Categories
Excerpt

Ruskin Bond Recalls…

Title: Between Heaven and Earth: Writings on the Indian Hills

Editors: Ruskin Bond and Bulbul Sharma

Publisher: Speaking Tiger Books

She was eighty-six, but looking at her you wouldn’t have guessed—she was spry and took some care to look good. Not once in the five years that we spent together did I find her looking slovenly. The old-fashioned dresses she wore were clean and well-ironed, and sometimes she added a hat. Her memory was excellent, and she knew a great deal about the flowers, trees, birds and other wildlife of the area—she hadn’t made a serious study of these things, but having lived here for so long, she had developed an intimacy with everything that grew and flourished around her. A trust somewhere in England sent her a pension of forty or fifty rupees, and this was all the money she had, having used up the paltry sum she’d received from the sale of her property.

She’d had a large house, she told me, which she had inherited from her parents when they died, and she’d had an ailing sister whom she had nursed for many years before she too passed away. As she had no income, she kept boarders in the house, but she had no business sense and was losing money maintaining it. In the end, she sold the house for a song to one of the local traders and moved into two small rooms on the ground floor of Maplewood Lodge, a kindness for which she remained grateful to her friends, the Gordon sisters.

It must have been lonely for Miss Bean, living there in the shadow of the hill, which was why she had been excited when I moved into the floor above her. With age catching up, she couldn’t leave her rooms and her little garden as often as she would have liked to, and there were few visitors—sometimes a teacher from the Wynberg Allen School, the padre from the church in town, the milkman twice a week and, once a month, the postman. She had an old bearer, who had been with her for many years. I don’t think she could afford him any longer, but she managed to pay him a little somehow, and he continued out of loyalty, but also because he was old himself; there wouldn’t have been too many other employment opportunities for him. He came late in the morning and left before dark. Then she would be alone, without even the company of a pet. There’d been a small dog long ago, but she’d lost it to a leopard.

Camel’s Back Road, going to a tea party at a friend’s house, the dog sitting in her lap. And suddenly, from the hillside above her, a leopard sprang onto the rickshaw, snatched the dog out of her hands, and leapt down to the other side and into the forest. She was left sitting there, empty-handed, in great shock, but she hadn’t suffered even a scratch. The two rickshaw pullers said they’d only felt a heavy thump behind them, and by the time they turned to look, the leopard was gone.

All of this I gathered over the many evenings that I spent chatting with Miss Bean in her corner of the cottage. I didn’t have anyone to cook for me in the first few years at Maplewood. Most evenings I would have tinned food, and occasionally I would go down to share my sardine tins or sausages with Miss Bean. She ate frugally—maybe she’d always had a small appetite, or it was something her body had adjusted to after years of small meals—so I wasn’t really depriving myself of much. And she returned the favour with excellent tea and coffee.

We would have long chats, Miss Bean telling me stories about Mussoorie, where she had lived since she was a teenager, and stories about herself (a lot of which went into some of my own stories). She remembered the time when electricity came to Mussoorie—in 1912, long before it reached most other parts of India. And she had memories of the first train coming into Dehra, and the first motor road coming up to Mussoorie. Before the motor road was built, everyone would walk up the old bridle path from Rajpur, or come on horseback, or in a dandy held aloft by four sweating coolies.

Miss Bean missed the old days, when there was a lot of activity in the hill resort—picnics and tea parties and delicious scandals. It was second only to Shimla, the favourite social playground of the Europeans. But unlike Shimla, it had the advantage of being a little more private. It was a place of mischief and passion, and young Miss Bean enjoyed both. As a girl, she’d had many suitors, and if she did not marry, it was more from procrastination than from being passed over. While on all sides elopements and broken marriages were making life exciting, she managed to remain single, even when she taught elocution at one of the schools that flourished in Mussoorie, and which were rife with secret affairs.

Do you wish you had, though,’ I asked her one March evening, sitting by the window, in the only chair she had in her bedroom.

‘Do I wish I had what?’ she said from her bed, where she was tucked up with three hot-water bottles.

‘Married. Or fallen in love.’

She chuckled.

‘I did fall in love, you know. But my dear father was a very good shot with pistol and rifle, so I had to be careful for the sake of the young gentlemen. As for marriage, I might have regretted it even had it happened.’

A fierce wind had built up and it was battering at the doors and windows, determined to get in. It slipped down the chimney, but was stuck there, choking and gurgling in frustration.

‘There’s a ghost in your chimney and he can’t get out,’ I said.

‘Then let him stay there,’ said Miss Bean.

Excerpted from Between Heaven and Earth: Writings on the Indian Hills, edited by Ruskin Bond and Bulbul Sharma. Published by Speaking Tiger Books, 2022.

ABOUT THE BOOK

 ‘What is it about the hills that draws us to them again and again?’ asks one of the editors of this collection. In these pages, over forty writers—from a daughter of the Tagore family and a British colonial officer in the 19th century, to a young poet and an Adivasi daily-wage worker in the 21st century—show us what the many reasons could be: Green hillsides glowing in the sun; the scent of pine and mist; the wind soughing in the deodars; the song of the whistling thrush; a ritual of worship; a picnic, a party, an illicit affair. They show us, too, the complex histories of hill stations built for the Raj and reshaped in free India; the hardship and squalor behind the beauty; the mixed blessings of progress.

Rich in deep experience and lyrical expression, and containing some stunning images of the hills, Between Heaven and Earth is a glorious collection put together by two of India’s finest writers, both with a lifelong connection with the hills. Among the writers you will read in it—who write on the hills in almost every region of India—are Rumer Godden, Rabindranath and Abanindranath Tagore, Emily Eden, Francis Younghusband, Jim Corbett, Jawaharlal Nehru, Khushwant Singh, Keki Daruwalla, and of course the two editors themselves. Together, they make this a book that you will keep returning to for years to come.

ABOUT THE EDITORS

 Ruskin Bond is one of India’s most beloved writers. He is the author of nu­merous novellas, short-story collections and non-fiction books, many of them classics and several of them set in the hills of north India. Among his best-known books are The Room on the Roof, Time Stops at Shamli, A Book of Simple Living, Rain in the Mountains and Lone Fox Dancing. He was awarded the Padma Shri in 1999 and the Padma Bhushan in 2014. He lives in Landour, Mussoorie.

Bulbul Sharma is an acclaimed painter and writer, author of best-selling books of fiction and non-fiction, including My Sainted Aunts, The Anger of Auber­gines, Murder in Shimla and Shaya Tales. Bulbul conducts ‘storypainting’ work­shops for special needs children and is a founder-member of Sannidhi—an NGO that works in village schools. She divides her time between New Delhi, London and Shaya, a village in Himachal Pradesh.

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Stories

The Bus Conductor by Dalip Kaur Tiwana

Short story by Dr. Dalip Kaur Tiwana, translated from the original Punjabi by C. Christine Fair

Dr Dalip Kaur Tiwana. Courtesy: Creative Commons

Dr. Dalip Kaur Tiwana (4 May 1935 – 31 January 2020) is recognised as one of the most consequential Punjabi authors who substantially contributed to the development of modern Punjabi literature. Prior to her death, she published twenty-seven novels, seven collections of short stories as well as a literary biography. Tiwana was also a distinguished academic. She was the first woman in the region to obtain a Ph.D. from Punjab University in 1963.  She joined the Punjabi University at Patiala from which she retired as a Dean as well as a Professor of Punjabi. Dr. Tiwana garnered innumerable regional as well as national awards within India, including the prestigious Sahitya Akademi Award and the Padma Shri, India’s fourth largest civilian honor. She surrendered her Padma Shri in 2015 expressing “Solidarity with other writers who are protesting against the increasing cultural intolerance in our society and politics and the threat to free speech and creative freedom.”

The Bus Conductor

Art by C Christine Fair

The lady doctor, Polly, had been transferred from Nabhe to Patiala. Her family members were trying to get the transfer rescinded. That is why, instead of taking a house and living in Patiala, she got permission from the senior doctor to come from Nabhe every morning by bus and return in the evening.

She felt ill at ease because of the shivering sound of the idling buses, the heat, the sweat, the crowds, the ludicrous indolence of the conductors, and the rude banter. Thinking to herself, “But this is just a matter of days,” she suffered it all. On the days when Jit was on duty for that bus, she would feel a bit comfortable because that conductor seemed to be good natured.

One day, a man asked Jit, “Where does that girl with the bag work?”

Jit said discretely as he was handing over the ticket, “Aho[1] sir!  She is a lady doctor. A very senior lady doctor. People say that her salary is a full three hundred rupees.”

“Sir, these days women are earning more than men. That’s why men are no longer the boss,” said the man as he sat down on a seat nearby.

“Sir, no matter what they earn, girls of a good household still must lower their eyes when they speak…and this lady doctor, I go to Patiala all the time and by god, she doesn’t even speak…,” said the Sardar who was sitting behind while gazing towards Polly.

“By god! I also….” He stopped mid-sentence when Jit, while handing the ticket to this dandy in a pink shirt, glowered at him and said, “So, brother. Do you want to go? Or should I toss you off the bus now?”

“Conductor Sir.  I didn’t anything. Why are you getting angry like this?”

While Jit was handing the ticket over to Polly, she began to give him the ten she took out.

“I don’t have any change. Forget about it and pay in full tomorrow.” Having said this, Jit moved on.

Ahead, there was elderly woman who also took out a ten. “Ma’am, I don’t have change. The entire fare is 10.5 annas[2] and you take out such a large note and hand it to me? Fine. Go and get change and then come back,” Jit said in a rather stern voice.

“Young man! In that time, the bus will have left and it’s urgent that I go.  You can return the rest of the money to me in Patiala,” the elderly woman begged of him.

“Fine, ma’am. Sit down,” he said as he began to cut her a ticket.

Polly was thinking about the hospital, all of the patients, the medicines, the nurses, and the various duties as the bus left behind Rakhra, then Kalyan and then Rony and neared the Chungu toll booth.

Jit told the driver, “Yaar[3]!  Today drive towards this blue building right here.”

The passengers who were travelling to the gurdwara grumbled a bit, but by now the bus had turned and was once more on the direct route. Near the Flower Cinema the conductor rang the bell to stop the bus, opened the door, and began to tell Polly, “You get down here, the hospital will be nearby.”

Polly got down quickly. She even forgot to say thank you. She thought to herself, “That poor fellow is such a nice conductor.”

By the time she reached the bus station that evening to begin her journey home, the bus was already full. With great difficulty she waited 45 minutes for another bus. A bus conductor, with his shirt unbuttoned, passed her three times while mumbling the song from the film Awaara[4]. He gave an anna to a female beggar to get rid of her for some time. She didn’t know why, but people were staring at her wide-eyed.

The next day, it happened by chance, that when she reached the Nabha bus station, the buses were already full, and Jit was turning away additional passengers without a ticket. Jit approached her and said, “You can pick up the bag on the front seat and sit down. I saved a seat for you.”

Polly passed by several gawking passengers and sat down. Jit immediately rang the bell for the bus to move forward.

“This conductor is so good-natured,” Polly thought to herself.

As the delays in getting her posting to Nabha stretched over time, she became depressed. The sound of the idling buses and fears of the bus leaving were constantly on her mind. Whenever she was forced to sit next to a fat passenger, her nice clothes would get wrinkled, and the stench of sweat would make her dizzy.

Then one day when she was about to give money for her ticket, Jit said, “No madam, forget about it,” and moved ahead.

“No sir, please take the money,” Polly emphatically requested.

“What difference will it make whether I take your money or not?” he asked. He walked further ahead and began to give a ticket to someone.

Polly, feeling self-conscious from the argument, sat down quietly but throughout the journey she was wondering why the conductor didn’t take money from her. She did not like it at all. For someone earning Rs. 300 what is the value 10.5 annas?

The next day she intentionally left five minutes late, thinking, “Today I won’t go on the Pipal Bus. Instead, I’ll take the Pepsu Roadways Bus.  What nonsense is this that he won’t take the money!”

She was stupefied to see that the driver had started the bus and was standing yelling at the conductor.

“Oye! I am just coming. Why are you yelling? Why do want to leave so early? Is it about to rain?” Jit said, while walking very, very slowly.

“Are we going to the next station or not? You’re taking your sweet time getting here,” the driver said.

“Get over here, Madam and take the front seat, and open the window,” Jit said to Polly.

“How can the bus leave without Madam?” mumbled a clerk in the back who took the bus from Nabhe to Patiala every day.

Jit glared at him. Everyone fell silent. The bus left. Polly took out the money but despite her repeated attempts, Jit refused to take it. Polly became very angry. “Jit is making me a part of this scam…But why is he neither charging me nor giving me a ticket?… Still, this is defrauding the company…” She was thinking this just as the bus stopped and a ticket-checker boarded. When he was checking the tickets of the other passengers, Polly broke out in a nervous sweat.

“How humiliating it is that I don’t have a ticket…. I will tell him that the conductor didn’t give me a ticket even though I asked for one,” she thought. “But what will the poor man say? No. I will tell him that I forgot. But no. How can I lie,” she debated with herself.

Then the checker approached her.

As soon as he said, “Madam…ticket,” Jit, taking a ticket out of his pocket, called out, “She…. she…This woman is my sister. I have her ticket.”

Seeing the ticket, the checker glanced at the conductor whose pants were threadbare at the knees and whose khaki uniform was worn at the elbows. Then, he looked over the woman in the expensive sari.  He smiled with his eyes.

Jit became flustered. The checker quickly got down from the bus.

Polly, surprised and worried, was thinking that perhaps this man, who earns a paltry Rs. 60 per month, didn’t eat during the day so that he could pay for my entire fare.

In the hospital, she kept thinking about this. She felt so uneasy about it.

In the evening when she reached the station, Jit was sad as he slowly made his way towards her.

“My older sister also studied medicine in Lahore…and she died there during the riots of partition. The rest of my family perished too. I somehow managed to make it here alive. How could I even think about studying when I could barely feed myself?  Then I became a conductor. When I saw your bag and stethoscope, I remembered Amarjit…and…and….” Then he choked up.

Polly was very distraught. She didn’t know how to respond.

Meanwhile, the bus came.  He quickly walked towards it and Polly kept on watching him walk away with affection in her moist eyes.

(Translated and published with permission from the Punjabi publisher at https://punjabistories.com. Link to the Punjabi story: https://punjabistories.com/tag/bus-conductor-by-dalip-kaur-tiwana/)


[1] A Punjabi expletive like Oh!

[2] Equal to 1/16 of a rupee

[3] Friend

[4] A 1951 movie – Awaara means vagabond

C. Christine Fair is a professor in Georgetown University’s Security Studies Program.  She studies political and military events of South Asia and travels extensively throughout Asia and the Middle East. Her books include In Their Own Words: Understanding the Lashkar-e-Tayyaba (OUP 2019); Fighting to the End: The Pakistan Army’s Way of War (OUP, 2014); and Cuisines of the Axis of Evil and Other Irritating States (Globe Pequot, 2008). She has published creative pieces in The Bark, The Dime Show Review, Furious Gazelle, Hypertext, Lunch Ticket, Clementine Unbound, Fifty Word Stories, The Drabble, Sandy River Review, Barzakh Magazine, Bluntly Magazine, Badlands Literary Journal, among others. Her visual work has appeared in Vox Populi, pulpMAG, The Indianapolis Review, Typehouse Literary Magazine, The New Southern Fugitives, Glassworks and Existere Journal of Arts. Her translations have appeared in the Bombay Literary Magazine, Bombay Review, Muse India and The Punch Magazine. She reads, writes and speaks Punjabi, Hindi, and Urdu.

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Excerpt

Ruskin Bond’s Friends in Wild Places

Title: Friends in Wild Places: Birds, Beasts and Other Companions

Author: Ruskin Bond

Illustrator: Shubhadarshini Singh

Publisher: Talking Cub, the children’s imprint of Speaking Tiger.

Timothy

TIMOTHY, THE TIGER cub, was discovered by Grandfather on a hunting expedition in the Terai jungle near Dehra.

Grandfather was no shikari, but as he knew the forests of the Siwalik hills better than most people, he was persuaded to accompany the party—it consisted of several Very Important Persons from Delhi—to advise on the terrain and the direction the beaters should take once a tiger had been spotted.

The camp itself was sumptuous—seven large tents (one for each shikari), a dining-tent, and a number of servants’ tents. The dinner was very good, as Grandfather admitted afterwards; it was not often that one saw hot-water plates, finger-glasses, and seven or eight courses, in a tent in the jungle! But that was how things were done in the days of the Viceroys… There were also some fifteen elephants, four of them with howdahs for the shikaris, and the others specially trained for taking part in the beat.

The sportsmen never saw a tiger, nor did they shoot anything else, though they saw a number of deer, peacocks, and wild boars. They were giving up all hope of finding a tiger, and were beginning to shoot at jackals, when Grandfather, strolling down the forest path at some distance from the rest of the party, discovered a little tiger about 18 inches long, hiding among the intricate roots of a banyan tree. Grandfather picked him up, and brought him home after the camp had broken up. He had the distinction of being the only member of the party to have bagged any game, dead or alive.

At first the tiger cub, who was named Timothy by Grandmother, was brought up entirely on milk given to him in a feeding bottle by our cook, Mahmoud. But the milk proved too rich for him, and he was put on a diet of raw mutton and cod liver oil, to be followed later by a more tempting diet of pigeons and rabbits.

Timothy was provided with two companions—Toto the monkey, who was bold enough to pull the young tiger by the tail, and then climb up the curtains if Timothy lost his temper; and a small mongrel puppy, found on the road by Grandfather.

At first Timothy appeared to be quite afraid of the puppy, and darted back with a spring if it came too near. He would make absurd dashes at it with his large forepaws, and then retreat to a ridiculously safe distance. Finally, he allowed the puppy to crawl on his back and rest there!

One of Timothy’s favourite amusements was to stalk anyone who would play with him, and so, when I came to live with Grandfather, I became one of the favourites of the tiger. With a crafty look in his glittering eyes, and his body crouching, he would creep closer and closer to me, suddenly making a dash for my feet, rolling over on his back and kicking me in delight, and pretending to bite my ankles.

He was by this time the size of a full-grown retriever, and when I took him out for walks, people on the road would give us a wide berth. When he pulled hard on his chain, I had difficulty in keeping up with him. His favourite place in the house was the drawing room, and he would make himself comfortable on the long sofa, reclining there with great dignity, and snarling at anybody who tried to get him off.

Timothy had clean habits, and would scrub his face with his paws exactly like a cat. He slept at night in the cook’s quarters, and was always delighted at being let out by him in the morning.

‘One of these days,’ declared Grandmother in her prophetic manner, ‘we are going to find Timothy sitting on Mahmoud’s bed, and no sign of the cook except his clothes and shoes!’

Of course, it never came to that, but when Timothy was about six months old a change came over him; he grew steadily less friendly. When out for a walk with me, he would try to steal away to stalk a cat or someone’s pet Pekinese. Sometimes at night we would hear frenzied cackling from the poultry house, and in the morning there would be feathers lying all over the veranda. Timothy had to be chained up more often. And finally, when he began to stalk Mahmoud about the house with what looked like villainous intent, Grandfather decided it was time to transfer him to a zoo.

The nearest zoo was at Lucknow, 200 miles away. Reserving a first-class compartment for himself and Timothy—no one would share a compartment with them— Grandfather took him to Lucknow where the zoo authorities were only too glad to receive as a gift a well-fed and fairly civilized tiger.

About six months later, when my grandparents were visiting their relatives in Lucknow, Grandfather took the opportunity of calling at the zoo to see how Timothy was getting on. I was not there to accompany him, but I heard all about it when he returned to Dehra.

Arriving at the zoo, Grandfather made straight for the particular cage in which Timothy had been interned. The tiger was there, crouched in a corner, full-grown and with a magnificent striped coat.

‘Hello Timothy!’ said Grandfather, and, climbing the railing with ease, he put his arm through the bars of the cage.

The tiger approached the bars, and allowed Grandfather to put both hands around his head. Grandfather stroked the tiger’s forehead and tickled his ear, and whenever he growled, smacked him across the mouth, which was his old way of keeping him quiet.

He licked Grandfather’s hands and only sprang away when a leopard in the next cage snarled at him. Grandfather ‘shooed’ the leopard away, and the tiger returned to lick his hands; but every now and then the leopard would rush at the bars, and the tiger would slink back to his corner.

Excerpted from Friends in Wild Places: Birds, Beasts and Other Companions by Ruskin Bond; illustrated by Shubhadarshini Singh. Published by Talking Cub, the children’s imprint of Speaking Tiger.

ABOUT THE BOOK

Since he was a young boy, Ruskin Bond has made friends easily. And some of the most rewarding and lasting friendships he has known have been with animals, birds and plants—big and small; outgoing and shy. This collection focuses on these companions and brings together his finest essays and stories, both classic and new. There are leopards and tigers, wise old forest oaks and geraniums on sunny balconies, a talking parrot and a tomcat called Suzie, bears in the mountains and kingfishers in Delhi, a family of langurs and a lonely bat—and many more ‘wild’ friends, some of an instant, others of several years.

Beautifully illustrated by Shubhadarshini Singh, this is a gift for nature- and book-lovers of all ages.

ABOUT THE AUTHOR

 Ruskin Bond is the author of numerous novellas, short-story collections and non-fiction books, many of them classics. Among them are The Room on the Roof, The Night Train at Deoli, Time Stops at Shamli, Rain in the Mountains, The Blue Umbrella, When I Was a Boy, Lone Fox Dancing (his autobiography) and A Book of Simple Living. He received the Sahitya Akademi Award in 1993, the Padma Shri in 1999 and the Padma Bhushan in 2014.

Ruskin lives in Landour, Mussoorie, with his extended family.

ABOUT THE ILLUSTRATOR

 Shubhadarshini Singh was brought up in Kolkata and studied in Visva-Bharati, Shantiniketan. She has been an ad woman, a journalist and a film-maker. She shares Ruskin Bond’s deep love for animals and wildlife and has made his best stories into a series for television: Ek Tha Rusty. Shubhadarshini runs an art gallery for Outsider Arts, and has had shows of her paintings in Delhi and Bhopal. She lives in Delhi with her husband, son and dogs.

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Review

The Tombstone in My Garden: Stories From Nagaland

Book review by Indrashish Banerjee

Title: The Tombstone in My Garden: Stories From Nagaland

Author: Temsula  Ao

Publisher: Speaking Tiger Books

The problem with any place that’s politically disturbed is that the rest of the aspects of the place – its culture, society, myths, beliefs – are obscured to outsiders. The place comes to be seen only through the prism of the disturbances and not savoured for its characteristics, its turmoils casting an impregnable shadow on its people, myths, its flora and fauna. Slowly even literature gets so obsessed with its ‘issues’ that it becomes difficult to find anything to read on the place which doesn’t talk about them or delves deeper. 

 Temsula  Ao’s The Tombstone in My Garden cuts through that roughage and takes its readers to the soul of Nagaland – to its villages, tribal myths, social practices that have been woven into five short stories that light a torch into every aspect of society in Nagaland.  Without the pretence of being a social observer or commentator, the narratives unfold with the unobtrusiveness of a storyteller who doesn’t highlight social practices judgementally but as ordinary things — unworthy of special attention. The perniciousness can be felt only after they arrive at their narrative outcomes. 

A very significant voice from Nagaland and contemporary Indian literature, Temsula Ao, has won several prestigious awards including the Padma Shri in 2007 and the Nagaland Governors’ Award for Distinction in Literature in 2009. Her Laburnum for My Head, a collection of short stories, won her the Sahitya Academy Award in 2013. 

The opening story, ‘The Platform’, takes us into the world of Nandu, a Bihari migrant to Nagaland who earns his living working as a coolie in Dimapur railway station. Promoted to become a senior among other porters for his hard work and his knowledge of various languages, including Nagamese, one day Nandu picks up an abandoned Muslim boy from the platform. He, slowly, develops paternal feelings for the waif despite a constant tension between the two due to their religious differences. 

But life in a railway station is hardly far from the lives who make a living from vices. As the boy grows up, he falls into the company of Shankar, a pimp. One day a fight breaks out between the boy and Shankar over a prostitute – and it ends in the boy’s carefully guarded religious identity getting exposed. The next day Nandu sees a crowd in the platform. He goes to find out what it’s about – and finds the boy dead. 

‘Snow-Green’, the third story in the collection, is thematically an open-ended story – where enthusiasts of many stripes will find something for them. The fate of the self-centred mistress will warm the cockles of the environmentalist’s heart. When Snow-Green’s trauma starts, the climate enthusiast will feel vindicated about his convictions about human treatment of nature being responsible for our current climate-induced miseries. The turn of the events at the end is impressive. 

In the ‘Saga of a Cloth’, when a brawl becomes the last straw, leading the village Council to expel Imlijongshi from the village, you will feel a bit vindicated: Imlijongshi, the self-destructive fool has finally got what he deserved. However, when the story makes a complete U-turn after that, you will feel you should have held back your judgement.  

“In a small voice almost breaking with grief and perhaps regrets too, Otsu addressed the departing figure, ‘Jongshi, wait, I have something important to tell you which you must know; do not leave me to die alone with this secret’.” 

This passage brimming with suspense is almost a start to another story retreating three generations, to a different time and space, when Otsu was a young girl dating Imdong and being stalked by Lolen unaware of what the future held in store. By the time the narrative descends three generations and returns to Imlijongshi, your feelings about the boy, his fate, his grandmother and the whole business of life — will be much more introspective, much more nuanced, much less stereotypical. 

‘The Tombstone in my Garden’, the title story of the collection, has some similarities with ‘The Saga of Cloth’. Both are long stories spanning generations; both have a woman at the centre suffering because of marriages to men they hadn’t intended to marry. But there the similarities end. Whereas ‘The Saga of Cloth’ has a rural, rustic setting, ‘The Tombstone in my Garden’ has an urban setting. Whereas Otsu is rooted in Naga traditions, Lily Anne is just the opposite, an Anglo Indian who deals with jibes about her dual cultural identity her whole life.  But that is just one aspect of ‘The Tombstone in my Garden’. 

A first-person narrative, the story starts on a suspenseful note, an old lady explaining her relationship with a tombstone, the graveyard of her husband, in her garden.  Using the tombstone as a starting point, she slowly meanders into her story. The reader is kept guessing till her narrative is complete. The story has a feminist touch. 

The stories in The Tombstone in My Garden may be short but they are very unlike short stories. They don’t rely on snappy twists in the tale to keep them going. Instead the plots move at an unhurried speed, one subplot making way for another seamlessly and gracefully. For instance, the  impact of Lolen’s contempt for Otsu’s life riles not so much while reading of the deeds, their immediacy and narrative pace preoccupying the reader, but impacts when Otsu’s entire later life seems mangled by Lolen’s intemperate actions.  Similarly, the reader is miffed not so much by the supercilious indifference of the mistress to the Snow-Green, a flowering plant of rare beauty but how a shallow human need of the mistress — her desire to win the first prize in the annual flower show — towers over the most existential concerns of the flowering plant. 

You may argue this is the nature of all narratives – to take you to extraordinary outcomes through seemingly ordinary occurrences – but where Tombstone In My Garden differs is that it acquaints with the ‘ordinary’ things about a place where we have come to believe the ordinary is always in short supply. 

At the end, almost all the stories have clearly demarcated epilogues narrating the later fates of the characters. This helps remove the conclusions from the immediacy of the preceding story leaving the reader ruminating with the advantage of hindsight and a melancholic feeling, like an aftertaste of a novel.

 As time goes short stories are moving away from their parental identity – the novel. They are getting shorter all the time and are being seen as tools for instant gratification. The current song and dance over flash fiction is an example. Temsula Ao’s collection of short stories makes the reverse journey, taking the short story back to its parental origin – the novel. 

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Indrasish Banerjee has been writing and publishing his works for quite some time. He has published in Indian dailies like Hindustan Times and Pioneer, and Café Dissensus, a literary magazine. Indrasish is also a book reviewer with Readsy Discovery. Indrasish stays and works in Bangalore, India. 

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

Categories
Editorial

The Caged Birds Sing

...Don't you know
They're talkin''bout a revolution
It sounds like a whisper...
-- Tracy Chapman,'Talkin 'Bout a Revolution
Thou shalt love thy neighbour as thyself. 
— Bible 

We are living in strange times that seem to be filled with events to challenge the innovativeness of man. As if the pandemic were not enough, concepts that had come out of the best in our civilisation to unite mankind have been convoluted by a minority to manipulate and hurt the majority into submission. Life is not about surviving with faint-hearted compliance but about having the courage to live it as you want, facing it full up front, to voice out in unison against injustices, wrongs, and most of all to loan strength to help and care for each other. Often to understand this, we need to hinge on to our past, to learn from our heritage. But do we do that? In the hectic drive to be successful, we tend to ignore important lessons that could have been imbibed from the past. Like, did you know that the tribes in the Andaman can save themselves from a tsunami?

Padma Shri Anvita Abbi tells us all about the Andamanese and her attempts to revive their moribund language in her interview and book, Voices from the Lost Horizon, reviewed by Rakhi Dalal. While the review focusses on the uniqueness of Abbi’s work and the publication with its embedded recordings of the tribe fast dissolving into the morass of mainstream civilisation, her interview highlights the need to revive their lores that evolved out of a 70,000-year-old culture. On the other hand, Jessica Mudditt, interviewed by Keith Lyons, dwells on the ongoing crisis in Myanmar, which has been clearly the focus of her book, Our Home in Yangon. This interview focusses on the here and now of the crisis. But most crises have their roots deep and perhaps an exploration of these could help. There are 135 ethnicities in Myanmar but how many are actually integrated into the mainstream? Are they in the process of getting ‘lost’ like the voices of the speakers of Greater Andamanese?

That is why we tried to showcase a few such strains that are going unheard in the loudness of the ‘civilised’ mainstream. We have translations in poetry from Santhali and Adivasi, touching on the concerns of those who are often considered underdeveloped. And, perhaps, as Abbi said in her interview about the Andamanese, we can say much the same for these tribes too.

“These tribes are neither poor, nor uneducated (their knowledge of environment comprising birds, fishes, medicinal plants and their … weather predictions, and the Earth they walk on is amazing) …”

Distinctions have been created by a ‘civilisation’ entrenched in mono-cognitive enforcements leading to the loss of trust, confidence, languages, cultures and valuable knowledge about basic survival. Perhaps we can attempt to heal such wounds by imbibing the openness, love, devotion and compassion shown by the Buddhist monk, Upagupta (who is still revered in Myanmar as Shin Upagutta), in the translation of Tagore’s story poem, ‘Abhisar’ or ‘The Tryst’.  Somdatta Mandal’s translation of Tagore’s letters introduce similar humanitarian concerns when the maestro mentions a German anthropologist and his wife who for the betterment of mankind were journeying to study tribals in India. Tagore remarks, “The people for whom they are willingly prepared to undergo hardship and to overlook all sorts of danger are not their relatives, nor are they civilised.” And yet even a century ago to fathom more about mankind, attempts were being made to integrate with our ancient lore. The concept of being ‘civilised’ is of course now much under the microscope. What is being ‘civilised’?

 Is it about having power? We have Akbar Barakzai’s poem translated by Fazal Baloch on creation looking at the divide between a ‘civilised’ God and man. The theme stresses the two sides of the divide. More translations from Odiya, Dutch and Korean further mingle different flavours of the world into our journal — each questioning the accepted norm in different ways.

In an edition focussed on myths and stories from which we evolved, Rhys Hughes has created an unusual legend around elephants. His poetry also deals with animals — cats. One wonders if the T S Eliot’s famed ‘Macavity, the Mystery Cat’ could have to do something with his choices?  We were fortunate to have Arundhathi Subramaniam share her poetry on myths around Indian figures like Shakuntala and Avvaiyar and the titular poem from When God is a Traveller that won her the 2020 Sahitya Akademi Award. Michael R Burch continues on the theme dwelling on Circe, Mary Magdalene and Helen. Sekhar Banerjee has a more iconoclastic approach to myths in his poetry. Jared Carter talks of modern myths perpetuated through art and cultural studies as does Mike Smith in his musings with his glance back at the last century through a photograph.

We have poetry by a Filipino writer Gigi Baldovino Gosnell from South Africa, looking for a new world, a new legend, perhaps a world without borders. Tohm Bakelas has given us a few lines of powerful poetry. Could these poems be a reaction to world events? Smitha Vishwanath has responded to the situation in Afghanistan with a poem. In this edition, photographs and verses in Penny Wilkes’ ‘Nature’s Musings‘ draw from the universe. She writes, “The sun never asks for applause” — a powerful thought and perhaps one mankind can learn from.

Ghost stories by Niles Reddick and Sunil Sharma perpetuate the theme, especially the latter has a ghost that questions myths of ‘isms’ created in the modern-day world. We also have a writer from Malaysia, P Ravi Shankar, with a futuristic legend set in a far-off time where man has embraced the reality of climate change and artificial intelligence. An interesting and fun read as is Devraj Singh Kalsi’s professions about why he did not become a professor, Geetha Ravichandran’s light musing on word play and a young writer Saurabh Nagpal’s musing, ‘Leo Messi’s Magic Realism‘ — a footballer viewed from a literary perspective!

While our musings make us laugh, our essays this time take us around the world with the myth of happiness deconstructed by Candice Louisa Daquin, to Burma and deep into Kolkata’s iconic history of the detective department started in the nineteenth century. There is an essay by Bhaskar Parichha that explores politics and media and mentions ‘gatekeepers’ of the media who need to be responsible for influencing public opinion. Guess who would be the gatekeepers?

Bhaskar Parichha’s review of Wendy Donniger’s non-fiction exploring myths around horses, Winged Stallion and Wicked Mares, and Basudhara Roy’s review of Bina Sarkar Ellias’ Song of a Rebel and Other Selected Poems perpetuate the theme of the importance of the past on the one hand and question it on the other. But that is what Borderless is about — exploring the dialectics of opposing streams to re-invent myths towards a better future.

We have a bumper issue again this time with nearly fifty posts. I invite our wonderful readers on a magical journey to unfold the hidden, unmentioned gems scattered on the pages of the September Issue of Borderless. Thank you again to an outstanding team, all our global contributors who make every edition an adventure and a reality and our wonderful readers. Thank you all.

Have a beautiful month!

Mitali Chakravarty

Borderless Journal

Categories
Interview

In Conversation with Anvita Abbi

Unfolding a linguist’s tryst with the Great Andamanese tribe and lost languages

Anvita Abbi

Time moves fast and we move with it, partly carrying the past with us and partly shedding it. Languages evolve. Sometimes, they get left behind. People forget them and with that where they came from. Why would familiarity with our roots or a moribund language be so important? Perhaps, Professor Anvita Abbi, a Padma Shri from India who has done amazing work with the Andamanese uncovering their fast ebbing language and culture, has some answers. She is a linguist who stretches beyond universities to uncover the roots from which mankind evolved and to exhibit to us the need to be in touch with what our ancestors knew. She urges us to accept the varied colours of mankind for a more humane and tolerant outlook.

Abbi has written a number of books on her experiences in Andaman. Reading Voices from the Lost Horizon (2021, Niyogi Books), her recent publication with videos embedded in both the hardcopy and softcopy versions, has been an adventure that transports one back to a civilisation that has its roots in Neolithic times. Unique in form and content, her book not only talks of her trips to Andaman and meeting the indigenous people but also shows how the lores of this culture can teach the civilised a number of things including, basic survival skills. She has summed this up in a recent interview, “When the tsunami came on December 26, 2004, tribes of the Andaman, Jarawa, Onge and Great Andamanese saved themselves as their knowledge about the tsunami was intact in their language. They interpreted the patterns of waves and sea churning and ran to a safe place.” Shuttling between different continents and time zones, Abbi is as unconventional as is her book. She unfolds her journey towards integrating the past into the present.  

You are from a literary family. What made you opt to become a linguist? Did your environment impact you in some way? What kindled your interest in ancient and moribund languages?

Yes, my background exposed me to different writers of my time, and I started writing short stories in Hindi and earned a name for myself very early. My first book of collection of short stories Muthhi Bhar Pahachan (Hindi, A Handful of Recognition) was published on my 20th birthday.  I was pursuing my interest in literature along with my first love for Economics. However, my father, the famous poet of Hindi, Shri Bharat Bhushan Agrawal, thought that I was pursuing a wrong profession and forced me (yes, absolutely against my wishes) to join Linguistics at Delhi University at the cost of quitting Delhi School of Economics. Once I started studying Linguistics, I realised I was made for this subject and never looked back. Subsequently, after receiving Ph.D from Cornell University, USA I started teaching Linguistics at the Kansas State University, Manhattan. While there, I realised that a large number of Indian languages especially those spoken by the marginalised communities are under-researched. The question ‘how different or similar are these languages to the known languages of the country’ motivated me to take the major decision of quitting the regular job at the KSU and move to India. I joined the Jawaharlal Nehru University in 1976 and was instrumental in designing and developing the course of Field Methods that took me and my students to remotest corners of India from the Himalayas to the Andaman and Nicobar. My experience in India has been very enriching as I have worked on more than 95 languages of India so far and experienced India at the grass roots. At present, I am working on two languages of the Nicobar Islands.

How long have you been researching on Andaman?

Since late 2000. I wish I was there earlier!

Tell us why you chose Andaman as your arena rather than any other?

There were several reasons that drew me towards working on this language intensively. The topography of the area, the unexplored terrain, its people, and their antiquity and above all scant availability of published material on their language coupled with the fact that my observation in 2003 after conducting a pilot survey of the languages of the Great and Little Andaman that this language seemed to be a class apart from the other two languages of the region — Onge and Jarawa. Unlike Jarawa and Onge, Great Andamanese is a moribund language and breathing its last. I was encouraged by my linguist friends at the Max Planck Institute of Evolutionary Anthropology, Leipzig, Germany to study and document the language widely, to unearth the vast knowledge base buried in the linguistic structure of Great Andamanese before it is lost to the world. Not only were my results of 2003 later corroborated by geneticists in 2005, but it also gave me assurance and proof beyond doubt that this group of languages forms the sixth language family of India.  I was moved by the speedy process of erosion of scientific and cultural treasure that this ancient world had embedded into its language. I had to plunge myself into its structure come what may!

You said that this group of languages was almost pre-Neolithic in age — “a moribund language of the only surviving pre-Neolithic tribe, the remnants of the first migration out of Africa 70,000 years ago.” Does it have any similarity to the clipping Khosian languages spoken in Africa or any other African languages?

Not that I know of. We must understand that any similarity, if it existed, would have completely evaporated in so many years especially in a contactless situation. Anyway, we know very little of what human language sounded like 70,000 years ago.

Now a new language has evolved — Great Andamanese — from four languages (Jeru, Khora, Bo, and Sare). How long has Great Andamanese been in use? How did all these languages merge into one?

It is named Great Andamanese because it is spoken in the Great Andaman Island. The original name of the island in the heritage language is marakele and was habited by ten different tribes speaking ten distinct but mutually intelligible languages. I named this language Present-day Great Andamanese (PGA) so as not to empower any one of the four North Great Andadamanese languages of which it is a mixture. Present form of the language has been in use since all the four different tribes, Jeru, Khora, Sare and Bo were moved from the north and rehabited in the Strait Island, 56 nautical miles away from the capital city of Port Blair since early seventies by the government of India. However, the language is closest to Jeru in its grammatical structure.

Do people use Great Andamanese or Hindi? Which languages are commonly used by the local people and why? Is there a historic reason?

Most of them have forgotten their heritage language and speak only Andamanese Hindi. Some of them have a passive knowledge of Bangla. When I reached the island there were ten speakers of the PGA but now only three remain who can speak PGA but prefer not to. Colonisation by mainland Indians exposed the tribe to babu Hindi as well as to the lingua franca Andamanese Hindi existing in the Island. As of today, a few of them are hired by the government in Port Blair and some children go the local schools so that exposure to local Hindi is intensive. 

One of the interesting things I noticed in your book was there was a lot of use of ‘potato’ in the stories. Potato was brought into India by the Portuguese. So, how old could these stories be? Or have the colonial invasions altered their myths?

Potatoes that we eat were perhaps imported by Portuguese, but roots of yam and potatoes always grew in our land as all Adivasis have been using their indigenous varieties of potatoes called by different names. Great Andamanese also have more than five varieties of potatoes that they have been consuming since their establishment in the island. These potatoes appear and taste very different from ours. English word ‘potato’ may be considered a generic name for the tuber like products in the current work and bear no resemblance to the modern word ‘potato’.

The Andamanese sing: “O, God, Bilikhu! / We pray to you.” They have burial customs where they burn, bury, feed to the vultures, and throw into the sea. It is like an amalgamation of multiple religious customs. What is the religion the Andamanese actually follow?

This prayer that you quote seems to be a modern version created copying Hindu religious practices that the Andamanese see all around them. ‘Bilikhu’ means spider also and is considered sacred but not equivalent to our concept of ‘God’. They remember Bilikhu before going into the sea for any sea escapade like hunting for big animal such as turtle and dugong.  Andamanese do not follow any religion. They believe in their protectors jurwachom who protect them in the sea and in the jungle. They give respect to and remember their ancestors believing that the ancestor’s spirits surround them all the time. What more, the tales in the book convey an intimate relationship between people and birds as a ‘family’. One story, ‘Jiro Mithe’, depicts the origin of birds from the Andamanese people.

As far as the cremation of the dead bodies is concerned, you may have read that I have explained how one of the stories ‘The Tale of Juro the Head Hunter’ informed me that there were four different ways of cremation depending upon the way a person dies. Quoting from the book, these were:

“1. When a person dies of a natural death or in illness, s/he is buried in the earth (‘boa-phong’ meaning ‘hole in the earth’).

“2. When a person dies while hunting/killing, then s/he is put on a platform made on a tree (‘machaan’ in Hindi) and burnt.

“3. When a person dies because of choking on a fishbone, their body is taken to a particular place near Mayabandar in the northern part of the Andaman Islands and left for a month on a tree for vultures to eat. The bones are collected after a month.

“4. When children pass away, they are not buried initially; they are left untouched for a few days, then they are cremated.”

Often the villains and the demons depicted in their stories are cannibalistic. Was cannibalism an aberration for them? Was cannibalism ever accepted by them?

They are not villains or demons. They are people with supernatural powers. The practice of cannibalism existed — so it seems through these stories. However, it was always deplored as being against the survival of humanity. The story mentioned above depicts it very clearly. Nao Jr the key narrator of these stories compared Juro with Hindu goddess Kali saying that both were involved in similar activities. The story and my elicitation process involved in it explains the whole phenomenon of cannibalism that existed in the Great Andamanese community.

How did the colonials and the independence of India impact these people, their culture and language?

The history of present Great Andamanese is a tale of many tales. Outsider-contact has brought diseases, subjugation, sexual assault, and ultimately decimation of the tribal culture, tribal life, and tribal language. It is not new to witness as voice of the most powerful of the land…colonizers, makers of empires, and policy makers silence the voices of the vanquished and marginalized whether by annihilation or assimilation.

For years, Jarawas maintained the isolation and now they regret the interaction with us.

These tribes are neither poor, nor uneducated (their knowledge of environment comprising birds, fishes, medicinal plants and their uses, sea life, weather predictions, and the Earth they walk on is amazing), nor cowardly, nor violent (they safeguard their folks both women and children from outside intervention) nor fools. They have known the wonders of isolation and that is what they want to maintain. However, we have lost Great Andamanese culture, language and worldview as the process of mainstreaming them started with colonisation first by Britishers and later by Indians. With the result they are nowhere now, neither connected to their roots nor connected to the world that the government offers. Cultural amnesia and loss of their heritage language has affected their cognitive and perceptive powers adversely. The modern generation neither feels connected to the forest and sea life nor to the city life. It’s a lost civilisation bewildered of their present. In this scenario stories and songs of this book may serve as the only priceless heritage of an ancient civilisation of India.

Tell us of about some of your more unique experiences in Andaman.

There are plenty. You have to read the ‘Introduction’ of this book and log on to www.andamanese.net where I describe my experiences and many aspects of Great Andamanese culture. Great Andamanese is a culture that believes in sharing of everything that one has in life yet gives individual freedom to choose. We have misunderstood that this trait of theirs as ‘begging’ since they always demanded to share whatever we eat. Gender equality is worth admiration starting from the prenatal stage as the name of a child is assigned before birth, and both boys and girls are trained in hunting.

While it was sad to read that very few speak the language of the past now and yet a few more cultures are getting eroded, it is also a movement towards integration with the mainstream. What would be the ideal way for this integration so that the languages and cultures do not get eroded and yet they blend with the mainstream? What would be the best way of balancing languages and cultures so that we do not lose our past while embracing the present and moving to the future?

The idea of mainstreaming and merging these tribes into our civilisation is nothing but usurping their rights to their land, forest, water, and way of life. “Development” may kill these tribes. These tribes have amalgamated their life with nature so well that they are aware of secrets of life.  Any kind of interference will disturb this harmony. As I always say that Jarawa live a life of opulence where the supplies are in abundance in their forests — much more their demands. However, it is too late now in the context of the Great Andamanese. As I said earlier, they are a lost generation.

The best course to save their language and culture would be to introduce it in the primary schools in Port Blair so that the community feels motivated to retain this. Since the language has already been scripted by our team, reading and writing Great Andamanese is no problem. I have already produced the Grammar and the interactive pictorial talking Dictionary of the language that may make this task simple. One of the members of the tribe by the name of Noe who still remembers the language should be used as a resource before it is too late. Introducing these languages in the school will bring dignity and honour to our heritage language and will help the societies to overcome their inferiority complex.

(This is an online interview conducted by Mitali Chakravarty)

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Click here to read the review of Voices from the Lost Horizon brought out by Niyogi Books, June 2021.

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

Categories
Review

Voices from the Lost Horizon

A Book review by Rakhi Dalal

Title: Voices from the Lost Horizon: Stories and Songs of the Great Andamanese

Author: Anvita Abbi

Publisher: Niyogi Books, 2021

Professor Anvita Abbi is a distinguished researcher on minority languages and perhaps the only one in the Indian subcontinent who has done first-hand field study on all the six language families from the Himalayas to the Andaman and Nicobar Islands. She taught linguistics at the Jawaharlal Nehru University for 38 years, was the President of the Linguistic Society of India, and has been invited as a visiting professor and researcher at prestigious institutions in the USA, Europe, Canada, and Australia. She served long as an expert from the UNESCO on issues concerning languages.

During her studies in 2003–2004, she identified a new language family of India—the Great Andamanese, which was corroborated in 2005 by population geneticists. Her pioneering work was recognized by the Government of India and she was awarded the Padma Shri in 2013. In 2015, she received the Kenneth Hale Award, most prestigious in the field of linguistics, for her outstanding contribution to the documentation and description of Indian languages, from the Linguistic Society of America, where she was also elected as an honorary member. She has 22 books to her credit, including the Dictionary of the Great Andamanese Language. English-Great Andamanese-Hindi (2011) and A Grammar of the Great Andamanese Language: An Ethnolinguistic Study (2013).

A 2018 analysis of a census says that more than 19,500 languages or dialects are spoken in India as mother tongues whilst only 122 of them are major languages. After the 1971 census, Indian Government decided that any language spoken by less than 10,000 people in India need not be included in the official list of languages. According to UNESCO, any language that is spoken by less than 10,000 people is potentially endangered. When a language dies, it’s not only the history, beliefs, customs of people that wither but also a distinct worldview that vanishes forever; a view, that could possibly have added to a greater understanding of ways of living of a people. Disappearance of a language may come for many different reasons like migration, urbanization, threat from external sources or language domination and when that happens, unique livelihood patterns, knowledge and skills may also disappear. 

In the preface, Anvita Abbi writes that when she visited Andaman Islands in 2005, there were only eight surviving speakers of Great Andamanese, a moribund language of the only surviving pre-Neolithic tribe which had migrated out of Africa 70,000 years ago. The language was already on the brink of extinction. And none of the speakers were proficient enough to tell any tales, either in Great Andamanese or Andamanese Hindi. The fact that she still compiled 10 stories and 46 songs that make this unique collection is a testament of her will, hard work and dedication to the cause of retaining some remnants of a dying language and thereby preserving and contributing to the rich heritage of the Islands.

The Andaman Islands i.e. the Great Andaman, Little Andaman and North Sentinel Islands have been home to mainly four tribes – the Great Andamanese, Onge, Jarawa and Sentinelese whose languages are also named the same. The author tells us that the Great Andamanese is a generic term representing 10 languages, once spoken by ten tribes living in north, south and middle of Great Andaman Islands. And Present Day Great Andamanese (PGA), however, is a mixture of four northern varieties of Great Andamanese languages i.e. Jeru, Khora, Bo and Sare and the grammar of the language is based on Jeru.

While the task of collecting stories and songs in the language was difficult, Abbi was helped by two speakers of Great Andamanese. One was Boa Sr. whose ancestral language was Bo. She had not conversed with anyone in her language for 30-40 years prior to that. The other speaker, Nao Jr. was a male member of the society and the only one to remember the Great Andamanese language and names of various natural objects, birds and fishes. Of the 10 stories in the book, one is narrated by Boa Sr. while the rest are narrated by Nao Jr. and while four stories were narrated in bilingual mode i.e. Great Andamanese and Andamanese Hindi, six were narrated in Adamanese Hindi only. The original versions of the stories in Great Andamanese language with line-by-line translation in English is given in the Appendix of the book. What makes this book really unusual is that the readers can have an audio-visual experience at the end of each narrative. Each story carries with it a song towards the end in the form of a QR code which can be scanned for an audio-visual recording of the song, The songs are mostly sung by Boa Sr. from Bo tribe.

It is interesting to note that all 46 songs are only of one line or a phrase which is sung again and again. Their documentation in the book is done in all the three languages i.e. first in original (in Roman script), second in Devanagri Script (which was given to the language) and third an English translation.

The book also carries pictures of Great Andamanese birds, considered to be the ancestors of Andamaneses, along with their names. It is quite interesting to note that their names have some inherent meaning as the story Maya Jiro Mithe, a kind of creation myth, informs us of the evolution of birds and their distinct and varied names.

The folk tales and songs included in this book open the reader to the world of Great Andamanese tribes, their beliefs, ways of life, knowledge, culture and their relation with nature. The diligence with which Prof. Anvita Abbi has pursued the project of compiling stories and songs of a disappearing language is evident through her exceptional work. A reader can possibly only imagine how difficult it might have been for the author to document a language and its grammar, when she could only understand it through the eyes and words of its native speakers. She has done an outstanding job towards the revival of a vanishing language, towards preserving the voices which might have otherwise been lost to the rest of the world and with it a culture woven with their intrinsic knowledge of survival and living with nature.

Click here to read Anvita Abbi’s interview.

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Rakhi Dalal is an educator by profession. When not working, she can usually be found reading books or writing about reading them. She writes at https://rakhidalal.blogspot.com/ .

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