A conversation with the author,Afsar Mohammed, and a brief introduction to his latest book, Remaking History: 1948 Police Action and the Muslims of Hyderabad. Click hereto read.
A conversation with Meenakshi Malhotra over The Gendered Body: Negotiation, Resistance, Struggle, edited by Meenakshi Malhotra, Krishna Menon and Rachana Johri and a brief introduction to the book. Click hereto read.
In His Unstable Shape, Rhys Hughes explores the narratives around a favourite nursery rhyme character with a pinch of pedantic(?) humour. Click here to read.
Mother & Child by Jamini Roy (1887-1972)Mother and Child by Picasso (1881-1973)
‘Victory to Man, the newborn, the ever-living.’ They kneel down, the king and the beggar, the saint and the sinner, the wise and the fool, and cry: ‘Victory to Man, the newborn, the ever-living.’
This is the month— the last of a conflict-ridden year— when we celebrate the birth of a messiah who spoke of divine love, kindness, forgiveness and values that make for a better world. The child, Jesus, has even been celebrated by Tagore in one of his rarer poems in English. While we all gather amidst our loved ones to celebrate the joy generated by the divine birth, perhaps, we will pause to shed a tear over the children who lost their lives in wars this year. Reportedly, it’s a larger number than ever before. And the wars don’t end. Nor the killing. Children who survive in war-torn zones lose their homes or families or both. For all the countries at war, refugees escape to look for refuge in lands that are often hostile to foreigners. And yet, this is the season of loving and giving, of helping one’s neighbours, of sharing goodwill, love and peace. On Christmas this year, will the wars cease? Will there be a respite from bombardments and annihilation?
We dedicate this bumper year-end issue to children around the world. We start with special tributes to love and peace with an excerpt from Tagore’s long poem, ‘The Child‘, written originally in English in 1930 and a rendition of the life of the philosopher and change-maker, Vivekananda, by none other than well-known historical fiction writer, Aruna Chakravarti. The poem has been excerpted from Indian Christmas: Essays, Memoirs, Hymns, an anthology edited by Jerry Pinto and Madhulika Liddle, a book that has been reviewed by Somdatta Mandal and praised for its portrayal of the myriad colours and flavours of Christmas in India. Christ suffered for the sins of humankind and then was resurrected, goes the legend. Healing is a part of our humanness. Suffering and healing from trauma has been brought to the fore by Christopher Marks’ perspective on Veronica Eley’s The Blue Dragonfly: healing through poetry. Basudhara Roy has also written about healing in her take of Kuhu Joshi’s My Body Didn’t Come Before Me.Bhaskar Parichha has reviewed a book that talks of healing a larger issue — the crises that humanity is facing now, Permacrisis: A Plan to Fix a Fractured World, by ex-British Prime Minister Gordon Brown, Nobel Laureate Michael Spence, Mohamed El-Erian and Reid Lidow. Parichha tells us that it suggests solutions to resolve the chaos the world is facing — perhaps a book that the world leadership would do well to read. After all, the authors are of their ilk! Our book excerpts from Dr Ratna Magotra’s Whispers of the Heart – Not Just A Surgeon: An Autobiographyand Manjima Misra’s The Ocean is Her Titleare tinged with healing and growth too, though in a different sense.
The theme of the need for acceptance, love and synchronicity flows into our conversations with Afsar Mohammad, who has recently authored Remaking History: 1948 Police Action and the Muslims of Hyderabad. He shows us that Hyderabadi tehzeeb or culture ascends the narrow bounds set by caged concepts of faith and nationalism, reaffirming his premise with voices of common people through extensive interviews. In search of a better world, Meenakshi Malhotra talks to us about how feminism in its recent manifestation includes masculinities and gender studies while discussing The Gendered Body: Negotiation, Resistance, Struggle, edited by her, Krishna Menon and Rachana Johri. Here too, one sees a trend to blend academia with non-academic writers to bring focus on the commonalities of suffering and healing while transcending national boundaries to cover more of South Asia.
That like Hyderabadi tehzeeb, Bengali culture in the times of Tagore and Nazrul dwelled in commonality of lore is brought to the fore when in response to the Nobel laureate’s futuristic ‘1400 Saal’ (‘The year 1993’), his younger friend responds with a poem that bears not only the same title but acknowledges the older man as an “emperor” among versifiers. Professor Fakrul Alam has not only translated Nazrul’s response, named ‘1400Saal’ aswell, but also brought to us the voice of another modern poet, Quazi Johirul Islam. We have a self-translation of a poem by Ihlwha Choi from Korean and a short story by S Ramakrishnan in Tamil translated by T Santhanam.
Our short stories travel with migrant lore by Farouk Gulsara to Malaysia, from UK to Thailand with Paul Mirabile while chasing an errant son into the mysterious reaches of wilderness, with Neeman Sobhan to Rome, UK and Bangladesh, reflecting on the Birangonas (rape victims) of the 1971 Bangladesh Liberation war, an issue that has been taken up in Malhotra’s book too. Sobhan’s story is set against the backdrop of a war which was fought against linguistic hegemony and from which we see victims heal. Sohana Manzoor this time has not only given us fabulous artwork but also a fantasy hovering between light and dark, life and death — an imaginative fiction that makes a compelling read and questions the concept of paradise, a construct that perhaps needs to be found on Earth, rather than after death.
The unusual paradigms of life and choices made by all of us is brought into play in an interesting non-fiction by Nitya Amlean, a young Sri Lankan who lives in UK. We travel to Kyoto with Suzanne Kamata, to Beijing with Keith Lyons, to Wayanad with Mohul Bhowmick and to Langkawi with Ravi Shankar. Wendy Jones Nakanishi argues in favour of borders with benevolent leadership. Tongue-in-cheek humour is exuded by Devraj Singh Kalsi as he writes of his attempts at using visiting cards as it is by Rhys Hughes in his exploration of the truth about the origins of the creature called Humpty Dumpty of nursery rhyme fame.
Poetry again has humour from Hughes. A migrant himself, Jee Leong Koh, brings in migrant stories from Singaporeans in US. We have poems of myriad colours from Ryan Quinn Flanagan, Patricia Walsh, John Grey, Kumar Bhatt, Ron Pickett, Prithvijeet Sinha, Sutputra Radheye, George Freek and many more. Papia Sengupta ends her poem with lines that look for laughter among children and a ‘life without borders’ drawn by human constructs in contrast to Jones Nakanishi’s need for walls with sound leadership. The conversation and dialogues continue as we look for a way forward, perhaps with Gordon Brown’s visionary book or with Tagore’s world view of lighting the inner flame in each human. We can hope that a way will be found. Is it that tough to influence the world using words? We can wish — may there be no need for any more Greta Thunbergs to rise in protest for a world fragmented and destroyed by greed and lack of vision. We hope for peace and love that will create a better world for our children.
As usual, we have more content than mentioned here. All our pieces can be accessed on the contents’ page. Do pause by and take a look. This bumper issue would not have been possible without the contribution of all the writers and our fabulous team from Borderless. Huge thanks to them all and to our wonderful readers who continue to encourage us with their comments and input.
Here’s wishing you all wonderful new adventures in the New Year that will be born as this month ends!
In conversation with Meenakshi Malhotra and a brief introduction to The Gendered Body: Negotiation, Resistance, Struggle (Scopus Index), edited by Meenakshi Malhotra, Krishna Menon and Rachana Johri, published by Routledge
Dr Meenakshi Malhotra
Why would one half of the world population be seen as evolved from the rib of the first man, soulless or as merely subservient to fulfil the needs of the other half? This is a question that has throbbed for centuries in the hearts of that half that suffers indignities to this date, women. While feminism became a formalised idea only in the 18th-19th century and things started improving for certain groups of women around the world, in some regions, like Afghanistan, the situation has deteriorated in recent years. Their government, recognised by world leadership, has ensured that women do not have schooling, cannot work in senior positions, have to be accompanied by men if they go out and remain covered as the feminine body could tempt bringing shame, strangely, to the female but not to the man who has the right to be tempted and hence to violence and violate her body and her mind.
Given this ambience, any literature voicing protest for patriarchal mindsets that accept situations like in current day Afghanistan passively, should be celebrated as an attempt to shard the silence of suffering by one half of the world population. The Gendered Body: Negotiation, Resistance, Struggle, edited by three academics, Meenakshi Malhotra, Krishna Menon and Rachana Johri, does just that. At the start, we are told: “This book situates the discourse on the gendered body within the rapidly transitioning South Asian socio-economic and cultural landscape. It critically analyzes gender politics from different disciplinary perspectives…”
Featuring 22 writers, the narratives take up a range of issues faced by women in Pakistan, India, Bangladesh and Srilanka. The Pakistani implementation of Islamic law, under the Hudood ordinances, has been addressed in a powerful essay by Aysha Baqir, subsequently by Anu Aneja, in her discourse on Urdu poetry. It was interesting to read how the ghazal form started as a male-only art form where women were depicted as mysterious houris or pining with sadness. Birangona — a phrase that was given to rape victims of the 1971 Bangladesh Liberation War — has been explored by Sohana Manzoor through a classic, Rizia Rahman’s novel, Rokter Okshor[1](1978), written about such women driven to prostitution. Women’s voices in the Sri Lankan LTTE have been explored by Simran Chaddha. Nayema Nasir has taken up decadent customs in the progressive Bohra community in Mumbai and shown how things are moving towards a change. Colonial and Dalit voices have found a hearing in Malhotra’s essay on Mahasweta Devi’s short story, ‘Draupadi’, set against the Naxalite movement of 1970s.
Dotted with women’s responses to a variety of current issues, including the Anti-CAA-NRC uprisings (Tamanna Basu), Shaheen Bagh (Meenakshi Gopinath, Krishna Menon, Rukmini Sen and Niharika Banerjea), and the pandemic (Krishna Menon, Deepti Sachdev and Rukmini Sen), there is even a case study by Shalini Masih dealing with psychiatric trauma where both the psychiatrist and the patient, who might have evolved into a stalker or a rapist without the therapy, heal. A certain sense of hope echoes through some of these narratives, a hope to heal from wounds that have sweltered over eons.
The flow of words is smooth and the ideas should be able to rise against the tide of erudition to touch our lives with lived realities. There are responses that transcend the heaviness of academic writing for instance the impassioned start made by Giti Chandra in her narrative: “A woman’s body is a story that men tell each other. When it is full-hipped, it is a tale of their healthy children; when it is fair, it speaks of their wealth; when it is narrow, it proclaims their access to gyms; and when it is tanned, it flaunts their ability to vacation on sunny isles. If its feet are not small enough to convey a leisure that does not require walking, they are bound and made smaller and more childishly submissive; if its legs are not long enough befitting its trophy status, bone-crippling heels are added to them. When it is raped it is an assertion of power, a chest-thumping; when it is raped it is an aggression over its owner; when it is raped its womb is stolen from the enemy…” Chandra points out some things that make one think, like quoting Rahila Gupta, she suggests victims is not the word we should use for women, but we should refer to the sufferers as survivors.
This collection of essays questions social norms and niceties to realise what early woman’s rights activist, Elizabeth Cady Stanton, drafted, that “all men and women [had been] created equal” in July 1848. While the struggle continues through centuries and the discourse of these narratives, the last essay by a man, Brijesh Rana, attempts to give a broader and more inclusive outlook to the whole human body. The book comes across as a tryst — of academic and feminist voices — to speak up for mankind to equalise.
To further understand the intent and scope of this book, we have in conversation one of the editors— Meenakshi Malhotra, who teaches gender studies and literature, has to her credit two Charles Wallace fellowships and a number of books. She reflects on the bridge that is being attempted between scholarship and activism.
How and when did you conceive this book? Tell us a bit about your journey from the conception to the publication of the book.
This book was originally conceived due to the positive response my co-editors and I received after presenting a panel at an American Association of Asian studies (AAS) conference back in 2017. We were approached by an international publisher who encouraged us to take forward the work with a focus on South Asia. We were unable to take it forward at that time, however we revived the project a few months into the lockdown in late 2020 when we felt we had a little more time. Also, along the way, we were able to reach out to fellow travellers, working in and on Pakistan, Bangladesh and Sri Lanka.
Three of you have collaborated to compile and edit this book. Collaborations to bring out books are not easy. Tell us about this collaboration.
As we three had presented on the same panel, the collaboration was a natural corollary since we had a sense of being fellow travellers and sister academics/scholars. That worked well for us because each of us were engaged in research and research guidance and wanted to showcase the recent work in this area. Both the co-editors, Krishna working on gender and its intersections with politics and Rachna on gender and psychology are very well-established scholars in the field of gender. I work on gender and literature, had my own network and I must mention that in the course of writing for Borderless Journal, I was able to access the work of others on that platform.
Explain to us the significance of the title of your book.
I think we arrived at the title through two processes-one was the immediate situation of Covid which left us in a state of precarity. However, we felt that even within the context of the contagion, women — and other genders — were endangered in specific ways. Second is the understanding that the body is always already produced by multiple matrices of gender, race, caste etc. The human body is also always a gendered body.
We had initially suggested that we call it ‘The Gendered Body and its Fragments’ to connote the bundling of several discursive strands on gendered bodies, but the idea was vetoed (by the initial reviewer) since “fragments” had resonances and nuances which we did not have space (or expertise) to go into, at that point.
You have a variety of contributors, some of who are non- academic. What did you look for when you chose your content?
Variety as you point out, is the key term. We were looking for something new, something interesting, flagging the variegated cultures of South Asian societies. The book comprises a mix of experienced researchers and some researchers whose essays are their preliminary forays into publishing.
Your book is divided into different sections ‘Negotiation’, ‘Struggle’, ‘Resistance’, ‘Protest’, ‘Critique’, ‘Representations and New Directions’. Can you tell us the need to compartmentalise the essays into this structural frame?
Just to give it a structure, organisation and coherence. Having said that, there are also frequent overlaps.
Would you call this book feminist? Feminism is as such a human construct. Why would this construct be essential for treating people equally? What is the need for feminism?
It is feminist in its orientation to the research areas as well as its methodologies. The key concept here is collaboration and therefore we have two conversation as an expression of feminist epistemology or knowledge-making.
Feminism, like other modes of affirmative action — like reservations, quotas — are an attempt to create a level playing field for historically disprivileged groups and oppressed minorities.
Having said that, I/we would like to point out that feminism has become inclusive and an umbrella term that also includes the work on masculinities and trans-identities since the 1990s.
Isn’t feminism the forte of only women?
Not at all and that is why we have the term feminisms. We hope to do more work subsequently on masculinities, on trans bodies in the future.
You have 21 women writers who write of women’s issues. Yet the last is an essay by a man — not on feminist issues— but more to create a sense of inclusivity, if I am not wrong. Why did you feel the need for this essay?
It is not so much about women’s issues as much as about gendered bodies in contemporary South Asia, about identities, subjectivities, bodies in motion gearing up for political action(the conversation and the essay on campus movements are instances).
Also, the last essay which articulates a post-humanist perspective, I felt, would take us beyond the materialities of gendered bodies and flag the way recent research/scholarship has looked at the Anthropocene. It was attempting to give a meta perspective, to bring in a way of seeing, which probably will have an impact on how we understand and conceptualise human bodies.
Your book blurb says: “Topical and comprehensive, this book will be useful for scholars and researchers of gender studies, sociology, political sociology, social anthropology, cultural studies, post-colonial studies and South Asian studies.” Why would you limit the scope of your book when you have some essays that should be read by many and are like eye openers, like the ones on Hudood, Birangonas, Bohras, even your own on ‘Draupadi’ and more?
I think Routledge as an academic publisher, probably does this routinely, to highlight the academic terrain any new book covers.
Having said that, we would definitely want the book to be of general interest. Some of the essays discussed issues which were possibly eye-openers for us as well.
What is the difference between academic writing and non-academic writing? You do both, I know.
Academic writing has often a thesis and an argument underpinning it, which is not to say that non-academic writing — especially the essay — cannot have them.
Also, many of the essays were based on student papers/MPhil and even PhD dissertations. The panel we were a part of was an academic conference on South Asian studies.
Would this book be classified as women’s writing as majority of the writers are women and have written on women’s issues… and yet there is a man? Is it necessary to have such classifications? Would it rule out male readers?
Not at all to every question. It just happens that many of our contributors are women, but I would like to dispel the idea that “gender” is about women only. It is about boxes, stereotypes and role-based expectations, which are to be questioned.
Thanks for giving us a powerful book and your time.
Just as George Orwell (1903-1950) envisioned a bleak future in his novel, 1984, Tagore left his optimistic vision filled with hope for posterity – a vision which has also been borne true. Written in the Phalgun or spring of the Bengali year 1302 (1895), ‘1400Saal‘ or ‘The Year 1993’, was first published in Tagore’s collection called Chitra (Picture) in 1895.
Art by Sohana Manzoor
1400 SAAL or The YEAR 1993
A hundred years from today… Who are you reading my poetry With eager curiosity? A hundred years from today. I won’t be able to give you Even a small fragment of the Exuberance of this spring morning — A blossom or a birdsong, The passions that Drench us. A hundred years from today…
Still, once, open your Southern door, Sit by the window, Gaze at the distant horizon, And imagine — One day, a hundred years before, A lively, euphoric cluster wafted from Heaven into the heart of the universe, Like a new-born Phalgun day — Free of ties, ecstatic and restless, Adrift with the scent of flowers. The Southern breeze Rushed to colour the Earth With a youthful glow, One hundred years before you. On that day, the soul of a poet soared With a song-soaked heart — To find words which bloom With an abundance of love, One hundred years ago.
A hundred years from today Which new poet will strum Lyrics in your hearths? I felicitate the poet with delight In your joyous spring — But let my vernal songs, Find echoes in your hearts for a while, Like the buzz of bees, Like the murmur of leaves... One hundred years from today...
About 32 years down the line, Nazrul responded to this poem of Tagore’s with a rejoinder, which is from the standpoint of a young poet and depicts his adulation for the older one and his poetry. Nazrul’s poem in Bengali is also called 1400 Saal and has been translated by Professor Fakrul Alam. The translation can be read by clicking here.
This poem was also discussed and translations read in 1993, the Gregorian calendar year for 1400 in the Bengali calendar, in a function jointly organised by the Nehru Centre of the High Commission of India in London and the Tagore Centre of London and held in the premises of the Nehru Centre. The translations included a rendition of Tagore’s own rather brief and ‘loosely translated’ version, according to the keynote speaker and scholar, Brian A. Hatcher, published in the poet’s collection called, The Gardener and reprinted in The Collected Poems and Plays of Rabindranath Tagore (New York, 1966).
Tagore’s own vision of his songs being remembered after one hundred years has been not only borne true but also his hope that poets and poetry will continue to impact our lives, stirring hope and love in our hearts. The role of a poet as seen by Tagore, perhaps, is what Uma Dasgupta’s research on Sriniketan reinforces — as that of a visionary and not merely a recorder of events.
Tagore reciting his ‘1400 Saal‘ in Bangla
This poem has been translated by Mitali Chakravarty with editorial input by Sohana Manzoor and research by Sohana and Mitali on behalf of Borderless Journal
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Banjara author Ramesh Karthik Nayakdiscusses his new book, Chakmak (flintsone), giving us a glimpse of his world. We also have a brief introduction to his work. Clickhere to read.
Translations
Demanding Longevityby Quazi Johirul Islam has been translated from Bengali by Fakrul Alam. Clickhere to read.
Moonlight, a poem by Bashir Baidar, has been translated from Balochi by Fazal Baloch. Clickhere to read.
Maithili Poetryby Vidyanand Jha has been translated from Maithili by the poet himself. Click hereto read.
Look around you and expand your heart.
Petty sorrows are insignificant.
Fill your vacant life with love for humanity.
The Universe reverberates with celestial ecstasy.
— Anondodhhara Bohichche Bhubone(The Universe reverberates with celestial ecstasy), Tagore, 1894
Some of the most beautiful colours in this universe are blended shades— colours that are born out of unusual combinations. Perhaps that is why we love auroras, sunrises and sunsets. Yet, we espouse clear cut structures for comprehension. As we define constructs created by our kind, we tend to overlook the myriads of colours that hover in the gloaming, the brilliant play of lights and the vibrancy of tints that could bring joy if acknowledged. That ignoring the new-born shades or half-shades and creating absolute structures or constructs lead to wars, hatred, unhappiness and intolerance has been borne true not only historically but also by the current turn of events around the globe. While battles are never fought by the colours or beliefs themselves, they can harm — sometimes annihilate — rigid believers who are victimised for being led to accept their way as the only one and hate another. Perhaps, this has echoes of the battle between the Big Endians and Little Endians over the right way to break eggs in Jonathan Swift’s Gulliver’s Travels (1726). As the book is mere fiction, we can admire, agree and laugh at the content. However, in real life, watching newsreels has become a torture with destruction and violence being the main highlights. These detract from life as we knew it.
Writing or literary inputs seem to have become a luxury. But is it really hedonistic to play with words? Words used effectively over a period of time can impact readers to think peace, acceptance and love and also help people heal from the ensuing violence. That can be a possibility only if we self-reflect. While we look for peace, love and acceptance in others, we could start by being the change-makers and bridge builders ourselves. That is the kind of writing we have managed to gather for our November issue.
Building such bridges across humanity, we have poems on the latest Middle Eastern conflict by Stuart McFarlane and David Mellor, which explore the pain of the victims and not the politics of constructs that encourage wars, destruction of humanity, the flora, the fauna and our home, the Earth. Michael Burch writes against wars. Prithvijeet Sinha and Ahana Bhattacharjee write about refugees and the underprivileged. Reflecting colours of the world are poems from Ryan Quinn Flanagan, Suzayn AH, Radhika Soni, Ron Pickett, George Freek and many more. Rhys Hughes has brought lighter shades into his poetry by trying a new technique while reflecting on yetis and mermaids. His column tries to make a parody of a non-existing parody, using TS Eliot’s century old poem, ‘Wasteland’, with amazing results!
Our translations are all poetry too this time. Professor Fakrul Alam has translated a poem discussing human aspirations by Quazi Johirul Islam from Bengali. Another Balochi poem of hope by Bashir Baidar has been brought to us in English by Fazal Baloch bringing into play the moonlight.
For the first time, we are privileged to carry poetry from a language that has almost till now has eluded majority of Anglophone readers, Maithili. Vidyanand Jha, a Maithili poet, has translated his poetry for all of us as has Korean poet, Ihlwha Choi. Winding up translations are Tagore’s ultimate words for us to introspect and find the flame within ourselves in the darkest of times – echoing perhaps, in an uncanny way, the needs of our times.
Our conversation this month brings to us a poet who comes from a minority group in India, Banjara or gypsies, Ramesh Karthik Nayak. In his attempt to reach out to the larger world, he worries that he will lose his past. But does the past not flow into the future and is it not better for traditions to evolve? Otherwise, we could all well be living in caves… But what Nayak has done — and in a major way — is that he has brought his culture closer to our hearts. His debut poetry book in English, Chakmak (flintstones), brings to us Banjara traditions, lives and culture, which are fast getting eroded and he also visits the judgemental attitude of the majoritarian world. To give you a flavour of his poetry, we bring to you an excerpt from his book, livened beautifully with Banjara art and an essay by Surya Dhananjay that contextualises the poetry for us. Our excerpts also have a focus on poetry for we are privileged to have a few poems from Mamang Dai’s The White Shirts of Summer: New and Selected Poems. Mamang Dai is a well-known name from the North-eastern state of Arunachal Pradesh for both her journalistic and poetic prowess.
We are happy to host Ranu Uniyal’s beautiful review of I am Not the Gardener: Selected Poems by Raj Bisaria. Bisaria among other his distinctions, was named “Father of the modern theatre in North India” by the Press Trust of India. The other reviews are all of prose. Somdatta Mandal has written of Ali Akbar Natiq’s Naulakhi Kothi, a fictional saga of gigantic proportions. Anita Balakrishnan has reviewed Lakshmi Kannan’s short story collection, Guilt Trip. The book that gives hope for a green future, Akshat Rathi’s Climate Capitalism: Winning the Global Race to Zero Emissionshas been reviewed by Bhaskar Parichha. Parichha contends: “Through stories that bring people, policy and technology together, Rathi reveals how the green economy is possible, but profitable. This inspiring blend of business, science, and history provides the framework for ensuring that future generations can live in prosperity.”
The anti-thesis to the theme for a welfarist approach towards Earth can be found in Koushiki Dasgupta Chaudhari’s poignant musing titled, “The Theft of a River”. Meredith Stephen’s travel to California and Sai Abhinay Penna’s narrative about Chikmagalur have overtones of climate friendliness. Ravi Shankar writes further of his travels in Peru and Peruvian coffee. Keith Lyons takes us peeking at Beijing and the Great Wall. Gayatri Devi adds to the variety by introducing us to the starry universe of South Indian cinema while Devraj Singh Kalsi brings in the much-needed humour with his narrative about his “Crush on Bottles“. Suzanne Kamata has also given a tongue-in-cheek narrative about the mystique of addresses and finding homes in Japan. We have fiction from Paul Mirabile located in England and Kalsi’s located in India. Pause by our contents page to view more gems that have not been mentioned here.
Huge thanks to our team at Borderless Journal, especially Sohana Manzoor for her fabulous artwork. This journal would not have been as it is of now without each and every one of them and our wonderful contributors and readers. Thank you all.
Wish you all a wonderful month as we head towards the end of a rather tumultuous year.
In Conversation with Ramesh Karthik Nayak, author of Chakmak, with an afterword on Banjaras bySurya Dhananjay and art by Ramavath Sreenivas Nayak, published by Red River.
They always wish they wander
into black clouds like Banjara Tribes:
the people with no address on the earth,
gypsies in the tales of time.
Here are stories of a people who have never voiced their lores in English. The Banjaras had oral folk lore as old as the hills. They relocated to various places in the world. One group wandered down to the South, where some learnt to write their spoken language — Gor Boli — in Telugu. To this group belongs young Ramesh Karthik Nayak who has given us a wonderful book of poems describing the life of Banjaras as well as concern that in the process of integration, they seem to be losing parts of their heritage. Called Chakmak[1], the book leaves a lingering aftertaste not just with words but also with the vibrant artwork by Ramavath Sreenivas Nayak and an informative essay on Banjaras by Surya Dhananjay.
Banjara art in Chakmak by Ramavath Sreenivas Nayak
You travel with the book to a place of wonder and yet it’s not all smooth sailing as the poems introduce notes of accord and discord into the conversation. Reality and discontent creep in.The poetry is layered with images, simple and yet of a definitive flavour. There is poignancy in the poet’s lines when he says:
The ippa flowers grieve
releasing inebriety
listening to the story of our tanda*.
*tanda: settlement
And:
No ghunghtos* were left in the tanda,
all have disappeared
along with the people
who were born
and grew
within the ghunghtos.
*ghungtos: veils
And yet the culture seems to have had an innate wisdom as the tribe harmonised with nature:
The thunders devour our huts and us.
So, to threaten thunder, we howled.
We should raise our voices whenever we need to.
Or else we die.
In the titular poem ‘Chakmak’, Nayak tells us about his life as a Banjara and then reflects:
The world is trying to heap the chakmak together,
ransack our tribe for stones
and change the tanda into a haat*
of banjara tribes.
The chakmak in the haat were ready to burst
with chronicles untold.
You gather the people.
The flute disappears.
I try fabricating the remaining tale.
*haat: market at a fair
Nayak for all his flavour and wisdom experiences a severe disconnect and finds himself in almost perhaps, an immigrant’s world, where it is hard to adjust to the reality of the ethos that connects him to the larger world and he feels an outsider in the world that he was born into. Torn between these two, the young writer is fascinated by death. He tells us –
Since my childhood
I saw death as an untouchable
In this candid conversation, Ramesh Karthik Nayakn– a young lecturer, presenter on Doordarshan[2] and an upcoming voice for a people who have remained voiceless over centuries following oral traditions — talks of this strange position he finds himself in. He tells us more about his people, his perceptions and his poetry.
Ramesh Karthik Nayak
Congratulations on being the first Banjara writer to have done a full book in English. Reading your book, one gets a whiff of Banjara life as it was in the past. Can you tell us about their life and beliefs? The creation myth seems unique… maybe you can tell us a bit about the colours you have reflected in your poetry?
Thank you. There is a vacuum in indigenous literature. Not enough indigenous literature has been produced till now. This vacuum won’t be filled until we the insiders turn outsiders. After some time, when we question our identity, we start seeking our own history and go back into the past. In this process, we practise a few things (writing, singing, painting, dancing or sculpting) which slowly turn us into an insider.
Each and every colour has a significance in our lives. All colours will be seen in our attire. If there are any colours missing, they will be reflected in the mirrors embroidered into our garments while we travel.
There are many beliefs and occupations seen among us.
If, the calf’s ceremony (Bhessi Puchre). When a buffalo gives birth to a calf, based on the calf’s gender, after 5 or 7 days, we conduct a ceremony with seven triangle-shaped stones (Shaathi Bhavani[3] :Manthrali, Kankali, Hinglaj, Mariamma, Thulja, Sheetla, and Dhavalagar) by offering lapsi (rice boiled in milk and cooked in jaggery). The Saathi Bhavani look after their children (who share their arts and crafts with nature for free) and their cattle safely and provide them with natural resources abundantly. Only after this ceremony, the milk from the lactating cow can be shared with others. Until then, no single drop could be shared outside the home. If the milk was shared with others before the ceremony, the calf’s life would be in danger. Thus, we respect animal needs too.
Another very distinctive ritual is a death ritual of a young married person. Friends or family members of the deceased pierce pins under the dead person’s feet so that the corpse is hindered from walking back without pain. They believe that the young person will have a yearning for their hamlet and children. So, the ghost might want to haunt their homes. Also, while taking the body to its final destination, the deceased’s friends throw mustard seeds along the way. While coming back home, they pluck off the pins off the feet and pick up each grain. They keep picking the grains the whole day. The cycle keeps repeating.
Did Banjaras — who at the end you call gypsies — ever grow roots and become farmers? You have a poem about a farmer. Did your ancestors give up their nomadic lifestyle to opt for farming?
Our ancestors used to sell salt by wandering from place to place. They used to thatch roofs and transport stuff from place to place. They sang songs handed down orally and embossed traditional tattoos. They would stitch clothes with infinite designs, etc. Now everything has turned upside down. Now, we are growing up eating many types of leafy and root vegetables, rice, corn and sorghum instead of our traditional foods.
In Telangana, wherever you travel by the highway, you will see Banjaras on both sides of the roads selling fruits and vegetables. Other common occupations among us are farming, driving auto rickshaws, selling crafts, making bricks in kilns, etc.
Your dialect/ language Gor Boli had no written script and I read in the afterword that the traditions were oral. So, did you learn about your culture purely from oral traditions? Are your two books written in Gor Boli written in Telugu or in just plain Telugu? Which language are you most comfortable in? Which language did you grow up speaking?
I have learnt many things by seeing and listening. Whenever I ask my parents about something they simply smiled instead of giving an answer. They did not want to share any cultural things about our community. They always asked me to concentrate on my studies. That might be one of the reasons that I always keep thinking of my people and their history.
I grew up with the Telugu language. In 1999/ 2000, I was sent to a private school for my education. From then onwards, I thought I was a Telugu. Later, I realised I’m a Gor (Banjara/ Lambadi). Now I am a hybrid Gor. I want to localise myself from hybridity. I have published two books in Telugu. One is in English. These three books are just an introduction to an existing community. To write down the sensibilities and other things, I think this life won’t be enough. There is only one book which I haven’t been able to publish yet, written in Gor Boli with Telugu script. I’m comfortable with Telugu. People tell me that I stammer when I speak Gor Boli. They also say my way of speaking is like that of a child. Nowadays, I believe I’m comfortable with Telugu, Banjara (Gor Boli) and English.
In your poem, ‘Who am I?’, you mention eviction. Did you or your tribe face displacement? Tell us your story.
Yes, it happened with my grandparents. Before that, they used to stay in abandoned lands. They would stay in one area for two to five years and then migrate to a different place to get enough grass for the cattle or herd they had. Earlier, my grandparents were settled near a hilly place, where there was a pond. Then, in 1970s, the then-state government relocated my grandparents to Jakranpally Thanda, also called VV Nagar Tanda, near to the highway road NH44 and a village Jakranpally (now known as Mandal) near to our tanda.
Still, in our state, some nomadic communities face eviction.
TheBanjaras depicted in the art in your book seem to be a musical lot. Does music impact your poetry?
Yes indeed. Women are trained to sing their plights in a song, which we call Dhavlo. This was the name of my short story collections in Telugu. The event could be happy or sad, but everything would be sung in a song. Some of the lyrics can be so heartrending that listeners could start to cry. Our people cannot survive without singing. Some people also misunderstand our Dhavlo as Rudali’s[4]song. Each and every moment is made into a song for self or for children or just to survive. I hope the flow of my blood has music, then automatically my words would atleast carry a little bit of music with it. So that could turn into a poem that you read.
You seem to be steeped in lores from the past, and yet you bring it all to us in English. How did you develop your fascination for words? Tell us how from a tanda you moved into school textbooks?
It started when I was admitted into private school. I stopped talking to others. I would stare at our school ground, where there were some other nomadic families sheltered in the tarpaulin tents. I felt like going to them. They were not Banjaras, but they had donkeys and horses. I still remember the scene. In the summer, near our school, a canal was being dug. Accidentally, a boy fell under a heavy vehicle and died. His mother picked him and kept him in her lap and wept.
I was fascinated. I thought of killing myself. And in this way, death always put herself first in my words.
Later, as I changed many schools, I grew lonelier and started drawing landscapes. I started writing to create captions for my drawings. Thus, my drawing drove me into writing. Writing turned into a habit; later it became a compulsion. When I came across Toni Morrison’s quote, “If you find a book you really want to read but it hasn’t been written yet, then you must write it”, I could connect and also to the stories of Mahasweta Devi. Because of my writing, I have developed my skill in Telugu and English — at least I can express the way I feel. Later, after getting published, with the help of my friends, Aparna Thota and Chaitanya Pingali, the Balder Bandi (Bullock Cart) attracted readers and an autonomous college prescribed a poem in the under-graduate curriculum and the book was prescribed in the post-graduate curriculum.
Why did you name your book Chakmak, a flintstone. Is the poem named as such at the centre of the story you want to share with the readers?
In our community, we bow down to the earth in front of a rock or stone to offer ourselves. We also use the rocks for other things like I have mentioned in the poem. So, in our community, things which are regarded as sacred should also be useful in other ways. They should not sit idle or be untouchable. In our daily lives, we do see many stone and pebbles, but we don’t even take a look at them, instead we kick them off. I wanted to highlight that even rocks have history.
Also, many rock were getting blasted in our areas. We are just losing our natural resources. We are losing the peacock and fox cries that echo from the top of rocks.
I sensed a sense of regret in your poems for the loss of a way of life. Do you feel that it is better to stay indigenously and not integrate with the mainstream? Do you think it helps integrate with the mainstream?
I’m afraid for my people. They are losing their sensibilities. Their fascination for modern lifestyle is making them disregard their identity as Banjaras. Sometimes, I even feel like I should go to each and every one and explain to them why we should choose ourselves as we have been. Being segregated from the mainstream is also part of our identity. So, I hope for now there will not be any integration with the mainstream population. Of course, you may be wondering that Ramesh Karthik Nayak is now living with mainstream society and telling this. Yes, I’m living with this society, where I feel suffocated with the artificial lifestyle. I know I will be just a guest to my land, where I keep cheating my people, writing their lives on paper. Mainstream society once had pity on indigenous communities, but now it has turned envious, because our people are getting benefits like reservation from the government.
In ‘A Day in the Rainy Season’, you have spoken of a rain ritual where people howl: in ‘Roseland’ you have written of how roses is not what Banjaras grow and in ‘On the Forest’, you reaffirm that the Banjaras are in harmony with the green. Given the need for a greener world, would you say that Banjaras lived in harmony with nature? If so, how?
Nomadic or Adivasi people always believed in nature. And they still insist that they are an extension of the greenery, which is a quarter part of this cosmos. And the harmony that the reader experiences in my poems cannot be explained except as part of our traditions. But I want to make a point. In tribal communities, love and hatred are two different things that resonate at different wavelengths. Their way of living reflects love always to the outsiders. Without beliefs and rituals offered to the trivial things, you cannot even imagine a single day in the life of tribals. It will be incomplete.
You have mentioned untouchability. Have you or yours ever faced it in the present day or is it something from the past? In ‘Death’, you equate death with untouchability.
I have had my education in distance mode. So, I don’t know about the discrimination that happens in schools and colleges. But I heard many things related to discrimination from friends. Now, I regularly hear that these nomads (Banjaras) migrated from somewhere and they even have reservations now. They don’t belong to this land, they say.
To support my studies, I used to distribute leaflets in bus stops. I used to work in a photocopy shop operating machines, sold books at events, did catering, and helped as an air-conditioning mechanic. While working, few people did not want me to work for them because I was a Banjara.
In the past, our people were herders. They were not allowed to touch the water that the owners’ animals drank. And they were always accused of stealing. They were always treated as thieves and murderers (Criminal Tribes Act, 1871) in some areas. In some areas of course, Banjaras were treated with due respect because of their hard work. However, there have been times when they would not be allowed to get into the bus to sit with others, especially when they were in Banjara attire.
In 2016, I visited a tanda near Medchal. On my third visit, a group of women told me their plight about selling fruits and vegetables, how people bargained with them because of their indigenous identity or because of their broken Telugu, how some people took credit and never paid. Later, an older woman, Kokhli, talked about the well. Whenever these Banjaras want to fetch water from the well, which belonged to a landlord near their tanda, the farm workers used to excrete into the water so that the Banjaras could not quench their thirst. But unfortunately, they had no other choice. So, they had to draw from the same well for drinking. The same thing also happened recently in Tamil Nadu. I’m trying to record all these in my stories and poems.
Since my childhood, I have had a great love towards death. I even dreamed of dying many times. That’s how death came and repeated more in my poems.
What are your future plans? Any other book in the offing?
In our Telugu states, we have 35 tribal communities, which includes Girijanas — nomads dwell near to the hills or abandoned lands, and Adivasis — people dwell within the forest (Gond, Koya, Nayak Pod, Gutthi Koya, Pardhan, Banjara, Matura Lambadi, etc). I want to write more about all the tribes in Telugu and in English languages. It might be in any genre. Sometimes a single topic can be expressed in multiple formats like in a poem, short story or essay.
Presently, I am co-editing (with Prof Surya Dhananjya) a compilation of Telangana Banjara stories in Telugu. I am also working on my second short story collection Banjara Hills in Telugu along with English poems (which I am rewriting from Telugu).
Thanks for giving us your time and for a brush with your people through the book.
Tomar Kachhe Shanti Chabo Na(I Will Not Pray to You for Peace) by Tagore is a part Gitimalaya (A Garland of Songs) published in 1914.
I Will Not Pray to You for Peace
I will not pray to you for peace.
Let me stay with my feeling of grief.
Amidst this wave of conflict,
In the haze of the games you script,
I will swing towards my own dream.
Let the breeze blow off the lamplight,
Let storms thunder in the sky —
Every moment in my heart,
I can sense your footfall.
In darkness, I strive to find my stream.
You can listen to the song performed in Bengali by well-known artiste Swagatalakshmi here.
This poem has been translated by Mitali Chakravarty with editorial input by Sohana Manzoor on behalf of Borderless Journal
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Translations bridge borders, bring diverse cultures to our doorstep. But here is a translation of a man, who congealed diversity into his very being — Syed Mujtaba Ali (1904-1974), a student of Tagore, who lived by his convictions and wit. Like his guru, Mujtaba Ali, was a well-travelled polyglot, who till a few years ago was popular only among Bengali readers with his wide plethora of literary gems that can never be boxed into genres precisely. People were wary of translating his witty but touching renditions of various aspects of life, including travel and history from a refreshing perspective, till Nazes Afroz, a former BBC editor, took it up. His debut translation Mujtaba Ali’s Deshe Bideshe as In a Land Far from Home: A Bengali in Afghanistan in 2015 was outstanding enough to be nominated for the Crossword Prize. Recently, he has translated another book by Mujtaba Ali, Tales of a Voyager (Joley Dangay[1]), a book that takes us back a hundred years in time — a travelogue about a sea voyage to Egypt and travel within.
This narrative almost evokes a flavour of Egypt as depicted by Agatha Christie’s Death on the Nile (1937) or The Mummy (film, set in 1932), simply because it is set around the same time period. Afroz in his introduction sets the date of Mujtaba Ali’s travels translated here between 1935 and 1939. The book was published in 1955. This book is a treasure not only because it gives a slice of historic perspective but also weaves together diverse cultures with syncretism.
Mujtaba Ali has two young travel companions, Percy and Paul, who despite being British (one of them is on the way to study in Oxford) seem to have a fair knowledge of Indian lore and there is the inimitable Abul Asfia Noor Uddin Muhammad Abdul Karim Siddiqi, who almost misses a train while trying to argue about the discrepancies shown in the time between his Swiss watch and the clock at Cairo. The description is sprinkled with tongue-in-cheek humour.
The voyage starts at Sri Lanka and sails through the Arabian Sea to Africa, where the ship pauses at Djibouti. Here, Mujtaba Ali expands his entourage with the addition of the long-named Abul Asfia, well-described in the blurb as a man who “carried toffees, a gold cigarette case, and other sundry items in his capacious overcoat pocket and who had the answer to all problems though he barely spoke a word ever.” Afroz himself has given an excellent introduction to the writer and the book — almost in the style of Mujtaba Ali himself. This is a necessary addition as it highlights Mujtaba Ali’s perspectives and gives his background to contextualise the relevance of this translation.
Mujtaba Ali’s style is poetic and humorous. It demystifies erudition and touches the heart simultaneously. His ability to laugh at himself is inimitable. He tells us a story about how the giraffe from Africa was introduced to China by a king from Bengal. At the end, he and his companions reflect about the tallness of this tale!
Mujtaba Ali contends: “‘…One of my friends is learning Chinese in order to read Buddhist scriptures in that language. Possibly you know that many of our ancient scriptures were destroyed with the decline of Buddhism in India. But they are still available in Chinese translations. My friend came across this story while searching for Buddhist scriptures. He had it translated and published in Bengali with the copy of the painting in a newspaper. Or else Bengalis would never have known of this because there is no mention of it in our history books or documents in the archives in Bengal.’”
The irony is not lost that Buddha is of Indian origin and yet an Indian has to learn Chinese to read the scriptures. The narrative continues with more dialogues:
“Percy said, ‘But sir, it didn’t sound like history. It [the giraffe’s story] exceeds fiction.’
“I [Mujtaba Ali] replied, ‘Why, brother? There is the saying in your language, ‘Truth is stranger than fiction.’
“And my personal opinion was that if the narrative of an event could not rouse interest in someone more than fiction, then that event had no historical value. Or I would say that the narrator was not a true historian. In our land, most of our historians are such dry bores.”
As Mujtaba Ali’s renditions are colourful – is he a ‘true historian’ by his own definition? Such narratives dot the travelogue, generating curiosity about major issues in a light vein and linking ancient cultures with the commonality of human needs, creating bridges, taking us to another time, finding parallels and making learned, hard concepts comprehensible by the simplicity of his observations.
Similarly, he says of the rose: “The Mughal-Pathan era of India ended a long time ago, but can we say for how long the roses brought by them will continue to give us fragrance?”
Some of his renditions are poetic and beautiful. Mujtaba Ali watches the sunrise by the pyramids and describes it: “Streaks of light were gradually lighting up the liquid darkness. The white parting in the middle of black hair was becoming visible. There was a light daubing of vermillion on that.”
Borrowing from diverse cultures, Mujtaba Ali skilfully weaves the commonality of cultures, customs and countries into his narrative under the umbrella of humanity. Afroz with his journalistic background and a traveller himself, is perhaps the best person to translate this narrative of another traveller from the past. The depth of erudition simplified with humour has been well captured in this translation too. In this interview, Afroz discusses more about the author, his new translation and the relevance of the book in the present context.
Nazes Afroz
You have translated two books by Mujtaba Ali. Is he essentially an essayist? Were there many essayists and travel writers at that point, especially from within Bengal? Where would you place him as a writer in the annals of Bengali literature?
I don’t think that ‘essentially an essayist’ is the right description of Mujtaba Ali. Of course he wrote many essays but his repertoire included novels, short stories, funny anecdotal pieces based on his experiences (in Bangla they are called romyorochona) and stories from his travels, his encounters with extremely interesting people across the globe. He was deeply interested in culinary experiences. So he wrote a lot about food habits, multitude of cuisine and also gave recipes. Hence, it is difficult to box him into one genre of writing. With the publication of his first book, Deshe Bideshe, (serialised in 1948 in Bangla literary magazine Desh and as a book in 1949) he instantly occupied a significant place in Bengali literature.
Syed Mujtaba Ali
His Bangla prose, steeped in effortless and seamless multilingual and multicultural references, swept the discerning readers of Bangla literature off their feet. It was not only the prose that he created but the breadth and depth of subjects his pen touched was unparalleled. No author in Bangla language has been able to write on such a wide range of topics till date.
Coming to the other part of the question about travel writers and essayist in Bengal in early part of the twentieth century: the short answer is, yes there were many. Travel writing has been an important genre in Bangla literature. Bengalis had been travelling – for pilgrimage, for rest and recuperation following illnesses, or just for pleasure since the middle of the nineteenth century, which was the time of Bengal renaissance. Writers who undertook such journeys, wrote about their travels too. So Mujtaba Ali is no exception in that regard. He followed in the footsteps of his predecessors and also his peers.
You have called the book ‘Tales’ of the Voyager — would you say that some of the stories are like tall tales here — perhaps tales to convey an idea or a thought which in itself would be larger than history in explaining the truth of a civilisation, like the tale of the giraffe? Would you see this as a comment on the gap between popular and documented narratives in history and on the different interpretations of history?
Ali was an excellent raconteur. He was also gifted with an almost eidetic memory. This allowed him to learn a dozen languages – some with native proficiency. He was a voracious reader too. So, not only did he read tomes on history and philosophy in many languages across cultures but also he gathered fascinating tales from many corners of the world as he loved storytelling. Whenever opportunities came, he masterfully wove those stories into his writing. Thus the tale of the giraffe’s journey from Africa to China via Bengal found its way in this book as he was narrating stories from the east coast of Africa. There is another thing that makes Ali’s writing attractive. He weaves in fascinating quirky funny stories while discussing something apparently dense and dry. I have not come across many writers who have done that. I don’t know whether to name it as his comment on bridging the gap between popular and documented history. There’s no evidence to prove that he was trying to achieve that as he never mentioned it. We could only conclude that it was a style that he invented and mastered in an effort to engage with his readers.
A writer that came to mind while reading this book of Mujtaba Ali is, one who is really more entertaining than accurate –Marco Polo. We know he lived five centuries before Mujtaba Ali. Mujtaba Ali of course is erudite, a scholar, but he seems to have a similar fire within him, a wanderlust. Do you think he would have been impacted by the writings of Marco Polo? Was wanderlust not a very typical phenomenon that was part of the culture that had evolved in Bengal post the Tagorean renaissance? Did Mujtaba Ali also travel for wanderlust?
Reading Ali’s books, one may think that he had wanderlust in the true sense. It will be correct to assume that he was fidgety; he refused to settle down; he moved jobs; he moved cities and even continents. But to be truly smitten by wanderlust, one has to enjoy the travel, which wasn’t possibly the case for Ali. His son told me that even though he travelled extensively, Ali didn’t enjoy travelling much. There had been many, of his time, who were really smitten by wanderlust — like Rahul Sankrityayan (1893-1963, walked to Tibet twice and wrote only in Hindi), Bimal Mukherjee (1903-1996, a true globetrotter who cycled to London from Kolkata), Umaprasad Mukhopadhyay (1902-1997, who crisscrossed the Himalayas from one end to another), Probodh Kumar Sanyal (1905-1983, his travelogues of the Himalayas), Premankur Atorthi (1890-1964, author of Mahasthobir Jatok) — to name a few. While these authors were inherently bohemian and were drawn towards travelling only for the sake of it, Ali was more of an unsettled soul who travelled with a particular purpose and wrote about his experiences as he had picked up fascinating stories and observed connections between cultures. Because he loved to tell stories and also because he was infused with the idea of internationalism that he inculcated from Tagore, there was no way he could escape but narrating the stories and cultural experienced from his travels.
Tales of a Voyager takes us on a sea voyage to Egypt. Did you travel to Egypt while translating the book? Would you say that the Egypt of those times still resonates in the present day — especially after the 2011 uprising?
Even before his one night stopover in Cairo that he narrated in Tales of a Voyager, Ali had previous experience of Cairo where he spent a year as a post-doctoral scholar in 1933-34 at the Al-Azhar University. So there are many short pieces on Cairo and Egypt by him in his other books. He raved about the café-culture of Cairo and came to the conclusion that Egyptians surpassed the Bengali in terms of adda—hours of the purposeless sessions of chitchat and chinwag. I have been to Cairo at least half a dozen times and realised how acute his observation was. I witnessed in person why Ali mentioned that this was a city that never slept. The cafes and shops were open all night and the streets were full of people with families including children until well past midnight.
Late night, a cafe in Cairo. Photo Courtesy: Nazes Afroz
As expected, the political landscape that you mention in the question, would be completely different between Ali’s time in the 1930s and in 2010 when I started visiting Cairo. When Ali first went to Cairo in 1933, Cairo had just gained full independence from the forty years of British occupation (not as an annexed state but more of a protectorate). So there are some references of the political figures like Sa’ad Zaghloul Pasha[2] in his various writings but the main focus was on its cultures.
When I started travelling to Cairo from 2010, I witnessed some similarities in the cultural traits as elaborated by Ali. But politically by then, Egypt had moved far from where it was in the 1930. It had become an architect of the Non-Aligned Movement in the 1950s. It was the most prosperous country in North Africa and an important leader among the Arab nations. But it was also reeling under the oppression of one party rule and the youth were bubbling to break away from that. This is something we witnessed unfolding from 2011.
What were the challenges you faced while translating this book? Was it easier to handle as it was the second book by the same author?
The main challenge of translating Mujtaba Ali is transposing his unique language steeped in multi-lingual references into English. Also to get his oblique sense of wit and puns from Bangla into another language, which at times, may not have the right words for them. Translating the second book of the same author doesn’t make it easier as the challenges I just mentioned remain for every book.
Tell us what spurs you on to continue translating Mujtaba Ali. Please elaborate.
Syed Mujtaba Ali’s writing had a huge influence on me from my young age. His writing shaped my worldview, planted the seeds of curiosity about many societies, taught me how to make friends in distant lands and start making connections between cultures. So what I’m today is largely due to his writing. As an avid reader of his texts, I felt that it was my duty to introduce him to a wider readership. That’s the motivation of my taking up the translation of Ali. It is also a tribute to a writer who had such an impact on me.
In your introduction you have written of Mujtaba Ali and his writing. What had he written to be put on the Pakistani watchlist in 1950s?
He had penned an essay opposing the imposition of Urdu as Pakistan’s national language on the Bengalis who were in majority in the newly created East Pakistan. He even predicted how the Bengalis would rebel against such a policy, which came true in 1952 in the form of the Language Movement. He wrote this when he was the principal of a government college in Bogura. So he drew wrath of the Pakistani leaders and an arrest warrant was issued against him. That was the time when he left Pakistan and returned to India in 1949.
There also the other difficult personal situation. His wife (married in 1951) who was from Dhaka and was working in the education ministry, continued to live in East Pakistan with their two sons while he lived in India working for the Indian Government. So Pakistanis always thought he was an Indian spy while he was under suspicion in India that he was on the side of Pakistan!
Did Mujtaba Ali participate in the political upheaval between Pakistan and Bangladesh? Please elaborate if possible.
Ali was hugely affected in 1971 because of his personal situation as I just mentioned. I don’t know how deeply he was involved with the liberation war in Bangladesh but he wrote a novel, Tulonaheena (his last novel), against that backdrop – based in Kolkata, Shillong and Agartala and told through the story of a lover couple – Shipra and Kirti. So it is likely that he was involved in some capacity with the war efforts.
Tulonaheen( Incomparable), Syed Mujtaba Ali’s last novel Gurudeb and Santiniketan by Syed Mujtaba AliMore books by Syed Mujtaba Ali
Mujtaba Ali studied in Santiniketan — that would have been in the early days of the university. Would he have been influenced by Tagore himself and the other luminaries who were in Santiniketan at that time? Can you tell us how? And did that impact his work and outlook?
The simple answer is: it was huge. Tagore was the polar star for Mujtaba Ali, which he acknowledged every now and then in his writing. This experience also decided his life’s journey. He imbibed humanism and internationalism as a direct student of Tagore in Santiniketan. He also developed deep apathy towards all sorts of bigotry. So it was not surprising that he would find it very difficult to accept a country that was created on the basis of religion.
Do you find him relevant in the present-day context? Is your writing influenced or inspired by his style?
I feel that his relevance will never fade. His ability to create cultural connection from different corners of the world will continue to fascinate readers for generations. Yes, in this globalised world when information from around the world are at our finger tips with the click of a button but one also needs to learn how to look at those information beyond mere facts and go deep underneath to make a sense. Apart from being fun and entertaining read, I feel his writing is one such training tool to learn how to make cultural connections. This way, if one wants, one can truly become a global citizen.
As for me, my outlook towards the world is massively influenced by Ali’s writing but not my writing style. It’s simply because I’m not a polyglot like him! I’ll not be able to come anywhere close to his style even if I try.
Well, that is for the reader to judge I guess! You have books on Afghanistan. But you do travel with your camera often. Will you write of your own travels at some point — like Mujtaba Ali but in English?
I have only one book on Afghanistan – a cultural guide book that I co-authored with an Afghan friend. I was working on my own book on Afghanistan, which would have capture one decade of Afghan history and interspersed with my own direct experiences of the country between 2002 and 2015. But the research got stalled for lack of funding. I hope to revive it at some point. And, yes I would like to do my own writing from my travels. That’s there in the wish list.
What are your future plans as a journalist, writer and photographer?
Travel more, see the world more, make more friends and photograph more!
Thanks a lot for giving us your time and the wonderful translation.
[1] Literal translation from Bengali, In Water and On Land
[2] 1857-1957, Egyptian revolutionary and statesman
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