A few weeks ago, my daughter invited me to go on an outing with her and her helper. My daughter, who is deaf and uses a wheelchair, lives in a group home in Osaka. She is becoming more and more independent, but she does have kind people around her to give her support, including a helper who is also deaf and uses Japanese Sign Language.
Actually, my daughter invited our entire family to accompany her and her helper on a weekend to Happy Village, a recreational facility in Kobe especially for persons with disabilities. We had visited the onsite stables years ago, and our twins had ridden around a ring on ponies. Having such pleasant memories of the place, I looked forward to visiting again.
My husband declined due to a golf tournament, and my son, who had just entered college as a graduate student, was concerned that he would have too much homework. My daughter informed me that her brother would meet us for a meal.
Although I was looking forward to seeing my daughter and getting to know her helper, I did have a few concerns. For one, I don’t have the confidence to drive in the megapolises of Japan. Kobe, for example, is a confusing city with many ramps, overpasses, and one-way streets, not to mention the traffic. I knew that Happy Village was on the outskirts, however, and I thought that maybe I could get myself there by car. I could have gone by bus or train, but it would have taken me two or three times as long to get there.
In addition, I was a bit worried about communication. I can converse with my daughter, more or less, in Japanese Sign Language, but my signing is not perfect. Since leaving home, my daughter’s vocabulary has expanded, and her signing has sped up. When among fluent JSL users, I can’t always follow the flurry of their fingers. Nevertheless, I know that my daughter often struggles to keep up with what hearing people are saying, and I thought it would be a valuable experience.
A couple days before, my daughter sent me a Google Maps link to the restaurant where we would meet. We would have a meal and then proceed to Happy Village. On the day of, I packed a bag, filled my car with gas, and set out. I had no idea what we would be doing. On trips with my husband, every hour was pre-planned. I thought it would be nice to just go with the flow. I was looking forward to seeing my two kids.
I managed to arrive at the restaurant with ten minutes to spare. I staked out a table and sat down to wait. While perusing my phone, I came across a link that I thought would interest my son. I sent it to him. He replied with a laughing emoji, followed by “Are you coming to Kobe tomorrow?”
A cold sweat broke out over me. “Tomorrow? I thought it was today.”
“She told me tomorrow,” he texted back.
“Oh, no.” I quickly scrolled through our communications and confirmed that we were indeed meeting him the following day. It was now ten minutes after the time I had agreed to rendezvous with my daughter at this restaurant. Or so I thought. Was I supposed to meet her tomorrow? Would I have to find a hotel for the night?
Panicking, I sent my daughter a text and a photo of the restaurant. “I’m here!”
She texted back that they would be a little late, and that there would be six of them.
Six! I had thought that there would only be the three of us. Now I was feeling really intimidated. I am an introvert, and I know my limits. The more people there are around me, the more I retreat into myself. Plus, there was the issue of communication.
Finally, my daughter and her entourage arrived. I met her helper, the helper’s husband, the helper’s twin sister, an older woman with cropped hair and rainbow socks, and a young man about my daughter’s age. We got down to the business of ordering food via the tablet on the table, and sorting our basic facts, such as my age, and that we would be meeting my son the following day at Sannomiya Station.
Sannomiya Station! That was in a busy district in the heart of Kobe. I hadn’t known that we were actually going into the city. I managed to sign that I was scared of driving in such an unfamiliar place. I was beginning to realise that I should have pried more details about this trip out of my daughter beforehand.
Three hours later, I followed the others in my car to Happy Village. My daughter and I were in one room, the others in their own rooms. By this time, my social battery was waning. I was ready to take a bath and curl up in bed with a book. My daughter, who is an extrovert, went down the hall for a couple more hours of JSL conversation and cake with her friends.
The next morning, we checked out of the hotel and stopped by the stables. Just as before, children rode ponies around the ring. My daughter zoomed around in her wheelchair, and the rest of us tried to keep up.
Next, we dropped by the helper’s apartment. I was invited to leave my car in the parking garage, and ride in the car with the others, for which I was very grateful. As we headed toward Kobe, I noted how quiet it was inside the car. No one tried to talk or sign. It would have been dangerous for the driver to take his hands off the wheel to form words, or to look away from the road for too long.
We finally connected with my son, and went to a restaurant. Because there were so many of us, we split up. My kids and I sat at one table, and the others sat at another. I brought my son up in English, and it remains our lingua franca. After my son and daughter exchanged a few words in sign language, my son and I talked a bit about the recent political situation in the United States. Although my daughter was curious, I couldn’t quite explain to her what we were talking about in JSL. I encouraged her to write notes to her brother. They communicated by pen and paper for a while.
After lunch, my son went back to his apartment to prepare a PowerPoint for his class the next day. The rest of us wandered around the city, window-shopping, until it was time for me to leave. My daughter wasn’t ready to go home, so the helper’s husband offered to give me a ride back to my car.
On the way, he said, “When you were talking to your son, your daughter didn’t understand.”
“That’s true,” I conceded. “We were speaking in English.” Although I had wanted to bring up my daughter in English, circumstances made it too difficult. Yet, my son was the only one in our family that I could freely communicate with in my native language.
“I felt sorry for her,” the helper’s husband continued.
I nodded. I had an idea of how my daughter felt. Although I had lived in Japan for many years, I often didn’t fully understand what people were saying around me.
He activated an app on his smartphone, which was affixed to the dashboard, which rendered spoken words into text. He suggested that my daughter could use such an app. I tried to explain that she already knew how to use the app, but for some reason she hadn’t tried to employ it in the restaurant.
I guess I could have been offended by his words, but instead I was moved. I was happy that my daughter was surrounded by people who cared so much about her, who were looking out for her best interests. How wonderful that she had finally found her tribe.
Suzanne Kamatawas born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.
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Ratnottama Sengupta introduces and converses with a photographer who works at the intersection of art and social issues, Vijay S Jodha
S Vijay JodhaLines, Shapes & Forms – Vijay S. Jodha’s group show is on view at Museo Camera Gurgaon till May 26, 2025Photo Courtesy: Vijay S Jodha
Vijay S Jodha was yet to become one of India’s leading lens-based artists at the intersection of art and social issues. Back then, in the 1990s, he had no inkling that 30 years later he would be the chairperson of UGC-CEC[1] jury for selecting the best educational films made in India. Or that he would be the national selector and trainer in photography for the National Abilympics Association of India.
When I first met him, he was mounting a collaborative exhibition of his work with the elderly, their contribution to society and the care they deserve. Little did I know that the entire bent of this journalist-turned documentary filmmaker-turned photo artist would go on to focus on subjects ranging from mob violence, riot victims, farmers’ suicide, 75 years of Indian constitution to Joys of Christmas and the Bus Art of Tamil Nadu.
Photo Courtesy: Vijay S Jodha
Not surprising that the International Confederation of NGOs has honoured Vijay with the Media Citizen Award for using media to drive social change. And it is only one among hundreds of honours he has received in two dozen countries. These include awards and grants, from Swiss Development Agency to Ford Foundation and Bill & Melinda Gates Foundation. Screening of his films on 75 channels worldwide and in 250 festivals in 60 countries.
These seem tedious details? So, interestingly, two public showings of his work have been vandalised. And a false police case against him took eight years to be thrown out by India’s courts!
Conversation
Vijay how did you come into photography?
I’m a trained filmmaker – I mastered in film production – and have been making films for two decades. My films have shown on 75 stations including Discovery, CNN, BBC. But training in photography I have none. All my photography is non-fiction work. Actually my films are also non-fiction or reality based work. I just find still photography very relaxing because, unlike films where a director is responsible for so many things, here I’m on my own. But there’s no production deadline. No huge budget is needed. I can address any subject that catches my fancy and pursue it over several years, without any worry. Otherwise it’s the same: photos or films, you’re storytelling around substantial issues that interest you, in a manner that does justice to those issues, and — hopefully — engaging to the viewers.
So who was your inspiration?
In photography it is obviously the greats who defined the grammar of the medium itself such as Robert Frank[2] and Cartier Bresson[3]. They’ve inspired us all in some manner. I’m fortunate that, as a part time journalist in New York decades ago, I got to meet and interview top filmmakers and photographers like Gordon Parks and Richard Avedon.
I once did a course at New York’s School of Visual Arts where they honoured Mary Ellen Mark and she had come across. As a journalist, I covered Sebastião Salgado’s launch of his workers’ project that put him on the map (of photography). I met Raghubir Singh while doing a project on Ayodhya in India, and again in New York where we put up the same exhibition. He also photographed some of us – myself, Siddharth Varadarajan, the editor-publisher of The Wire who was then a student at Columbia University, and other Indian students — were protesting some human rights issue.
I’m also fortunate to have our finest photo-journalists and lens-based artists as friends. I can take across my work to get a feedback or pick their brains. This beats the best photo schools in the world. In fact years ago I did a book which had photos from all of them! This was the biggest photo project on the Tiranga[4] as listed in the Limca Book of Records. They have all done many books on their own but this is the only one where all these masters appear in a single volume, their works united thematically. Apart from Raghu Rai, Ram Rahman, Prashant Panjiar, Dayanita Singh, T Narayan, and the late TS Satyan, I’d also interviewed people across India, from the then Prime Minister Vajpayee to those selling flags at traffic lights for a few meagre rupees.
You did not go to any international school to train in the art or the technology aspect. So what prompted your PhD?
Three decades back when I decided to go into mass communication as a career there were few computers, no internet, no private TV channels, or mobile phones. Sorry if that makes me seem Jurassic but it was a world with very few media opportunities. Post college, I had got admissions into a trainee programme with a newspaper as well as in the MA programme in International Relations at India’s premier Jawaharlal Nehru University. My father felt that a masters and exposure at JNU would be a better investment for journalism – probably the single best advice I’ve got in my entire career — and I followed that.
Then for some time I worked in print media: I freelanced for newspapers, edited and published a journal for a business house, scripted for a film and worked on a book with one of my journalism heroes – late Kuldip Nayar. But in the pre-internet era newspaper articles had a very short life, so I felt the need to produce something that would last longer such as film. So I decided to get a degree in Film. It also encompassed all my interests, from writing to art to music, travel and photography.
You’ve not been a photo-journalist working for any journal or newspaper. Yet you felt inclined to do projects on environment, elder care, survivors of riots and mob violence, farmer suicide, art that travels. Was it inevitable, given your father’s background?
Actually I’ve done a bit of photo journalism too. During my film school days at NYU I was a writer-photographer for their student-run newspaper, Washington Square News. I’ve also been a stringer for mainstream dailies including The Economic Times where I shot images parallel to my writing. I did stills for Mira Nair’s Monsoon Wedding and of course stills for my own film projects. So I’ve a lot of published images in papers worldwide though my main gig has been films.
Frankly I don’t see much difference between these mediums. Be it words, stills or moving images; an academic paper, photo books, or films, short or long – all this is story telling. I’m a story teller.
And subjects? I’ve filmed every possible subject except wildlife: I just don’t have the patience for that. Otherwise everything, from artist biopics — on Paritosh Sen and Prokash Karmakar, whose inaugural screening you also attended in Calcutta years ago — to films on environment. My The Weeping Apple Tree (2005) was among the first ones on climate change in India. It won the UK Environment Film Fellowship Award 2005 and had multiple screenings on Discovery, with an introduction by Sir Mark Tully.
At that time, few knew about climate change. So Delhi govt organised a special screening for their MLAs and officers of water, electricity and sanitation departments. It was screened at UNEP headquarters in Nairobi and in various festivals. UNIDO and other grassroots level NGOs used it to create awareness. Some years back an IFS {Indian Forest Service} officer told me that Himachal government uses it to train their forest officers.
My film on gender, Pedalling to Freedom (2007) revisited an old initiative in one of the poorest parts of the world. It traced the life-changing impact of teaching 100,000 women to ride the bicycle. That film is in the US Library of Congress. It was also chosen for archiving at OSA Budapest, world’s premier repository of materials dealing with human rights.
Then there are films that get food on the table. Training films. Corporate films. I once did a ‘funeral film’ on a well-known personality whose passing received a lot of press coverage in India but the NRI son could not come for the funeral.
What motivates you Vijay — money, international honour, or the possibility of social change?
Well, all this is livelihood so the money part is important. But doing work that gets recognised far and wide, that is substantial, to hold good for a long time – that’s a huge motivator.
I have a slightly spiritual take towards this. I feel that regardless of our profession we are all bound by a dharmic or sacred duty. A teacher’s duty is to teach and a doctor’s is to heal. For those in the business of storytelling — including photographers — the sacred duty is to document, bear witness, push things forward. And believe you me, this has little connect with means or accessibility.
To give you an extreme example: After the Nazis lost the war and Berlin fell, soldiers from the victorious allies army raped virtually every woman in Berlin. Few rapists were taken to task and to top it, despite all the extensive coverage of the allies victory by forgotten photographers as well as superstars like Margaret Bourke-White (known to us through her famous Gandhiji with charkha portrait) or Robert Capa (regarded as the greatest war photographer of all time), there was no coverage of this mass outrage in Berlin by anyone be it in photo essays in Life Magazine, or World War photo books. It appears in no Hollywood film or TV series.
Likewise, fifty years ago, when India came under the draconian Emergency, our courts also endorsed the robbing of our Constitutional rights. Nobody documented, then or since, the forced sterilisation of 6,000,000 who were stripped of their reproductive rights. We, as photographers and filmmakers, failed on this front.
The First Witnesses is my project around farmer suicides. It is not an unheard issue nor something hard to get access. But how many have found it worth their while to document the issue? How many are documenting a disappearing art form or livelihood? Or our urban heritage being torn down? Our movie theatres once represented cinema as an inexpensive and readily accessible mass culture. Now they are being torn down even in smaller towns. Each had a unique character. Is anyone documenting that?
I documented Durga Puja in Kolkata 20 years ago when I was working with painters there. Durga astride a tiger, slaying the demonic Mahisasur emerging out of a buffalo: these elements get interpreted in hundreds of ways across the city each year. Each pandal has a different aesthetic interpretation, inside and outside. The religious aspect is no less important. But these are also like site-specific installation art works shaped by the imagination of so many talented people but designed for impermanence. How many books of photos exist around this work now recognised by UNESCO as Intangible Cultural Heritage of Humanity?
How successful have you been in achieving this?
The merit of my work is for others to judge. I’m happy that, though India doesn’t have many foundations or support for non-commercial oriented art, I’ve been able to do at least a few things that are genuinely pathbreaking, substantial and have gone around the world. To be invited to UNESCO headquarters in Paris to screen a film and address delegates from 193 countries, or be honoured by our President for India’s best ever performed at Abilympics — these are certainly my career highlights.
Vijay S Jodha at UNESCO introducing his film. Photo provided by Vijay S Jodha
My work has received over a hundred honours across 24 countries, but what truly motivates me is when people I look up to, my heroes, appreciate what I do. That kind of recognition carries a different weight. For instance, Magsaysay awardee P Sainath, whose ground-breaking reportage has long inspired me, saw my farmers project when it was exhibited alongside his photographic work at the Chennai Photo Biennale 2019. We hadn’t met before, so when he praised my effort, it felt like receiving a medal.
Another moment that has stayed with me was post my time at NYU. My professor, George Stoney, referred to as the father of public access television and mentioned in history books on documentary cinema, mentored Oscar-winning directors like Oliver Stone, Martin Scorsese, Spike Lee, and Ang Lee. When he watched The Weeping Apple Tree, he said, “Vijay, this is better than Al Gore’s An Inconvenient Truth. That was a glorified PowerPoint by comparison.” That one comment meant more to me than most awards ever could.
As a photo artist what is the biggest moment of joy for you — technical hurray or the joy of the subjects?
As I just said, recognition and praise of my heroes gives the maximum joy. There are other honours. Two photo projects listed in Limca Book of Records for being the biggest and path breaking. The first was on ageing that I did over eight years with my brother Samar Jodha – he did the images while I did the concept research, writing and interviews. The other was the aforementioned Tiranga. My film Poop on Poverty (2012) won a Peabody award, the oldest honour for documentary films, and more international honours than any non-fiction film produced out of India.
After landmark exhibitions in Hong Kong and New York I donated two complete sets of The First Witnesses, my farming crisis project, to two farmer unions including our oldest and biggest All India Kisan Sabha (AIKS). They are using it for awareness raising across villages. That’s a real high as a photographer.
Then there’s high coming from those we pass down our expertise to. Among those I’ve taught or mentored is a highly talented though physically challenged youngster from Vijayawada with missing digits and motoring issues. His family runs a Kirana shop. When he started school, they sent him back saying he cannot even hold a pencil. He won a bronze medal in photography for India at the last Abilympics in France. Another student has himself become a photography teacher in a school for hearing impaired. This is the kind of stuff that gets me very excited.
Thirty years ago as a volunteer writer and researcher I helped Sanskriti Foundation set up India’s first international artist retreat. That novel venture raised crores in grants and set up three museums. Today it is being scaled back as its founder O P Jain is in his 90s. But that idea caught on and you have scores of artist retreats across India.
How has digital technology influenced photography as an art form? Has it done more harm? Or widened its spread?
Digital has been a mixed experience. It democratised the process of production and dissemination — be it still images or movies. This is a fantastic thing. But it killed a lot of the processes and livelihoods such as the printing labs, film production and processing facilities. It has also killed an art form like print making. It’s a specialised skill in itself, so a lot of artistry, understanding, appreciation and sustenance of it has got compromised.
The emergence of deep fake images and piracy of work is bad news too. But it has allowed more people to become story tellers. They now bear witness, as filmmakers and photographers, of issues and events that was earlier impossible.
I can cite examples from my work. I’m National Selector and Trainer in photography for National Abilympics Association of India (NAAI) and my students are in different parts of India. Two are hearing impaired, two others have motoring issues and physical challenges. Thanks to digital tools, we’re running long distance classes every week. NAAI provides me sign language interpreter but I can send and receive digital files, use zoom to conduct classes, use google translate to send instructions in Tamil, English and Marathi to my students. Now one student, despite hearing challenge, is running a photo studio. The student who has issues with his leg also works as wedding photographer. Workshops with institutions and festivals, within and outside India, are now easy and inexpensive thanks to these digital tools and communication modes.
Has selfies on mobile camera shortened the life of portraiture?
It has certainly democratised the process while the average person’s patience to study or appreciate any art work — portrait or landscape photo — is shrinking by the minute. Of course, good portraiture requires some skill to make as well as appreciate – that cultural literacy is a challenge everywhere, not just in photo medium. As a seasoned art critic you would have noticed that in the world of painting and sculpture too. Sadly we don’t have that education in our schools.
You have continued with still images even after doing many documentaries. What is the joy in either case?
I’m doing still photography and movies parallel to each other. Last month I had a book on public policy, as I mentioned. Also launched last month – by our defence minister –was my film on our Armed Forces Medical Corps – it’s one of the oldest divisions in the world, going back 260 years. I’m working on a project on the Indian Constitution and a biopic on Amitabh Sen Gupta, the artist whose retrospective exhibition this year is organised by Artworld Chennai. My still photography project on the farmers crisis is also going on for the past 7-8 years.
All projects are joyous and offer their own challenges. It’s like bringing children into the world. You do the best you can, hope they’ll do well and go far, but you don’t know which one will. Regardless of their line of work you feel happy with each of them and what they achieve.
What is the future of Arriflex, Mitchell, Kodak Brownie? And that of Yashica, Nikon, Canon, Leica, Olympus…?
Some old camera brands like Konica and Minolta have merged, or evolved into digital Avatars like Arriflex. Others, like Kodak, have faded into history. Interestingly, a small Indian company has licensed their name to market TVs under Kodak brand name now. For those of us from the analogue generation, it’s a bittersweet feeling. When a beloved brand disappears, it feels like saying goodbye to an old friend. But such is the nature of change.
My friend Aditya Arya, one of India’s eminent photographers and a passionate camera collector, has created a remarkable space to preserve this legacy. He established the Museo Camera in Gurgaon, a non-profit centre promoting photographic art, which has become not only a camera museum but also a leading art and culture hub in the Delhi national capital region. If you’re an old time photographer passing through Delhi, it’s a wonderful place to revisit these “old friends.”
[1]University Grants Commission-Consortium for Educational Communication
[2] Robert Frank (1924-2019) was a photographer and documentary filmmaker.
[3] Henri Cartier-Bresson (1908-2004) was a humanist photographer, a master of candid photography, and an early user of 35mm film. One of the founding members of Magnum Photos in 1947, he pioneered the genre of street photography, and viewed photography as capturing a decisive moment.
Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and writes books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award.
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This essay was first published in Tattwabodhini Patrika, Ashwin issue, 1319 B.S.(September-October, 1912) and reprinted in Pather Sanchoy (Gleanings of the Road). It has been translated from Bengali by Somdatta Mandal.
Tagore at Paris, 1921. From Public Domain
When we travel to Vilayet[1], then it is not simply going from one country to another; for us it is like entering a new household. The external differences of lifestyle are not that important. It is expected that there will be a difference between us and the foreigners in our dress, ornaments, eating and pleasure habits and so that doesn’t bother us too much. But not only in lifestyle, there is a deeper dissimilarity in our evaluation of life and to find a sense of direction there suddenly becomes a very difficult task.
We start feeling this from the moment we board the ship. We understand that we will have to abide by the rules of another different household. This sudden change is not to the liking of man. This is why we do not try to understand it very clearly; we somehow try to follow it or feel disgusted and then utter to ourselves—their manner and behaviour is too artificial.
The truth is that what is important is the difference we have with them regarding our social position. Our society has come and stopped within the limits of our family and village. Within those limits we have evolved certain fixed rules about how to behave with one another. Keeping those limits in mind it has been decided what we should do and what we should not. Some of those rules are superficial whereas others are quite normal.
But the society which is the target of these rules being framed is not very big in size and it is a society of relatives. So, our habits are quite domesticated. You cannot smoke tobacco in front of your father, you are supposed to pay obeisance to the guru and pay him some money, the sister- in- law must cover up her face in the presence of the elder brother-in-law and close proximity to your uncle- in- law is totally prohibited. Those rules that are outside the family or village society are based on caste(varna) differences.
It can be said that the thread of caste difference has tied our village society and families like a chain or necklace. We have reached a conclusion. India has resolved its societal problems once and for all and she feels that if this system can be permanently retained then there is nothing to worry about. That is why modern India is trying to strengthen in all manner this family and social bonding laws woven through the thread of varnashram[2].
It has to be admitted that India had been able to find a solution to the problems it was facing at one point of time. She has somehow reconciled the differences between diverse castes, she has pacified the struggle between diverse classes; by classifying professions she has managed to contain competition and disputes and has staved off the vanity created by differences of wealth and capacity through the fence of caste differences. Though, on the one hand, India has maintained through all means the independence of Brahmins who are at the helm of society to the people belonging to other castes, at the same time, she has also spread out small and big processes through which all facilities and education could be disseminated among the others. This is why what the rich person enjoys in India is also partly distributed among the ordinary people on various pretexts and in this way, by giving shelter to the ordinary and appeasing them, the powerful retains his power. In our country, there is no reason to go into a major clash between the rich and the poor and the necessity has not arisen by which the incapable person has to be protected by legal means.
The Western society is not family oriented; it is an open and large society which is much more widespread than ours. It is more on the outside than on the inside. The concept of family that is there in our country is absent in Europe and that is why the people of Europe are spread everywhere.
The nature of this spread-out society is such that on the one hand it is loosely assimilated and on the other it is more diverse and stronger. It is like composing a prose piece. Poetry is restricted within its rhymes and that is why its binding is simpler. But the prose spreads out. That is why on the one hand it is independent and on the other its steps are bound through logic and reason, through diverse rules on ideas about the development of the mind in a greater way.
Because the English society is so spread out and because all its activities are externally motivated, it must be always prepared for different social rituals. It hardly has time to wear casual domestic clothes. It must remain dressed up because its social area is not that of relatives. Relatives pardon you, tolerate you, but you cannot expect such tolerance on the part of outsiders. Everyone must do each and every work in due time, otherwise one will encroach upon another. If the rail line is in my area or is under the control of a few of my friends and relatives, then we can run the train as we wish and can even halt each other’s train as and when we desire. But if we try to detain a train for five minutes in the ordinary train route where lots of trains move up and down, then there will be lots of problems and that will be difficult to tolerate. Because our society is extremely domesticated or maybe because we are habituated with domestic practices, we behave with each other very loosely—we spread ourselves as much as possible, waste time and criticise formal behaviour as lacking in fraternal feelings. This is the first thing that prevents us from feeling at home in English society—there one cannot act in a carefree manner and then expect that people will pardon us. They have created different rules that will on an average benefit the maximum number of people. They have set up fixed rules for meeting each other, for invitation formalities, for dressing up, for entertaining guests. If we try and impose the laxity that we display with relatives in a place that is not actually a society of relatives, then everything turns out to be horrible and life becomes impossible.
Till now this wide European society has not come up with any solutions. It has made an effort through certain rules and regulations in external rituals and behaviour to retain self-restraint and gracefulness but is unable to make arrangements by which the internal strife at a personal level can be resolved. Europe is only going through experimentation, change and revolution. There is a constant rivalry cropping up between men and women, between religious society and professional society, between the power of the ruler and the ruled, between businessmen and worker groups. It has not pacified itself like the halo round the moon. Even now it is ready like a volcano waiting to erupt.
But how can we say that we have solved all our problems, have finalised our social structure, and are resting as peacefully as dead bodies? Even though time has elapsed, we can retain the system for some time, but we cannot keep the situation in chains. We are facing the entire world, now we cannot do with our domesticated society; these people are not merely our fathers, grandfathers or uncles, they are outsiders. They belong to different countries and so we should be extremely alert while interacting with them. If we are absent-minded and behave in a loose manner, then one day we will be totally unfit to act.
We are proud of our tradition, but it is not at all true that the society of India has not evolved through history. In different situations even India had to go through newer revolutions—there is no doubt about that—and history is replete with instances. But I don’t want to even utter that it is the end of all treading for her and from now on till eternity she will just be there and hold on to her traditionality. Society gets fatigued after each large revolution; during that time, it shuts its doors, switches off all lights and prepares to go to sleep. After the Buddhist revolution India had gone off to sleep latching her doors and windows with the hook of strict laws. She was sleepy. But to boast about this as eternal sleep will become a laughable though pitiable thing. Sleep is good only during the night, when there are no crowds of people outside, and when all the big shops and markets are shut down. But in the morning when everyone is awake and there is activity all around, if you go on quietly lying down and close all the old doors and windows, then you will be the loser.
The rules of the night are very simple. Its arrangements are sparse, and its requirements are very little. That is why we can complete all our tasks and go to sleep in an unperturbed manner. Then things go on lying where they were kept because there is no one to move them. The arrangements during the day are not so simple and completing the job once and for all in the early morning does not mean that one can relax and smoke tobacco the rest of the day. Work keeps pouring down our necks. We must keep attempting new things and if we cannot adjust ourselves to the flow of the outside world, then everything else falls out of place.
For some time, India has spent her nights in a system of strict and fixed set of rules. That does not mean that that situation will permanently remain very comfortable. Getting a beating is most painful and difficult, especially when it falls upon a sleeping body. Daytime is the period to receive such blows. That is why it is most comfortable to remain awake during the daytime.
It is time for us to wake up whether we wish it or not, whether we are full of laziness or not. We are constantly being hurt both internally and externally in society and so we are sad. We are suffering from poverty and famine. The society is breaking down; the joint family system is being split into bits and pieces. And the role of the Brahmins in society has become so demeaning that with the aid of ‘Brahmin societies’ and such other things, they keep on shouting loudly to prove their existence and thus only attest to their weakness. The panchayat[3] system worn in the neck by the government’s chaprasi[4] has committed suicide and its ghost is dominating the village. The food in the country is incapable of satiating the small village schools. Due to famine, they are now relying on the charity of government dole. The rich people of the country have doused the light in their birthplaces and are roaming around in Calcutta in motor cars, and people of noble descent are ready to sacrifice their entire wealth and their daughters at the feet of a graduate groom. There is no point in blaming the Kaliyuga[5], or the foreign king or the native English-speaking people for this misfortune. The truth is that our lord has sent his assistant during the daytime, and he will not stop till such time he can drag us out of our traditional bedrooms. So, we cannot forcibly close our eyes and try to create the night at odd hours. The world that has come to our threshold has to be welcomed inside our house. If we don’t give it a cordial welcome, then it will break open our doors and gain entry. Hasn’t the door not yet been broken now?
So once again, we must think about resolving our problems. It cannot be done by imitating Europe, but we must learn from her. Learning and imitating are not the same thing. Actually, if we learn in the correct way, we will be relieved from the art of imitating. If we cannot know the other truly, then we cannot understand the truth ourselves.
But I was saying that we cannot adjust ourselves in the European society with our loose domestic habits. We can never prepare ourselves in any way. It seems that everyone is pushing us aside, no one is waiting for us for a moment. We are pampered human beings; we feel out of place without our relatives in society. After coming here, I have noticed that since our students are not used to entering other people’s houses, most of them come here and learn things by heart but they do not keep any contact with the society here. The society here is large and so it has more responsibilities. Only if we undertake those responsibilities, can we find a sort of connection with the people of this society. If we cannot connect then we shall be deprived of the greatest learning prevalent here. This is because society is the greatest truth here. The greatest strength, the greatest sublimity is in the society here and not in the battlefield. Sacrifice and self-respect suitable for a broad-minded society are being expressed at every step. They are nurtured here and are preparing themselves in different ways to sacrifice their lives for the welfare of man. In modern India, the educated class of people still consider school education to be the true education. They are deprived of the education of greater society. Even after coming here and entering the school factory, if they come out simply as mechanical things and do not enter the birthplace of humanity visible here then they will be deprived even after coming to a foreign country.
[5] The current age in Hindu mythology which ends when the Kalki avatar comes to rescue humanity from darkness.
Somdatta Mandal is a critic and translator and a former Professor of English at Visva-Bharati, Santiniketan, India.An earlier version of this essay was published in Gleanings of the Road (Niyogi Books, pg 20).
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Painting by Margaret Macdonald Mackintosh (1864-1933)
Toma flopped onto the cushioned sofa in resignation and disgust. She cursed herself for being persuaded into believing that it would be a nice evening. She should have trusted her instincts. Now she regretted her decision to come to the party. Nothing to look forward to but the time when her uncle and aunt would decide to leave.
She sighed and took a sip of lemonade and noticed her uncle casting a worried glance at her. Feeling somewhat sorry for him, she smiled to assure him that nothing was amiss. It was not his fault, really. Her Latif Uncle and Rashida Aunty were doing their best to introduce Toma to the Bangladeshi community in Arlington. Back in Dhaka, Toma’s mother had lately been upset by her wayward daughter’s decision to stay on in the US to pursue a PhD after completing her Master’s. So, to appease her mother, she agreed to go to this party while visiting her maternal uncle and aunt in Virginia—a place to meet prospective bridegrooms and such. Toma herself had not been completely averse to the idea—she wouldn’t mind settling down eventually—but what she had seen so far was not very encouraging.
Early in the evening she had met Faiyaz, son of an eminent Bangladeshi doctor living in Fairfax, and himself a well-paid systems analyst with an MS from MIT. His mother had been crowing to the crowd about his recent raise. Toma could not help cringing. To her, such information was absolutely private, and she considered it as distasteful as a display of undergarments. Faiyaz, a stocky fellow of about 5 feet 4, smiled coyly at Toma, who was taller than him, poised, and very attractive. Throughout the evening, she had noticed quite a few men sizing her up and down. An elderly man even asked her if she had been in the Girl Scouts as she seemed to have an athletic body. Toma smiled politely and answered “no” before moving away feeling irritated and embarrassed.
Next came Tanvir and his parents. “Oh, how interesting! Both Toma and Tanvir begin with a T!” the father said with great mirth. Tanvir worked in a law firm in New York and was on the lookout for a prospective bride who would be smart and attractive, but not too career-oriented. He would be earning a lot, so he was more in need of a homemaker. The first question he asked Toma was what she planned to do after her master’s. When she replied that she was continuing into the PhD, he looked at her very seriously and said, “You are in physics, right?” Before Toma could reply he ploughed on. “You know, girls don’t have the right kind of aptitude for science. I don’t mean any offense. It’s just that research has shown that girls are better at languages while boys are better at mathematical and spatial cognition. In any case, with your degree and looks you can get a good job—why would you waste several years of your life on a PhD?”
Toma felt like scratching his eyes out. She took a moment before replying. “It has been my dream to become a physicist since I was in eighth grade,” she said. “Besides, I got accepted and funded at Purdue, so presumably, they didn’t find any problems with my mathematical and spatial skills.” Toma forced a smile before moving away.
After meeting Habib and his blabbering fool of a sister, Toma decided to take a break. After all, there was only so much one could take. She heaved a sigh and took another sip, no, a gulp at her drink. She could not understand why these people, who claimed to be so well-educated and cultured, acted the way they did. She looked across the room at the bevy of women in all their jewels and finery. To think that some day she might have to join their ranks made her feel nauseated. She saw a fat Mrs. Zoardar gesturing with her hands in such a way that everyone could see her emerald-studded bracelets. Another woman in a pale purple muslin saree was talking in a high-pitched voice, “Daud and I are planning to visit Europe next summer. I simply loove Paris—the Louvre is my soul. People here boast about cars and houses. You should all open your eyes and try to see the world. What is there in life, eh? Enjoy it!”
Toma grimaced and thought that the only person she could confide in about such nonsense was Mayeesha. Like Toma, Mayeesha too had been lately facing these situations. Actually, her case was worse since she lived in a city with a larger Bangladeshi community, whereas Toma had only come here to visit. Soon she would be back in the small university town in Indiana where the community would leave her largely at peace.
“Why so sad a face?” said a voice that sounded rather amused. Toma saw a woman occupying another sofa across from hers. She remembered seeing her before—a young woman who was accosted by a mother with two marriageable sons. She had deflected her by saying that she was already married and then had moved gracefully away from the vicinity. She was holding a glass in her hand, probably fruit punch, and Toma could not help noticing her fingers—the long, tapering fingers of an artist. She had an amused smile on her lips, but it was her eyes that made Toma take a second look at her. Her eyes were almost violet—a very unusual color for a Bangladeshi woman. Must be colored contacts, Toma thought. Still, there was understanding and compassion in her eyes. Unlike the other women in the room, she wore a simple vegetable-died, earth-toned cotton saree which made her all the more attractive.
“I am Urbee, I’m visiting too,” she said.
Toma smiled back. “I am Toma.”
“And you’re in the marriage mart?” said Urbee with her eyes dancing. It was more of a statement than a question.
Toma squirmed and then tried to change the topic. “I heard you say that you’re married. Is your husband around?”
“No,” replied Urbee solemnly. “I am actually separated from my husband. But I say I’m married to save myself from the old vultures. A woman here has no place unless she is under a man’s name.” She made a face and said, “Pathetic, isn’t it?”
Toma didn’t know what to say in response to this frank admission. “You’re not dressed like the other married women though,” she said.
“I’m still a student. So I can wear what I want. Besides, my husband is not here, right?” came the reply. “But there are also exceptions. See that lady over there? Urbee inclined her head and Toma followed her gaze to see a woman with a child seated on a sofa. She wore a crumpled silk shalwar-kameez, and seemed oblivious to the world. Her hair was casually tied at the back and she wore no make-up. As far as Toma could see, the only jewelry she had on was a pair of earrings, nothing gold or glittering. “Her husband is an economist, and she herself is a doctor. But she does not give a fig as to what people think of her,” murmured Urbee. “And now take a look at that decked-up camel.” Toma turned to see a tall, lanky woman in bright fuchsia pink lehenga passing by. She wore false eyelashes. The kohl eyeliner reminded Toma of Elizabeth Taylor in Cleopatra. She gave Toma and Urbee a fleeting glance as she walked by. Toma could almost see a camel in her awkward gait.
“She is a grad student at Virginia Tech—does she look like it? Her father pays for it, of course,” confided Urbee. “And there’s her sister who has come to visit from Texas.”
The sister looked normal, thought Toma. As if reading her thought Urbee said, “Wait till you see her with her son. They have a birthday bash for him once every month in anticipation of his first birthday this coming February. Oh, and they order several identical birthday cakes: one for the photos, one for the kids to smash, one for the kids to eat, one for the diabetic grandparents—you get the idea.”
Toma turned to look at her companion. “You’re kidding!” she spluttered. Urbee shook her head sadly. “No, I am not. Their father is a notorious government officer in Bangladesh. He is filthy rich. They have a ranch somewhere in Texas. The whole family spends time there every year. The decked-up camel is also in the marriage-mart, by the way.”
“She will fit in very well, I think,” answered a disgusted Toma.
Urbee smiled. Suddenly, a woman appeared from nowhere. “There you are. I’ve been looking all over for you.” Toma looked up to see a rather pretty but anxious-looking woman bending towards Urbee. “Don’t you think we should leave now?” she asked.
A flicker of annoyance crossed over Urbee’s face. But she replied in an even voice, “Come Rehnuma, I’ve just started enjoying myself. Don’t spoil it. Meet Toma. She is visiting too—like me. Toma, this is my cousin Rehnuma.”
Rehnuma glanced at Toma uncertainly and her lips stretched in a tight smile. Then she left abruptly but looked back at least twice. Toma felt somewhat uneasy. “Is there anything the matter? Your cousin does not like me, I think.”
Urbee laughed. “It’s not you. The problem is with me. I don’t fit in, you see. And she thinks I will get into trouble.”
“Do you get into trouble?” Toma was curious.
“Oh yes,” Urbee giggled. “If people bother me too much, that is. I told Mrs. Zoardar that she has a lot of similarity with the queen of pigs. And when Harun Ali’s brother came to look for a prospective bride, I told him nobody would be interested in a bald dwarf like him!”
Toma’s jaw dropped open. “What? No way! But why? Because they’re stupid?”
“Not just because they are stupid. Mrs. Zoardar has a daughter-in-law whom she treats very badly. And look at the woman—she thinks she looks like a queen. Yes, she is the Queen of Pigs.”
“And the other one?”
“That one is an absolute ass. He is a short, bald, hirsute fellow—not to mention almost middle-aged—yet he was looking for someone ‘beautiful and fair.’ Also, the bride would have to be less than twenty-five years of age. So I told him the truth. He has not found his bride yet, and that was three years back.”
A thought occurred to Toma. “You seem to know a lot of people around. How long have you been here?”
Urbee looked away. “I come here every December to visit my uncle. This is my fourth year in the US.”
“And Rehnuma is your cousin – I mean your uncle’s daughter?”
“Yes.” Urbee smiled. “She is rather cautious. Doesn’t like my ways.”
“Well,” laughed Toma. “I admire your courage. But I won’t be able to do what you do.”
“Oh, but you will,” replied Urbee with conviction, turning her shining eyes on Toma. “I, too, was polite and courteous once. But it seems a long time ago now. Sweet and enduring as my name. ‘Urbee’ means earth—did you know that?”
“I was thinking that yours is an unusual name. I have known a couple of Urmees, but no Urbee. But, seriously, you’re talking as if you’re my grandmother,” Toma laughed. “You cannot be more than three or four years older than I am.”
“I am thirty-seven, Toma. I may not look it but I am. When you reach my point in life, you too will think and feel differently.” She looked at Toma directly. “You too don’t fit in. You see things differently already.”
Toma shuffled uncomfortably. “A lot of girls feel like me. My best friend Mayeesha, for example.”
Urbee laughed. “I don’t know your friend. But you remind me of myself ten years back. I married because I thought I was in love.” She shrugged.
“I won’t get married until I find the right person,” Toma replied quietly.
Urbee peered into her face and laughed again. “And are you sure you’ll recognize the right person?” She shook her head. “You’re very romantic, just as I was,” she paused. “There’s no right person,” she shook her head. “There’s no man in this world to fit in the shoes….” Her voice trailed off. Then suddenly she got up and smiled brightly. “Best of luck in your groom hunting.”
Toma was suddenly angry. “I’m not looking for a husband,” she said firmly.
“Nooo?” Urbee looked at her wide-eyed. “What are you doing here then? Haven’t you been looking around and passing judgment too? ‘This one has a nosy mother, that one is too short, this one is too bossy’—isn’t that what you had been doing?”
Toma was too flustered to reply.
Her companion observed placidly, “We all do it, Toma. All the time. We are all in the same boat, only we think we are different.”
Toma found her tongue. “But you just said that I don’t fit in.”
“That too,” Urbee nodded. “You don’t fit into their world. You belong to another. That’s the problem. How will you survive in their world? Good luck.” Urbee walked away before Toma could stop her.
* * *
“Come dear, it’s time to leave,” Toma’s reverie was broken at the voice of her aunt. Rashida was smiling at her niece with genuine affection. Toma got up, relieved at the prospect of getting out of this place at last. Latif was already at the door, collecting their coats.
“I saw you talking to Tonima,” observed Latif when they were seated in the car. “What do you think of her?” he asked.
“Tonima?” Toma asked blankly. “Who is that?”
“The girl you were chatting with,” her aunt supplied.
“Oh! But her name is Urbee —was that her nickname, then?” Toma was a little perplexed.
Her uncle and aunt glanced at each other. “That was Tonima. What else did she say?” her aunt asked.
“I rather liked her,” Toma smiled. “She seems nice, though at the end I thought she was a bit strange. I would love to meet her again.”
“Did she say anything about herself?”
“She said she’s a grad student. But I don’t know what her discipline is, or where she studies. Why do you ask?” Then Toma added hastily, “She did mention that she is separated from her husband. . . you don’t disapprove, do you?”
Latif sighed. Toma went on, “She is a fine person, I think, even though different from most people.”
“She is not. . . er, normal,” her uncle blurted out, a little embarrassed.
“Not normal!” Toma echoed.
“She used to be a scientist, a molecular biologist doing cancer research, but then she went crazy,” Rashida said quietly. “She lost her only child in an accident. Never recovered from the blow fully. Her mother-in-law blamed her for being careless. It was not her fault though. She tried having another child but miscarried. Her in-laws interfered and poisoned her relationship with Biplob. A year later, they were divorced. Tonima and Biplob used to be a lovely couple, always the life of the party.” Rashida looked out at the lighted building they had come out from. “She was such a talented young woman—such a waste,” she sighed.
Toma fumbled for words, “But. . . uh. . . why was she . . . what was she doing in the party, then?”
“It’s her uncle’s house. She has a nurse, I think, who checks on her from time to time.”
Toma remembered Rehnuma and her anxious face. “Rehnuma,” she whispered.
“What?” Latif asked absent-mindedly. “She has this weird habit—takes on the persona of different people. And makes up strange tales.” He looked at Rashida. “Do you remember how she freaked out poor Ashraf by telling him that she is the re-incarnation of some Indian goddess?”
Rashida laughed. “Yes, Kali. I thought that was hilarious.” She looked at Toma explaining, “I don’t like Ashraf. He acts like Mr. Know-It-All. I thought Tonima gave him a good put-down.”
Toma was still struggling to grasp it all. “But she seemed quite normal to me. I mean—I mean the way she observes people.” Toma repeated some of the things she heard from her new friend. “And she has a very good sense of humour,” she added.
Latif sighed again and started the car. “That’s the problem. She seems normal—almost. But then, she has these hysterical fits when she remembers what she had and lost. Her uncle loves her very much and takes utmost care. Sometimes she is very charming, but. . .”
“And that Biplob!” Rashida grumbled. “He simply relocated. Married again—lives somewhere in California, I heard.” Then she added viciously, “The only good thing is that the new wife banished her mother-in-law from the house when she tried to meddle too much.”
Toma sat quietly, thinking of all she has heard. Urbee seemed so natural, intelligent, sane, and normal. Her observations on the people of the room were accurate and exactly as Toma thought. Suddenly, she jolted and felt a shiver run down her spine. Tonima—that name was so much like her own. And she used to be a scientist, just like she herself hoped to be. But what was she actually looking for in her prospective husband? Was she just a husband-hunter, as Tonima had said? Would she find the right person, or the right direction? Didn’t Tonima say that Toma will become like her?
As the car plunged into motion, Toma sat still and looked out into the darkness, trying to imagine what the future had in store for her.
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Sohana Manzoor is a writer and academic from Bangladesh, with a PhD in English from Southern Illinois University Carbondale. Her works have appeared in Bellingham Review, Eclectica, Litro, Singapore Unbound, Borderless Journal, and elsewhere. She was the Literary Editor of The Daily Star from 2018- 22. Currently, she is pursuing an MFA in Creative Writing at UBC, Vancouver.
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Many years ago, when my children were small and I was working on my first-to-be-published novel Losing Kei, I joined an online writing group made up of members of the Association of Foreign Wives of Japanese. Since I live off the beaten track, on the island of Shikoku, this group was a godsend for me. Not only was I able to connect with non-Japanese women raising biracial kids in a supposedly homogenous country, but I could also connect with others writing in English.
I ultimately finished my novel. I was not the only member of this group who went on to publish books. In addition to writing and publishing, another wonderful thing that came out of this now defunct virtual community was the Japan Writers Conference, which was first held in 2008. One of the members, poet and writer Jane Joritz-Nakagawa, whose most recent book is the searing LUNA (Isobar Press, 2024), proposed a grassroot gathering of writers in Japan. There would be no keynote speaker, no fees for participants, and no payments for presenters. We would just get together and share our writing and our expertise.
Another member, Diane Hawley Nagatomo, who recently published her second novel, Finding Naomi (Black Rose Writing, 2024) after an illustrious career in academia, volunteered to host the initial conference at her university. Chanoyu University, in Tokyo, is famously the institution attached to the kindergarten attended by the Japanese royal family. It was also the site of the first Japan Writers Conference.
Since then, the conference has been held at various universities and colleges around the country, including in Okinawa, Hokkaido, Kyoto, Iwate, and at Tokushima University, hosted by me in 2016. Over the years, many notable speakers have appeared, such as Vikas Swarup, whose novel Q & A became the film Slumdog Millionaire, popular American mystery writer Naomi Hirahara, and Eric Selland, poet and translator of TheNew York Times bestseller The Guest Cat by Takashi Hiraide. The list goes on and on.
This past year, the conference was held not at a university, but at the Futaba Business Incubation and Community Centre.
When I told my husband that I was going to Futaba, he looked it up on a map.
“That’s in the exclusionary zone,” he said, somewhat alarmed.
Indeed, the conference would be held on the coast in Fukushima Prefecture, not too far from the site of the nuclear power plant which was hit by a tsunami in 2011. For years, there have been concerns about radiation, however the area is staging a comeback. The host of this year’s conference would be the Futaba Area Tourism Research Association, an organisation committed to “promoting tourism and land operations, inviting people to rediscover the charms of Fukushima’s coastal areas. The company’s mission is to bring people worldwide to this unique place that has recovered from a nuclear disaster.”
“I don’t think they would hold the conference there if it wasn’t safe,” I told him.
The JWC website reported that although the town had been evacuated after the 2011 Great East Japan Earthquake and the meltdown at the Fukushima Daiichi Nuclear Power Station, evacuation orders had been lifted for about 10% of the town on August 30, 2022. Decontamination efforts are still underway. New homes are being built, new businesses are emerging, and the annual festival Daruma-Ichi resumed in 2023. The areas hosting the JWC had been deemed safe, “with radiation levels regularly monitored and within acceptable limits.” I reserved a room at the on-site ARM Hotel and went ahead with my plans.
Getting to Futaba from my home in Tokushima took all day. I got up before the sun and took a bus, a plane, then a succession of trains. As I got closer to my destination, I noted the absence of buildings along the coast. I tried to imagine the houses that might have been there before the grasses had gone wild. Later, the appearance of earth-moving equipment suggested future development.
From the nearly deserted train station, I took a bus, and then lugged my suitcase to the hotel’s registration desk. There was nothing around besides the convention center and the hotel. I saw a very tall breakwater, blocking my view of the ocean. I felt as if I were on the edge of the world.
The evening before the conference began, I had dinner at the hotel restaurant, where I met up with some writers I had gotten to know at past conferences. Ordinarily, we might have moved on to a bar to continue our literary discussions, but after the restaurant closed at eight, there was nowhere else to go. There was some talk of going to the beach. A few of us went out into the night and sat on the seawall, sipping Scotch from paper cups, and talking under the stars. At one point, we contemplated the waves below, all those who were washed out to sea and remained missing.
The conference began the following morning. I was amazed that, in spite of the effort that it had taken to get there, presenters had come from all over the world – a Syrian poet who was based in Canada, a poet from Great Britain, a Japanese writer and translator who lived in Germany, a Tunisian writer and motivational speaker who’d flown in from UAE.
I gave a presentation on writing for language learners and shared my haiku in another session. Others presented on a variety of topics including literary correspondence, storytelling and tourism, climate fiction, and writing the zuihitsu[1]. In between sessions, I caught up with old friends and met new ones. On Saturday night, there was a banquet with bentos featuring delicacies such as smoked duck, mushroom rice, and salad with Hokkigai clams.
In retrospect, it was especially meaningful to attend the conference in Futaba, and to feel that we were able to play some small part in the rejuvenation of the area. It was also exciting to interact with writers who came from so far away. Although it’s still very much a grassroots event, it has become truly international.
American authors Karen Hill Anton and David Joiner talk about literary correspondencePaul Rossiter, publisher of Isobar Press, introduces new Japan-related titles.
Suzanne Kamatawas born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.
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As a curator, Ratnottama Sengupta writes about the long trajectory of films by artists, beginning with Husain’s Berlinale winner, down to the intrepid band she screened at the just concluded 30th Kolkata International Film Festival
Gaja Gamini: Painting by MF Hussain Gaja Gamini (An elephant’s walk) Movie by MF Hussain
When Maqbool Fida Husain won the Golden Bear in the 17th edition of the Berlin Film Festival, the year was 1967. I, in my pre-teen years, knew little about painting. But growing up in a family of filmmakers I was already conversant with the art of looking through the camera. So I was disoriented that the film critics of the time were baffled by what had impressed the international jury.
Royalty, tigers, ruins, hawks, school children, anklets, on the river bank – all these images moving only to music, not a word uttered. The jury at Berlinale were astounded by the richness of the artist’s idiom that had breathed life into a Rajasthan that is rich in architecture as it is in painting, in costume as in music.
This dawned on me years later, when I curated the exhibition, 3 Dimensions, forthe All India Fine Arts and Crafts Society in New Delhi. It featured paintings, sculpture and graphic art or drawings by artists from Husain, Satish Gujral, Ghulam Mohammad Sheikh, Jatin Das to Sanjay Bhattacharya, Paresh Maity, Mimi Radhakrishnan, Shadab Hussain, among others.
A unique feature of this exhibition was that all the participating artists had interest in another expression of art. So every evening of that week had seen a Ram Kumar and Mimi read their short stories; a Narendra Pal Singh and Jatin Das read their poems; a Sanjay Bhattacharya render Tagore songs of and a Shruti Gupta Chandra perform Kathak. Ratnabali Kant had staged a Performance Art in the presence of Prime Minister V P Singh who had inaugurated the week-long exhibition by reading his poems. And, on the closing day, I had screened Through a Painter’s Eyes. That’s when it dawned on me: it was the originality of vision captured by the 7-minute short film had won over Berlin as also Melbourne and our very own National Awards too.
Subsequently Husain, who had started out from the tenements of Bombay by painting oversized hoardings of Hindi films on the sleeping tramlines at the dead of night, had at the ripe age of 84 made Gaja Gamini (2000) with stars such as Madhuri Dixit, and Minaxi — A Tale of Three Cities (2004) with Tabu and Naseeruddin Shah. Ironically these films baffled the critics just as much as the earlier short film had. However the dazzling visuals of vibrant figures and colourful structuring of the (non)-narrative had found acceptance in the Marche du Film section of Cannes 2004.
*
I have since then tried to fathom what drives artists who are skilled at painting with oil or watercolour, or sculpting wood or stone, metal or clay, or creating graphic images on paper or linoleum, to wield the megaphone. Now, instead of holding the camera or editing the celluloid strips with their hands, they use their mind, their mind’s eyes, their creative imagination.
Some other contemporaries of Husain too had, after attaining glory in the plastic arts, turned to experimenting with the new, ever evolving, ever contemporary art form — cinema. In 1970, Tyeb Mehta, who had briefly worked as an editor, made Koodal, meaning ‘Meeting Ground’ on the Bandra station of Mumbai’s Western Railway. The synthesis of images of humans and animals had won him the Filmfare Critics Award.
Cartoonist Abu — born Attupurathu Mathew Abraham — was a journalist and author who had worked for Punch, Tribune and The Observer in London before returning to work with The Indian Express. He was given a special award by the British Film Institute for the short animation No Ark, clearly a cryptic message deriving from the Biblical tale of Noah’s Ark.
Equally engrossing is the story of Syzygy, also produced by Films Division, and directed by Akbar Padamsee. This 16-minute short, premiered at a UNESCO screening in Paris 1969, had no narrative, no sound, or even colour. It only had lines evoking shapes typically used to refer to the alignment of celestial bodies. Only one man had stayed back till the end of the screening — and he had said to Padamsee, “Most people could not understand your film — it’s a masterpiece.”
Reportedly that man had gone on to become the programming director at Cinematheque Francaise – world’s largest film archive. That’s where Indian filmmaker found Ashim Ahluwalia found a copy of Events in a Cloud Chamber, Padamsee’s second film that was sent for screening at the Delhi Art Expo — never to be returned to the artist. The lost-in-transit film has now been professionally reinterpreted by Ahluwalia.
NB: All these films were supported by filmmaking bodies, and though often baffled, cineastes realised theirs was a new way of seeing the visual expression that goes under the arching umbrella of cinema.
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This desire to understand, adapt, and get under the skin of a modern medium had driven Tagore, a century ago from today, to paint expressionistic forms and also to film Natir Pujo (1931). And today we find a band of artists from Delhi, Mumbai, Kerala and Baroda making films that bridge disciplines from landscape and abstraction to mimetic movement and drama.
What are the notable features of these films that are mostly made on video? They too have little need for dialogue. Instead, their sight is supported by music of natural sound. If the objects they capture through the lens are arresting forms, vacant spaces can be just as inviting. When they have humans as their protagonists, they are keen to capture body language rather than drama. Colourful palette is not a foregone conclusion – monochromes and black and white can be more poignant. Because? Their visuals are but vehicles for commenting on social reality and for communicating philosophic content.
Legends or veterans, seasoned or sprouting, this intrepid band of adventurers includes Vivan Sundaram, Ranbir Kaleka, Gopi Gajwani, Rameshwar Broota, Bharti Kapadia, Babu Eshwar Prasad, Gigi Scaria, Protul Dash, and Sanjay Roy. They are a continuum of the spirit of experimentation that had driven Husain and Tyeb, Abu Abraham and Akbar Padamsee.
Films by Artists at KIFF*
1 *Disclaimer* 2016/ 9:40 min By *Gigi Scaria* focuses on the sleight of hands by a magician 2 *On the Road* 2021/ 5:7 min By *Babu Eshwar Prasad* is a nostalgic look at road movies that are part documentary, part adventure. 3 *Sabash Beta* 3 min By *Rameshwar Broota* with Vasundhara Tewari applauds the galloping of a fleighty horse. 4 *Leaves Like Hands of Flame* 2010/ 5:34 min By *Veer Munshi* likens the fallen chinar leaves to the autumn in the lives of uprooted Kashmiris. 5 *L for…* 2019/ 13:14 min By *Bharti Kapadia* plays with the sight and - surprisingly - the sound of the alphabet. 6 *Fruits Ripen and Rot* 2022/ 4:21 min By *Sanjay Roy* is a surrealistic look at the divergent responses to food that is central to everyman's existence. 7 *How Far…?* 2023/ 12:37 min By *Ranveer Kaleka* is an elegy, a dirge, mourning the losses wrought to Planet Earth by human destruction such as war. 8 *Burning Angel* 2024/ 4:37 min By *Pratul Dash* is an abstract story of the same destruction. 9 *Turning 2008/ 11 min By Vivan Sundaram is a silent, colourful comment on the waste created by consumerist civilization. 10 *Time* 1974/13 min By *Gopi Gajwani* is a riveting tale of how relative a minute is to one in mourning, one waiting, and for one in love.
*Kolkata International Film Festival
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Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and write books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
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 hereto read.
Farouk Gulsara pays a tribute to a doctor and a friend. Click hereto read.
Musings of a Copywriter
InBecoming a ‘Plain’ Writer, Devraj Singh Kalsi explores the world of writer’s retreats on hills with a touch of irony. Clickhere 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.
Bijoy K Mishra writes of cyclones in Odisha, while discussing Bhaskar Parichha’s Cyclones in Odisha – Landfall, Wreckage and Resilience. Clickhereto read.
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.
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).
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.
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.
In 1974, the modest, starless Hotel du Commerce, at 14, Rue[1] Sainte Geneviève, in Paris became my home for over six months, and its owner, Madame Marie, my adopted mother.
A young, aspiring journalist, I was sent to Paris by the editor of a worthless monthly magazine in Palermo, Sicily, to write an article on the monuments of Paris. I took up my long residence at the Hotel du Commerce for two reasons: it was very cheap — that is, ten francs a day — and conveniently located in the centre of the city, only a ten minute walk to the Notre-Dame Cathedral. Madame Marie, ninety kilos of joy and laughter, rented me a room on the fifth floor (without a lift) with two other residents: Caban across from me and Paco at the end of the corridor. The rooms had neither attached toilets – there was one for each floor — nor showers (none). Like all residents and tourists, we washed from the washbasin in our rooms. My little window looked out on to the red-tiled rooftop of a Russian bookshop.
To tell the truth I never wrote that article on the monuments of Paris. What a boring subject! On the other hand, my stay at Madame Marie’s hotel afforded me enough material to write a book — a sketch of her and her residents, their trades, joys and sorrows … their uncelebrated destinies. My editor would have probably sacked me for this ‘breach of contract’, but as luck would have it, his magazine went out of business before my return to Palermo.
I shall never know why Madame Marie took such a liking to me. Everyday, she would invite me for coffee and a chat. We would even watch television in the evenings in her sitting-room which separated the tiny kitchen from the reception. From there she kept an alert eye on the comings and goings of everyone. She was a jolly old woman, and this, despite the loss of her husband at an early age, and the terrible events that occurred in her hotel during the Algerian war in the fifties and sixties[2]. She was indeed fat, but quick-witted with plenty of pluck. She had rolls of flesh rumbling under her eye-catching flower-dotted red robe.
“You know, I was a young girl during the Second World War. I hid some French Resistance fighters in my parents’ house in the Alps. The Germans who hunted down the French fighters couldn’t scare me with their rifles and threats. I sent them packing whenever they pounded at our door!” she would repeat proudly when I was alone with her. When her husband died, she was left on her own to manage the hotel, and in the 50’s that was no asset. Deserters, police informers, merciless OAS members[3] and their equally ruthless adversaries, the FNL[4] all came and went causing rows, arrests, even murders. The plucky Madame Marie handled it all with her sang-froid and flair for compromise.
“My sixth-sense got me through that lot,” she would laugh, her jowls shaking. By the 1970’s, however, things had calmed down in Paris. The lodgers were mostly Japanese and American tourists with a sprinkling of North Europeans. No more brawls, police raids or murders. Madame Marie spoke no foreign language but she understood everything that she needed to understand. She had hired an old woman to clean the rooms. The sprightly widow had learned how to say in English, after having knocked on the lodger’s door at eight in the morning: “You stay or you go?” It was enough to get her point across.
Madame Marie disliked the police. She flared at their scent even before they stepped through the front door in incognito on the trail of someone except on one occasion. I shall let her narrate that exceptional episode: “How that flic[5] fooled me I’ll never forget. Dressed like a hippy, long hair, a torn knapsack, he took a room in the courtyard. He spent two weeks here and never said a word. He got in no later than eight o’clock at night. I thought he played the guitar on the metro[6] for money. Then one day, dozens of police stormed through the front door into the courtyard. I was in the sitting-room and rushed out the back door of the kitchen to see what all the hullabaloo was about. The door of one of my clients was wide open, a young bloke who used to play the guitar on the metro; he had been handcuffed by the ‘hippy’ and was being walked out. I couldn’t believe it. It was like a film. When everything settled down, a police officer came over to me and politely explained that my lodger was a notorious drug-dealer and had been under surveillance for weeks by the ‘hippy’. He apologised for the inconvenience and paid the rent for both the dealer (who hadn’t paid me) and the hippy-policeman.” Madame Marie sighed. “He’s the only flic who ever fooled me.” And she laughed her usual jolly laugh.
She got up to make some more coffee for at that moment Caban and Bebert came in for a chat, both a bit tipsy from their usual drinking bouts before, during and after work. Then Bebette made her appearance, the prostitute to whom Madame Marie ‘lent’ one of the courtyard rooms every now and then to exercise her profession. Madame Marie had no moral qualms about such professions. Everyone had to earn a living … Close behind sailed in an elderly woman whose name I no longer recall. Madame Marie considered the woman to be her best friend. She would sit in front of the television and shout insults at the politicians whom she disliked, much to the displeasure of the others, especially Bebert, who would shower her with mocking abuse. When things got too rowdy Madame Marie would shout them all down or threaten to turn them out if they didn’t settle down.
Madame Marie was at times brusque but fair. She liked Caban, the former butcher and now factory worker hailing from southern France, shy and lonely, drunk by mid-morning. He had been living in Hotel du Commerce since the late sixties. She was fond too, of Bebert, the chimney-sweep, a small, taciturn, melancholic chap straight out of Dicken’s David Copperfield, drunk before ten in the morning. He constantly coughed. His clothes were impregnated with soot and cigarette smoke. Bebert hardly spoke at the table, smoking like a chimney, drinking his coffee whilst Caban smiled and winced at the others’ ridiculous jokes and jibes. Day after day and night after night that sitting-room typified for me – and for the others, I suppose — a sanctuary of friendship and convivial exchange. Oftentimes, I read myself into a page of Balzac’s novel Le Père Goriot [7].
The other two residents rarely joined at that cheery table. One of them, Bolot, stayed in a room in the courtyard. He was a former German soldier who joined the French Foreign Legion after his capture during World War II. The other was called Paco, a Republican Spaniard, who escaped Franco’s persecutions after the Spanish Civil War[8].
I got to know them all, save Bebert. We had no time to get really acquainted. “Poor Bebert,” Madame Marie would sigh. One evening as we sat watching a film Bebert knocked at her kitchen door, then staggered in towards us, blood streaming from his mouth, drenching his night-shirt. His face was ghost white. He kept murmuring, “Madame Marie … Madame Marie,” through clenched, blood-filled teeth. The chimney-sweep appeared lost in a daze. Madame Marie quickly took him by the shoulders, laid him on the sofa then trotted off to get the police. They arrived quickly (the station was two doors away). An ambulance shortly followed. Bebert was placed carefully on a stretcher and carried out.
We never saw Bebert again nor had any news of him. Madame Marie presumed that he had died of a haemorrhage from too much smoking, drinking and chimney soot. She had his room cleaned and fumigated. His belongings amounted to a pair of torn slippers, two shirts and trousers and two used razor blades. On the other hand, she gasped at the hundreds of empty packs of cigarettes. Bebert’s world had been compressed into a nebulous routine of cigarette and alcohol fumes and chimney soot. A bleak, Dickensian world to say the least.
Poor Bebert. He had been living at Hotel du Commerce for eleven years. A fellow without a family, friends … known to no one. He practiced a trade that was gradually dying out. No one ever asked for him at the reception — never a phone call. He was the unknown toiler whose burial stone carries no name because he had no money for a headstone. He was probably buried in the fosse commune[9].
Caban, whom I knew much better than Bebert, fared no better. His salary flowed away upon the torrent of fumes of cigarettes and drink, or as Madame Marie put it coarsely: “He pissed it all against a wall!” Too much gambling, too. So his wife left him, after that, his sixteen-year-old daughter. They were never to be heard from again. Caban was soft-spoken, very shy. Quite frankly, I never saw Caban sober, except at six in the morning before catching the bus to work at the wine-bottling factory. He had asked the foreman, Mister Tomas, to have me hired on for the summer since many of the workers had gone off on holiday. In the café whilst waiting for the morning bus, he began his inglorious day with coffee and a few shots of cognac. He continued his indulging all through the working day on the first floor of the factory where he drank the last dregs of wine from the bottles that were to be washed. By five o’clock he was completely sloshed! Mister Tomas kept him on out of pity. Besides, Caban was inoffensive. Madame Marie even told me he had saved a girl from drowning in the Seine River in Paris. But let Madame Marie tell this very true tale: “He was walking along the banks of the Seine after work when he heard the screams and splashings below him. Caban was a strong swimmer at that time, so he took off his shoes, dived in and grabbed the girl in the water. In a few minutes he had brought her back to the banks safe and sound where a crowd of people had gathered, applauding him. The young girl cried and cried but was unhurt. And you know, her father was the owner of the France-Soir daily newspaper. So, to thank Caban, he gave him a certain sum of money and offered him the France-Soir freeeveryday for the rest of his life. All he had to do was give his name at the news-stands.”
“Does Caban read the France-Soir? I never see him reading a newspaper,” I asked naively.
She laughed. “No, Caban never reads. He never had much instruction.”
I became quite friendly with Caban since we worked together at the factory, although he would constantly upbraid me for not joining him in his ritualised morning concoction. I insisted that I never drink. He would snicker and shrug his bony shoulders. “All men drink!” he slurred. That of course was a subject of conjecture which, and this goes without saying, I never pursued with him.
One day whilst I translated for Madame Marie at the reception, I mentioned that I hadn’t seen Caban for more than a week. Neither had she. Mister Tomas had telephoned, too. Caban never missed a day at work … never. She told me to go upstairs and knock at his door. Which I did for several minutes. Silence. When I returned without news of him she immediately dawdled out to the police station. She was back in no time with two policemen. I accompanied them upstairs. They pounded at the door then kicked it open. There knelt Caban over his bed, his face black as coal. The stench in his room made us gag. I hurried down to tell Madame Marie. And as we stood in the reception, the ambulance arrived and four men, escorted by the police, placed Caban’s frail, limp body into a plastic bag and dragged it down the steps, one by one : thump … thump … thump … Madame Marie started to cry. I covered my ears …
Poor Caban had been dead for over a week, due no doubt to a blood clot of the brain. Madame Marie never forgot those thumps on the flight of stairs. Nothing was said of his death in the newspapers, even in the tabloids. Like Bebert, he succumbed to a companionless death, without flowers or prayers. Without sorrow or tears … He too was probably buried in a fosse commune. He had no bank account. The police found six Francs in his pocket … Six more than in Bebert’s …
Paco, the Spanish refugee, had been living in Hotel du Commerce for seven years. His lack of good French isolated him from the Paris scene, so he took refuge in the clusters of Hispanic scenes that peppered the Parisian streets, especially the taverns where flamenco music could be heard on Rue Moufftard, only a fifteen-minute walk from our hotel.
Since I speak Spanish quite well, I had on many occasions accompanied Paco to these musical haunts of his, where the paella was copious, the sangria flowed like water, the music, if not excellent, loud enough to forget one’s trials and tribulations of the day. Above all, it was cheap …
Paco drank heavily, rum and coke or sangria, but never behaved uncivilly. His deep, black eyes bore into mine whenever he spoke of his luckless past: “My older brother was killed in the war against Franco. I escaped via the Pyrenees leaving behind my parents. Since 1940, I’ve been living in France, working in factories or in the fields. And you know, I still don’t have my French papers. I have no identity! I can’t go back to Spain because of Franco[10], so I must stay here unloading lorries at the Halle Market or washing dishes in grotty gargotes[11].” Paco clapped to the sound of tapping feet and to the rhythmic chords of a furious guitar. “Every now and then I repair the toilets at the hotel which are constantly clogged up.” He snapped his fingers, ordered tapas[12], spoke to his friends in the language of his parents.
The fiery Spaniard would introduce me to his Spanish artist friends, all of them sullen, sad figures whose love of Spain had evaporated into hazy fumes of sangria, nostalgia, gaudy flamenco music, tasteless tapas and brief love affairs. As to Paco, he appeared to be a loner, an ill-starred chap lost in a huge city of lost souls, of crowds so busy that their business took no heed of such a shadowy figure, fugitive and fleeting, drifting from tapas to tapas, sangria to sangria.
Paco hated Paris, but it proved the only place for a stateless refugee to avoid police roundups. For Paco, Hotel du Commerce symbolised a haven for marginals, the homeless and stateless. “Madame Marie is my guardian angel,” he would croak. “My very fat guardian angel” as he clapped and stamped to the riotous music. “The police will never find me … never!” he boasted raising his glass to Madame Marie’s health.
He was wrong. One hot September week, Paco couldn’t be found in the hotel. Madame Marie suspected foul play. Two days later the police arrived, informing her that a certain Paco Fuentes had been apprehended without papers. He had been extradited to his country of origin. His belongings? He had none, like Bebert and Caban. The little he did possess were thrown into a bag and out into a rubbish bin. Poor Paco — would he ever find his parents?
On my many jaunts through Spain, after Franco’s death, I tried to locate Paco Fuentes, but it was like finding a needle in a haystack as the expression goes. Here, however, I must thank the excellent Spaniard, for it was he who introduced me to the world of flamenco.
Bolot kept very much to himself. Unlike the other residents he never drank nor smoked. You didn’t want to muck about with Bolot — a massive fellow, indeed. But then again who would muck about with a former French Foreign Legion soldier?
Yet, Bolot’s aloofness and reserved demeanour attracted many people to him. He had that sort of winning smile, and since he spoke very good French, albeit with a heavy German accent, he befriended those who came into contact with him. Moreover, he shared a passion for stamp-collecting. That was Bolot’s raison d’être[13]! His collection had become very well known to both specialists and amateurs. I would accompany him to the Flea Market on Sundays and there he would trade stamps with the best of stamp-collectors. Stamps from the Soviet Union, China, India, Cuba, several African states, Turkey and Libya. Bolot didn’t need the money, his pension as a soldier was comfortable enough. He simply enjoyed the thrills.
One day as we strolled back to the metro as he towered above me, Bolot acknowledged his good luck: “I volunteered for the army at seventeen, an enthusiastic patriot. Was captured by the French after two days of combat and given a choice: prison or the Foreign Legion. I chose the second, changed my nationality and name.”
“What was your German name?” He smiled but left the question unanswered.
“So I fought for the French. A traitor to my homeland. Call me what you like, I couldn’t sit out the war in a prison for years and years. You know, I never went back to Germany. When I quit the Legion I received my pension and came straight to Paris, the City of Lights.”
“To do what?”
“To sell stamps!” Bolot laughed. “No, I worked as a mechanic in factories until retiring.”
I got to know Bolot as well as Caban since all three of us worked at the same wine-bottling factory in the summer of 1974. He left earlier than me because of a fight between him and an obnoxious individual who abhorred Germans, even though Bolot had acquired French nationality long ago. Bolot refused to fight him, despite the other’s punches, which the former Legionnaire dodged or blocked with considerable ease. If Bolot had really fought, he would have killed him. Mister Tomas broke up the squabble, sacked the young rowdy on the spot and apologised to Bolot. Bolot exercised the noble art of self-restraint.
When I left for grape-picking at the end of September, then on to Italy and Sicily, it was Bolot who helped me repair the broken spokes of my bicycle. Outside Hotel du Commerce, Madame Marie and Bolot wished me the best of luck, inviting me back whenever it suited me. There would always be a spare room for me she insisted. I cycled out of Paris in the direction of Burgundy. I had spent six months at Hotel du Commerce …
After a month of grape-picking I returned to Palermo only to discover that the magazine had failed due to lack of interest … and funds. Relieved, I went to Madrid to begin a career as a flamenco guitarist. Time passed quickly. Or as Madame Marie would philosophically say: “It’s not time that passes but us!” Exhausted from so much playing in studios and taverns, I decided to take a break and travel to France and visit Hotel du Commerce.
It was under new ownership. The manager, an Italian, informed me that Madame Marie had died years ago from dementia after a spell in a nursing home. How everything had changed: the reception room had been refurbished and Madame Marie’s Balzacian sitting-room had become a dining-room for guests. The once starless hotel had become a three-star hotel.
I stayed two nights and paid sixty euros a night! In the seventies, I paid the equivalent of one and a half euros! True, all the rooms had been painted in bright, cheery colours, fitted out with toilets and showers. But sixty euros? Besides, I like a hotel that is lived in, not just slept in …
With the death of Madame Marie, a whole era had come to a close. Hotel du Commerce had decidedly conformed to the standards of kitsch. There were no more residents, only tourists. All the single rooms on the fifth floor had become large rooms suitable for modern travelling couples. Gone were the days and nights round Madame Marie’s convivial table, her coffees and conversation. Those colourful figures who had imprinted their existence there, whose joys and sorrows had been shared by Madame Marie and myself, no longer painted those refurbished walls simply because the epoch ignored the very existence of such figures.
Indeed, who during those two nights reminisced the glittering epoch of Madame Marie’s Hotel duCommerce? Who even imagined her singular story and those of her likeable, touching residents? No one. No one, perhaps, except me, who vouched to safeguard those memories. Memories of the anonymous whose faces will never be seen on photos, nor names ever printed in books.
Paul Mirabile is a retired professor of philology now living in France. He has published mostly academic works centred on philology, history, pedagogy and religion. He has also published stories of his travels throughout Asia, where he spent thirty years.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
“If Washington goes to Dhaka, there’s a chance that Paris might make it to Stockholm. And of course Moscow would be moved to Geneva!?”
Sounds like gibberish? But this is a piece of the speculative conversation on transfers and postings that is regular in the drawing rooms of embassies and consulates, Dr Reba Som found out on her very first posting after her marriage with Himachal Som.
Both were Presidency graduates pursuing higher careers — he in Foreign Service, she on the threshold of a doctorate. But life as the wife of an ambassador wasn’t only about glamour postings, fancy holidays and brush with celebrities. It was a mixed bag of blessings, as the woman who had grown up in Kolkata with a grounding in Tagore’s music would soon conclude. For, there were the dark clouds of life away from ageing parents and school going children; from the comfort of familiar food and mastered language; from developing your potential and crafting your own identity in the world out there.
In recent years we have read accounts of retired ambassadors and career diplomats’ experiences in diplomatic life. In her memoirs, Hop, Skip and Jump; Peregrinations of a Diplomat’s Wife, Dr Som’s is a woman’s voice, abounding in stories and observations about how the spouses keep a brave front in alien surroundings to hold up the best image of her country. In this conversation, she voices outmore about her encounters with racism, with political emergencies and exigencies. In short, about her lessons in a borderless world of multicoloured humanity.
You went to Brazil (1972), then to Denmark (1974), then Delhi (1976), Pakistan (1978), New York (1981), Dhaka (1984), then Ottawa (1991), Laos (1994), Italy (2002). Please share your gleanings from these lands.
The roller coaster ride was a saga of discovery. Travelling across expanses of the planet earth that we had seen only on the pages of geography books and atlases was a great learning experience. I gained an understanding of diverse cultures, imbibed social customs, became proficient in languages, and was exposed to exotic cuisines. At the same time I faced homesickness. Each posting entailed the challenge of uprooting oneself, finding schools for children, and reinventing oneself every time.
A large part of this life was in the years that had no mobile phones, no video calls, no social media, no internet communication. What did you thrive on?
Continents and hemispheres away from home, the only link with family and friends then was the diplomatic bag. The weekly mail service ferried across oceans by the ministry in Delhi contained letters and parcels from home. We were asked to judiciously use the weight allowed to bring spices, tea, condiments, clothing and other necessities. It became a ritual to write long letters and send them weekly by the diplomatic bag to Delhi from where they would be posted to respective destinations throughout India.
Along with letters would come bundles of magazines and newspapers. These brought us news of home from which we were truly cut off. With no television or internet or phone calls, we were in the dark about all news, be it political, social or entertainment. Every week on the bag day we waited anxiously to receive the newspapers – and the letters, which had instructions, news, recipes, advice, gossip. All of these were crucial for nurturing our souls.
One telegram from my father in 1973 carried the cryptic message: ‘Reba, solitary First class.’ These were the MA results of Calcutta University which were out after a delay of two years.
I was most taken up by the understated humour of some of your encounters in your memoir. Please recount some of them.
On our very first posting, to Brazil, not only our unaccompanied baggage but also our accompanied baggage did not arrive. Eventually when the lost luggage showed up, Himachal’s ceremonial bandhgala[1]was steeped brown — in the colour of the gur[2] my mother had lovingly packed in!
In Brazil, we found the people to be fun loving but too flamboyant. They made tall claims that their institutions were the biggest in the world. But reality often proved the claims to be hollow. Such was the Presidential bid to make the tallest flag pole in the world in Brazil’s new capital, Brasilia. A very tall flag mast was indeed built but the huge flag atop it was torn to shreds since the engineers had not factored in the wind speed at that height. Brazilians mirthfully called it the President’s erection!
And at Denmark. we were surprised by a sudden news of our posting to Mozambique. We had long realised that we were mere players on the chessboard of postings – we could be shunted off across continents at the whims of the powers that be. By the same token, a couple of phone calls by the newly arrived ambassador undid the mischief. We were happy to unpack and settle down again. The only guilt I felt was when I met the owner of Anthony Berg chocolates: I had in no time demolished the entire carton of chocolates he had sent as farewell gift!
You are among the few I know who have mothered in different continents. So how different is it to become a mother away from India?
I always felt that the best way to get to know certain nuances of a country’s cultural tradition was to have babies in them. My elder son, Vishnu was born in Copenhagen and Abhishek, the younger one, in New York — and my experiences each time couldn’t be more different.
In Copenhagen, a social democrat country, hospital visits for full term pregnant women were fixed on a certain day of the week. On the preceding day they had to collect their urine in a jerry can and present it for lab examination. I was confounded and not a little embarrassed to meet other mothers-to-be, swinging their jerry cans like designer bags without fail on the appointed day. I learnt only later that, from the urine examination doctors would note the condition of the placenta and not unnecessarily rush patients into childbirth with caesarean and surgical intervention!
In NY, on the day of my discharge, the hospital staff were highly excited because Elizabeth Taylor had come in for one of her facelifts. I could not forgive them their magnificent obsession when, along with a goodbye hamper, they wheeled in a bassinet with a different baby. On my protestation the nurse rudely shouted, “Can’t you read… the tag says Som Junior?” Shocked by the implication I said, I could not only read but also see! And it was not my child. While everyone was looking on in disbelief another nurse wheeled in my little one. The babies had their diapers changed and were put back in the wrong bassinet.
Years later, we discovered in an informal meeting with an American ambassador that Abhishek was indeed an American citizen. Because, at the time of the child’s birth Himachal was posted not to the embassy in Washington but to the consulate in New York. Only consulate children were given the privilege. This discovery, rechecked by State Department Records, gave our son the US passport. It was a windfall as Abhishek went on to graduate summa cum laude from a prestigious management school in the US and enter Wall Street as an investment banker.
I must also share another truth about birthing away from India. Before Vishnu’s birth, my parents had come to Copenhagen. When I was discharged from the hospital I received their care and being fed Ma’s cuisine was the best gift I could have. So, when phone calls came from hospital, followed by visits enquiring about my state of depression, I was totally confused. I realised how many mothers suffered from postpartum depression in a society bereft of nurturing family care.
How could you master languages as removed as Portuguese from Lao and Italian from Urdu? Is a flair for languages the key to this proficiency or the training imparted before each posting?
I enjoy learning languages. My stint at learning French at Ramakrishna Mission Golpark stood me in good stead in grasping Portuguese in Brazil, French in Ottawa and Italian in Rome — all Latin languages. But there was also the hazard of mixing up some phrases and words, so similar yet so different! Like Bon Appetit in French and Bueno Appetito in Italian. Or Amor in Portuguese; amore in Italian and amour in French.
Sometimes though, I accidentally learnt how language travels. My mother had packed in many petticoats to match with my saris but without their cord. We went to a store that promised to hold all we need but all my sign language did not bring what I needed. “Phita is obviously not available here,” I told Himachal, preparing to leave. Suddenly the storekeeper perked up. ‘Fita, si senhora!” he said and produced bundles of cord.
In due time I found out that janala, kedara and chabi – Bengali for window, chair and keys – had travelled from India to become janela, cadeira and chavi.
What did Dhaka mean to one raised in West Bengal – per se the Ghoti-Bangal[3]divide, your roots or the cultural side with Firoza Begum and Nazrul Geeti?
Dhaka was a great posting in so many ways. It was a hop, skip and jump away from my home town Kolkata, with the same language and culture and yet was a foreign posting with foreign allowances!
As you know, there’s a subtle cultural difference in East and West Bengal. Both speak Bengali but in East Bengal, it’s a colloquial rustic dialect while West Bengal speaks its refined cultural form. This formed the infamous ‘Ghoti-Bangal’ divide: Urban Calcuttans looked askance at their country cousins from the East.
The difference extended to the palate. East Bengalis flavoured their dishes with more chillies and West Bengalis, with a pinch of sugar. For the fish loving people, the two iconic symbols are Hilsa and Prawns, for East and West. Emotions soared high in Kolkata when the supporters of the football teams, East Bengal and Mohun Bagan, clashed, after intensely fought matches that spurred deadly arguments and bets.
Given this background, Himachal created a minor storm by announcing to his parents from Chinsurah, Hooghly in West Bengal that he would marry a girl whose parents were from Dhaka and Faridpur in East Bengal. Ghoti-Bangal feud remained the subject of much friendly banter between Himachal and me until we were posted in Dhaka. There, in a diplomatic turnaround, Himachal played down his Ghoti background to announce that his mother’s family was from Chittagong and he was born in the principal’s bungalow in Daulatpur, Khulna, where his grandfather was posted.
To give a bit of Himachal’s family background: Dr Pramod Kumar Biswas, the first Indian doctorate in Agricultural Sciences from Hokkaido University in Japan, had settled in Dhaka as principal of the Agricultural College. His charming daughter Kana won the heart of Dr Rabindranath Som, a veterinarian who weathered the predictable Ghoti Bangal storm to win her hand in marriage.
When my parents Jyotsnamay and Manashi Ray visited us, we couldn’t visit Patishwar in Rajshahi district, where my maternal grandfather Atul Sen had worked with Rabindranath Tagore before he was arrested for revolutionary activities with Anushilan Samiti, and exiled to Kutubdia, an isolated island in the Bay of Bengal. As a headmaster, he had given shelter to Jatirindranath Mukherji, popularly known as Bagha Jatin[4].
It was a breezy day when my octogenarian father revisited Faridpur Zilla School. The colonial bungalow had acquired a fresh coat of terracotta paint. Finding his way to the headmaster’s room, he announced with a lump in his throat that history had been rewritten, boundaries redefined and new national identities forged since 1923, the year he had matriculated.
The headmaster, delving through yellowing files, fished out the matriculation results for that year. My father’s face was that of an excited school boy impatient to show off his prowess: “Look at my maths marks! Oh yes, my English scores were a trifle lower than expected because I had a touch of fever, but look at Jasimuddin’s marks in English! Thank God, he passed it.” We looked around in hushed surprise. This isn’t The Jasimuddin, the beloved poet of Bangladesh? “But of course,” my father responded. “Jasim’s weakness in English was my strength!”
Dhaka was also personally fulfilling as my doctoral studies, which I had carried across three continents, found fruition at last! On another front, I met with success in gaining the confidence and blessings of Firoza Begum, the legendary exponent of Nazrul Geeti.
The songs of Kazi Nazrul Islam were a great favourite of my father. He often hummed those made famous by Firoza Begum. Since I had trained in Tagore songs from age five, I never aspired to master the distinctly different style of rendition. A chance encounter with the golden voice revived this desire. Firoza Begum bluntly refused. When I persisted, she wanted to hear me sing a few Tagore songs.
One morning I mounted three flights of steps, harmonium on my driver’s shoulder, to enter her flat with apprehension. At her bidding, I sang four songs of Tagore. She heard me without any comment, then she asked why I hadn’t been singing for Bangladesh television. My relief was palpable! I had passed her test.
Over the next two years, my weekly classes with her extended well beyond the music lessons to serious discussions on life itself and the meaning of religion. What began as a guru-shishya[5]relationship, transcended to deep friendship. She declined any remuneration and dearly wished that I should cut a disc. This wish of hers came true only when Debojyoti Mishra heard me and decided to record my Nazrul-songs for Times Music in 2016.
Food is perhaps the first face of culture. So please share with us some of your culinary adventures. Or should I say ‘fishy’ stories?
Adventures? I could talk about the chapli kebabs in Pakistan, or about putting samosas in Bake Sales. I could tell you about making rasgullas from powder milk. I could even tell you about our gardener in Laos who merrily collected every scorpion and caterpillar that came his way, “for snacks,” he told me. But let me focus on fish.
The very first party I hosted at home in Brazil led me to seek substitutes for Indian ingredients. Fish of course had to be on the menu, mustard fish at that. I had already learnt from the Brazilian ambassador in Delhi that surubim, being boneless, was the most suited for curries. So surubim it was for months until the day I had to go to the fishmongers – and found it was a monster of a whale!
In Pakistan, traversing the arid countryside of Sind, the train would stop at stations where fillets of pala were being shallow fried on large skillets. Savouring its delicate flavour we went into a discussion on the merits of pala versus hilsa. Both have a shiny silver body with thin bones, both swim upstream against current. The taste of hilsa steam-cooked in mustard sauce is a super delight in both Dhaka and Kolkata. There of course the discussions are on the merits of the hilsa from Padma and Ganga respectively.
In Laos I once called the plumber to ease the draining of the bathtub since the pipe had got clogged. He arrived with a live fish in a plastic bag and promptly emptied it into the pipe. It would eat through the slush as it travelled through the pipe, he assured me!
Post retirement, Himachal settled to honing his culinary skills. Cooking, which he had started in Ottawa, became his lasting hobby. He would shop for fish in C R Park or INA Market[6]. He would pore over cookbooks and plot innovative recipes. “Cooking,” he was quoted in Outlook magazine, “is art thought out with palate.” And his piece de resistance was the salmon baked whole.
Which was your most cherished, or striking, brush with celebrities in world history?
At one of the finest dinners in Copenhagen I found myself seated next to a countess. She invited me to visit her since she lived in the neighbourhood. The next day a liveried man arrived to escort us to an imposing manor house. We were welcomed with sherry and we had to select a card from a silver salver with the name of our partner for the dinner. I was escorted by a handsome young man who floored me when we exchanged names. He was the descendent of Count Leo Tolstoy!
Another memorable encounter was with a person straight out of the history books. I was strolling in a forested park outside Copenhagen. I noticed with a shock that I was looking into a glass topped coffin. The aristocratic face inside had an aquiline nose and a goatee that lent a refinement to the visage that still sported a faint smile. The starched lace collar was held in place by a jewelled button that showed impeccable taste. But the elegant hands tapered off to skeletal fingers, and the feet too had become skeletal.
The plaque at the bottom of the coffin informed us that this was James Hepburn, the Earl of Bothwell, with whom Mary, Queen of Scots had fallen in love. It was a fatal attraction since both were married. But soon her husband, Lord Darnley, the father of her son James, the future king of Scotland and England, was mysteriously burnt down in a manor, and Bothwell was granted a divorce. However, their marriage incensed Catholic Europe, so Mary gave herself up to buy the release of Bothwell, who fled to Denmark.
‘Whoever marries your mother is your father’: this dictum defines the acceptance of whatever political dispensation you are forced to live with, at home or abroad.So how did you cope with a turmoil like Emergency or antagonism in Islamabad?
We had returned to Delhi in the midst of Emergency. We felt some relief to see trains running on time and punctuality being maintained in government offices. Corrupt officers were being hauled up and over-population being addressed. But the atmosphere was sombre and conversations hushed. The deep scar left by the Emergency saw Indira Gandhi being swept out of power the following year.
In Islamabad tension had mounted when I arrived over the imminent execution of Zulfiqar Ali Bhutto[7]. Our residence had become the favourite watering hole for Indian and international journalists who knew Himachal from his Delhi days. Animated discussions over drinks were followed by quick despatches typed out on my rickety typewriter. Unending speculations on the unfolding drama had kept us on tenterhooks. Then one morning in April 1979, the phone rang to say, “It’s done.” [8]
How did Italy change your life?
Italy was easily the best posting of my life in embassies, not only because of its rich history. There I found Italian artists painting inspired by Tagore’s lyrics, and singers like Francesca Cassio singing Alain Danielou’s translations. What made them take it on? The question led me to rediscover Tagore.
My singing of Rabindra Sangeet also found recognition in Rome. My first CD album was released there. I was in many concerts. It was so fulfilling when my translation of Tagore’s lyrics into English found appreciation. Tagore himself believed that his songs were ‘real songs’ with emotions that speak to all people. I began translation in earnest. And that led me to write Rabindranath Tagore: The Singer and his Song (Penguin 2009). The book, with my translation of 50 Tagore songs, was considered very useful to many performing artistes who could understand and represent Tagore better in their art forms.
Please tell us about growing up with Tagore.
Like many girls in Kolkata I began learning Rabindra Sangeet from the age of five. Over the years the songs grew on me. The unique lyrics conveying a gamut of emotions spoke to me when I was far away on postings abroad. I continued my practice of the music through the years and felt vindicated when I got the opportunity to perform to appreciative audiences abroad and back in India.
Why did you work on his songs rather than his poems or stories?
There’s something compelling about Tagore songs. Remember that Gitanjali, which won him the Nobel, was a collection of ‘Song Offerings.’ Songs had given Tagore the strength to ride over the tragedies that had beset his life. They not only helped him express his grief over the deaths and suicides in his family, they were also his mode of expressing his frustration over the political situation that obtained then. And he felt his songs would help others too. “You can forget me but not my songs,” he had written.
Did you ever feel the need to jazz up the songs for Western audiences?
Tagore’s songs are like the Ardhanariswar[9] – the lyrics and the music are inseparable. The copyright restrictions that prevailed after this death did not allow translations. And that was a handicap since his music cannot be appreciated without comprehending his lyrics which are an expression of his creative thoughts.
I would say his songs have near-perfect balance between evocative lyrics, matching melody and rhythmic structure. And the incredible variety of his musical oeuvre touches every emotion felt by any human soul, without jazzing up.
Tagore’s songs are the national anthem of India and Bangladesh, and have also inspired that of Sri Lanka. But will his internationalism hold up with the change of order indicated by the recent developments on the subcontinent?
Tagore was known to be anti-nationalistic. He believed no man-made divisions can keep people segregated. He did not agree with the Western concept of ‘nation,’ he was an internationalist who accepted the ideals of democracy – ‘aamra sabai raja’[10], of gender equality – ‘aami naari, aami mohiyoshi’[11]; indeed, in equality of humans. What he wrote in lucid Bengali suited every mood. Georges Clemenceau, who was the Prime Minister of France for a second time from 1917 to 1920, had turned to Gitanjali when he heard that World War I had broken out. Even today people can relate to what he wrote.
How did all the hop skip and jump shape the feminist within Reba Som?
The wives of Foreign Service officers are often seen as decorative extensions of their spouses. People only saw the glamour we enjoyed on postings abroad, not the heartbreaks and disappointments we battled. Despite their qualifications the wives were not allowed to work abroad. Instead they had to be perfect hostesses: clad in colourful Kanjeevarams they had to prepare mounds of samosas and gulab jamuns.
But there was little recognition, appreciation or compensation by the Ministry of External Affairs of all the hard work and struggle they put in. To settle down in different postings in rapid succession. To host representational parties where they had to conjure Indian delicacies with improvised ingredients. To raise disgruntled children on paltry allowances.
Once, as the Editor of our in-house magazine, I had floated a questionnaire to all the missions abroad asking about the changing perceptions of the Foreign Service wives. That had opened a Pandora’s Box. Eventually in response to our requests the Ministry relaxed service conditions and allowed the wives to work abroad if they had the professional qualifications and received the host country’s permission. This was a veritable coup!
My own act of rebellion was accepting the Directorship of the Tagore Centre ICCR Kolkata (2008-13) after we returned to Delhi on Himachal’s retirement. It became a challenge for me to try and get the Tagore Centre on the cultural map of Kolkata, proving to myself and my disbelieving family in Delhi that it was possible!
Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and write books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award.
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