Borderless. Bhaskar Parichha has started an initiative towards another new anthology from our content — Odia poets translated by Snehaprava Das. We are privileged to have all of you — contributors and readers — on board. And now, we invite you to savour some of our fare published in Borderless from January 2025 to December 2025. These are pieces that embody the spirit of a world beyond borders… 

Poetry

Click on the names to read the poems

Arshi, Luis Cuauhtémoc Berriozábal, Snehaprava Das, Ron Pickett, Nziku Ann, Onkar Sharma, Harry Ricketts, Ashok Suri, Heath Brougher, Momina Raza, George Freek, Snigdha Agrawal, Stuart Macfarlane, Gazala Khan , Lizzie Packer, Rakhi Dalal, Jenny Middleton, Afsar Mohammad, Ryan Quinn Flanagan, Rhys Hughes

Translated Poetry

The Lost Mantras, Malay poems written and translated by Isa Kamari

The Dragonfly, a Korean poem written and translated by Ihlwha Choi

Ramakanta Rath’s Sri Radha, translated from Odiya by the late poet himself.

Identity by Munir Momin, translated from Balochi by Fazal Baloch

Found in Translation: Bipin Nayak’s Poetry, translated from Odiya by Snehaprava Das.

For Sanjay Kumar: To Sir — with Love by Tanvir , written for the late founder of pandies’ theatre, and translated from Hindustani by Lourdes M Surpiya.

Therefore: A Poem by Sukanta Bhattacharya, translated from Bengali by Kiriti Sengupta.

Poetry of Jibanananda Das, translated from Bengali by Fakrul Alam.

Tagore’s Pochishe Boisakh Cholechhe (The twenty fifth of Boisakh draws close…) translated from Bengali by Mitali Chakravarty. 

Fiction

An excerpt from Tagore’s long play, Roktokorobi or Red Oleanders, has been translated by Professor Fakrul Alam. Click here to read.

Ajit Cour’s short story, Nandu, has been translated from Punjabi by C Christine Fair. Click here to read.

A Lump Stuck in the Throat, a short story by Nasir Rahim Sohrabi translated from Balochi by Fazal Baloch. Click here to read.

Night in Karnataka: Rhys Hughes shares his play. Click here to read.

The Wise Words of the Sun: Naramsetti Umamaheswararao relates a fable involving elements of nature. Click here to read.

Looking for Evans: Rashida Murphy writes a light-hearted story about a faux pas. Click here to read.

Exorcising Mother: Fiona Sinclair narrates a story bordering on spooky. Click here to read.

The Fog of Forgotten Gardens: Erin Jamieson writes from a caregivers perspective. Click here to read.

Jai Ho Chai: Snigdha Agrawal narrates a funny narrative about sadhus and AI. Click here to read.

The Sixth Man: C. J. Anderson-Wu tells a story around disappearances during Taiwan’s White Terror. Click here to read.

Sleeper on the Bench: Paul Mirabile sets his strange story in London. Click here to read.

I Am Not My Mother: Gigi Baldovino Gosnell gives a story of child abuse set in Philippines where the victim towers with resilience. Click here to read.

Persona: Sohana Manzoor wanders into a glamorous world of expats. Click here to read.

In American Wife, Suzanne Kamata gives a short story set set in the Obon festival in Japan. Click here to read.

Sandy Cannot Write: Devraj Singh Kalsi takes us into the world of advertising and glamour. Click here to read.

Non Fiction

Classifications in Society by Tagore has been translated from Bengali by Somdatta Mandal. Click here to read.

The Day of Annihilation, an essay on climate change by Kazi Nazrul Islam, translated from Bengali by Radha Chakravarty. Click here to read.

The Bauls of Bengal: Aruna Chakravarti writes of wandering minstrels called bauls and the impact they had on Tagore. Click here to read.

The Literary Club of 18th Century London: Professor Fakrul Alam writes on literary club traditions of Dhaka, Kolkata and an old one from London. Click here to read.

Roquiah Sakhawat Hossein: How Significant Is She Today?: Niaz Zaman reflects on the relevance of one of the earliest feminists in Bengal. Click here to read.

Anadi: A Continuum in Art: Ratnottama Sengupta writes of an exhibition curated by her. Click here to read.

Reminiscences from a Gallery: The Other Ray: Dolly Narang muses on Satyajit Ray’s world beyond films and shares a note by the maestro and an essay on his art by the eminent artist, Paritosh Sen. Click here to read.

250 Years of Jane Austen: A Tribute: Meenakshi Malhotra pays a tribute to the writer. Click here to read.

Menaced by a Marine Heatwave: Meredith Stephens writes of how global warming is impacting marine life in South Australia. Click here to read.

Linen at Midnight: Pijus Ash relates a real-life spooky encounter in Holland. Click here to read.

Two Lives – A Writer and A Businessman: Chetan Datta Poduri explores two lives from the past and what remains of their heritage. Click here to read

‘Verify You Are Human’: Farouk Gulsara ponders over the ‘intelligence’ of AI and humans. Click here to read.

Where Should We Go After the Last Frontiers?: Ahamad Rayees writes from a village in Kashmir which homed refugees and still faced bombing. Click here to read.

The Jetty Chihuahuas: Vela Noble takes us for a stroll to the seaside at Adelaide. Click here to read.

The Word I Could Never Say: Odbayar Dorj muses on her own life in Mongolia and Japan. Click here to read.

On Safari in South Africa by Suzanne Kamata takes us to a photographic and narrative treat of the Kruger National Park. Click here to read.

The Day the Earth Quaked: Amy Sawitta Lefevre gives an eyewitness account of the March 28th earthquake from Bangkok. Clickhere to read.

From Madagascar to Japan: An Adventure or a Dream: Randriamamonjisoa Sylvie Valencia writes of her journey from Africa to Japan with a personal touch. Clickhere to read.

How Two Worlds Intersect: Mohul Bhowmick muses on the diversity and syncretism in Bombay or Mumbai. Click here to read.

Can Odia Literature Connect Traditional Narratives with Contemporary Ones: Bhaskar Parichha discusses the said issue. Click here to read.

A discussion on managing cyclones, managing the aftermath and resilience with Bhaksar Parichha, author of Cyclones in Odisha: Landfall, Wreckage, and Resilience. Click here to read.

A discussion of Jaladhar Sen’s The Travels of a Sadhu in the Himalayas, translated from Bengali by Somdatta Mandal, with an online interview with the translator. Click here to read.

A conversation with the author in Anuradha Kumar’s Wanderers, Adventurers, Missionaries: Early Americans in India . Click here to read.

Keith Lyons in conversation with Harry Ricketts, mentor, poet, essayist and more. Click here to read.

Categories
Stories

Evergreen

By Sayan Sarkar

For 30 years, Mr. Roy had been a professor of mathematics at a university in Kolkata.

At 65, he had grown tired of the fast-paced and boisterous city life. He never married and had no close relatives in the city. Therefore, he never had any attachments to the city.

A few months before his retirement, he had heard of an old British-era bungalow in a village in the district of Bankura.

Mr. Roy visited the location and immediately fell in love with the place. The two-storeyed bungalow stood near the outskirts of the village, very close to the forest. The other houses in the village were a little further away, and it took around 10 minutes to reach the nearest house on foot. A peepul and a banyan tree flanked the back portion of the bungalow, behind which lay a large pond. The forest began from the other end of the pond. Numerous rows of teak, sal, mahua, and arjun trees stood almost shoulder to shoulder, creating a pleasant view for the human eye.

After inspecting the bungalow and speaking with the owner, Mr. Roy finalised the deal and completed the associated formalities promptly. He decided to employ the existing caretaker as his daily help. The caretaker lived just 15 minutes from the bungalow with his family.

Mr. Roy had already sent some of his belongings to the bungalow before his retirement, and on the 15th of April, he moved permanently to this place with the rest of his items. The date was significant – 15th April was the Bengali New Year, or Poila Baisakh. Mr. Roy had specifically chosen the beginning of the new year to start this new phase in his life.

Upon his arrival on the 15th, he found a small crowd in front of his bungalow. Many of the locals had come to welcome him to their village. He invited all of them into the bungalow and spent a considerable amount of time interacting with them. The crowd thinned around noon until only the caretaker was left. His name was Samir, a man in his mid-40s.

“Samir, please give me something to eat. I am famished,” Mr. Roy said, getting ready for his bath.

“Yes, Dada! I will prepare your lunch within half an hour,” Samir replied, heading towards the kitchen.

After a long and refreshing bath, Mr. Roy got dressed and approached his bedroom window to look outside. He found that the banyan and peepul trees were quite close to his window and obstructed most of the view. Some of the branches almost touched the window as if trying to claw their way into the house. He saw a lot of birds on the trees, chirping and hopping from branch to branch. As he looked down, he suddenly noticed a young boy of around 10. The little boy was sitting on a branch of the banyan tree and munching on an apple.

“Hey! What are you doing there? You’ll get hurt if you fall!” Mr. Roy shouted with a look of apprehension.

The boy looked up and saw Mr. Roy’s worried face. He smiled from ear to ear in response and jumped down from the branch like a trapeze artist.

“Don’t worry, Kaku[1]! I have a habit of climbing this tree,” he said with a mischievous smile and disappeared around the corner.

Hearing Mr. Roy’s shouts, Samir came up from the kitchen, just in time to see the little boy run away.

“That’s my son, Sukumar! He’s a very mischievous boy, Dada[2]! He runs around the village all day after returning from school. He climbs trees like a monkey. This spot is his favourite. He must climb the banyan tree at least once every day,” Samir confessed.

“I see,” replied Mr. Roy. “But don’t you think these trees are a little too close to the window? This is the only room in the house facing the forest, but I can’t see anything because of these two trees. And here I was thinking of sitting in front of this window and enjoying a view of the forest.”

“Yes, Dada! These trees are quite close to the house. You can even consider them to be a part of the house. It’s said that they are more than a hundred years old!” Samir informed Mr. Roy.

“Hmm. I see!” he remarked.

The next morning, Mr. Roy went out to explore the village after breakfast. He returned around noon, huffing and puffing in the summer heat. After his bath, he called Samir to his bedroom.

“Samir, there’s something I wanted to talk to you about,” he said, his eyes fixed on the trees outside.
“You see, I’d been thinking about those trees since yesterday. You must admit that the view of the forest beyond the pond is breathtaking. But those damned trees are in the way! I can’t see anything at all! So, I’ve decided to get rid of them.

“Usually, I’m against the felling of trees, but I must make an exception this time. I talked to a woodcutter in the village bazaar today. He agreed to do the job for me. However, he already had some assignments for the next three days, so he’ll be coming on Sunday.”

Samir stood aghast. He couldn’t believe his ears.

Dada…you wish to cut down the trees? But they’re a part of this house! They’ve been here long before I came to this house. You can simply cut some of the branches to give you a better view. You don’t need to cut down the entire trees!” he said, visibly emotional.

Mr. Roy stared at Samir for a few seconds before giving his reply.

“I’d thought about pruning the trees as well. But that wouldn’t solve the problem. The branches would grow back over time, and I’d have to continue pruning them every now and then. It’s better to just be done with them entirely. Besides, this village has an abundance of trees all around. It won’t cause anyone harm if I cut just two. No, no. I’ve made up my mind.”

“Okay, Dada… As you wish!” Samir turned away dejectedly.

“Samir,” Mr. Roy called him back, his tone much softer than before.

“I know you love the trees, and your son loves them too. I’ll build him a playground where he can enjoy himself.”

Samir nodded slowly and headed down towards the kitchen.

Mr. Roy felt a pang of guilt in his heart, but his desire to enjoy the view from his bedroom far outweighed his feeling of guilt. As he walked towards the window, he found Sukumar playing among the branches of the trees like the day before.

They’ll feel bad now. But time will heal everything eventually, he thought to himself.

*

Samir was a little late arriving the next day.

“What happened? Is everything all right?” enquired Mr. Roy, a little upset as well as worried.

“Sukumar is not well, Dada. He went swimming in the pond yesterday and caught a terrible cold. He’s had a fever since last night and couldn’t sleep a wink. I was finally able to put him to sleep in the morning. I’m sorry for being late,” Samir explained. His face looked worn out.

“Poor boy! If you need medicines, you can come to me, you know. I’ve been practicing homeopathy for quite some time,” Mr. Roy responded.

Samir nodded his head.

“You can go home early today after preparing dinner,” Mr. Roy added after a little pause. “Your son’s health comes first!”

“Thank you, Dada!” Samir said gratefully.

He took his leave around 5 PM, two hours before his usual time.

Mr. Roy read a book until nine o’clock, had his dinner, and then went to sleep.
He kept his bedroom window open for better air circulation. The weather outside was oppressively hot and humid. There was an unnatural stillness in the air, with no hint of a breeze whatsoever.

*

Mr. Roy was woken up by the chirping of the birds outside his window at the crack of dawn. As he gathered his senses and sat up in bed, he received quite a shock – the entire bedroom floor was strewn with dead leaves of peepul and banyan. They had reached as far as the door, which was quite some distance from the open window.

But how’s this possible? There wasn’t the slightest breeze last night! Even if there was a breeze late at night, how have the leaves fallen only on the floor and not on my bed? Mr. Roy thought to himself.

He couldn’t make head or tail of the situation.

The thing that worried him the most was the fact that all the leaves were withered and dead. Not a single fresh leaf was in sight! He collected the leaves and threw them out the window before Samir arrived, not wanting him to know about this incident.

When Samir came to work, he tried to act normally. He learnt that Sukumar was better, but still very weak. His mother was taking care of him that day.

The day passed quite uneventfully. Mr. Roy went out for a stroll through the village and returned before lunch. He took a nap in the afternoon and spent the evening reading. By the time Samir left at eight o’clock, he had finished his dinner and was sitting in front of his bedroom window smoking a cigar. As he gazed outside, the silhouette of the trees was the only thing visible to him.

The night was quite hot, and there was still no sign of a breeze. His mind wandered to the incident of the morning, and he tried in vain to find a logical explanation to satisfy himself. He decided to close the window that night to be on the safe side.

At 10 PM, Mr. Roy locked the window, double-checked it, and went to bed. As he dozed off, he silently hoped everything would be all right the next morning.

*

But alas! He woke up to a similar scene the next morning. Dead leaves were strewn across the floor. That day, he even found some leaves on his bed and his body. He jumped up to the window and found it locked—just as he’d left it the night before. His face turned pale, and he felt a chill run down his spine. As he opened the window, his eyes fell on the two trees staring back at him ominously.

Are the trees sending me a message and warning me against cutting them? But how’s that possible? Am I really supposed to believe that some tree spirits are trying to threaten me? That’s simply absurd!

Mr. Roy tried to strengthen his mind. It was Friday, and the woodcutter would be arriving on Sunday to do his job. He just had to endure two more nights. He decided that he would ask Samir to stay with him for the remaining two nights.

Happy with the resolution, he then proceeded to pick up the leaves and dump them out the window.

When Samir arrived, Mr. Roy learned that his son was much better. Relieved, he asked Samir to stay with him for the next two nights, citing that he wasn’t feeling well and might need assistance at night. Samir agreed and took his leave after lunch to inform his family of his overnight stay.

Mr. Roy took a little nap in the afternoon and read the paper till evening. There was a forecast of a thunderstorm at night—what the locals called Kalbaisakhi, or what is referred to as a Nor’wester.

Samir returned around 6 PM and prepared some tea for both of them. He sat on the floor of his master’s bedroom and sipped tea, chatting with him about various topics.

Mr. Roy felt his confidence returning in the presence of another human being.

After dinner, Samir made his bed on the floor and waited for his master to go to bed. Mr. Roy instructed him to close the window just in case it started raining after they fell asleep.
They conversed a little before eventually drifting off.

Mr. Roy’s sleep was disturbed by a series of shrill noises. As he woke up with a start, he found the room engulfed in pitch-black darkness. He heard the rain pattering against the closed window. A storm was brewing outside. The fan had stopped moving.

There was a power cut.

But all this was quite normal. The only abnormal thing in this atmosphere was the continuous chirping of birds outside his window! It felt as if dozens of birds were pressed against the window, chirping incessantly.

Mr. Roy had never had such an experience before. The avian cacophony created a haunting ambience.

“Samir! Samir! Wake up!” he shouted at the top of his voice.

Samir jolted up in his bed.

Dada? What’s wrong?” he asked, unable to grasp the situation.

“Birds! Why are so many birds chirping outside my window?” Mr. Roy panicked.

Samir rubbed his eyes in confusion. “Birds? Where? I can’t hear anything!” he said after processing everything around him.

“What do you mean you can’t hear anything? There are dozens of birds chirping outside! Have you gone deaf?!” Mr. Roy responded, his voice shaking with fear.

Dada, are you alright? I can’t hear any birds at all. The only things I hear are the sound of the rain and the whistling of the wind. Maybe you are mistaking the wind for birds,” Samir tried to explain, visibly confused at the delirium of his master.

“Impossible! That’s not the wind! That’s the sound of birds! I can’t stand it anymore!” Mr. Roy desperately put both hands against his ears.

“It’s those damned trees! They won’t leave me alone!” he shouted like a madman.

Dada! Calm down, I’m here with you. Nothing will happen.” Samir got up from his bed and approached his master.

But by this time, Mr. Roy had fallen silent. He had fainted.

*

When he finally opened his eyes, it was morning.

“Thank God you’re awake! How do you feel now?” enquired Samir with a worried expression.

“What happened? Did I pass out?” Mr. Roy blurted out, still quite confused.

“Yes, Dada! Last night, you were shouting about hearing birds. You passed out shortly after that episode. I was quite worried. I couldn’t go out to fetch anyone in the storm, so I waited till morning. Should I call a doctor?” Samir asked, still quite concerned.

“No, I’m fine. No need to call a doctor. I must’ve been dreaming. Why don’t you make some tea for both of us?” Mr. Roy replied slowly.

As Samir went to the kitchen, he sat up in his bed. Although he had told Samir that he might have been dreaming of the bird sounds, he knew that he had been wide awake. He had definitely heard the chirping of birds.

It must be the trees! What are they trying to tell me? That dozens of birds will be forced to abandon their nests if I cut them down? What should I do then?

He got out of bed and moved towards the window, deep in thought. As he looked outside, he found Sukumar playing near the peepul tree. How happy he looked!

A smile appeared across Mr. Roy’s face as he watched the child enjoying himself.

“Here’s your tea, Dada,” he heard Samir’s voice behind him.

“Samir, your son is here. He’s playing with the trees again,” Mr. Roy said, taking up his cup and sipping the hot tea.

“Yes, Dada. He missed his friends for the last few days. So, he came here early today to catch up.” Samir laughed.

Mr. Roy’s smile broadened.

“Samir, I’ve decided not to cut the trees,” he said after a moment’s silence. “As you said, they are a part of the house. Your son loves them too. Maybe I’ll get used to this view after all!”

Samir stared at his master, overwhelmed with joy.

“That’s great news, Dada! Sukumar will be very happy to hear that!” he said, wiping away a tear from his eye.

“Very well then, go home and get some rest. Come back in the afternoon. I have some reading to do.” Mr. Roy got up and shook Samir’s hand.

“Okay, Dada!” Samir replied, getting ready to go.

As he went out of the main gate, Sukumar ran to greet him.

“What did he say?” the 10-year-old boy asked anxiously.

“He has decided against cutting the trees,” assured Samir.

The boy’s face lit up. He started dancing around in joy.

Samir put his hand inside his pocket and took out an audio cassette player.

“Here, take it.” He handed it over to his son.

“I never thought your cassette recording of chirping birds from the zoo would be of any use. But it was of great service last night. You should’ve seen Mr. Roy’s face when the recording started playing outside the window. It looked like he’d seen a ghost. It was difficult for me to keep a straight face!” Samir broke off into laughter.

Sukumar quickly joined him.

“What about the dead leaves? You should give me some credit for that! That was my idea!” he declared, looking for his father’s approval.

“Of course! That was a fantastic idea,” Samir replied.

“That’s what sowed the seed of doubt in his mind. Little did he know that I’ve always had spare keys to the rooms in the house. With the keys, it was child’s play to get into his room and spread the leaves at night.”

“We sure fooled him, didn’t we, Dad?” Sukumar beamed.

“Yes, we did, son. Although it’s never good to fool another person, we did it for the greater good. Those trees are a part of the history of this village, and I will never let them be harmed!” Samir spoke, his voice quivering with emotion.

Sukumar squeezed his father’s hand tightly.

“I will protect the trees with you, Dad! I promise!” he replied with tears in his eyes.

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[1] Uncle

[2] Elder brother – a polite form of address

Sayan Sarkar was born and raised in Kolkata. He is a passionate reader and lifelong learner who spends his leisure time immersed in books and new ideas.

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