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Excerpt

Journey After Midnight

Title: Journey After Midnight: A Punjabi Life from Canada to India

Author: Ujjal Dosanjh

Publisher: Speaking Tiger Books

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A variation on the common Indian expression “Mullan de daur maseet taeen,” which roughly translates as “An imam’s ultimate refuge is the mosque,” sums up my relationship with the world: India is my maseet. I have lived as a global citizen, but India has been my mandir, my masjid, and my girja: my temple, my mosque, and my church. It has been, too, my gurdwara, my synagogue, and my pagoda. Canada has helped shape me; India is in my soul. Canada has been my abode, providing me with physical comforts and the arena for being an active citizen. India has been my spiritual refuge and my sanctuary. Physically, and in the incessant wanderings of the mind, I have returned to it time and again.

Most immigrants do not admit to living this divided experience. Our lack of candour about our schizophrenic souls is rooted in our fear of being branded disloyal to our adopted lands. I believe Canada, however, is mature enough to withstand the acknowledgement of the duality of immigrant lives. It can only make for a healthier democracy.

Several decades ago, I adopted Gandhi’s creed of achieving change through non-violence as my own. As I ponder the journey ahead, far from India’s partition and the midnight of my birth, there is no avoiding that the world is full of violence. In many parts of the globe, people are being butchered in the name of religion, nationalism and ethnic differences. Whole populations are migrating to Europe for economic reasons or to save themselves from being shot, beheaded or raped in the numerous conflicts in the Middle East and Africa. The reception in Europe for those fleeing mayhem and murder is at times ugly, as is the brutal discrimination faced by the world’s Roma populations. The U.S. faces a similar crisis with migrants from Mexico and other parts of South America fleeing poverty and violence, in some cases that of the drug cartels. Parents and children take the huge risk of being killed en route to their dreamed destinations because they know the deathly dangers of staying. Building walls around rich and peaceful countries won’t keep desperate people away. The only lasting solution is to build a peaceful world.

Human beings are naturally protective of the peace and prosperity within their own countries. A very small number of immigrants and refugees, or their sons and daughters, sometimes threaten the peace of their “host” societies. But regardless of whether the affluent societies of western Europe, Australia, New Zealand and North America like it or not, the pressure to accept the millions of people on the move will only mount as the bloody conflicts continue. Refugees will rightly argue that if the West becomes involved to the extent of bombing groups like ISIS, it must also do much more on the humanitarian front by helping to resettle those forced to flee, be they poverty-driven or refugees under the Geneva Convention. With the pressures of population, poverty and violence compounded by looming environmental catastrophes, the traditional borders of nation states are bound to crumble. If humanity isn’t going to drown in the chaos of its own creation, the leading nations of the world will have to create a new world order, which may involve fewer international boundaries.

In my birthplace, the land of the Mahatma, the forces of the religious right are ascendant, wreaking havoc on the foundational secularism of India’s independence movement. I have never professed religion to be my business except when it invades secular spaces established for the benefit of all. Extremists the world over—the enemies of freedom—would like to erase both the modern and the secular from our lives. Born and bred in secular India, and having lived in secular Britain and Canada, I cherish everyone’s freedom to be what they want to be and to believe what they choose to believe.

I have always been concerned about the ubiquitous financial, moral and ethical corruption in India, and my concern has often landed me in trouble with the rulers there. Corruption’s almost complete stranglehold threatens the future of the country while the ruling elite remain in deep slumber, pretending that the trickle of economic development that escapes corruption’s clutches will make the country great. It will not.

Just as more education in India has not meant less corruption, more economic development won’t result in greater honesty and integrity unless India experiences a cultural revolution of values and ethics. The inequalities of caste, poverty and gender also continue to bedevil India. Two books published in 1990, V.S. Naipaul’s India: A Million Mutinies Now and Arthur Bonner’s Averting the Apocalypse, sum up the ongoing turmoil. A million mutinies, both noble and evil, are boiling in India’s bosom. Unless corruption is confronted, evil tamed, and the yearning for good liberated, an apocalypse will be impossible to avert. It will destroy India and its soul.

On the international level, the world today is missing big aspirational pushes and inspiring leaders. Perhaps I have been spoiled. During my childhood, I witnessed giants like Dr. Saifuddin Kitchlew of the Indian freedom movement take their place in history and even met some of them. As a teenager, I was mesmerized by the likes of Nehru and John F. Kennedy. I closely followed Martin Luther King and Robert Kennedy as they wrestled with difficult issues and transformative ideas. I landed in Canada during the time of Pierre Trudeau, one of our great prime ministers. Great leaders with great ideas are now sadly absent from the world stage.

The last few years have allowed me time for reflection. Writing this autobiography has served as a bridge between the life gone by and what lies ahead. Now that the often mundane demands of elected life no longer claim my energies, I am free to follow my heart. And in my continuing ambition that equality and social justice be realized, it is toward India, the land of my ancestors, that my heart leads me.

Extracted from the revised paperback edition of Journey After Midnight: A Punjabi Life from Canada to India by Ujjal Dosanjh. Published by Speaking Tiger Books, 2023.

About the Book: Born in rural Punjab just months before Indian independence, Ujjal Dosanjh emigrated to the UK, alone, when he was eighteen and spent four years making crayons and shunting trains while he attended night school. Four years later, he moved to Canada, where he worked in a sawmill, eventually earning a law degree, and committed himself to justice for immigrant women and men, farm workers and religious and racial minorities. In 2000, he became the first person of Indian origin to lead a government in the western world when he was elected Premier of British Columbia. Later, he was elected to the Canadian parliament.

Journey After Midnight is the compelling story of a life of rich and varied experience and rare conviction. With fascinating insight, Ujjal Dosanjh writes about life in rural Punjab in the 1950s and early ’60s; the Indian immigrant experience—from the late 19th century to the present day—in the UK and Canada; post-Independence politics in Punjab and the Punjabi diaspora— including the period of Sikh militancy—and the inner workings of the democratic process in Canada, one of the world’s more egalitarian nations.

He also writes with unusual candour about his dual identity as a first-generation immigrant. And he describes how he has felt compelled to campaign against discriminatory policies of his adopted country, even as he has opposed regressive and extremist tendencies within the Punjabi community. His outspoken views against the Khalistan movement in the 1980s led to death threats and a vicious physical assault, and he narrowly escaped becoming a victim of the bombing of Air India Flight 182 in 1985. Yet he has remained steadfast in his defence of democracy, human rights and good governance in the two countries that he calls home—Canada and India. His autobiography is an inspiring book for our times.

About the Author: Ujjal Dosanjh was born in the Jalandhar district of Punjab in 1946. He emigrated to the UK in 1964 and from there to Canada in 1968. He was Premier of British Columbia from 2000 to 2001 and a Liberal Party of Canada Member of Parliament from 2004 to 2011. In 2003 he was awarded the Pravasi Bharatiya Samman, the highest honour conferred by the Government of India on overseas Indians. 

Click here to read the interview with Ujjal Dosanjh

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A Special Tribute Essay

Gandhi in Cinema by Shantanu Ray Chaudhuri

An innovative rap contest between Gandhi and Martin Luther King, Gandhi as a stand-up comedian, his life as a musical, and at least seventeen actors portraying him across numerous films. No other political and spiritual leader has influenced our cultural discourse as much as M.K. Gandhi. This despite Gandhi’s deep-rooted aversion to cinema and theatre. Shantanu Ray Chaudhuri looks at the legacy of Gandhi in films, plays, songs and TV shows.

“Slim be a combination of an actual kamikaze and Gandhi.” This is Eminem, seventy years after the Mahatma was assassinated, in a song from his 2018 album Kamikaze, that also became the theme song of the Marvel film Venom. It is interesting to conjecture what the bhajan-loving apostle of peace and non-violence would have to say about being referenced by the hip-hop rapper in a song whose very next lines talk of killing and use the F-word.

Probably no other political leader anywhere in the world has been part of popular culture – films, songs, music videos, animation shows, graphic novels – as much as Mohandas Karamchand Gandhi. Newsreels on him run into hundreds of hours. A China-based journalist, A.K. Chattier, put together one of the first celluloid versions of the Mahatma’s life and times from archival material available, sourcing rare footage. Unfortunately, both the print and the negative have been lost.

Beginning with the American feature documentary Mahatma Gandhi: Twentieth-century Prophet in 1953, to The Gandhi Murder, a conspiracy theory film on the assassination, in 2019, he has been part of at least thirty films. Even the Marvel film Age of Ultron has his footage. As many as seventeen actors have played him onscreen: J.S. Casshyap, Ben Kingsley, Sam Dastor, Jay Levey, Yashwant Satvik, Annu Kapur, Rajit Kapur, Mohan Gokhale, Naseeruddin Shah, Surendra Rajan, Mohan Jhangiani (voiced by Zul Vilani), Dilip Prabhavalkar, Dr Shikaripura Krishnamurthy, Avijit Datta, S. Kanagaraj, Neeraj Kabi and Jesus Sans.

Of these, Sam Dastor featured as the Mahatma in Lord Mountbatten: The Last Viceroy (1986) and Jinnah (1998), while Surendra Rajan has donned Gandhi’s garb as many as six times, in Veer Savarkar (2001), The Legend of Bhagat Singh (2002), Netaji Subhash Chandra Bose: The Forgotten Hero (2005), the TV movie The Last Days of the Raj (2007), the short film Gandhi: The Silent Gun (2012) and Srijit Mukherji’s Gumnaami (2019).

Gandhi and Early Indian Cinema

It was common in the 1930s and 1940s for film hoardings to have life-size pictures of Gandhi over the photographs of the stars. The protagonist of Kanjibhai Rathod’s mythological Bhakta Vidura (1921), the first film to be banned in India, resembled Gandhi, cap and all. Ajanta Cinetone’s Mazdoor (1934), written by Munshi Premchand, too was banned, and promoted as ‘the banned film’, as it dealt with Gandhian principles. Produced by Imperial Film Company and directed by R.S. Chaudhary, Wrath (1931) had a character called Garibdas who fights untouchability. The censors cut out many of its scenes and renamed it Khuda Ki Shaan. Vinayak Damodar Karnataki’s Brandy Ki Botal (1939) took up Bapu’s campaign against liquor and referred to Gandhi as ‘azadi ka devta’.

The Feature Biopics

The most well-known of these is Richard Attenborough’s 1982 film. In the making for over twenty years, it remains, warts and all, the definitive film on Gandhi. And though Attenborough made the cardinal error of falling prey to what Nehru had warned him against at the outset when the director had met him with the proposal in 1963 – “Whatever you do, do not deify him … that is what we have done in India … and he was too great a man to be deified” – there is no doubt that this is an epic labour of love that delivers a series of spectacular set-pieces of great emotional heft.

As the filmmaker himself observed, “It took me 20 years to get the money to get that movie made. I remember my pitch to 20th Century Fox. The guy said: ‘Dickie, it’s sweet of you to come here. You’re obviously obsessed. But who the f***ing hell will be interested in a little brown man wrapped in a sheet carrying a beanpole?’” As it turned out, the whole world was, as was the Oscar committee. And Ben Kingsley set a benchmark for the onscreen Gandhi that has been impossible to top over forty years later. So complete was the identification that a few years later a popular Hindi film, Peechha Karro (d: Pankaj Parashar, 1986), had a character swear by Ben Kingsley instead of Gandhi.

Ben Kingsley

Surprisingly, despite the many incarnations of the Mahatma on cinema, Gandhi is only one of two full-length feature films to deal with his life. The other one being Shyam Benegal’s The Making of the Mahatma (with Rajit Kapoor essaying the role), which as its Hindi title, Gandhi Se Mahatma Tak, suggests, deals primarily with his experiences as a barrister and in South Africa. Several biopics on national leaders of the freedom movement feature Gandhi in important cameos. These include Sardar (d: Ketan Mehta, 1993, Annu Kapoor as Gandhi) and Jabbar Patel’s Dr B.R. Ambedkar (2000, with Mohan Gokhale as Gandhi), probably the first time the Mahatma was shown in a negative light. There was also the 2011 film Dear Friend Hitler, based on his correspondences with Adolf Hitler (played by Raghubir Yadav).

These biographical films include Gandhi, My Father, which deals with his tortured and tumultuous relationship with his son, Harilal Gandhi. Based on the latter’s biography Harilal Gandhi: A Life by Chandulal Bhagubhai Dalal, the film was directed by Feroz Abbas Khan, who had earlier helmed a stage version, Mahatma Vs Gandhi (based on Dinkar Joshi’s Gujarati novel Prakashno Padchhayo), starring Naseeruddin Shah and Kay Kay Menon as Gandhi and Hiralal respectively. The film version starred Darshan Jariwala and Akshaye Khanna as father and son respectively.

The Adversarial Gaze

Existing with the eulogies are a handful of films that portray the world of his adversaries – people like Nathuram Godse and Veer Savarkar, in particular. Unfortunately, none of these have the rigour of the works of Richard Attenborough and Shyam Benegal and have been rightly dismissed as sensationalist. Ashok Tyagi’s 2017 short film Why I Killed Gandhi, which released in early 2022, became controversial for allegedly showing Godse as a hero, forcing its lead actor to apologise for playing the role of Godse. In the same vein is Ved Rahi’s Veer Savarkar (2001). Kamal Haasan’s Hey Ram (2000), a fictional tale of the moral dilemmas facing a would-be assassin of Gandhi, is in comparison a more nuanced take, though Naseeruddin Shah is probably the healthiest Gandhi onscreen ever.

Naseeruddin Shah as Gandhi

But by far the more interesting fiction came close to sixty years ago. In 1963, around the time that Attenborough was talking to Pandit Nehru about his film on Gandhi, Nine Hours to Rama created quite a flutter for its purportedly ‘sympathetic’ take on Nathuram Godse. Narrating the last nine hours of the life of Gandhi’s assassin, this one is a strange beast. Dismissed by academic Ravinder Singh as “a heady concoction of a little history and too much fiction”, the film shows Godse involved in an affair with a married woman and even an encounter with a prostitute. Godse tries to lure the former into sharing a room with him, describing the sexual encounter likely to follow as ‘dessert’ after a meal. No wonder, the film, as well as the novel of the same name by Stanley Wolpert on which it was based, faced protests from both Congress and Godse’s supporters, and an eventual ban.

A laughable enterprise in all respects – the only thing it probably gets right are the three bullets, and even that scene is followed by a ridiculous one where Gandhi forgives Godse who is shown as repenting his act immediately afterwards – what is surprising about it are the credentials of the people involved with the project. The director Mark Robson is well known for Hollywood blockbusters like The Bridges of Toko Ri, The Harder They Hall, Peyton Place and Von Ryan’s Express. The screenwriter Nelson Gidding scripted critically acclaimed ones like The Haunting and Andromeda Strain. And among the cast, we have respected actors such as Jose Ferrer (who essayed the definitive Cyrano de Bergerac on stage and screen) and Robert Morley. 

What makes this somewhat of a curio are the smattering of Indian actors in cameos, including David as a policeman, Achala Sachdeva (as Godse’s mother) and P. Jairaj as G.D. Birla. By far the most interesting and innovative aspect of the film is its credit titles – comprising the ticking of an old-fashioned pocket watch – designed by Saul Bass, which is deserving of a full-length article.

The Shadow of Gandhi: Gandhigiri

Gandhi’s life and philosophy have cast long shadows, particularly in Hindi cinema. Almost all films that show a police station invariably have his photograph up there on the wall as part of the background décor. However, it is in the subtle messaging of Hindi cinema that his influence is most strongly felt, particularly the way our films have for the longest time made a virtue of being poor, equating money with all evil.

Possibly the one film that epitomises the enduring legacy of the Mahatma and was instrumental in reintroducing him in popular discourse is Raju Hirani’s Lage Raho Munna Bhai (2006). In a stroke of genius, the filmmakers have a goonda hallucinating about the Mahatma, who inspires him to ‘Gandhigiri’ (the term caught on in a big way, leading to a 2016 film starring Om Puri titled Gandhigiri) instead of gundagiri as a tool to get your way

Munnabhai and Gandhi

Though not as influential as the Munna Bhai film, Jahnu Barua’s Maine Gandhi Ko Nahin Mara (2005) is as important. The film, about a retired professor whose dementia-wasted mind begins to believe that he was accused of killing Gandhi, is a metaphoric exposition of what Gandhi and the values he espoused mean today, how he has been reduced to a statute, a road and a stamp. If Munna Bhai has the two goondas recalling Gandhi only from his photo on currency notes and on account of 2 October being a dry day, Barua’s film highlights how we remember the man only on two days – 2 October and 30 January

Gandhi’s influence on the national psyche has been part of many other films tangentially. The 2009 film Road to Sangam is the story of a Muslim mechanic entrusted the job of repairing an old V8 ford engine, little knowing that the car had once carried Gandhi’s ashes to the sangam for immersion. While Shah Rukh Khan’s character in Swades is named Mohan, and the film, according to Mahatma Gandhi’s grandson Tushar Gandhi, “epitomises Gandhi’s values”, A. Balakrishnan’s Welcome Back Gandhi (2012) imagines the leader returning to contemporary India and dealing with a country he barely recognises.

Girish Kasaravalli’s Koormavatara (2011) tells the story of a government employee who is selected to portray Gandhi in a TV series, owing to his strong resemblance to the leader. Having never acted before and not a believer in Gandhian principles, he resists before reluctantly taking up the assignment. Reading on Gandhi and his philosophies transforms his life as people start flocking to him and he must negotiate the tricky terrain of being regarded as a modern-day Gandhi.

Different Strokes

Imagine Gandhi and and civil rights champion Martin Luther King Jr engaged in a battle of rap! That is exactly what Keegan Michael Key and Jordan Peele did in the popular web series Key and Peele, which has Gandhi and King going the hip-hop way to decide who is the better pacifist.

While the inspiration behind the name of the Canadian punk rock band, Propagandhi, is not hard to ascertain, the animated TV series Clone High, made by Phil Lord, Christopher Miller and Bill Lawrence, imagined teenage versions of legends, among them Gandhi, who is shown as a ‘fun-loving, hyperactive teenage slacker’. An episode in the popular TV show Seinfeld has a character claiming to have met Gandhi and having an affair with him. In the TV series Family Guy, Gandhi shows up as a stand-up comedian while South Park has a character meeting Gandhi in hell. 

Following in the footsteps of Mahatma Vs Gandhi and Lillete Dubey’s Sammy, from Pratap Sharma’s play (the title derived from the word ‘swami’ which was used by South African whites as a demeaning term for Indian workers), Danesh Khambata went the Broadway-style musical way with his theatrical production, Gandhi: The Musical. The play covers the leader’s life through sixteen songs, a dozen dances, featuring a cast of over forty dancers, incredibly introducing song-and-dance routines into the Mahatma’s life.

The impact that playing Gandhi has on an actor and the process that it involves also need to be explored at greater length as it provides insights on how influential he continues to be. Joy Sengupta, who portrayed Gandhi in Sammy, says, “It changed my perspective in life. I was all revolutionary and fashionably loathing Gandhi. I had even directed a play on Bhagat Singh, taking pot-shots at Gandhi. Sohail Hashmi told me not to do that, as Gandhi was the only and the most powerful secular symbol surviving in India. That kind of opened a few clogs in my head regarding what secularism is, whether it could coexist with spiritualism, etc. Ten years later, Sammy happened. I gave up all mainstream work for four months to focus on the play. I went to every Gandhi institution I could, pored over every photograph to imbibe the body language. Every films division reel to get his body rhythm. Recording of his speeches gave me his intonation and pitch. I switched to a Gandhian diet and lost 12 kg. I travelled by local transport. I took in all the hardships and drew strength from the Gandhian perspective of using your negatives by turning them into your strengths. This is something I had read when I was a kid in a school textbook, and it had remained with me. Now it became my full-blown philosophy – hardships and punishment can go on to make you a better man. I did not go for any complicated process – Gandhi believed in simplicity and executed everything in its simple organic form (something the intellectual Nehru found difficult to understand). It was simple. Be transparent, rely on truth, accept faults and do penance, forgive others, do it yourself, and always look at the poorest and most vulnerable as a consequence of your actions. Most importantly, listen to your inner voice for guidance. If you really mix all that, you get a simple childlike man who was always busy doing simple things to improve his inner being. I aimed for his essence, focussing on catching his spirit on stage and not mimicking him.”

Songs eulogising Gandhi are dime a dozen in India, of course. These include the reverential non-film ‘Suno-suno ae duniya waalon Bapu ki ye amar kahani’(Mohammad Rafi) and ‘Gundham hamare Gandhiji’ (S.D Burman).

While the celebrated ‘De di hamme azadi bina khadag bina dhal, Sabarmati ke sant tune kar diya kamal’ (Jagriti, 1953) spoke of Gandhi as someone to look up to, to emulate, Lage Raho Munna Bhai’s sensational ‘Bande mein tha dum’ made Gandhi cool, a buddy you can count on when in trouble, giving us a Gandhi for Generation Z.

For someone who has been such an integral part of popular culture, and for someone almost deified for his pacifism, Gandhi’s views on cinema are stridently illiberal. In fact, some of his pronouncements almost echo those of the bigoted ‘right’ that keeps calling for bans and boycotts. Describing cinema as a ‘sinful technology’ and a ‘corrupting influence [as bad as] a drinking bout, he said, “If I was made prime minister, I would close all the cinemas and theatres…” and “if I had my way, I would see to it that all cinemas and theatres in this country were converted into spinning halls”.

He watched just two films in his life, and hated both. The first one was Mission to Moscow (1943), which Miraben insisted he watch. The film, based on the memoirs of Joseph Davies, the US ambassador to Russia, featured scantily clad women in a few dancing scene. Horrified, Gandhi admonished the people there ‘for showing such nude dances’ to him. Soon after, he happened to watch Vijay Bhatt’s production Ram Rajya, at the insistence of the film’s art director, Kanti Desai. Extremely reluctant, Gandhi agreed only because, as he said, “I will have to see an Indian film as I have made the mistake of watching an English one.” And contrary to popular opinion, as industrialist Shanti Kumar Morarje mentioned, he disliked it ‘especially because of the shouting and uproar in the film’.

Such was his abhorrence for cinema – “The cinema, the stage, the race-course, the drink-booth and the opium-den – all these [are] enemies of society …” – that industry stalwarts like Khwaja Ahmad Abbas and Baburao Patel wrote open letters and editorials to Gandhi, articulating “the positive contribution of cinema to entertainment and its utility as a tool to further the cause of Indian freedom movement.” Patel wrote: “Let this champion of Daridra Narayan come down and meet us and we shall try to convince him, or be convinced. Surely as workers in the film field, we are not worse than the poor untouchables for whom the old Mahatma’s heart so often bleeds. And if he thinks we are, the more reason why he should come to our rescue.”

But to no avail. Gandhi remained unmoved. As he said, “I refuse to be enthused about [cinema] and waste God-given time [on it] … in Ahmedabad children get headaches, lose power of thinking, get fever and die … The disease is caused by going to cinemas.”

The dislike defied all logic and was so deep-rooted that it probably needs a psychiatric assessment. Or better still, a film that addresses the great man’s aversion to cinema.

(Parts of this essay was first published in The Telegraph)

Shantanu Ray Chaudhuri is a film buff, editor, publisher, film critic and writer. Books commissioned and edited by him have won the National Award for Best Book on Cinema twice and the inaugural MAMI (Mumbai Academy of Moving Images) Award for Best Writing on Cinema. In 2017, he was named Editor of the Year by the apex publishing body, Publishing Next. He has contributed to a number of magazines and websites like The Daily Eye, Cinemaazi, Film Companion, The Wire, Outlook, The Taj, and others. He is the author of two books: Whims – A Book of Poems(published by Writers Workshop) and Icons from Bollywood (published by Penguin/Puffin).

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Interview

 When a Hobo in a Fedora Hat Breathes Tolkien…

In Conversation with Strider Marcus Jones

Strider Marcus Jones
i'm come home again
in your Lothlorien

Strider Marcus Jones wrote these lines about an idyllic utopia that was named Lothlorien by JRR Tolkien in Lord of the Rings. Jones writes beautiful poetry that touches the heart with its music and lyricality and recreates a world that hums with peace, beauty, acceptance and tolerance – values that have become more precious than gems in the current world of war, strife and distress. He has created his own Lothlorien in the form of a journal which he has named after the elfin utopia of Tolkien. An avid reader and connoisseur of arts, for him all his appreciation congeals in the form of poetry which draws from music, art and he says, perhaps even his legal training! Let us stride into his poetic universe to uncover more about a man who seems to be reclusive and shy about facing fame and says he learns from not just greats but every poet he publishes.

What started you out as a writer? What got your muse going and when?

In my childhood, I sought ways to escape the poverty of the slums in Salford. My escape, while gathering floorboards from condemned houses every winter and carrying them through back entries in crunching snow to our flat, above two shops for my dad to chop up and burn on the fire was to live in my imagination. I was an explorer and archaeologist discovering lost civilisations and portals to new dimensions our mind’s had lost the ability to see and travel between since the time of the druids. Indoors I devoured books on ancient history, artists, and poetry from the library. I was fascinated by the works of Picasso, Gauguin, Bruegel and many others and sketched some of their paintings. Then one day, my pencil stopped sketching and started to compose words into lines that became “raw” poems.  My first mentor was Anne Ryan, who taught me English Literature at High School when I was fourteen. Before this, I had never told anyone I was writing poetry. My parents, siblings and friends only found out when I was in my twenties and comfortable in myself with being a ranger, a maverick in reality and imagination.

When I read your poetry, I am left wondering… Do you see yourself in the tradition of a gypsy/mendicant singing verses or more as a courtly troubadour or something else?

I don’t have the legs to be a courtly troubadour in tights and my voice sounds like a blacksmith pounding a lump of metal on his anvil.

I feel and relate to being gypsy and am proud of my Celtic roots passed down to me from my Irish Gypsy grandmother on my Father’s side who read the tea leaves, keys, rings, and other items telling people’s fortunes for years with scary accuracy. I seem to have inherited some of her seer abilities for premonition.

Like my evening single malt whiskey, age has matured the idealism of my youth and hardened my resolve to give something back to the world and society for giving me this longevity in it. The knocks from the rough and tumble of life have hardened my edges, but my inner core still glows like Aragorn’s calm courage and determination in the quest to bring about a more just and fairer world that protects its innocent people and polluted environment. Since Woody Guthrie, Tom Waits and Bukowski are influences I identify with deeply, I suppose I am a mendicant in some of my poetry but a romantic and revolutionary too, influenced by Neruda, Rumi, Byron, and Shelley shielded by The Tree of Life in Tolkien’s Lothlorien:

THE HEAD IN HIS FEDORA HAT

a lonely man,
cigarette,
rain
and music
in a strange wind blowing

moving,
not knowing,
a gypsy caravan
whose journey doesn't expect
to go back
and explain
why everyone's ruts have the same
blood and vein.

the head in his fedora hat
bows to no one's grip
brim tilted inwards
concealing his vineyards
of lyrical prose
in a chaos composed
to be exposed,
go, git
awed
and jawed
perfect and flawed,
songs from the borderless
plain
where no one has domain
and his outlaw wit
must confess
to remain

a storyteller
that hobo fella

a listening barfly
for a while,
the word-winged butterfly
whose style
they can't close the shutters on
or stop talking about
when he walks out
and is gone.

whiskey and tequila
with a woman who can feel ya
inside her, and know she's not Ophelia
as ya move as one,
to a closer and simplistic,
unmaterialistic
tribal Babylon,

becomes so,
when she stands, spread
all arms and legs
in her Eskimo
Galadriel glow,
sharing mithril breath,
no more suburban settlements
and tortured tenements
of death,
just a fenceless forest
and mountain quests
with a place to rest
on her suckled breasts,
hanging high, swinging slow.

war clouds HARP
through stripped leaves and bark,
where bodies sleeping in houseboat bones
reflect and creak in cobbled stones:
smokey sparks from smoked cigars
drop like meteorites from streetlight stars,
as cordons crush civil rights
under Faust's fascist Fahrenheit’s.
 
one more whiskey for the road.
another story lived and told

under that
fedora hat
inhaling smoke
as he sang and spoke
stranger fella
storyteller.

You seem to have a fascination for JRR Tolkien. You have a poem and a journal by the name of Lothlorien. Why this fascination? Do you think that JRR Tolkien is relevant in the current context? We are after all, reverting to a situation similar to a hundred years ago.

Yes, on all counts. Tolkien and his Lord of The Rings trilogy have been part of my life since I first read one summer when I was twelve years old.  My young mind, starved of adventure and elevenses in Salford’s slums, willingly absorbed the myths and magic, lore’s and legends beguiling me to enter the ‘Age of Man’. This living in a time of relative peace alongside other, more ancient races with musical-poetic languages reflected part of my own reality in living through the Cold War decades under the impending doom of nuclear annihilation where daily life often felt the shadows cast by the Cuban Missile Crisis, war in Vietnam, Pol Pot’s Cambodia, and famine in Biafra.

Sauron’s evil eye and invading armies echo an outgoing President Eisenhower’s ominous warning to curtail the influence and corruption of the banking-military-industrial-complex. Instead, Martin Luther King and President John F Kennedy were assassinated and a surveillance state and gilded slavery ideology is being imposed globally using artificial intelligence. Ancient civilisations in Iraq and Libya have been destroyed for control of oil and to maintain global Petro dollar power. Tolkien and The Lord of the Rings is just as relevant today in Ukraine, Yemen, and Syria and as it was through the slaughters of Verdun, the Somme and Flanders Fields. It is a warning that good must prevail over evil and this burden is borne by those with courage and conviction who cannot be corrupted.  

What is your Lothlorien? What does poetry mean to you and your existence?

My Lothlorien is a more peaceful world, with more tolerance of other individuals and cultures. Not perfect by any stretch but a place where people laugh, have their neighbours back and work with each other. A place of social justice and equality, music, poetry and art. It is no place for racism, sexism, ageism, corruption, or war. A kind of homestead with birdsong, forest, mountains and rivers, preferably in the French Pyrenees or Alaskan Bush. A place of words composed into poems and stories read and spoken, passed down and added to by each inspired generation in the Native American tradition. Poetry is all about communication and community in my existence. We are caretakers of our words and the world.

You have used Orwell, Gaugin and many more references in your poetry. Which are the writers and artists that influence you the most? What do you find fascinating about them?

Individuality of expression through fiction, poetry, art and music fascinates me. Now, at 62 years of age so many have influenced my poetry with or without me knowing or realising it. These include:

From the past – Chaucer, Tennyson, Shelley, Keats, Blake, W.B. Yeats, Auden, Langston Hughes, Hart Crane, Sexton, Plath, Kerouac, Heaney, Lorca, Orwell, Dickens, Dylan Thomas, Tolkien, Steinbeck, Heller, Donaldson, P.D. James, Ian Rankin, Vonnegut, Dostoyevsky, Rilke, Rumi, E.E.Cummings, Neruda, Leadbelly, Robert Johnson, Miles Davis, Thelonious  Monk, John Coltrane, Dylan, Tom Waits. So many.

From now – They know who they are. I have published their work in Lothlorien Poetry Journal.

You play instruments — saxophone and clarinet? Does that impact your poetry?

Saying I play instruments is a huge stretch of the imagination. I get strange notes out of my saxophone and clarinet that must sound like a hurricane blowing in anyone’s ears. My black Labrador, Mysty, covers her ears with her paws but I enjoy trying to play. I love jazz music, anything from the 1920s to early 70s, but Miles Davis, Monk, Coltrane, Mingus, and Ornette Coleman took jazz music to a level that transcends mortality.

Jazz music continues to be a profound influence in my poetry. I will explain how.     

Does any kind of music impact your writing?

In some way, unbeknown to me, jazz music, particularly that of Davis, Monk and Coltrane runs parallel to and interweaves with the rhythms of how I think when I write poetry. It closes my mind to the distractions of the outside world. The sound of those perfect and imperfect notes opens a door in my mind, I close my eyes, float into this dark room and my senses fill with images and words, which hover in the air like musical notes where I conduct them into rhythms and phrases bonded to a theme. Some become poems, others disintegrate into specks of dust, the moment gone. Sometimes, the idea and train of thought sleeps in my subconscious for years. This happened with my poems “Visigoth Rover” and “Life is Flamenco” which come from   my sojourns randomly wandering through Spain but were born years later listening to Paco playing Spanish guitar and Flamenco music which is another key influence in my poetry.

VISIGOTH ROVER

i went on the bus to Cordoba,
and tried to find the Moor's
left over
in their excavated floors
and mosaic courtyards,
with hanging flowers brightly chameleon
against whitewashed walls
carrying calls
behind gated iron bars-
but they were gone
leaving mosque arches
and carved stories
to God's doors.

in those ancient streets
where everybody meets-
i saw the old successful men
with their younger women again,
sat in chrome slat chairs,
drinking coffee to cover
their vain love affairs-
and every breast,
was like the crest
of a soft ridge
as i peeped over
the castle wall and Roman bridge
like a Visigoth rover.

soft hand tapping on shoulder,
heavy hair
and beauty older,
the gypsy lady gave her clover
to borrowed breath, 
embroidering it for death,
adding more to less
like the colours fading in her dress.
time and tune are too planned
to understand
her Trevi fountain of prediction,
or the dirty Bernini hand
shaping its description.

LIFE IS FLAMENCO

why can't i walk as far
and smoke more tobacco,
or play my Spanish guitar
like Paco,
putting rhythms and feelings
without old ceilings
you've never heard
before in a word.

life is flamenco,
to come and go
high and low
fast and slow-

she loves him,
he loves her
and their shades within
caress and spur
in a ride and dance
of tempestuous romance.

outback, in Andalucian ease,
i embrace you, like melted breeze
amongst ripe olive trees-
dark and different,
all manly scent
and mind unkempt.

like i do,
Picasso knew
everything about you
when he drew
your elongated arms and legs
around me, in this perpetual bed
of emotion
and motion
for these soft geometric angles
in my finger strokes
and exhaled smokes 
of rhythmic bangles
to circle colour your Celtic skin
with primitive phthalo blue
pigment in wiccan tattoo
before entering
vibrating wings
through thrumming strings
of wild lucid moments
in eternal components.

i can walk as far
and smoke more tobacco,
and play my Spanish guitar
like Paco.

Tell us about how music and language weaves into your poetry — “i’m come home again” — there is no effort at punctuation — and yet the poem is clear and lyrical. I really love this poem – Lothlorien. Can you tell me how you handle the basic tool of words and grammar in your poetry?

In my mind, music is poetry through sound instead of words. Like words, the combinations of notes and pauses have intricate rhythms and phrases. In many of my poems like “Lothlorien” and those above, I weave the rhythms and phrases of jazz music or Spanish guitar and words together with run on lines so there is no need for punctuation. This gives these poems, and many others a spontaneity and energy which feels more natural and real and has a potent, more immediate impact on the senses and emotions when combined with images and happenings. This whole process feels natural to me. It began in my early twenties, when I was listening to old Blues and the likes of Leadbelly and Robert Johnson alongside Dylan, Led Zeppelin, Tom Waits and Neil Young. These are the raw underbelly notes of my pain and anger at the world. Jazz is the mellow top notes. I hope this makes sense. It is hard to explain something that is natural to and part of who I am, so forgive any lack of clarity.

Sometimes, I just like to add a moment of mischievous fun to a serious poem as in these two:

REJECTING OVID

the fabulous beauty of your face-
so esoteric,
not always in this place-
beguiles me.

it's late, mesmeric
smile is but a base,
a film to interface
with the movements of the mind behind it.

my smile, me-
like Thomas O'Malley
the alley
cat reclining on a tin bin lid
with fishy whiskers-

turns the ink in the valley
of your quills
into script,
while i sit
and sip

your syllables
with fresh red sepals of hibiscus,
rejecting Ovid
and his Amores
for your stories.



OLD CAFE

a rest, from swinging bar
and animals in the abattoir-
to smoke in mental thinks
spoken holding cooling drinks.

counting out old coppers to be fed
in the set squares of blue and red
plastic tablecloth-
just enough to break up bread in thick barley broth.

Jesus is late
after saying he was coming
back to share the wealth and real estate
of capitalist cunning.

maybe. just maybe.
put another song on the jukebox baby:
no more heroes anymore.
what are we fighting for --

he's hiding in hymns and chants,
in those Monty Python underpants,
from this coalition of new McCarthy's
and it's institutions of Moriarty's.

some shepherds’ sheep will do this dance
in hypothermic trance,
for one pound an hour
like a shamed flower,

watched by sinister sentinels-
while scratched tubular bells,
summon all to Sunday service
where invisible myths exist-

to a shamed flower
with supernatural power
come the hour.  

How do you compose a poem? Is it spontaneous or is it something you do? Do you hear the lines or voices or is it in some other way?

Most poems come from life’s experiences and observations of people, places, nature, and events. These can be from the past, or present and sometimes premonitions of the future which often overlap depending on the theme/s and where I want it to go.

When it comes to composing a poem, I am not robotic, and neither is my Muse. I have no set time and never write for the sake of writing something each day which I find disrupts my subconscious process. A poem can begin at any time of day or night, but my preferred time to think and write is mid-evening going through to witching hour and beyond. I put some music on low, pour myself a slow whiskey and sit down in my favourite chair with pen and folded paper. I never try to force a poem. The urge to write just occurs. I don’t know how, or why. It just happens. My subconscious finds the thread, thinks it through and the poem begins to unravel on the page. I care about the poems since they care about the world and the people in it. So, I often agonise for days and in some cases years, over lines and words and structure, crossing out words and whole lines until they feel right. Editing, and redrafting is a crucial part of the writing process and requires courage and discipline. Butchering your own work feels barbaric in the moment but enhances your poetic voice and strengthens the impact of a poem on the reader.

You are a lawyer and in the Civil Service in UK. How does law blend with poetry?

I am a law graduate and retired legal adviser to the magistrates’ courts/civil servant who retired early. I have never practiced as a lawyer.

I never think about law when I write, but I am sure the discipline brings organisation to the orderly chaos of Spinoza’s universe that resembles the space inside my head.

Tell us about your journal. When and how did you start it?

I started Lothlorien Poetry Journal in January 2021. I publish the online rolling blog of poetry and fiction and printed book volumes — currently standing at eight issues featuring established and emerging poets and fiction writers published on the LPJ blog.

We are a friendly literary journal featuring free verse/rhyming/experimental poetry, short stories, flash fiction, and occasional interviews with poets.

We love poems about enchantment, fantasy, fairy tale, folklore, dreams, dystopian, flora and fauna, magical realism, romance, and anything hiding deep in-between the cracks.

I publish Lothlorien Poetry Journal periodically, 4-6 issues every year. Contributors to each issue (selected from the best work published on the Journal’s Blog) are notified prior to publication and receive a free PDF copy of the issue that features their work.

We nominate for the Pushcart Prize and Best of the Net.

 What do you look for in a poet as a publisher?

I look for a poet or writer’s distinct voice, that spark of originality in their theme/s, the rhythm and musicality in their language and phrasing.  I have no boundaries as to style, form, or subject – prose, rhyming, free verse, sonnets, haiku, experimental or mavericks who break the rules and write about the darker underbelly of society – if it is good and not offensive, racist or sexist Lothlorien Poetry Journal could be the natural home for your work. The best way to find out is to come to Lothlorien, have a read, and decide to submit.

LOTHLORIEN

i'm come home again
in your Lothlorien
to marinate my mind
in your words,
and stand behind
good tribes grown blind,
trapped in old absurd
regressive reasons
and selfish treasons.

in this cast of strife
the Tree of Life
embraces innocent ghosts,
slain by Sauron's hosts-
and their falling cries
make us wise
enough to rise
up in a fellowship of friends
to oppose Mordor's ends
and smote this evil stronger
and longer
for each one of us that dies.

i'm come home again
in your Lothlorien,
persuading
yellow snapdragons
to take wing
and un-fang serpent krakens-
while i bring
all the races
to resume
their bloom
as equals in equal spaces
by removing
and muting
the chorus of crickets
who cheat them from chambered thickets,
hiding corruptions older than long grass
that still fag for favours asked.

i'm come home again
in your Lothlorien
where corporate warfare
and workfare
on health
and welfare
infests our tribal bodies
and separate self
in political lobbies
so conscience can't care
or share
worth and wealth-

to rally drones
of walking bones,
too tired
and uninspired
to think things through
and the powerless who see it true.
red unites, blue divides,
which one are you
and what will you do
when reason decides.


IN THE TALK OF MY TOBACCO SMOKE

i have disconnected self
from the wire of the world
retreated to this unmade croft
of wild grass and savage stone
moored mountains
set in sea
blue black green grey
dyed all the colours of my mood
and liquid language-
to climb rocks
instead of rungs
living with them
moving around their settlements
of revolutionary random place
for simple solitary glory.
i am reduced again
to elements and matter
that barter her body for food
teasing and turning
her flesh to take words and plough.
rapid rain
slaps the skin
on honest hands
strongly gentle
while sowing seeds
the way i touch my lover
in the talk of my tobacco smoke:
now she knows
she tastes
like all the drops
of my dreams
falling on the forest
of our Lothlorien.

Thanks for your lovely poetry and time.

(This is an online interview conducted by Mitali Chakravarty.)

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