In casual rags I made my way down the streets of El Paso saturated with the city’s aromas. The trees were perfectly situated to drop shade as the burning sun loitered above. Each day seemed worse than the next as drought played its silly games. No water fell from the sky for weeks. I checked each day as I walked in my casual rags drenched in sweat. At night I dreamt of the water that would not drop from the sky. In silence I meditated and imagined how great it would feel for rain to start falling on me.
MOVING OUT
The curtains are drawn. I folded the sheets. There is no hold here where I once was held.
This is goodbye. I have to let you go, house.
Every memory is etched in every cell of my being. Mother, father, raised me.
A THOUSAND YEARS
My body is not much to look at. I am the least interesting man on earth. I have never been to Paris, France. I have been to the Paris Las Vegas. I have never kissed you on a winter morning or at any season. I have never dreamt about you kissing me. You hugged me once. If I lived to eternity, I will never forget that. If I lived for another year, I would not forget that. If I lived a thousand years, I would always remember that day.
Luis Cuauhtémoc Berriozábal was born in Mexico, lives in California, and works in Los Angeles.He has been published in Blue Collar Review, Borderless Journal, Chiron Review, Kendra SteinerEditions, Mad Swirl, and Unlikely Stories. His most recent poems have appeared in Four FeathersPress.
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Title: The Tree Within: The Mexican Nobel Laureate Octavio Paz’s Years in India
Author: Indranil Chakravarty
Publisher: Penguin Random House India
‘For me, India was an accident.’ – Octavio Paz
The Mexican Nobel laureate poet and essayist Octavio Paz (1914-1998) was a writer of lightening insights and electric intelligence. His impassioned poetry is meditative, with a precision of language that is imbued with a strangely sensuous quality. In fact, language and poetry per se were some of his key thematic concerns. The announcement on the cover of this book states that The Tree Within is the enchanting story of Octavio Paz’s passionate love-affair with India where he served as Mexico’s ambassador in the 1960s but reading through this very detailed 518 pages well-researched biography of the Nobel Laureate poet one realises that it is a lot more.
Immersing himself in India’s rich cultural life and contemplative traditions, Paz travelled widely, forged deep friendships with some of India’s finest minds, and produced several of his most inspired poetry and essays. It was here that he met the love of his life and until the day he died, he continued to refer to India as the place where he experienced what he called his ‘second birth’. It is difficult to find similar cases in our history when a major creative figure from abroad drew inspiration from India’s culture for one’s own works over such an extended period. His writings became a bridge between continents, blending Eastern and Western sensibilities in ways that enriched the literary landscapes of both. In India, where the erotic and the sacred blend in ecstatic union – unlike in the West, where the two are scrupulously kept apart – he saw the possibility of a new synthesis through the dissolution of dualities. Interestingly, Mexico belongs to the western hemisphere but is generally considered non-West, like India. Blending biography, cultural history, and literary criticism, The Tree Within is a luminous testament to the enduring alchemy between India and the world through one of the greatest writers of the 20th century.
The book is divided into ten stand-alone chapters, and one can move to the topic of one’s choice. The first two chapters entitled ‘Family and Nation’ (1914-36) and ‘Paz Before India’ (1936-1951) serve as the background of Paz’s lineage, his growing up, and his passionate engagement with India can be understood in terms of the seeds planted early in his life through his family as well as the national cultural ambience where the idea of India was inscribed. All of them played a role in reinforcing his attraction towards the country. Unlike T.S.Eliot, Paz became politically active from an early age, with an initial inclination towards anarchism and Marxism and a subsequent rejection of Communism. He witnessed the Spanish Civil War firsthand, and he also had a close relationship with the surrealists in France.
It is only in the third chapter, ‘The First Sojourn’ (1951-52), that India is physically present when in 1951 Paz, then 37-years old, was assigned the task of opening a new embassy in New Delhi. It recounts his long sea-journey to India and his experiences and poetic output during that brief period of six months. To some extent, he externalised his inner unhappiness on India during his first trip. India of that time had little to offer him by way of intellectual excitement or fulfilling companionship. Things were in disarray when under Nehru as the new nation-state had just been born a few years ago. In New Delhi, Paz stayed at the Imperial Hotel, which became his residence during his entire stay. He also carried a lot of baggage in terms of Western cultural prejudices towards India. India not only smothered his senses; the grinding poverty and rigid mores of life left him disgusted.
In Chapter Four, ‘Paz and Satish Gujral: In Light of Mexico’ describes the personal friendship between Paz and Satish Gujral, one of India’s leading painters and how Paz shaped his development as an artist by inserting Gujral among the maestros of the Mexican mural movement. In fact, the influence of the Mexican mural movement on modern Indian art through Gujral would not have been possible without Octavio Paz’s decision to send him to Mexico. The meeting with Nehru and Indira Gandhi through Satish’s brother I.K. Gujral also offers interesting information. The following chapter, ‘Coming Home, Going Away’ (1953 -62) traces Paz’s life and creative evolution from the time he left India to the time he was sent to India as Mexico’s ambassador in 1962. This ten-year period between his first sojourn in India in 1952 and his return as the Mexican ambassador in 1962 involved many defining moments in his personal and professional life which shaped his creative evolution as a writer. The extent to which he had already immersed himself in Indian philosophy is evident from the ways he assimilated his experiences and insights of his first stay in the writings of the next decade even when their themes had little to do with India.
‘Making Poetry, Making Love’ (1962 -68) is an account of Paz’s travels through the Indian subcontinent (he was given additional charge of Pakistan, Afghanistan, Nepal and Ceylon), his relationship with Bona Tibertelli with whom he spent an idyllic vacation across the Indian subcontinent, his unhappy marriage with Elena Garro, his meeting and eventual marriage with his second wife, Marie-Jose Tramini, and the poetry that grew out of that amorous experience – all find ample space in this chapter. The way in which their love affair unfolded is wrapped in secrecy. It is also said that he developed some unsavoury practices for a man of his position. Nevertheless, it was the most bountiful period of an unimaginably productive life.
Chapter Seven named, ‘The Poet as Diplomat (962-68), recounts his role as a diplomat and his pioneering bridge-building efforts. His life stands as a shining example of how the advantages of diplomatic life can be used for maximizing literary output. The title of the next chapter ‘Paz’s Indian Friends: Surrounded by Infinity’ is self-explanatory. It recounts Paz’s close personal friendships with major Indian painters, musicians, writers and thinkers. We are given details of the close relationship with Indira Gandhi, and Paz throws interesting light on Indira by contrasting her with Nehru: “Indira was concrete and sober. She never forgot the old maxim that politics was the art of the possible…”
Among the literary figures, mention is made of Santha Rama Rau, Nirad C. Chaudhuri, Mulk Raj Anand, Raja Rao, Satchidananda H. Vatsyayan, and many others. The story of Paz’s dramatic resignation in October 1968 over his own government’s massacre of students at the Plaza de Tlateloco is explained by the author through studying archival documents. The next chapter ‘Under Western Eyes: Visiting Writers and Artists’ tells the story of famous international writers, musicians and painters who met Paz in India and forged lifelong bonds and collaborations based on their common love for India.
The final chapter ‘Paz After India’ (1968 -98), traces the continued presence of India-related themes in Paz’s body of work, particularly his prose, ever since his departure from the country. Leaving India was not easy for Paz and Marie-Jose. Over the next three years, he would drift around the world, accepting fellowships, residencies and lecture assignments. Though Indian themes gradually faded out of his poetry, in prose it continued to engage him till his last days, thirty years after leaving India. Even in old age, Paz continued to maintain epistolary contact with his Indian friends and welcomed distinguished Indian visitors to Mexico with his characteristic Latin American warmth. ‘Cantata’ tells the knotty story of Paz’s legacy in Mexico and how India has periodically remembered him, one as late as February 2023, at a large international conference held in IIC[1], New Delhi, on the cultural links between India and Latin America. There was unanimity in the acknowledgement that the Mexican poet had created a permanent, direct bridge between India and Latin America that no state-led enterprise could have done.
Before concluding, a few words need to be said about the author of this book. An academic and a filmmaker by profession, Indranil Chakravarty’s interest in Hispanic literature and culture comes out clearly through the translations he made of Paz’s poems. His enormous labour to bring out this volume comes out in the manner he reconstructs the inner journey of the poet by delving into multilingual archives, declassified diplomatic files, personal letters, and intimate interviews. The labour that has gone into selecting the innumerable photographs that don almost every page of the book, many borrowed from the website zonaoctaviopaz.com (an ongoing repository of photographic and news material on Paz put together by a group of Mexican scholars) clearly exemplifies the author’s emphasis on visual imagery too. In Acknowledgements, he clearly mentions that he has merely tried to fill up the missing information on the poet’s India-years. He entirely agrees with Ramchandra Guha’s contention that an autobiography or memoir must be understood as a pre-emptive strike against a future biographer. The poet’s memoir of India elides most of the aspects that are interesting to us today.
I forget the names of streets. My memory has slowed in time. I am just happy to be able to think with this mind.
I am often in the clouds with this mind thinking how long will it be when it rains again. I forget the exact date it did
rain. I know it was more than a month or maybe two months ago. I was looking at the sky
when the rain fell inside my eyes. I do not know what street I was at when the rain came down.
NAMING CLOUDS
I tried to name each cloud I saw throughout the day.
I called one dark angel which had a serpent’s tongue and a devil’s tail. Every time
I looked up was to name another cloud. Infierno
was the name I gave the hell cloud with its heart
on the outside. Hell I named it. Saintliness was far from
its design. Rimbaud I named another cloud just because.
I SAY ENOUGH
I say enough about the best and worst of times. It is nature and the cosmic voodoo of life that keeps this itch alive to let my anger, joy, and sadness out. What about love? I say a little about it some days too. I say enough of love when I am stuck in reflections of when I believed in such things. My cloudy mind is often lost in a shadow of doubt.
Born in Mexico, Luis Cuauhtémoc Berriozábal lives in California and works in the mental health field in Los Angeles. His poetry has appeared in Abramelin, Barbaric Yawp, Blue Collar Review, Borderless Journal, Fixator Press, Kendra Steiner Editions, Mad Swirl, The Literary Underground, and Unlikely Stories.
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Pongal Pot. Photo Courtesy: Ravi Varmman K Kanniappan
On the 15th of January 2026, while much of the modern world was busy checking notifications, updating calendars, and worrying about quarterly outcomes, traditional Tamil households across the globe were doing something far more radical, watching milk boil. “Pongal”, the harvest festival, is one of those ancient cultural practices that stubbornly refuses to modernise. It does not arrive as an app update, cannot be streamed, and has no subscription model.
Milk is poured into a pot, heated patiently, and allowed, indeed encouraged, to overflow. This overflow is not considered inefficiency or waste, but it is the very point. It signifies abundance, wellbeing, and prosperity not merely for humans but for the entire ecosystem that made the meal possible, the sun, the rain, the soil, the cow, and the quiet, unseen labour of nature itself. Rice, lentils, jaggery, nuts, legumes, and raisins follow, and the resulting sweet dish is shared freely among family and friends, because prosperity that is not shared is considered incomplete.
This is an economy based not on accumulation but on circulation, not on profit but on participation. Something I believe is deeply unsettling to modern sensibilities.
Into this defiantly non-consumerist ritual wandered a chickpea with an extraordinarily well travelled past. This was no humble backyard legume, nor had it been picked up at the nearest market. It had sprouted in Mexico, been packed in Lebanon, purchased in Sierra Leone, and generously gifted by my wife Greeja’s friend, Saras, and her husband Pieter, a Belgian whose kindness, like the chickpea itself, clearly knows no borders. The chickpea’s journey to Malaysia, where, after crossing more continents than most humans manage in a lifetime, it finally fulfilled its destiny, being cooked into a traditional Tamil Pongal.
By then this chickpea had crossed more borders than most people ever will, navigated more currencies than a multinational executive, and yet arrived without a single stamp of self-importance. If globalization were ever to seek a spokesperson, it would do well to choose this chickpea, which achieved in silence what conferences and treaties have struggled to explain. The chickpea does not attend Davos, does not publish white papers, does not tweet about resilience or sustainability, and yet it embodies globalisation with a calm confidence that makes economists look unnecessarily stressed.
We often speak of globalisation as though it were invented sometime in the late twentieth century by economists with impressive haircuts and Power Point skills. But the chickpea, unimpressed by timelines, has been global for at least nine thousand years. Its origins lie in the “Fertile Crescent”, that much abused cradle of early civilisations covering modern day Turkey and Syria, where early cultivation was recorded between 7500 and 6800 BCE. The wild ancestor, “cicer reticulatum”, still grows in southeastern Turkey, quietly ignoring the fact that humans have spent millennia fighting over the land around it. From this region, chickpeas spread naturally to the Middle East, the Mediterranean basin, and India by around 3000 to 2000 BCE, becoming a staple across cultures, religions, and cuisines. This was globalisation without shipping containers, trade sanctions, or consultants, just humans carrying seeds because hunger is wonderfully non-ideological.
India, once it encountered the chickpea, embraced it with characteristic enthusiasm and then proceeded to dominate its production. Today, India accounts for more than 70 percent of global chickpea output, a statistic that has made the chickpea an unlikely participant in modern trade wars. Protectionist policies, tariffs, reciprocal duties, and import bans imposed by major players such as India, the United States, and Mexico have transformed this humble legume into a politically sensitive commodity. It turns out that even the simplest food becomes controversial once spreadsheets get involved.
Thiruvalluvar (an ancient philosopher), writing two thousand years ago, anticipated this uncomfortable truth with brutal clarity:
“Only those who live by agriculture truly live; all others merely follow and feed upon them.” - Kural 1033
The verse throws stylish shade at modern life, while we sip lattes under perfect air conditioning and call it “work”, farmers are out there negotiating with the sun, rain, and stubborn soil to keep humanity fed. Our sleek jobs, fancy titles, and glowing screens? Well, they are merely luxury addons. Strip away agriculture and civilisation collapses into a very well-dressed famine. Turns out, all our progress still runs on dirt, with attitude.
The chickpea’s journey to South America, especially Mexico, is a reminder that globalisation has often travelled under less noble banners. Portuguese and Spanish explorers introduced chickpeas to the New World in the sixteenth century, carrying them across oceans as reliable, non-perishable protein sources. From these initial points of contact, chickpeas spread across Central and South America, embedding themselves into local agriculture and diets. In modern times, Mexico has emerged as a significant exporter, specialising in the Kabuli variety prized for its size and quality, with major production zones in Sonora and Sinaloa. Argentina and Chile also joined the club. Thus, a crop born in ancient Anatolia, nurtured in India, and sanctified by ritual, found itself repackaged for global markets, complete with branding, logistics, and regulatory oversight. The chickpea, once again, remained silent.
Silence, however, does not mean insignificance. Homer knew this. In TheIliad (Book 13) he famously compares arrows ricocheting off Menelaus’s armour to chickpeas and dark-fleshed beans flying off a threshing floor in the wind. The metaphor works only because the audience knew exactly how dried chickpeas behave, hard, resilient, and oddly bouncy. By likening lethal weapons to pulses, Homer not only emphasises the strength of the armour but also performs a subtle act of cultural grounding. The epic world of gods and heroes is momentarily tethered to the everyday agricultural reality of farmers winnowing grain. War, Homer seems to say, may be glorious, but it is ultimately sustained by food. Chickpeas, by 800 BCE, were so deeply embedded in Greek life that their sound and movement were universally recognisable. Even epic poetry depended on legumes.
Indian tradition offers an equally revealing, if more logistical, narrative. In South Indian tale associated with the Mahabharata, an Udupi King is said to have managed catering for the massive armies at Kurukshetra. Legend holds that he could predict daily casualties by observing leftover food. In some versions, the king visits Krishna at night, who eats a handful of roasted chickpeas, the number consumed corresponding mysteriously to the thousands who would fall the next day. This allowed precise meal planning and zero waste on an industrial scale of destruction. These divine data analytics allowed the king to cook exactly the right amount of food, avoiding waste on a genocidal scale. It is perhaps the earliest example of just-in-time inventory management, achieved without software, powered entirely by chickpeas and divine omniscience.
If you have ever wondered why Udupi cuisine is famous for efficiency and planning, this story offers a clue. Here, chickpeas function not just as food but as instruments of cosmic accounting.
Interestingly, while early Vedic texts sometimes viewed certain pulses as unsuitable for sacrifice, the Mahabharata period saw chickpeas elevated into sraddha rites (funeral rituals) and daily offerings. They transitioned from questionable to sacred, a promotion many humans would envy.
Thiruvalluvar’s ethical framework accommodates this evolution effortlessly:
“Sharing food and caring for all life is the highest of virtues.”-- Kural 322
A noble idea, until chickpeas quietly steal the spotlight. Modest, beige, and absurdly cooperative, they divide endlessly without complaint and nourish everyone from monks to gym bros. While humans argue ethics in panels and podcasts, chickpeas get on with the job, feeding the masses without ego. In the moral economy of virtue, they don’t preach but they simply multiply and sustain, humbling us one hummus bowl at a time.
Across civilisations, chickpeas became the dependable fuel of endurance. Roman soldiers consumed them as part of their standard rations, boiling them into thick porridge known as “puls” when meat was scarce. Gladiators relied on pulses for strength, earning nicknames that emphasised grain and legume consumption rather than heroism. Spanish and Portuguese sailors trusted chickpeas on long sea voyages because they did not rot, sulk, or demand refrigeration. During World War II, Allied researchers turned again to pulses to address vitamin deficiencies among troops, while the modern Indian Army continues to include chickpea flour and whole chickpeas in field rations due to their high caloric density and reliability. Empires rise and fall, but soldiers keep eating chickpeas.
Modern science, arriving fashionably late as usual, now confirms what ancient armies, monks, and farmers already knew. Chickpeas are celebrated as “brain food,” dense with nutrients that support cognitive function, mood regulation, and neurological health. Nutritional psychiatry highlights their role in reducing inflammation and stabilising the gut brain axis, making them valuable in alleviating anxiety and depression. Unlike the sugar-fuelled spikes and crashes of contemporary diets, chickpeas offer slow-release energy, the kind required for sustained thought, emotional regulation, empathy, and decision making. In a world addicted to instant gratification, caffeine dependence, and burnout worn as a badge of honour, the chickpea is almost offensively patient. That patience makes it profoundly incompatible with modern lifestyles, and incompatibility, in our times, is the surest mark of subversion.
If this sounds like ancient wisdom romanticised through hindsight, it is worth noting that modern civilisation has recently spent billions of dollars rediscovering precisely the same conclusion, often during lunch breaks. Sometime in the post-Covid era, somewhere between a glass walled co-working space and an overbranded café serving ethically sourced air, a young startup founder sat staring at his laptop, attempting to optimise a problem modern life seems uniquely skilled at inventing, how to eat “mindfully” without actually having time to eat. His company was building an AI-driven wellness platform designed to “personalise nutrition using real time biometric feedback.” Investors liked it. The pitch deck had the correct fonts. The valuation was impressive for something that had not yet solved hunger, distraction, or exhaustion.
Lunch arrived in recyclable packaging engineered to survive a nuclear winter. Inside was a bowl labelled Ancient Protein Medley. It contained quinoa flown in from the Andes, kale grown in a vertical farm two kilometres away, avocado sourced from somewhere geopolitically awkward, and, almost as an afterthought, roasted chickpeas. The chickpeas were rebranded as “plant-based protein spheres,” presumably because “chickpea” did not sound sufficiently disruptive, scalable, or fundable.
As the founder ate mechanically between Slack notifications, his smartwatch vibrated with updates. Blood sugar stable. Cortisol marginally elevated. Cognitive focus acceptable. The AI recommended breathing exercises and fewer screens. The founder ignored both and continued eating. The irony was complete. A system powered by cloud computing, global capital, and predictive algorithms had concluded, after millions in funding, that roasted chickpeas were ideal for sustained energy and mental clarity.
This was not new knowledge. Roman soldiers had marched on it. Tamil farmers had lived on it. Sailors had crossed oceans with it. But now it had a dashboard, a graph, and a subscription model.
Later that evening, the same founder attended a panel discussion on sustainability. Someone in the audience asked about regenerative agriculture. The panellists responded confidently, invoking carbon credits, blockchain traceability, lab-grown proteins, and the future of food. No one mentioned legumes fixing nitrogen. No one mentioned soil. No one mentioned that the chickpeas quietly sitting in the founder’s lunch bowl had already done more for planetary health than the entire panel combined. The chickpeas, true to form, offered no comment, no keynote, and no thought leadership, only nourishment.
The chickpea’s journey eastward is no less intriguing. It reached China via the Silk Road, settling primarily in Xinjiang, where evidence of cultivation dates back around two thousand years. There, it became part of Uighur medicinal traditions, prescribed for ailments ranging from hypertension to itchy skin. During the Tang and Yuan dynasties, chickpeas gained prominence as a “cosmopolitan” food, sometimes referred to as the “Muslim bean”. Yet in central China, the chickpea struggled for a distinct identity, often conflated with the common pea even by Li Shizhen[1], the famed Ming dynasty herbalist. Not all travellers are recognised for who they are, some spend centuries being mistaken for someone else.
And yet, through all this travel, confusion, commodification, and conflict, the chickpea remained quietly regenerative. Unlike extractive crops, it forms a symbiotic relationship with Rhizobium bacteria in its roots, fixing nitrogen from the air and enriching the soil. It takes and gives simultaneously, leaving the land better than it found it. This is perhaps the most radical aspect of the chickpea’s philosophy, one that stands in stark contrast to modern economic models based on extraction and exhaustion.
Thiruvalluvar warns us gently but firmly:
“Harm done to others inevitably returns to oneself.” – Kural 319
A warning humans hear, nod at, and immediately ignore. The chickpea takes a cooler approach. It survives by being outrageously generous, throwing itself into curries, salads, and hummus without a trace of resentment. No revenge arc, no ego. Just pure edible goodwill. While we stress over karma and consequences, the chickpea lives its truth, give everything away, become indispensable, and achieve immortality in every lunch bowl.
Humanity today resembles the ancient chickpea, hard, resilient, perpetually defensive. We pride ourselves on toughness, bouncing off crises with admirable persistence, yet rarely ask what we leave behind. Climate change, trade wars, and political upheavals are the shrill winds of Homer’s winnowing floor, tossing us about. The question is not whether we survive the tossing, but whether we enrich the soil when we land. Progress, the chickpea suggests, is not about becoming larger, louder, or more profitable. It is about being regenerative, ordinary, and useful.
In an age obsessed with luxury, consumption, and curated lifestyles, the chickpea offers a quietly subversive model. It is not elite food, but it is the food of soldiers, monks, labourers, and families. It does not advertise, rebrand, or reinvent itself. It simply nourishes.
Thiruvalluvar captures this understated wisdom perfectly:
“From seeds come harvests, and from giving comes abundance.” -- Kural 1030
A line politicians quote solemnly before approving tax breaks for themselves. The chickpea, deeply unimpressed, just does the math. One seed becomes many, then redistributes itself aggressively into every cuisine on earth. No gatekeeping, no merit tests, no ‘personal responsibility’ lecture. While humans weaponise scarcity and call it policy, the chickpea runs a ruthless experiment in abundance and wins, by being cheap, shared, and impossible to cancel. The chickpea has lived this truth for millennia.
So perhaps the real lesson of globalisation does not lie in trade agreements or consumer choices but in a small legume that has travelled from ancient Turkey to modern Mexico, survived Roman marches and mythic wars, endured misnaming and trade barriers, and still ends up quietly nourishing someone’s meal.
Even now, after dashboards have glowed, algorithms have pontificated, and every opinion has been optimised into a performance, the answer remains stubbornly ancient, from Roman roads to Tamil fields. The chickpea does not care about your ideology, your portfolio, or your meticulously curated identity. It will grow, fix nitrogen, feed someone, and move on without a press release.
In a world addicted to spectacle, branding, and moral pontification, this calm, beige indifference feels almost obscene. Quiet competence and unfashionable, the chick pea, turns out to be the rarest, and most outrageously extravagant, luxury left.
The travelled chickpea. Photo Courtesy: Ravi Varmman K Kanniappan
[1] Li Shizen(1518-1593), Ming acupuncturist, herbalist, naturalist, pharmacologist, physician.
Ravi Varmman explores leadership, culture, and self-inquiry through a philosophical lens, weaving management insight with human experience to illuminate resilience, ethical living, and reflective growth in an ever shifting world today.
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Bibliography
Pongal festival, milk boiling ritual, symbolism of abundance and ecology
Ramaswamy, N. (2004). Festivals of Tamil Nadu. New Delhi: Sterling Publishers.
Origins of chickpea domestication in the Fertile Crescent; dates (7500–6800 BCE); wild ancestor Cicer reticulatum
Zohary, D., Hopf, M., & Weiss, E. (2012). Domestication of Plants in the Old World (4th ed.). Oxford: Oxford University Press.
Spread of chickpeas to India by 3000–2000 BCE
Fuller, D. Q. (2006). Agricultural origins and frontiers in South Asia. Journal of World Prehistory, 20(1), 1–86.
India producing ~70% of global chickpeas; modern trade disputes
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Thiruvalluvar quotations, dating (~2nd century BCE–2nd century CE), agrarian ethics
Pope, G. U. (1886). The Tirukkural. London: Oxford University Press.
Introduction of chickpeas to the Americas by Spanish and Portuguese explorers
Smith, B. D. (2011). General patterns of niche construction and the management of ‘wild’ plant and animal resources. Philosophical Transactions of the Royal Society B, 366(1566), 836–848.
Modern chickpea cultivation in Mexico (Sonora, Sinaloa), Kabuli variety exports
Gaur, P. M., et al. (2012). Chickpea breeding and production. Plant Breeding Reviews, 36, 1–87.
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Homer. (c. 8th century BCE). The Iliad, Book XIII. Trans. E. V. Rieu. London: Penguin Classics.
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Time has erased the road where I walked as a child. The last time I walked through here there were trees and grass.
Time has eroded everything. There is no shade, no flowers blooming, and no fruit on the vines. It is all rubble.
How sad it makes feel to see this road go away like if it never existed. I have only returned to say goodbye.
THE END OF SILENCE
I am almost at the end of silence. I am way past the end of love. Everything is almost over.
Where could I go now? And does it really matter? I feel the wind in my eyes. In a matter of time, I will be blind.
Summer is long gone. The glass is neither half empty nor half full. The leaves that fall at my feet will be followed by their mother trees.
I will spread out like a tortilla The sea will carry my remains away toward sunset like my will says. The sky will fill with clouds and birds will sing my goodbye song.
My time will soon run out. I could still hold out for a moment. I am as impassive as solitude. My eyes are fixed upon the sun.
Lay my soul to rest. Let me pass like all things.
THE FOG BELOW MY FEET
The ceiling has dropped. There is fog below my feet. The ceiling has dropped. I can barely see the street.
I can imagine this a meeting of ghosts gathering all around us. It must be their mouths blowing smoke out of a ghost cigarette.
I grounded my car. I left the keys on the nail. I grounded my car. If I drive, I am sure to fail.
I can imagine I am walking on clouds rising from the ground. It is nature, the fog-maker, reminding us to look out and slow down.
Art by John Constable ( 1776-1837). From Public Domain
Born in Mexico, Luis Cuauhtémoc Berriozábal lives in California and works in the mental health field in Los Angeles. His poetry has appeared in Abramelin, Barbaric Yawp, Blue Collar Review, Borderless Journal, Fixator Press, Kendra Steiner Editions, Mad Swirl, The Literary Undeground, and Unlikely Stories.
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What if I crossed the border after 50 springs, summers, falls, and winters? After all the learning, the forgetting, the labour, and lost loves, after all the growing pains, the births, deaths, and family joys and tragedies? What if I returned to the land of my youth, a much older man than the seven-year-old, wide-eyed boy? I will offer the best of me. Who will offer me the best of them? I will have to find a place to call home, a seat at a table where I will have my meals, a place where I could have a conversation with someone other than myself, a room where I could read and write, and most of all sleep. Who will break bread with me, help me decorate the house with books and flowers, with paintings and plants, and share stories, laughter, and wine from time to time? As I write these words, other words are being twisted, designed to make people like me to return to the place of our birth, if we are fortunate enough.
BUCKETFUL OF RAIN
If it is goodbye, I could use a bucketful of rain to drench this fire. Reduce it to smoke before this heart becomes ash.
Even the light trembles and the sun is blushing seeing this conflagration. I should have seen the signs but I hope too much.
Play that violin soft and slow. Speed up the pace as the fire spreads out of control. I can take the heat just a little bit longer.
LIMITS
I climb the branch to the flower; the spider-from-mars’ web-to-the-stars; I flow and fly with the wind further still; through time and newborn worlds; I allow my thoughts to remain on earth; keep the sun and magnifying glass away from me; even an ant has its limits.
Luis Cuauhtémoc Berriozábal was born in Mexico, lives in California, and works in Los Angeles.He has been published in Blue Collar Review, Borderless Journal, Chiron Review, Kendra SteinerEditions, Mad Swirl, and Unlikely Stories. His most recent poems have appeared in Four FeathersPress.
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Art by Frederic Edwin Church(1826–1900). From Public Domian
I WANT SPRING
As autumn begins I want spring. I don’t want winter. I don’t want summer. I want spring.
I am straying from the current season. I want to go away to spring.
Carry me off through all the bers, September, October, November, and December.
Take me away from the rys, January and February. I do not need to make any resolutions on the year’s first day. I do not need Valentine’s Day.
I want spring. I want spring all in bloom.
WHEN AUTUMN COMES
My hands are full living in solitude. I love a little less when I feel destroyed.
I feel anti-social when autumn comes. This is just a phase I have stretched out.
I inaugurated sadness. I curse the owl that predicts my fate. It does not like me.
I will love again. I feel it in my skin. I know it sounds absurd. But I will love again.
IN THE SHADOW OF NIGHT
Stumbling in the shadow of night where the scarcity of light bleeds over what could not be seen. It could be a monster or fiend or friend.
It is easy for me to pretend what is not there. I don’t really know if anyone is asking. What if it was me who is slower than most? I am not
some great thief who comes out at night. I am not brave enough to fight the monster or the fiend. I could face my friend with a smile.
Luis Cuauhtémoc Berriozábal was born in Mexico, lives in California, and works in Los Angeles.He has been published in Blue Collar Review, Borderless Journal, Chiron Review, Kendra SteinerEditions, Mad Swirl, and Unlikely Stories. His most recent poems have appeared in Four FeathersPress.
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Mountains are baked into the earth, caked with mud, green grass, rocks and dirt.
Somewhere between trees and brushes, howling wolves belt out nature’s blues.
Blades of grass, smooth, and rough pebbles, lead to the edge of the mountain’s
peak. In the fog, in the pines, a lone wolf keeps to itself as birds
sing all day long, far from the towns, cities, in the baked mountainside.
FINEST PAINTBRUSH
Unfold your finest paintbrush to night’s blackboard, with gentle strokes fill the darkness with starlit skies. In the morning clean your paintbrush, dip it in orange, red, and yellow colors to paint the blue skies for the amusement of lovers and friends, even strangers.
Do not languish in apathy. Bring that paintbrush around and cover every square inch of the canvas that surrounds us. Unleash your Leonardo, your Michaelangelo, and your Vincent. Splash the skies like Jackson, spread out like Diego and Frida. Make the roses blush and open.
PULL THE BLINDS
Pull the blinds, outside our illusions live as birds, their monotonous song
fill the skies. I love them. They are fragile. With their wings they are safe.
I pull the blinds. It is like taking masks off. For days I close the blinds. For days I leave them open. For all I know, I just pretend
there are no blinds. I do not care about what happens outside in the light or darkness.
I pull the blinds for the last time.
Born in Mexico, Luis Cuauhtémoc Berriozábal lives in California and works in the mental health field in Los Angeles. His poetry has been featured in Blue Collar Review, Borderless Journal, Mad Swirl, Rusty Truck, and Unlikely Stories.
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I am not young anymore. In the evening, I stay home. I have no bouquet of flowers to offer for any beautiful girl.
In the evening, I keep to myself. I buy no roses for anyone. I write no love poems. I do write a few for the birds.
I prefer a silent evening. I prefer sleeping a little too much. The birds sing me to sleep. Their song pushes through my window.
I am not young anymore. I pick at my scab I got from picking oranges, not from picking flowers for a beautiful girl. If you did not know, the orange tree has sharp thorns.
I LOVE YOU
There is one thing I will never say to you. And if I say it once, I will not say it again. I will not say the one word I want to say to you. There was a time I knew nothing. Even my eyes gave me away. I settle for what we have if it is just for a little while. Let’s face it, a little while might be all I have left. The hourglass has the sand near the bottom. It will not be long when I get too old or sick for you. I watch the sky from my window. It goes from light to grey to black. I am living this life one day at a time. What is lost I will never get back. There is one thing I want you to know. I will not say it to you today or tomorrow.
MY OWN BOOK
I brought my own book for a ride. I took it and stopped at 9th Street pretending it is where it wanted me to stop. I read a few poems to a man that was just got off the train. One line I read made him laugh. He asked me to stop before he threw up.
The man did not like my poetry. He told me not to quit my day job. That thought never crossed my mind, and poetry was never a second job. I got back in my car and drove my own book home and put it away in the bookshelf for the night to sleep.
Born in Mexico, Luis Cuauhtémoc Berriozábal lives in California and works in the mental health field in Los Angeles. His poetry has been featured in Blue Collar Review, Borderless Journal, Mad Swirl, Rusty Truck, and Unlikely Stories.
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Let’s sing on the blank sheet for an hour, half an hour, or for a few chaotic minutes. Let’s sing of days and nights, of good and bad times with words, with a sentence or two. Let’s bring dancers around who can dance as we sing. Let’s sing of happiness and misfortune. Let’s sing for the birth of water and fire. Who wants to join me in song? Let’s sing of all things real and surreal. Let’s sing about you and me if there is any space left on the blank sheet.
WHEN I SAY NOTHING
When I say nothing that says plenty. I pay attention. I listen. I let you talk till the fly on the wall cannot live another day, till the cricket is the next to talk from a crack in the door. I keep my lips rested for your kiss. I am not going to stay silent for much longer. As sure as my breath can no longer keep its secret, my heart, my mouth, is yours.
Luis Cuauhtémoc Berriozáballives in California, works in Los Angeles, and was born in Mexico. His poetry andillustrations have appeared in Black Petals, Borderless Journal, Blue Collar Review, KendraSteiner Editions, and Unlikely Stores. His latest poetry book, Make the Water Laugh, waspublished by Rogue Wolf Press.
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Borderless 