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Conversation

A Toothsome Exploration of Poetry, Life and Values

In Conversation with Kiriti Sengupta

Based on Paul Gauguin’s life is a book by Somerset Maugham[1] called Moon and the Sixpence[2], a novel about a stockbroker who abandons his profession to become an artist. Gauguin[3] was a stockbroker turned artist, and Maugham was trained a physician but opted to write books and became a famed novelist. While earning a living as solely a writer has become increasingly difficult through the world unless you make it very big like JK Rowling[4], and therefore, most writers opt for being part time writers while holding full time jobs, we do have a few strange aberrations. One of them is Dr Kiriti Sengupta, who turned to publishing and poetry abandoning his profession — that of a dentist.

Kiriti Sengupta: Photo Courtesy: Bitan Chakraborty

He ran away from his home and started writing in a small, rented accommodation in 2011-2012. And now he writes, works as a director in one of India’s top upcoming publishing concerns, Hawakal, and rolls out poetry. Sengupta describes his former profession with, an underlined sense of irony, and perhaps with tongue-in-cheek humour:

I prefer patients who are edentulous. I dread
a tooth will wrangle my expertise, and I’ll fail
to make an impression.
(Rituals, 2019)

Wisdom
the third molar adds
to the surgeon’s expertise
(Oneness, 2024)

He writes about water and the environment:

Water has many colors, 
smudging pebbles
along its path

(‘Spectrum’, Water has Many Colours, 2022)


Feed the earth water
she flows in abundance.
Allow the planet to breathe:
the air is her consort.
(‘Hibiscus’, Water has Many Colours, 2022)

He writes for and about women:

How many mujras dwell in a kotha ? 

How many neonates hew to a bordello?

Like her admirers
God is silent.
In her sinews
hides a hint of soil
from the yard of courtesans.

*Mujras are courtesan’s song and dance performances
*Kothas are brothels
(‘When God is a Woman’, Rituals, 2019)

And yet critiques stances with a twisted questions:

You define women as Durga
or Kali. Are you a believer? Are you
being kind? You could have convinced
them to fight the evil.
Instead, when you imply the goddess,
do you illustrate
sisterhood with many limbs? Would you
like men to act as Shiva—the destroyer?

(‘Primordial Learning’, Oneness, 2024)

Underlying all of Sengupta’s poetry, is a strong sense of irony which like a veil drapes words with double entendres. While the poems are layered, he dwells on human frailties too…  like procrastination with a soupçon of sarcastic humour as in ‘From Being Late in Calcutta’ (Rituals):

As soon as you mark me
I’ll talk about events
that guide me to the records
you maintain.

I’d say crowded buses invite passengers
from unscheduled halts.
I’d emphasize the number of speed-breakers on road,
and their poor performance in preventing accidents.

I’d tell you trains run late.
Signals are laggy between stations.
I won’t forget to mention how
a sudden protest
makes the train stand still for hours.

I’d discuss about the day I reported late,
owing to instantaneous suspension
of underground train services
as a man killed himself on the railway lane.

I’d ask you to remember why I came late the other day.

If you can recall,
I had indigestion despite eating at home.
I blamed farmers for sprinkling pesticides on crops.
I pointed at my salary that failed to buy organic veggies.

And then,
I’d invariably argue about maintenance and population.

I’d appreciate China, one-child policy, and their claim on
how the government prevented four hundred million births.
And how India thrives on the revenues earned
from selling nicotine and condoms.

I’ll explore other issues
the next time I reach late.

He pours out lines on stars, film stars and politicians. Sengupta responds to life with poetry, often terse, brief… sometimes with a wry sense of humour. But in the brevity, lies a depth of mystery, which you can mull and cogitate over endlessly. A flickering of spiritual beliefs and a seriousness of intent despite the apparent lightness of words create a conversation within the poems. In this exclusive, an award-winning author of more than fourteen books, Kiriti Sengupta takes us on whirlwind tour of his life, his ideas and his work.

When and how did you start writing poetry? Why did you switch professions — from a dentist to a poet-publisher? What compulsion made you turn from a lucrative to an uncertain profession? Were you sure you’d succeed? Please share your story with us.

First of all, thank you for inviting me to Borderless for a heart-to-heart, Mitali. I greatly appreciate your dedication to literature, especially quality work. Coming to your first question (a bundle of questions, actually), I don’t remember when I first wrote a poem. Coming from a dentistry background, I never imagined that I would write poems. Until then, I was well acquainted with journalistic articles, critical responses, cultural essays, and, of course, scientific papers. Poetry was out of the question. I believe in karma. Maybe I was destined to write poetry. It wasn’t a deliberate choice. It wasn’t a spontaneous stance either.

I was passing through an obnoxious personal crisis that compelled me to reconsider my career in dentistry. I was comfortably placed in a government institution, enjoying a considerably thick monthly salary. In early 2012, I decided to leave my job and spend some time with myself. However, as you can understand, it was risky, as I was the only breadwinner in my family, which consisted of my wife and son. I had no career options to pursue. 

I was new to social media back then. I had the opportunity to become involved with a virtual group, Indies In Action (IIA), run by Stephen L. Wilson. They were raising funds for the victims of the devastating earthquake in Oklahoma. I contributed a few poems to the literary anthology Twist of Fate (ToF), which Steve edited. It was hugely successful, and all proceeds went to the May Tornadoes Relief Fund, managed by United Way. For the promotion of the book, I interviewed a few eminent contributors, such as Bill Lantry, Terry Lucas, Colin Dardis, Marshall G Kent Sr., Allison Bruning, Maggie Rascal, Don Martin, Linda Bonney Olin, Maria Edwards (the then President of the American Authors’ Association), Ency Bearis, among others. Honestly, they all helped me become familiar with the world of poetry. 

In 2013, my first book, The Unheard I, was published. It was released simultaneously in India by Dhansere Prakashan and in the United States by Inner Child Press Limited. It was non-fiction, although it contained two chapters dedicated to poetry. In his commentary, Stuart Aken remarked, “It is a scholarly [collection] that will appeal to those with an interest in poetry, particularly spiritual poetry expressed as literature, as well as [to] those who have a leaning toward or a significant interest in Indian myth and religion.”

Even then, I had no plans to pursue writing (or publishing, for that matter) as my career. Gradually, I evolved, and here I stand today. Do I call myself successful? I’m not sure whether I have turned into a consummate writer. Since I write poetry in a niche market worldwide, it is challenging to become a “successful” poet and earn enough royalties to sustain my family. As a publisher, oh yes, Hawakal has emerged as a leading traditional press that has published several writers and poets and enjoys its presence in New Delhi, Kolkata and Nokomis (Florida). 

How long have you been in the literary framework? Was it a tough journey moving from dentistry to writing? How did your family respond?

My first essay was published in 1995 in the college magazine. I remember it was written for students suffering from anxiety and family expectations. While studying dentistry at North Bengal Dental College, I joined the All-India Freelance Journalists Association (AFJA, Chennai). My senior colleague, Dr. Falguni Maji and I were commissioned by Uttarbanga Sambad to write an article on the pottery art in Matigara (Siliguri). I was a regular contributor to “The Third Law” in The Telegraph (India). Later, I regularly wrote health-related articles for Ganashakti.

As I said before, I was initiated into poetry quite late. It was a challenging move as I had no formal training, but I was immensely blessed to have a few mentors who honed my skills and taught me the basics of writing poetry. 

My family suffered badly from my career-shift. They had to compromise on their living standards. The initial years of becoming a full-time writer were dreadful, to say the least. From only one wholesome meal a day to just a pack of instant noodles for the day — I have personally experienced it all. I ensured that my family didn’t starve, nor did my son lose his schooling. However, their ceaseless support enabled me to survive as a writer and publisher. 

How many books have you authored/translated and how many poetry collections, and within how many years? Do you see yourself more as a poet or as a publisher/editor?

I have written fourteen books of prose and poetry, and as a translator, I have two full-length collections of poems. I have also edited nine literary anthologies, including Shimmer Spring, an all-colour, hardback coffee-table book published during the pandemic, which addresses our perceptions of light.

Honestly, I see myself as a patron of Indian arts, literature and fine arts (painting, sculpture, etc.). I’m an admirer of Indian textiles, too! I love buying drapes, be it a saree, a shawl, or a dhoti, in rich fabrics. Bitan and I have plans to start a men’s brand of drapes. We are working on it.

You claim you are a slow writer, and you isolate yourself in a ‘studio’. Tell us about your poetic process. How do you write? What inspires you to write? Are you influenced by any writers/musicians, or artists?

You know, Mitali, we have two studios in India: one in Kolkata and the other in Delhi. These ateliers are essentially stations where we work on the submissions from authors — we read, select, edit, and design the books we publish. We invite authors and readers to have a one-on-one. Readers also drop by to buy a book or two they want. You see, these studios are not meant for our writing. I say “our” because Hawakal is the collective enterprise of Bitan Chakraborty (the founder director) and me. While Bitan oversees the Bengali department, I supervise the English-language division of Hawakal.

It’s difficult to describe how I write. Anything that stirs my imagination or fancy, whether a line from a song, an incident, or a tragedy, often inspires me to pen my thoughts. I am fond of ekphrastic poems and frequently visit art exhibitions to catch a thread or two. However, it takes days or weeks to write a poem, although most of my poems are short or very short. I believe in condensing my thoughts, which is a time-consuming affair.  

Your first collection of poems, Healing Waters Floating Lamps (2015), was largely spiritual, while your latest, Oneness (2024), covers multiple aspects of life that may not be purely spiritual. Some of the poems in your later works are also ironic or verge on humour. A gap of nine years and multiple publications reside between the two books. Has there been a change or a progression in your poetry through your journey? Do you feel your poetry has changed?

Healing Waters marks my debut full-length collection of poems. Prior to this, I released 4 books, including My Glass of Wine (2013), which featured autobiographical poetry. My journey as a poet has led to a noticeable evolution. Scholars are more suited to examine these transformations. Some observe that my language and craft have become significantly more refined. They argue that my recent works display a level of sophistication. Conversely, others suggest that my earlier poems felt more spontaneous and grounded. Embracing evolution is crucial; without it, my growth as a writer would stagnate.

You translate from Bengali. Tell us who all you have translated. Have the translations impacted your own poetry. Do you feel translations should be literal or more focussed on capturing the essence of the language?

As I said before, I translated two volumes of Bengali poetry into English: Sumita Nandy’s Desirous Water and Bibhas Roy Chowdhury’s Poem Continuous—Reincarnated Expressions. I am delighted that these books have received rave reviews in India and overseas. Moreover, Hawakal recently released the 10th-anniversary edition of Poem Continuous, which has garnered critical appreciation.

Other than these books, I have translated a few contemporary Bengali poets as well: Ranadeb Dasgupta, Gourob Chakraborty, Rajeswari Sarangi, to name but a few. I can confidently tell you that translating Bengali poems has hardly influenced my work.

Whether translations of poems should be literal or more focussed on capturing the essence of the original is debatable. However, it is even more critical to ensure that the translated piece qualifies as poetry in the first place. If the piece does not read like a poem, regardless of the sincerity of the translator, the labour of translating the original work goes into vain. Every language comes with its own nuances. So, the translator should possess an excellent understanding of both the source and target languages.

Hawakal is regarded as one of the most important publishing houses for poetry in India. When and how did you join Hawakal as the director of the English section? How did you meet Bitan? Could you tell us about the journey?

Thank you for your kind comments on Hawakal, Mitali. Bitan Chakraborty established Hawakal in 2008 in Kolkata. He published numerous Bengali poets until I joined him in 2015. A common friend Kishore Ghosh introduced Bitan to me. Ghosh, a Bengali poet of some renown and a journalist, urged Bitan to publish a collection of literary criticism based on my work and that of Sharmila Ray. The book was titled Rhapsodies and Musings: poets in the mirrors of other eyes and authored by Ketaki Datta and Tania Chakravertty. So, we started our collaboration. Eventually, Bitan induced me to become one of the Directors of Hawakal.

Where do you see Hawakal travels as a publishing concern? What is the scenario like? Do you only bring out writers of Indian origin, or are you open to writers from other backgrounds? What does Hawakal look for in writers to publish with you?

For the past few years, Hawakal has been more focussed on fiction and non-fiction manuscripts. There is no dearth of poetry submissions, though. However, it’s challenging to find an authentic voice. We have published American poets like Dustin Pickering, t. kilgore splake, Marshall G. Kent Sr., Gary Manz, and others. Ethnicity isn’t a limiting factor for someone who wants to get published by Hawakal.

We really want to establish a steady foothold in the United States. Our tiny outlet in Nokomis is currently managed by Dr. Robertson James Short II. It has to grow big. Hawakal seeks original work, and we yearn for quality submissions.

Do you have any suggestions for young writers?

Aspiring writers or poets should read more and be well-versed with the works of contemporary authors. It is important to get published in journals, and accepting rejections from the editors is equally beneficial. Getting published should be a slow process. As the saying goes, there is no shortcut through the forest of life…

Thank you for your time and poetry.

Click here to read more poems by Kiriti Sengupta

[1] Somerset Maugham (1874-1965), British writer

[2] First published in 1919

[3] Paul Gauguin (1848-1903), French writer

[4] Author of Harry Potter



CLICK HERE TO SAMPLE KIRITI SENGUPTA’S POETRY

(This online interview has been conducted by Mitali Chakravarty.)

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

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Categories
Greetings from Borderless

Auld Lang Syne…

As we wait for the new year to unfold, we glance back at the year that just swept past us. Here, gathered together are glimpses of the writings we found on our pages in 2024 that herald a world of compassion and kindness…writings filled with hope and, dare I say, even goodwill…and sometimes filled with the tears of poetic souls who hope for a world in peace and harmony. Disasters caused by humans starting with the January 2024 in Japan, nature and climate change, essays that invite you to recall the past with a hope to learn from it, non-fiction that is just fun or a tribute to ideas, both past and present — it’s all there. Innovative genres started by writers to meet the needs of the times — be it solar punk or weird western — give a sense of movement towards the new. What we do see in these writings is resilience which healed us out of multiple issues and will continue to help us move towards a better future.

A hundred years ago, we did not have the technology to share our views and writings, to connect and make friends with the like-minded across continents. I wonder what surprises hundred years later will hold for us…Maybe, war will have been outlawed by then, as have been malpractices and violences against individuals in the current world. The laws that rule a single man will hopefully apply to larger groups too…

Poetry

Whose life? by Aman Alam. Click here to read.

Winter Consumes by Luis Cuauhtémoc Berriozábal. Click here to read.

Hot Dry Summers by Lizzie Packer. Click here to read.

House of Birds (for Pablo Neruda) by Ryan Quinn Flanagan. Click here to read.

Poems for Dylan Thomas by Michael Burch. Click here to read.

Dylan Thomas in Ardmillan Terrace? by Stuart McFarlane. Click here to read.

Bermuda Love Triangle & the Frothiest Coffee by Rhys Hughes. Click here to read.

Satirical Poems by Maithreyi Karnoor. Click here to read.

Three Poems by Rakhi Dalal. Click here to read.

Manish Ghatak’s Aagun taader Praan (Fire is their Life) has been translated from Bengali by Indrayudh Sinha. Click here to read.

Manzur Bismil’s poem, Stories, has been translated from Balochi by Fazal Baloch. Click here to read.

Ye Shao-weng’s poetry ( 1100-1150) has been translated from Mandarin by Rex Tan. Click here to read.

Amalkanti by Nirendranath Chakraborty has been translated from Bengali by Debali Mookerjea-Leonard. Click here to read.

The Mirror by Mubarak Qazi has been translated from Balochi by Fazal Baloch. Click here to read.

Homecoming, a poem by Ihlwha Choi on his return from Santiniketan, has been translated from Korean by the poet himself. Click here to read.

Pochishe Boisakh (25th of Baisakh) by Tagore (1922), has been translated from Bengali by Mitali Chakravarty. Click here to read.

Nazrul’s Ghumaite Dao Shranto Robi Re (Let Robi Sleep in Peace) has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Jibananada Das’s Andhar Dekhecche, Tobu Ache (I have seen the dark and yet there is another) has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Tagore’s Shotabdir Surjo Aji ( The Century’s Sun today) has been translated from Bengali by Mitali Chakravarty. Click here to read.

Non-fiction

Baraf Pora (Snowfall)

A narrative by Rabindranath Tagore that gives a glimpse of his first experience of snowfall in Brighton and published in the Tagore family journal, Balak (Children), has been translated from Bengali by Somdatta Mandal. Click here to read.

Dylan on Worm’s Head

Rhys Hughes describes a misadventure that the Welsh poet had while hiking as a tribute to him on Dylan Thomas Day. Click here to read.

Travels of Debendranath Tagore 

These are from the memoirs of Tagore’s father translated from Bengali by Somdatta Mandal. Click here to read.

Two Pizza Fantasies

Rhys Hughes recounts myths around the pizza in prose, fiction and poetry, Click here to read

Is this a Dagger I See…?

Devraj Singh Kalsi gives a tongue-in-cheek account of a writer’s dilemma. Click here to read.

Still to Moving Images 

Ratnottama Sengupta explores artists who have turned to use the medium of films… artists like the legendary MF Husain. Click here to read.

How Dynamic was Ancient India?

Farouk Gulsara explores William Dalrymple’s latest book, The Golden Road: How Ancient India Transformed the World. Click here to read.

The Magic Dragon: Cycling for Peace

Keith Lyons writes of a man who cycled for peace in a conflict ridden world. Click here to read.

A Cover Letter

Uday Deshwal muses on writing a cover letter for employment. Click here to read.

A Manmade Disaster or Climate Change?

Salma A Shafi writes of floods in Bangladesh from ground level. Click here to read.

Pinecones and Pinky Promises

Luke Rimmo Minkeng Lego writes of mists and cloudy remembrances in Shillong. Click here to read.

 Educating for Peace in Rwanda

Suzanne Kamata discusses the peace initiatives following the terrors of the 1994 Rwandan Genocide while traveling within the country with her university colleague and students. Click here to read.

Breaking Bread

Snigdha Agrawal has a bovine encounter in a restaurant. Click here to read.

From Srinagar to Ladakh: A Cyclist’s Diary

Farouk Gulsara travels from Malaysia for a cycling adventure in Kashmir. Click here to read.

A Saga of Self-empowerment in Adversity

Bhaskar Parichha writes of Noor Jahan Bose’s Daughter of The Agunmukha: A Bangla Life, translated from Bengali by Rebecca Whittington. Click here to read.

Safdar Hashmi

Meenakshi Malhotra writes of Anjum Katyal’s Safdar Hashmi: Towards Theatre for a Democracy. Click hereto read.

Meeting the Artists

Kiriti Sengupta talks of his encounter with Jatin Das, a legendary artist. Click here to read.

The Comet’s Trail: Remembering Kazi Nazrul Islam

Radha Chakravarty pays tribute to the rebel poet of Bengal. Click here to read.

The Myriad Hues of Tagore by Aruna Chakravarti

Aruna Chakravarti writes on times and the various facets of Tagore. Click here to read.

The Year of Living Dangerously

Professor Fakrul Alam takes us back to the birth of Bangladesh. Click here to read.

A Short, Winding, and Legendary Dhaka Road 

Professor Fakrul Alam takes us on a historical journey of one of the most iconic roads of Dhaka, Fuller Road. Click here to read.

 A Sombre Start 

Suzanne Kamata talks of the twin disasters in Japan. Click here to read.

Fiction

The Snakecharmer

Shapuray by Nazrul, has been translated from Bengali by Sohana Manzoor. Click here to read.

Significance

Naramsetti  Umamaheswararao creates a fable around a banyan tree and it’s fruit. Click here to read.

Just Another Day

Neeman Sobhan gives a story exploring the impact of the politics of national language on common people. Click here to read.

The Ghosts of Hogshead

Paul Mirabile wanders into the realm of the supernatural dating back to the Potato Famine of Ireland in the 1800s. Click here to read.

A Queen is Crowned

Farhanaz Rabbani traces the awakening of self worth. Click here to read.

The Last Hyderabadi

Mohul Bhowmick talks of the passage of an era. Click here to read.

The Gift 

Rebecca Klassen shares a sensitive story about a child and an oak tree. Click here to read.

Galat Aurat or The Wrong Woman

Veena Verma’s story has been translated from Punjabi by C Christine Fair. Click here to read.

The Melting Snow

A story by Sharaf Shad,  has been translated from Balochi by Fazal Baloch. Click here to read.

Conversations

Ratnottama Sengupta talks to Ruchira Gupta, activist for global fight against human trafficking, about her work and introduces her novel, I Kick and I Fly. Click here to read.

A conversation with eminent Singaporean poet and academic, Kirpal Singh, about how his family migrated to Malaya and subsequently Singapore more than 120 years ago. Click here to read.

A brief overview of Rajat Chaudhuri’s Spellcasters and a discussion with the author on his book. Click here to read.

A review of and discussion with Rhys Hughes about his ‘Weird Western’, The Sunset Suite. Click here to read.

Categories
Contents

Borderless, December 2024

Art by Sohana Manzoor

Editorial

‘Footfalls Echo in the Memory’… Click here to read.

Translations

Jibananada Das’s Andhar Dekhecche, Tobu Ache (I have seen the dark and yet there is another) has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Manish Ghatak’s Aagun taader Praan (Fire is their Life) has been translated from Bengali by Indrayudh Sinha. Click here to read.

Manzur Bismil’s poem, Stories, has been translated from Balochi by Fazal Baloch. Click here to read.

Homecoming, a poem by Ihlwha Choi on his return from Santiniketan, has been translated from Korean by the poet himself. Click here to read.

Tagore’s Shotabdir Surjo Aji ( The Century’s Sun today) has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Michael R Burch, Farah Sheikh, George Freek, Rajiv Borra, Kelsey Walker, Lokenath Roy, Thompson Emate, Joy Anne O’Donnell, Jayant Kashyap, John Grey, Aman Alam, Stuart McFarlane, Ayesha Binte Islam, Ryan Quinn Flanagan, Saranyan BV, Rhys Hughes

Musings/ Slices from Life

Autumn in Hyderabad

Mohul Bhowmick muses on Hyderabad. Click here to read.

Straight Back Across the Strait

Meredith Stephens gives a vignette of life in South Australia with a sailing adventure built in. Click here to read.

My Patchwork Year

Keith Lyons muses on what 2024 meant for him. Click here to read.

Musings of a Copywriter

In Byline Fever, Devraj Singh Kalsi travels down the path of nostalgia. Click here to read.

Essays

Still to Moving Images

Ratnottama Sengupta explores artists who have turned to use the medium of films… artists like the legendary MF Husain. Click here to read.

How Dynamic was Ancient India?

Farouk Gulsara explores William Dalrymple’s latest book, The Golden Road: How Ancient India Transformed the World. Click here to read.

A Short, Winding, and Legendary Dhaka Road

Professor Fakrul Alam takes us on a historical journey of one of the most iconic roads of Dhaka, Fuller Road. Click here to read.

Stories

Significance

Naramsetti  Umamaheswararao creates a fable around a banyan tree and it’s fruit. Click here to read.

The Dance of Life

Snigdha Agrawal explores ageism. Click here to read.

The Unsuspecting Suspect

Paul Mirabile wraps his telling like a psychological thriller. Click here to read.

Conversations

Ratnottama Sengupta converses with Divya Dutta, an award-winning actress, who has authored two books recently, Stars in my Sky and Me and Ma. Click here to read.

Lara Geyla converses about her memoir, Camels of Kyzylkum, and her journey as an immigrant. Click here to read.

Book Excerpts

An excerpt from Thomas Bell’s Human Nature: A Walking History of the Himalayan Landscape. Click here to read.

An excerpt from Savi Naipaul Akal’s The Naipauls of Nepaul Street, a retelling of VS Naipaul’s heritage in Trinidad by his sister. Click here to read.

Book Reviews

Somdatta Mandal reviews Kusum Khemani’s Lavanyadevi, translated from Hindi by Banibrata Mahanta. Click here to read.

Aditi Yadav reviews Nanako Hanada’s The Bookshop Woman, translated from Japanese by Cat Anderson. Click here to read.

Jagari Mukherjee reviews Kiriti Sengupta’s poetry collection, Oneness. Click here to read.

Bhaskar Parichha reviews Noor Jahan Bose’s Daughter of The Agunmukha: A Bangla Life, translated from Bengali by Rebecca Whittington. Click here to read.

.

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

Click here to access Monalisa No Longer Smiles on Amazon International

Categories
Editorial

‘Footfalls Echo in the Memory’

Painting by Claud Monet (1840-1926). From Public Domain

Acknowledging our past achievements sends a message of hope and responsibility, encouraging us to make even greater efforts in the future. Given our twentieth-century accomplishments, if people continue to suffer from famine, plague and war, we cannot blame it on nature or on God.

–Homo Deus (2015), Yuval Noah Harari

Another year drumrolls its way to a war-torn end. Yes, we have found a way to deal with Covid by the looks of it, but famine, hunger… have these drawn to a close? In another world, in 2019, Abhijit Banerjee had won a Nobel Prize for “a new approach to obtaining reliable answers about the best ways to fight global poverty”. Even before that in 2015, Yuval Noah Harari had discussed a world beyond conflicts where Homo Sapien would evolve to become Homo Deus, that is man would evolve to deus or god. As Harari contends at the start of Homo Deus, some of the world at least hoped to move towards immortality and eternal happiness. But, given the current events, is that even a remote possibility for the common man?

Harari points out in the sentence quoted above, acknowledging our past achievements gives hope… a hope born of the long journey humankind has made from caves to skyscrapers. If wars destroy those skyscrapers, what happens then? Our December issue highlights not only the world as we knew it but also the world as we know it.

In our essay section, Farouk Gulsara contextualises and discusses William Dalrymple’s latest book, The Golden Road with a focus on past glories while Professor Fakrul Alam dwells on a road in Dhaka , a road rife with history of the past and of toppling the hegemony and pointless atrocities against citizens. Yet, common people continue to weep for the citizens who have lost their homes, happiness and lives in Gaza and Ukraine, innocent victims of political machinations leading to war.

Just as politics divides and destroys, arts build bridges across the world. Ratnottama Sengupta has written of how artists over time have tried their hands at different mediums to bring to us vignettes of common people’s lives, like legendary artist M F Husain went on to make films, with his first black and white film screened in Berlin Film Festival in 1967 winning the coveted Golden Bear, he captured vignettes of Rajasthan and the local people through images and music. And there are many more instances like his…

Mohul Bhowmick browses on the past and the present of Hyderabad in a nostalgic tone capturing images with words. From the distant shores of New Zealand, Keith Lyons takes on a more individualistic note to muse on the year as it affected him. Meredith Stephens has written of her sailing adventure and life in South Australia. Devraj Singh Kalsi describes a writerly journey in a wry tone. Rhys Hughes also takes a tone of dry humour as he continues with his poems musing on photographs of strangely worded signboards. Colours are brought into poetry by Michael R Burch, Farah Sheikh, George Freek, Rajiv Borra, Kelsey Walker, John Grey, Stuart McFarlane, Saranyan BV, Ryan Quinn Falangan and many more. Some lines from this issue’s poetry selection by young Aman Alam really resonated well with the tone defined by the contributors of this issue:

It's always the common people who pay first.
They don’t write the speeches or sign the orders.
But when the dust rises, they’re the ones buried under...

Whose Life? By Aman Alam

Echoing the theme of the state of the common people is a powerful poem by Manish Ghatak translated from Bengali by Indrayudh Sinha, a poem that echoes how some flirt with danger on a daily basis for ‘Fire is their life’. Professor Alam has brought to us a Bengali poem by Jibanananda Das that reflects the issues we are all facing in today’s world, a poem that remains relevant even in the next century, Andhar Dekhecche, Tobu Ache (I have seen the dark and yet there is another). Fazal Baloch has translated contemporary poet Manzur Bismil’s poem from Balochi on the suffering caused by decisions made by those in power. Ihlwha Choi on the other hand has shared his own lines in English from his Korean poem about his journey back from Santiniketan, in which he claims to pack “all my lingering regrets carefully into my backpack”. And yet from the founder of Santiniketan, we have a translated poem that is not only relevant but also disturbing in its description of the current reality: “…Conflicts are born of self-interest./ Wars are fought to satiate greed…”. Tagore’s Shotabdir Surjo (The Century’s Sun, 1901) recounts the horrors of history…The poem brings to mind Edvard Munch’s disturbing painting of “The Scream” (1893).  Does what was true more than hundred years ago, still hold?

Reflecting on eternal human foibles, Naramsetti Umamaheswararao creates a contemporary fable in fiction while Snigdha Agrawal reflects on attitudes towards aging. Paul Mirabile weaves an interesting story around guilt and crime. Sengupta takes us back to her theme of artistes moving away from the genre, when she interviews award winning actress, Divya Dutta, for not her acting but her literary endeavours — two memoirs — Me and Ma and Stars in the Sky. The other interviewee Lara Gelya from Ukraine, also discusses her memoir, Camels from Kyzylkum, a book that traces her journey from the desert of Kyzylkum to USA through various countries. In our book excerpts, we have one that resonates with immigrant lores as writer VS Naipual’s sister, Savi Naipaul Akal, discusses how their family emigrated to Trinidad in The Naipauls of Nepaul Street. The other excerpt from Thomas Bell’s Human Nature: A Walking History of the Himalayan Landscape seeks “to understand the relationship between communities and their environment.” He moves through the landscapes of Nepal to connect readers to people in Himalayan villages.

The reviews in this issue travel through cultures and time with Somdatta Mandal’s discussion of Kusum Khemani’s Lavanyadevi, translated from Hindi by Banibrata Mahanta. Aditi Yadav travels to Japan with Nanako Hanada’s The Bookshop Woman, translated from Japanese by Cat Anderson. Jagari Mukherjee writes on the poems of Kiriti Sengupta in Oneness and Bhaskar Parichha reviews a book steeped in history and the life of a brave and daring woman, a memoir by Noor Jahan Bose, Daughter of The Agunmukha: A Bangla Life, translated from Bengali by Rebecca Whittington.

We have more content than mentioned here. Please do pause by our content’s page to savour our December Issue. We are eternally grateful to you, dear readers, for making our journey worthwhile.

Huge thanks to all our contributors for making this issue come alive with their vibrant work. Huge thanks to the team at Borderless for their unflinching support and to Sohana Manzoor for sharing her iconic paintings that give our journal a distinctive flavour.

With the hope of healing with love and compassion, let us dream of a world in peace.

Best wishes for the start of the next year,

Mitali Chakravarty

borderlessjournal.com

Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden.

TS Eliot, ‘Burnt Norton’, Four Quartets (1941)

Click here to access the content’s page for the December 2024 Issue

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Tagore Translations

The Century’s Sun by Rabindranath Tagore

Published as part of Naibedya (1901) Tagore’s Shotabdir Surjo Aji (This Century’s Sun Today) remains relevant to this day.

Art by Sohana Manzoor
THE CENTURY’S SUN 

The century’s sun sets today amidst clouds that are blood-red.
Revelling in violence, the crazed ragini* of death
Plays a fierce tune. Civilisation’s merciless serpent raises
Its evil hood, its concealed fangs with deadly venom laced.
Conflicts are born of self-interest.
Wars are fought to satiate greed.
Hurricanes rage in distress and churn
Barbarism that rouses from filth
Shamelessly, disguised as decorum.
Terrible outrages are committed.
Faith is pushed adrift by force,
Ostensibly, for the love of the race.
Poets scream stirring fear in hearts.
Dogs in the graveyard snatch and bark.

*Female raga

This poem has been translated from Bengali by Mitali Chakravarty with editorial input from Sohana Manzoor

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Contents

Borderless, November 2024

Art by Sohana Manzoor

Editorial

Clinging to Hope…Click here to read.

Translations

Nazrul’s Tumi Shundor Tai Cheye Thaki (Because you are so beautiful, I keep looking at you) has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Hotel Acapulco, has been composed and translated from Italian by Ivan Pozzoni. Click here to read.

On the Reserved Seat of the Subway, a poem by Ihlwha Choi, has been translated from Korean by the poet himself. Click here to read.

Tagore’s Phul Photano (Making Flowers Bloom) has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Michael R Burch, Jahanara Tariq, Luis Cuauhtémoc Berriozábal, Shahalam Tariq, Stuart McFarlane, Saranyan BV, George Freek, G Javaid Rasool, Heath Brougher, Vidya Hariharan, Paul Mirabile, Ananya Sarkar, Ryan Quinn Flanagan, Pulkita Anand, Rhys Hughes

Musings/Slices from Life

Pinecones and Pinky Promises

Luke Rimmo Minkeng Lego writes of mists and cloudy remembrances in Shillong. Click here to read.

Elusive XLs

Shobha Sriram muses on weight management. Click here to read.

The Eternal Sleep of Kumbhakarna

Farouk Gulsara pays a tribute to a doctor and a friend. Click here to read.

Musings of a Copywriter

In Becoming a ‘Plain’ Writer, Devraj Singh Kalsi explores the world of writer’s retreats on hills with a touch of irony. Click here to read.

Notes from Japan

In Educating for Peace in Rwanda, Suzanne Kamata discusses the peace initiatives following the terrors of the 1994 Rwandan Genocide while traveling within the country with her university colleague and students. Click here to read.

Essays

The Year of Living Dangerously

Professor Fakrul Alam takes us back to the birth of Bangladesh. Click here to read.

Deconstructing Happiness

Abdullah Rayhan analyses the concept of happiness. Click here to read.

More Frequent Cyclones to Impact Odisha

Bijoy K Mishra writes of cyclones in Odisha, while discussing Bhaskar Parichha’s Cyclones in Odisha – Landfall, Wreckage and Resilience. Click here to read.

Stories

Hotel du Commerce

Paul Mirabile gives a vignette of life in Paris in the 1970s. Click here to read.

Chintu’s Big Heart

Naramsetti Umamaheswararao gives a value-based story about a child. Click here to read.

Headless Horses

Anna Moon relates a story set in rural Philippines. Click here to read.

A Penguin’s Story

Sreelekha Chatterjee writes a story from a penguin’s perspective. Click here to read.

Phantom Pain

Lakshmi Kannan writes of human nature. Click here to read.

Conversations

A conversation with Dutch author, Mineke Schipper, with focus of her recent book Widows: A Global History. Click here to read.

Ratnottama Sengupta converses with Veena Raman, wife of the late Vijay Raman, an IPS officer who authored, Did I Really Do All This: Memoirs of a Gentleman Cop Who Dared to be Different. Click here to read.

Book Excerpts

An excerpt from Vijay Raman’s Did I Really Do All This: Memoirs of a Gentleman Cop Who Dared to be Different. Click here to read.

An excerpt from Rhys Hughes’ Growl at the Moon, a Weird Western. Click here to read.

Book Reviews

Somdatta Mandal reviews The Collected Short Stories of Kazi Nazrul Islam, translated by multiple translators from Bengali and edited by Syed Manzoorul Islam and Kaustav Chakraborty. Click here to read.

Rakhi Dalal reviews The Long Strider in Jehangir’s Hindustan: In the Footsteps of the Englishman Who Walked From England to India in the Year 1613 by Dom Moraes and Sarayu Srivatsa. Click here to read.

Bhaskar Parichha reviews Mohammad Tarbush’s My Palestine: An Impossible Exile. Click here to read.

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Editorial

Clinging to Hope

I will cling fast to hope.

— Suzanne Kamata, ‘Educating for Peace in Rwanda

Landscape of Change by Jill Pelto, Smithsonian. From Public Domain

Hope is the mantra for all human existence. We hope for a better future, for love, for peace, for good weather, for abundance. When that abundance is an abundance of harsh weather or violence wrought by wars, we hope for calm and peace.

This is the season for cyclones — Dana, Trami, Yixing, Hurricanes Milton and Helene — to name a few that left their imprint with the destruction of both property and human lives as did the floods in Spain while wars continue to annihilate more lives and constructs. That we need peace to work out how to adapt to climate change is an issue that warmongers seem to have overlooked. We have to figure out how we can work around losing landmasses and lives to intermittent floods caused by tidal waves, landslides like the one in Wayanad and rising temperatures due to the loss of ice cover. The loss of the white cover of ice leads to more absorption of heat as the melting water is deeper in colour. Such phenomena could affect the availability of potable water and food, impacted by the changes in flora and fauna as a result of altered temperatures and weather patterns. An influx of climate refugees too is likely in places that continue habitable. Do we need to find ways of accommodating these people? Do we need to redefine our constructs to face the crises?

Echoing concerns for action to adapt to climate change and hoping for peace, our current issue shimmers with vibrancy of shades while weaving in personal narratives of life, living and the process of changing to adapt.

An essay on Bhaskar Parichha’s recent book on climate change highlights the action that is needed in the area where Dana made landfall recently. In terms of preparedness things have improved, as Bijoy K Mishra contends in his essay. But more action is needed. Denying climate change or thinking of going back to pre-climate change era is not an option for humanity anymore. While politics often ignores the need to acknowledge this crises and divides destroying with wars, riots and angst, a narrative for peace is woven by some countries like Japan and Rwanda.

Suzanne Kamata recently visited Rwanda. She writes about how she found by educating people about the genocide of 1994, the locals have found a way to live in peace with people who they addressed as their enemies before… as have the future generations of Japan by remembering the atomic holocausts of 1945.

Writing about an event which wrought danger into the lives of common people in South Asia is Professor Fakrul Alam’s essay on the 1971 conflict between the countries that were carved out of the 1947 Partition of the Indian subcontinent. As if an antithesis to this narrative of divides that destroyed lives, Luke Rimmo Minkeng Lego muses about peace and calm in Shillong which leaves a lingering fragrance of heartfelt friendships. Farouk Gulsara muses on nostalgic friendships and twists of fate that compel one to face mortality. Abdullah Rayhan ponders about happiness and Shobha Sriram, with a pinch of humour, adapts to changes. Devraj Singh Kalsi writes satirically of current norms aiming for a change in outlook.

Humour is brought into poetry by Rhys Hughes who writes about a photograph of a sign that can be interpreted in ways more than one. Michael Burch travels down the path of nostalgia as Ryan Quinn Flanagan shares a poem inspired by Pablo Neruda’s bird poems. Luis Cuauhtémoc Berriozábal writes heart wrenching verses about the harshness of winter for the homeless without shelter. We have more colours in poetry woven by Jahanara Tariq, Stuart MacFarlane, Saranyan BV, George Freek, G Javaid Rasool, Heath Brougher and more.

In translations, we have poetry from varied countries. Ihlwha Choi has self-translated his poem from Korean. Ivan Pozzoni has done the same from Italian. One of Tagore’s lesser-known verses, perhaps influenced by the findings of sensitivity in plants by his contemporary, Jagadish Chandra Bose (1858-1937) to who he dedicated the collection which homed this poem, Phool Photano (making flowers bloom), has been translated from Bengali. Professor Alam has translated Nazrul’s popular song, Tumi Shundor Tai Cheye Thaki (Because you are so beautiful, I keep gazing at you).

In reviews, Somdatta Mandal has discussed The Collected Short Stories of Kazi Nazrul Islam, translated by multiple translators from Bengali and edited by Syed Manzoorul Islam and Kaustav Chakraborty. Rakhi Dalal has written about The Long Strider in Jehangir’s Hindustan: In the Footsteps of the Englishman Who Walked From England to India in the Year 1613 by Dom Moraes and Sarayu Srivatsa, a book that looks and compares the past with the present. Bhaskar Parichha has written of a memoir which showcases not just the personal but gives a political and economic commentary on tumultuous events that shaped the history of Israel, Palestine, and the modern Middle East prior to the more than a year-old conflict. The book by the late Mohammad Tarbush (1948-2022) is called My Palestine: An Impossible Exile.

Stories travel around the world with Paul Mirabile’s narrative giving a flavour of bohemian Paris in 1974. Anna Moon’s fiction set in Philippines gives a darker perspective of life. Lakshmi Kannan’s narrative hovers around the 2008 bombing in Mumbai, an event that evoked much anger, violence and created hatred in hearts. In contrast, Naramsetti Umamaheswararao brings a sense of warmth into our lives with a story about a child and his love for a dog. Sreelekha Chatterjee weaves a tale of change, showcasing adapting to climate crisis from a penguin’s perspective.

Hoping to change mindsets with education, Mineke Schipper has a collection of essays called Widows: A Global History, which has been introduced along with a discussion with the author on how we can hope for a more equitable world. The other conversation by Ratnottama Sengupta with Veena Raman, wife of the late Vijay Raman, a police officer who authored, Did I Really Do All This: Memoirs of a Gentleman Cop Who Dared to be Different, showcases a life given to serving justice. Raman was an officer who caught dacoits like Paan Singh Tomar and the Indian legendary dacoit queen, Phoolan Devi. An excerpt from his memoir accompanies the conversation. The other book excerpt is from an extremely out of the box book, Rhys Hughes’ Growl at the Moon, a Weird Western.

Trying something new, being out of the box is what helped humans move out from caves, invent wheels and create civilisations. Hopefully, this is what will help us move into the next phase of human development where wars and weapons will become redundant, and we will be able to adapt to changing climes and move towards a kinder, more compassionate existence.

Thank you all for pitching in with your fabulous pieces. There are ones that have not been covered here. Do pause by our content’s page to see all our content. Huge thanks to the fantastic Borderless team and to Sohana Manzoor, for her art too.

Hope you enjoy our fare!

Mitali Chakravarty

borderlessjournal.com

Click here to access the  content’s page for the November 2024 Issue

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Tagore Translations

Flowers and Tagore

Phul Photano (Making Flowers Bloom) by Tagore was first published in 1906 in Kheya (Ferrying), a collection of 55 poems. The book was dedicated to the Indian scientist, Jagadish Chandra Bose (1858-1937), who discovered plants can feel pleasure, pain, understand affection and make sounds of distress.

MAKING FLOWERS BLOOM 

You cannot force,
Force flowers to bloom.
Whatever you say or do,
However hard you try,
Day and night, excitedly
Striking the stem —
None of you can force,
Force flowers to bloom.

You can repeatedly
Fatigue with your glances.
You can tear the bunches,
And throw them in the dust —
In such extreme chaos,
If they break their silence,
Their colours could spill,
Their perfumes could overwhelm.
None of you can force,
Force flowers to bloom.

He who can make flowers bloom,
Does so on his own.
He radiates
With his eyes rays
Of the lifeforce
To enchant the stem.
He who can make flowers bloom,
Does so on his own.

Just his breath, seems
To make the flowers yearn to fly.
With wings made of leaves,
They waft in the breeze.
Vibrant varied hues bloom
Like the heart in a swoon.
Many are drawn to them,
Allured by the scents.
He who can make a flower bloom,
Does so on his own.

This poem has been translated from Bengali by Mitali Chakravarty with editorial input from Sohana Manzoor

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

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Interview Review

‘Looking to the Future with New Eyes’ with Mineke Schipper

A brief review of Mineke Schipper’s Widows: A Global History (Speaking Tiger Books, 2024) and a conversation with the author

To conquer fear is the beginning of wisdom.
—Bertrand Russell, Unpopular Essays (1950)

This is one of the dedications that precedes the narrative of Mineke Schipper’s non-fiction, Widows: A Global History. Her description of misapprehensions and the darkness around widowhood, as well as the actions that have been taken and suggestions on how more can be done to heal, weave a narrative for a more equitable society.

Starting with mythological treatment of widows, the book plunges into an in-depth discussion, not just with case studies but also with a social critique of the way these women are perceived and treated around the world, their need to heal from grief or a sense of devastation caused by their spouse’s death, concluding with stories that reflect the resilience of some of those who have overcome the odds of being repulsed. It is a book that inspires hope… hope for a world where despite all stories of misogyny covered in media, there are narratives that showcase both the human spirit and humanity where the ostracised are moving towards being integrated as a part of a functional social sphere.

Schipper, best known for her work on comparative literature mythologies and intercultural studies, navigates through multiple cultures over time and geographies to leave a lingering imprint on readers. She writes: “In Book V of his Histories, Herodotus (485-425/420 BCE) described life among the Thracians: Each man has many wives, and at his death there is both great rivalry among his wives and eager contention on their friends’ part to prove which wife was best loved by her husband. She to whom the honour is adjudged is praised by men and women alike and then slain over the tomb by her nearest of kin. After the slaying she is buried with the husband.” And yet she tells us of the dark past of Europe, “A Polish text asserts with great certainty that, after the burning of the body of her husband, ‘every wife allowed herself to be beheaded and went with him into death’.” She tells us stories of wife burning, killing and dark customs of yore across the world that seem like horror stories, including satis in India. The “motivation” is often greed of relatives or customs born of patriarchal insecurities. She contends, “wherever desperate poverty reigns, widows are at an increased risk.”

She argues: “The story is much the same everywhere; widows who are well educated know what rights they have or are able to find the right authorities to approach with their questions, while women with little or no education continue to suffer from malevolent practices.”

She has covered the stories that reflect the need for the welfare of widows, of how early marriages lead to widowhood even in today’s world ( “ Every year around twelve million girls under the age of eighteen get married, one in five of all marriages.”), of social customs like dowry, which can be usurped by a widow’s spouse’s family, of steps that are being taken and changes that need to be instituted for this group of women often regarded in the past and even in some places, in the present, as witches. In fact, she has written of such ‘witch villages’ in Africa, which have been developed to help widows who have been treated badly and turned away from their homes. Such stories, she tells us prevail all over the world, including India, where widows are sent or go to Varanasi.

She asserts that despite these efforts, “there is often still a significant gap between declarations of gender equality and their day-to-day enforcement and application.” She ends with case studies of four women: “Christine de Pisan, Tao Huabi, Laila Soueif and Marta Alicia Benavente examples of widows who dared to fully throw themselves into a new life following the death of their husbands.” And with infinite wisdom adds: “We cannot change history, but we can look to the past with new knowledge and to the future with new eyes.” She concludes with a profound observation: “Time does not heal sorrow, but out of the centuries-old ashes, grief, strict commandments and prohibitions, new prospects can also rise. The fact that every person’s life is finite makes every day unique and precious. The same goes for widows.”

In this interview Mineke Schipper (née Wilhelmina Janneke Josepha de Leeuw), an award-winning writer from Netherlands, tells us what started her on her journey to uncover the stories of this group of people.

What got you interested in widows as a group from around the world? Why would you pick this particular group only for a whole book?

Yes, whence this topic? The widow had been a tiny part of Never Marry a Woman with Big Feet. Women in Proverbs From Around the World (Yale UP 2004), an earlier book I wrote about proverbs referring to women’s lives, from girl babies to brides, wives and co-wives, mothers and mothers-in-law, grandmothers and old women. It was a long and breathtaking study about more than 15,000 proverbs, collected over many years, apparently widely appreciated and translated with two relatively recent editions published in India, in English and in Marathi. For those interested: the complete collected material is accessible and searchable at www.womeninproverbsworldwide.org, including proverbs about widows. That small but striking section about widows had made me curious, but other books, as it goes, pushed ahead, before I came back to them. In January 2020, I had to look up something in that book about proverbs, and the pages about widows looked so weird that I proposed the widow as my new topic to my Dutch publisher who responded enthusiastically.

You have written of so many cultures and in-depth. How long did it take you to collect material for this book and put it together?

All over I found obvious warnings and distrust viz a viz a woman whose husband dies. Interestingly, a widow was associated with death—and a widower was not. Take heed, suitor, when you replace the dead husband in the widow’s conjugal bed! Better not! Was it the fear that she had killed him? Or the creepy thought that the dead man’s hovering ghost was still hanging around? A widow was supposed to mourn intensely over her husband, preferably the rest of her life. In the meantime, proverbial messages openly expressed the widower’s happiness at the news of his wife’s death: ‘Grief for a dead wife lasts to the door’ (all over Europe) or ‘A wife’s death renews the marriage’ (Arabic). I came across well-known names—such as Confucius, Herodotus, Boniface, and Ibn Battuta—and lesser-known names of early travellers, historians, and philosophers with their commentaries on widows, compulsory or non-mandatory prolonged mourning, voluntary or prescribed chastity, and a surprisingly common choice of suicide as the best option for her. Amazingly many widows obediently followed their husbands to death. In all continents, monuments and documents witness how women joined dead men—buried or burnt alive, hanged, strangled or beheaded, drowned, stabbed or shot. A preference for strangling was inspired by the idea that the victim would enter the next world ‘intact’. So, from the narrow diving board of no more than a few dozen proverbs I plunged into the hidden history of widowhood for about three years.

How do women perpetrate the victimisation of widows? Would you say that widows as a group are more victimised against than other groups of women?

Conceptions about women as interchangeable objects were widespread. If a woman was ‘no longer of use’, a man would need to get a new one, much as you would do with a broken watch, rifle, knife or whip. A man cannot or will not do without a wife, but what about when the tables are turned? The need to present women without husbands as inept and dependent must have been great. A widow managing all by herself was rather met with obvious disapproval. Widowhood has traditionally been associated with emptiness. In Sanskrit, the word vidhua means ‘destitute’, and the Latin viduata (‘made destitute, emptied’) is the root of the word for widow in many European languages, including Witwe (German), veuve (French) and weduwe (Dutch).

Nonetheless there have always been plenty of widows who have lived wonderfully independent lives, but this is not the image seared into the public consciousness. The notion that a woman is unable to live her own life after the death of her husband is an amazingly deep-rooted one. The Japanese word for widow (mibōjin) literally means ‘she who has not yet died’, that is, a widow is simply sitting in Death’s waiting room for her own time to come. Interestingly, the status of widower on the other hand was usually so short-lived and temporary that some languages even lack a word for it all together!

What makes widows more vulnerable than others?

Every widow has her own story, but social systems play an important role. In traditions where goods, land and property are inherited through the mother’s family line with matrilocality, a groom comes to live with his bride’s family, although this often ended up working out slightly differently as men were not best pleased with this living arrangement, so in reality there would be negotiation. However, over the centuries patrilineal systems, lineage and inheritance significantly became the dominant system. According to the patrilocal rules, a man had to remain ‘at home’, a system which to this day obliges countless brides to move in with their parents-in-law, an environment foreign to them. They are forced to comply with the demands and expectations of their family-in-law, while the husbands remain comfortable in the familiar surroundings they grew up in, with major consequences for the lives of women who become widows. This patrilocal living situation has often resulted in greater inequality between marital partners and harsh rules for widows, often preventing a wife from any material heritage after her husband’s death. According to the work of evolutionary psychologists, married women who live with or in close contact with their matrilineal family run a significantly lower risk of violence in the form of (physical) abuse, rape and exploitation than those who move in with their husband’s family. This is all the more true for a widow with a distrustful family-in-law who accuse her of killing her husband, a danger that is greatest in areas where poverty reigns.

At a point you have said, “The Aryan period, which preceded later negative social developments, saw a differently structured society in which there was more space for women: to a certain extent women had religious autonomy, they were entitled to education at all levels (with some even becoming celebrated authors), they participated in public life and also held important positions… However, by the year 200 AD, their position had considerably worsened.” Do you have any idea why their condition worsened in India? What were the ‘negative social developments’ you mention?

In matters of religion the woman was increasingly dependent on the services of her husband or of priests, possibly also on her sons or male relatives, to carry out the rituals she required. Simultaneously she became largely excluded from all types of formalised education. This lasting effect can be seen even today in the global difference in the rate of female and male literacy. The negative stance towards women in India dates back to Brahmin commentaries of ancient Vedic texts, which referred to women as lesser humans; widows subsequently occupied an even lower rung on the social ladder and were forced to work hard towards their religious salvation through extreme asceticism. One example: ‘At her pleasure [after the death of her husband], let her emaciate her body by living only on pure flowers, roots of vegetables and fruits. She must not even mention the name of any other men after her husband has died.’ (Manusmriti Kamam 5/160) Patriarchal relations have developed gradually in different parts of the world and at different times, but not everywhere in the same rigorous forms.

In the Abron-Kulango culture in the northeast of his native Côte d’Ivoire, you have told us “[B]oth widows and widowers were required to accompany their spouse to the next world” but eventually due to societal realisations, such practices stopped. Do you think this can happen in other cultures too. Have you seen it happen in other cultures?

As far as I know, such practices do not exist anywhere anymore. The most problematic obstacle for the rights of widow’s in less-well off regions is the unfortunate combination of illiteracy, fear of witchcraft and covetous in-laws, particularly during periods of mourning and grief. The good news is that even in the most unexpected places initiatives are emerging to help inform women in rural areas of their equality before the law. Self-aware widows become inspiring role models; conscious of their rights, they share their knowledge with others so that more of their fellow widows can find the right legal aid when injustice rears its head.

Would you hold as culprit people who enforce the death of widows? Would you address these people too as criminals in today’s context? Please elaborate.

It wouldn’t help much to do this! Marriage is still frequently presented as the utmost peak that a woman can achieve during her life. From this supposed top spot married women often still look at single and widowed women in a new light—with pity, contempt, suspicion or even hostility: they are out to seduce your own husband! When death comes calling, not only men’s but also women’s negative feelings easily bubble up from the morass of fear at the dreaded prospect of becoming a widow. Over the centuries such reactions towards widows have become part of the constrictive hierarchy meant to keep so many women in their place.

Can sati be justified [1](even though they are deemed illegal as is suicide) by saying the widow immolated herself willingly? Please explain.

The social pressure on widows must have been immense, but we are living now and no longer in the past. It is true that in poorer regions far out of the reach of cities, countless numbers of widows still have to traverse a long road towards a humane and dignified existence. However, instead of justifying the willingness to immolate herself as her own choice, it is better to insist on the positive news that, after the loss of their partner, today not only men but also women have the right to stay alive and further explore their own talents and new possibilities.

You have told us dowry started as a European custom. Is it still a custom there as it is in parts of South Asia, even if deemed illegal? Was it brought into Asia by Aryans/colonials or a part of the culture earlier itself?

The dowry is the gift that the bride’s family would contribute to the couple’s new home. Even though colonisation may have reinforced this ancient custom, but in many communities, it was already a custom and still is in many parts of the world. In Europe it stayed on until the late nineteenth century. In cultures where the bride provided a dowry, the death of a wife would bring benefits to a widower, as a new wife with a new dowry would enrich his home with new assets such as silver tableware, jewellery, bed linen and other valuables. For centuries, among Christians, divorce was forbidden, and from the perspective of widowers the prospect of a second chance provoked a sense of euphoria, as expressed in quite some sayings where his sadness does not go beyond the front door. Across Europe such messages confirm a husband’s profit of his wife’s death: ‘Dead wives and live sheep make a man rich.’ (French; UK English). However, most widows were denied such liberating feelings or didn’t experience any profit from the change. Often, they did not even allow themselves to get over her loss and indulge in any new freedom. They usually were subject to the paralysing fear of other people’s gossip.

In many places a widow who remarried would even lose entitlement to her own dowry or other input she had contributed to her marriage. Many women who remarried felt unable to invoke any right they had on the property of their deceased husband. Little wonder, therefore, that widows were heavily discouraged from remarrying, for example in China. The use of far-reaching laws still re-enforced the highly recommended chaste and sexless existence of widows after the death of her husband. Of course, the considerable number of child marriages in sub-Saharan Africa and South Asia easily robbed child widows from the legal rights wherever they had. According to the World Widows Report, the situation for widows with children is still exceptionally alarming in many parts of the world. Daughters, in particular, remain a huge problem in traditions where women have to contribute a dowry when daughters get married. For this reason alone, poorer parents have a preference for sons: they are more likely to inherit from their father’s family, while their widowed mother can expect little.

Has the condition of widows across the world improved over time? Please elaborate.

Over the centuries far too many widows have been convinced that their only future was conditioned by their dead husband. In my book there are examples from different areas of courageous widows who changed their own lives. Looking around in one’s own neighbourhood, there are always exemplary models of independent widows who do not let themselves be deterred by the doom of whatever prejudiced people think or say.

All emancipation starts with the opportunity to acquire knowledge, but if we are to believe what tradition tells us, women had little need for that, based on an assumption that knowledge did nothing to encourage and promote female obedience, and even less for virtue. ‘Knowledge goes before virtue for men, virtue before knowledge for women’ is an old saying in Europe, while a Chinese saying also agrees that a woman without knowledge is already doing very well. The fact that this message has had such a wide-ranging effect can be seen in the vast difference in levels of education and training among boys and girls in global education statistics.

What did a man look out for when it came to finding a wife? In order to facilitate control over women, various warnings have been passed down to men. One such proverb found the world over clearly expresses this sentiment: ‘Never marry a woman with big feet.’ It comes from the Sena language in Malawi and Mozambique. In China, India and other parts of the world, I came across literal iterations of this proverb. In spite of geographic or cultural distances and differences, this saying reflects a widespread consensus: hierarchy in male-female relations seemed to be essential, and someone had to be in charge. Should he become the main breadwinner for the duration of their married life, his wife will be even more dependent on him.

Significantly the big feet metaphor points to male fear of female talents and power. Hardly surprising therefore that becoming a widow was the worst possible catastrophe for women. Worldwide the solidarity between wives and widows is growing and literacy support within local communities as well, while the former unwavering prejudices against widows are shrinking, and more and more widows with big feet do manage. The old anti-widow stronghold of local prejudice is slowly but surely crumbling into ruins. We cannot change history, but widows can look to the past with new knowledge and into the future with new eyes and new hope.

Thank you Mineke for your time and book.

Click here to read an excerpt from Widows

[1] https://theprint.in/ground-reports/sati-economy-still-roars-in-rajasthan-youtube-as-jaipur-court-closes-roop-kanwar-case/2331357/

(This review/interview has been written/ conducted by Mitali Chakravarty.)

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Categories
Contents

Borderless, October 2024

Art by Sohana Manzoor

Editorial

Where Are Those Happy Days? … Click here to read.

Conversations

In conversation with Malashri Lal with focus on her poetry book, Mandalas of Time. Click here to read.

Keith Lyons speaks to novelist Lya Badgley about her life, books and travels. Click here to read.

Translations

Tagore’s poem on Africa has been translated from Bengali by Debali Mookerjea-Leonard. Click here to read.

Nazrul’s Shukno Patar Nupur Paye (With Ankle Bells of dried leaves) has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Veena Verma’s story, Galat Aurat or The Wrong Woman, has been translated from Punjabi by C Christine Fair. Click here to read.

Sharaf Shad’s story, The Melting Snow, has been translated from Balochi by Fazal Baloch. Click here to read.

Tagore’s Andhokaarer Utso Hote (From the Fount of Darkness) has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Rhys Hughes, Afsar Mohammad, Fhen M, Luis Cuauhtémoc Berriozábal, Shamik Banerjee, George Freek, Shahin Hossain, Stuart MacFarlane, Matthew James Friday, Udita Banerjee, Jenny Middleton, Alpa Arora, Stephen Philip Druce, Malashri Lal, Michael Burch

Poets, Poetry & Rhys Hughes

In Two Pizza Fantasies, Rhys Hughes recounts myths around the pizza in prose, fiction and poetry, Click here to read.

Musings/Slices from Life

An Alien on the Altar!

Snigdha Agrawal writes of how a dog and lizard add zest to festivities with a dollop of humour. Click here to read.

To Be or Not to Be…

Farouk Gulsara ponders over the nature of humanity. Click here to read.

Memories of my Grandfather

Alpana writes of her interactions with her late grandfather. Click here to read.

From Diana to ‘Dayaan’

Rajorshi Patronobis talks of Wiccan lore. Click here to read.

Musings of a Copywriter

In Libraries and Me, Devraj Singh Kalsi recalls his experiences in school and University in a lighter vein. Click here to read.

Notes from Japan

In Among Ghosts in the Land of a Thousand Hills, Suzanne Kamata travels with a Japanese colleague and students to Rwanda. Click here to read.

Essays

Memories of Durga Puja

Fakrul Alam recalls the festivities of Durga Puja in Dhaka during his childhood. Click here to read.

A Doctor’s Diary: Syncretic Festivities

Ravi Shankar writes of his early life in Kerala where festivals were largely a syncretic event. Click here to read.

Stories

The Return

Paul Mirabile unravels the homecoming of a British monk. Click here to read.

The Mango Thief

Naramsetti Umamaheswara Rao writes a story about peer pressure among children. Click here to read.

Sunset Memories

Saeed Ibrahim writes from near the Arabian Sea. Click here to read.

A Whiff of the Past…

Tanika Rajeswari V gives a haunting story set in Kerala. Click here to read.

Book Excerpts

An excerpt by Ruskin Bond from Let’s Be Best Friends Forever: Beautiful Stories of Friendship. Click here to read.

An excerpt from Lara Gelya’s Camel from Kyzylkum. Click here to read.

Book Reviews

Meenakshi Malhotra reviews Anjum Katyal’s Safdar Hashmi: Towards Theatre for a Democracy. Click here to read.

Somdatta Mandal reviews Ammar Kalia’s A Person Is a Prayer. Click here to read.

Bhaskar Parichha reviews Selected Works of Vyasa Kavi Fakir Mohan Senapati, edited by Monica Das. Click here to read.

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

Click here to access Monalisa No Longer Smiles on Amazon International