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Excerpt

Let’s Be Best Friends Forever

Title: Let’s Be Best Friends Forever: Beautiful Stories of Friendship

Publisher: Talking Cub, Speaking Tiger Books

From ‘The Tunnel of Friendship’ by Ruskin Bond

I had already started writing my first book. It was called Nine Months, but had nothing to do with a pregnancy; it referred merely to the length of the school term, the beginning of March to the end of November, and it detailed my friendships and escapades at school and lampooned a few of our teachers. I had filled three slim exercise books with this premature literary project, and I allowed Azhar to go through them. He was my first reader and critic. ‘They’re very interesting. But you’ll get into trouble if someone finds them,’ was his verdict.

We returned to Shimla, having won our matches against Sanawar, and were school heroes for a couple of days. And then my housemaster discovered my literary opus and took it away and read it. I was given six of the best with a Malacca cane, and my manuscript was torn up. Azhar knew better than to say ‘I told you so’ when I showed him the purple welts on my bottom. Instead, he repeated the more outrageous bits he remembered from the notebooks and laughed, till I began to laugh too.

‘Will you go away when the British leave India?’ Azhar asked me one day.

‘I don’t think so,’ I said. ‘My stepfather is Indian. My mother’s family have lived here for generations.’

‘Everyone is saying they’re going to divide the country. I think I’ll have to go away.’

‘Oh, it won’t happen,’ I said glibly. ‘How can they cut up such a big country?’

‘Gandhi will stop them,’ he said.

But even as we dismissed the possibility, Jinnah, Nehru and Mountbatten and all those who mattered were preparing their instruments for major surgery.

Before their decision had any effect on our life, we found a little freedom of our own—in an underground tunnel that we discovered in a corner of the school grounds. It was really part of an old, disused drainage system, and when Azhar and I began exploring it, we had no idea just how far it extended. After crawling along on our bellies for some twenty feet, we found ourselves in complete darkness. It was a bit frightening, but moving backwards would have been quite impossible, so we continued writhing forward, until we saw a glimmer of light at the end of the tunnel. Dusty, a little bruised and very scruffy, we emerged at last on to a grassy knoll, a little way outside the school boundary. We’d found a way to escape school!

The tunnel became our beautiful secret. We would sit and chat in it, or crawl through it just for the thrill of stealing out of the school to walk in the wilderness. Or to lie on the grass, our heads touching, reading comics or watching the kites and eagles wheeling in the sky. In those quiet moments, I became aware of the beauty and solace of nature more keenly than I had been till then: the scent of pine needles, the soothing calls of the Himalayan bulbuls, the feel of grass on bare feet, and the low music of the cicadas.

World War II had just come to an end, the United Nations held out the promise of a world living in peace and harmony, and India, an equal partner with Britain, would be among the great nations…

But soon we learnt that Bengal and Punjab provinces, with their large Muslim populations, were to be bisected. Everyone was in a hurry: Jinnah and company were in a hurry to get a country of their own; Nehru, Patel and others were in a hurry to run a free, if truncated, India; and Britain was in a hurry to get out. Riots flared up across northern India.

At school, the common room radio and the occasional newspaper kept us abreast of events. But in our tunnel Azhar and I felt immune from all that was happening, worlds away from all the pillage, murder and revenge. Outside the tunnel, there was fresh untrodden grass, sprinkled with clover and daisies, the only sounds the hammering of a woodpecker, and the distant insistent call of the Himalayan barbet. Who could touch us there?

‘And when all wars are done,’ I said, ‘a butterfly will still be beautiful.’

‘Did you read that somewhere?’ Azhar asked.

‘No, it just came into my head.’

‘It’s good. Already you’re a writer.’

Though it felt good to hear him say that, I made light of it. ‘No, I want to play hockey for India or football for Arsenal. Only winning teams!’

‘You’ll lose sometimes, you know, even if you get into those teams,’ said wise old Azhar. ‘You can’t win forever. Better to be a writer.’

One morning after chapel, the headmaster announced that the Muslim boys—those who had their homes in what was now Pakistan—would have to be evacuated. They would be sent to their homes across the border with an armed convoy.

It was time for Azhar to leave, along with some fifty other boys from Lahore, Rawalpindi and Peshawar. The rest of us—Hindus, Christians, Buddhists, Sikhs and Parsis—helped them load their luggage into the waiting British Army trucks that would take them to Lahore. A couple of boys broke down and wept, including our departing school captain, a Pathan who had been known for his unemotional demeanour. Azhar waved to me and I waved back. We had vowed to meet again some day. We both kept our composure.

The headmaster announced a couple of days later that all the boys had reached Pakistan and were safe. On the morning of 15 August 1947, we were marched up to town to witness the Indian flag being raised for the first time. Shimla was still the summer capital of India, so it was quite an event. It was raining that morning. We were in our raincoats and gumboots, while a sea of umbrellas covered the Mall.

(Extracted from Let’s Be Best Friends Forever: Beautiful Stories of Friendship, with an introduction by Jerry Pinto. Published by Talking Cub, the children’s imprint of Speaking Tiger Books.)

ABOUT THE BOOK

 An Afghan trader and a young Bengali girl form a touching connection that transcends cultural barriers in Rabindranath Tagore’s classic story ‘The Kabuliwala’. Jo March and Laurie from Little Women meet at a dull party and become companions for life. L. Frank Baum’s timeless characters Dorothy and Toto adventure around Oz forging magical bonds of friendship.

The brave queen of Jhansi and her ally Jhalkaribai come together to fight for freedom and dignity; Jesse Owens narrates an inspiring tale of sportsmanship and solidarity from his Olympic days; and twelve-year-old Kamala and her friends, Edward, Amir and Amma, endure the Partition riots together in Bulbul Sharma’s heart-warming story.

In these pages you will also meet Nimmi and her best pal, Kabir, whose school misadventures include spirited debates; Sunny, whose love for books leads to a new friendship on a trip to Darjeeling; Cyril and Neil, who face life’s challenges with inventive word games, and Siya, who discovers that true friends can come in the most unexpected forms—even as a cherished doll.

Animal lovers will delight in the escapades of Gillu, the charming squirrel, Harold, the handsome hornbill, Rikki-tikki-tavi, the loyal mongoose, Hira and Moti, the powerful oxen, and Bagheera, the brave panther who looks after the young boy Mowgli.

With stories from beloved and popular authors—Ruskin Bond, Rudyard Kipling, Mahadevi Varma, Jerry Pinto, Shabnam Minwalla, and many more—Let’s Be Best Friends Forever is an enchanting collection that celebrates the universal power and beauty of friendship.

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

Categories
Stories

The Wrong Woman

Story by Veena Verma, translated from Punjabi by C. Christine Fair

In the darkest of night, a black car was winding its way along the black, wide, and desolate roads of Germany like a snake. Only the sound of the wind broke the all-pervasive silence. The wind and the car seemed to be competing to outpace each other. Far away in the distance, a glimmer of light briefly appeared and then vanished like a firefly. The silence and darkness returned once more. The electricity poles on the side of the road appeared to be standing with their heads bowed in exhaustion, yawning forth a light so dim that Manjit couldn’t even make out the time on her watch.

But Manjit didn’t even bother looking at her watch. She didn’t know the date, the day, much less the time.  She didn’t know whether this country’s time zone was ahead of or behind that of India. She only knew that she had left her home on the 25th of October.  She didn’t even have a calendar to look at the dates. But nature had given women one way to know the passing of a month. But that clock gifted from nature had become broken along the way.  Manjit seemed to bleed every third day.

Sitting in the car, with eyes half open, she looked at her fellow travelers. There was the Gujarati driver and a white man in the passenger seat. Manjit was in the back with her son, Dipu, who rested his head in her lap. Dipu was the only one she knew. Manjit didn’t know who the others were, where they were taking her, or which routes they were driving. She only knew that she would soon meet her husband, Harjit.

Harjit, to whom she had been married six years ago. After spending only two weeks together, Harjit returned to Germany after promising to take her to Germany soon. The two weeks spent with Harjit felt like two minutes. It was like a beautiful dream which disappeared once she opened her eyes. Harjit promised her that within two months at the most, she would be with him in Germany. But years had passed, and Harjit still hadn’t sent the paperwork to call Manjit to Germany. He only wrote once to say that up to now, he had not yet divorced his German wife.  Manjit and her family remained silent.

The Bride by Amrita Shergil (1913-1941). From Public Domain.

In this silence, there was also regret. Why did they marry this tall, slender, beautiful Manjit at the tender age of 20 to Harjit, who was already married? Manjit was faultless. No one ever said anything bad about her character. After finishing the tenth grade in the village, her father arranged for her to do her BA in a hostel in Ludhiana. Pragat Singh lived for his daughter whose mother died while she was a child. She was only five years old and her brother was only one year old when their mother passed away from pneumonia. Pragat Singh brought his young children, wailing like birds, under his wing and accepted God’s will. His relatives tried very hard to get him a second wife, but Pragat Singh was not ready to hear this.

“I will not allow a stepmother to come into this home…My children will not be neglected. What happened has happened. If I had had any luck at all, why did my first wife die? My God will take care of me. My children will grow up. Manjit will leave my home. When Kulbir turns 16, I will get him married. Happiness will return to the house. I’ve lived my life. All of you should pray for my children’s well-being.” Whenever Pragit Singh spoke with sorrow in his voice, the entire family wept.

Manjit remembered everything. Even though she was only five years old at the time, she remembered her mother’s passing very well. Throughout her childhood, she carried this loss in her gut.  Without a mother, Manjit had to grow up early. She had to care for her little brother. She had to cook food for her father. All of the household responsibilities fell on her. Even though she ostensibly had a large family, they did nothing to help her other than expressing their sympathies.

Passing the tenth grade was a major milestone for Manjit.  She had passed with distinction. Pragat Singh was very excited.

“Who says that daughters are less than sons?  My daughter is my son. I will make her a lawyer…” Pragat Singh said with pride.

“Excessive education spoils girls…Moreover, because of her education, finding a suitable boy for her will be difficult. It’s hard to marry off well-educated girls. If the girl becomes a lawyer, you’ll have to find a judge,” the relatives caviled.

“So according to your logic, I should dump my daughter on some run-of-the-mill boy? I am going to send her to America or Canada. There, my daughter will enjoy her life. What is there for her here? Here, she’ll just toil away her life.”  Pragat Singh had such lofty dreams for his daughter. He wanted to do everything he could to make up for the fact that the children had no mother. He wanted to give them all manner of comforts.

He enrolled Manjit in a girls’ college in Ludhiana where she stayed in a hostel. Sorrow tempered her father’s nature. With Kulbir, her relationship was more like that of a friend.  Both siblings shared their secrets freely with each other. Kulbir paid less attention to his studies. She advised him to focus more on his studies, but he would just shrug his shoulders in response.

One day Manjit grabbed his ear and asked, “What do you mean to say by this shoulder shrugging?”

“Sister…If you leave after completing your studies and if I become a government officer, then Father will be left alone. If we both leave, then people will steal our land.” Manjit was incredulous hearing such a profound thing from Kulbir’s tiny mouth.

“I don’t understand, Biri…” She called her brother Biri from childhood.

“Father is alone, sister…All night he is exhausted…He needs someone to help him…Even though he doesn’t say anything, how long can this go on? Moreover, sons are supposed to take over the responsibilities of the family. Daughters become the assets of another family. You have studied a lot. You’ve studied enough for both of us. I am going to stay with Father. I have no plans for further study.” Manjit sighed upon hearing her brother speak as if he were an old man. It seemed to her as if neither she nor her brother ever got to be children. Both had to become responsible as soon as they were born. Both siblings sat there for some time, sharing their sorrows.

From that point onwards, Manjit didn’t pressure Kulbir to study. Moreover, she was very happy when she got called home right before the holidays to go meet a girl for Kulbir.

Kulbir was married even though he hadn’t even passed the tenth grade. The sadness was lifted. Happiness returned to Pragat Singh’s house. The family had a new member and liveliness returned. Relatives visited the house more often. The empty place of a woman had been filled.

Manjit had completed her BA and preparations were underway to marry her off. But no boy met Pragat Singh’s expectations. The prospective grooms came and went, but each time he found some fault with them. The search stretched out. Finally, Pragat Singh’s brother-in-law, Baldev Singh, said that a boy had come to Ludhiana from Germany. He’s an engineer there. To live in Germany permanently, he married a white woman in a “paper marriage” but they lived separately, and they would get divorced. The boy came from so far to marry a special Punjabi girl.  He’s a boy from a very good family.  He’s an educated, good-looking, strapping young man. He had no shortage of prospects. But because Baldev was Manjit’s uncle he could persuade them not to see these other girls right away. If they were to take out a matrimonial advertisement in the newspaper, there would be a huge line of girls, and it wouldn’t take long for there to be a bidding war.

Pragat Singh began to think about the boy’s second marriage.

Pragat Singh asked, “My daughter is not lacking anything.  Why would I marry her off to a boy who is already married?”

Baldev Singh explained, “Look, it’s different in other countries…No one is virtuous there. People get married to settle there permanently. These white women do not find our sons suitable nor do they suit our sons. My friend’s son did exactly this. He went to England and married a white woman. Then after paying her off, he left her. White women agree easily. They never stay with one man for long. Now that boy is very wealthy, and he has taken a bride from Kapurthala back with him. The girl did a double BA!”

“But what will people say?” Pragat Singh was not convinced.

“How can you convince them? You don’t need to tell anyone…The boy knows and you know…Do what suits you. Don’t make a big deal about it. Fulfil your responsibility while you are still alive. In the future, we don’t know what your son and daughter-in-law will do.” Baldev Singh instilled in him the fear of an unknown future.

“No! My son would never betray his sister…” Pragat Singh was hurt by his suggestion.

“You married off your boy. He’s no longer yours to control. For now, you are the boss of your household.  Whether you spend five rupees or fifty. It’s your call. No one would dare question you. Moreover, finding a boy from this kind of family is very difficult. The boy is a gem. A total gem. He is beyond reproach. He even takes care to iron his underwear. For the sake of my dead sister, I don’t want my niece to get caught up in the ruses of a mother-in-law or a sister-in-law. In a foreign country, there won’t be such family fights. Both the husband and wife are educated. They can enjoy life. Here, even the best government employee doesn’t make in a month what this boy makes in a week. And this is not temporary work. He has houses and cars. What difference does it make if he married a white woman to live there permanently?  If a jatt [1]has land and vigour, then he can marry twice in one year, during the March and July harvests. These days, no one is a saint like you.”  Baldev Singh’s flattery brought a smile to Pragat Singh’s sad face which flickered for a moment then disappeared much like a lightning bolt flashing ever so briefly in a dark cloud.

“Okay. I’ll consider your suggestion. You should do as you like. You are family. My daughter is your daughter…But I am asking Manjit’s preference.” Pragat Singh laid down this condition.

“You talk to Manjit. And also get Kulbir’s views. Even though he’s younger, his opinion still matters. By the grace of God, Kulbir is happily married.” Baldev Singh said his peace and got up.

Even though Manjit never argued with her father, Pragat Singh still wanted to have her consent before taking such a big step. When he raised the issue of Harjit with her, she became very bashful.

“If your mother were still alive, I wouldn’t have to ask you about this or discuss this with you. She would have done this herself.”  Today he remembered his wife for the first time in years and his eyes welled up in front of his children.

Bride’s Toilette, Painting by Amrita Shergil. From Public Domain

“Do whatever you want father.” Manjit, crying, hugged her father tightly.

They cried for a long time in each other’s embrace.

The next week, he brought Manjit to a friend of Baldev Singh’s to meet Harjit. Manjit kept her eyes lowered and didn’t look at Harjit. Harjit took a liking to the fair-complected, serious, and shy girl. Five days later, she was married to Harjit. Harjit, lacking vacation time, returned to Germany two weeks later. It didn’t seem like two weeks had passed.  Manjit dropped Harjit off at the Delhi airport. She felt as if she had seen off her own soul. Only her body was returning. Harjit’s loving touch awoke her virginal body and aroused a thirst in her. Like the hot earth which, upon experiencing a sudden momentary burst of rain, becomes ever thirstier.

Manjit no longer felt at home in her village. What game is Mother Nature playing that she feels like a stranger in her own home?

“It’s a matter of a little time. Harjit will send the papers…Then this separation will be over.” She was trying to console herself and care for the keepsakes of Harjit’s love. But Harjit had left her a hidden gift that she would realise much later – Harjits’s child. This was the real token of his love. Upon learning of this, a wave of happiness swept over the entire family. Manjit went to Ludhiana for the sole purpose of informing Harjit of the good news via phone. Harjit was very happy to hear this news.

Manjit forthrightly told him “Call me soon as I don’t want to remain alone.”

“I also want this…but I am helpless…That bitch is obstinate. She says that she will leave me and have me deported. She isn’t divorcing me. Just be patient for a while. I will do something,” Harjit assured her.

It was like this every time. She would stay up until the middle of the night writing him letters. She told him about her anxieties, she wrote about their love, and their child. She asked him about a name for the child, told him about the village gossip questioning why she hadn’t gone to her in-law’s family, and the growing burden on her father.  But every question got the same response, “I am helpless…The issues are still being sorted….”

Some time had passed. Manjit’s son Dipu, began to crawl.  But the paperwork from Harjit still had not come.  The hopes and aspirations with which Pragat Singh had married off his daughter failed to materialise.  After four years of having his daughter sitting at his home, he began to feel fits of panic. On several occasions, he wrote to Harjit to say that even though there was no shortage of wealth in the house, it still didn’t look good to have his daughter at her parent’s home. But Harjit repeated the same story that he wanted to do something but couldn’t.

In the meantime, Kulbir had two daughters. His wife, who had been an adolescent girl, grew into a woman and she began to rule the house indirectly. That very sister-in-law who out-danced everyone in the village at her wedding now did not speak with her politely. Leave aside not having conversations, she found a way to taunt her even in basic matters. She wasn’t half as smart or attractive as Manjit. But a woman whose husband loves her is the queen. The world will bow down to a woman—howsoever ugly or moronic she may be–if her husband values her.  But even the most useless man will consider a woman who is beautiful and intelligent to be irrelevant if her husband is not with her.  In our society, a man is like a woman’s identity card without which she cannot be identified.

Manjit was an intelligent girl.  She very well understood her husband’s compulsions and her father’s responsibilities. So, she made a compromise with time and quietly waited for the papers to be sent from Harjit. She could tolerate all of this. But she couldn’t tolerate Kulbir’s avoidance and silence.  Kulbir’s nature had completely changed in the last two years. Her little brother had been a friend. They spent their childhood laughing and playing together.  They supported each other in times of sorrow. Now, he didn’t speak to her. He never spoke to her son Dipu nicely– as if he were some illegitimate child. And he didn’t speak that much with Father either. He usually spent his time away and the rest of the time with his wife.

Harjit occasionally sent a bit of money. But Pragit Singh forbade her from spending that money on expenses and told her to save it. Harjit sent clothes for Dipu a few times but Kulbir’s wife burned with jealousy. When her eldest daughter insisted upon wearing new clothes, she would drag her and punch her.

 “Your father did not go to Germany…We are villagers…We have to make do with the little we have. I am not going to pamper my girls. I won’t let them become lawyers….” The sister-in-law let out her frustration that had been festering for several days.

“Sister-in-law, why do you beat your daughter? It makes no difference to me whether she or Dipu wear the clothes. Both are the same.” Manjit took her sister-in-law’s hand.

“How can they be the same? He has a rich father…His father seems to be some bigshot and her father toils all day in the soil. This will spoil the girls. There’s no question of me pampering my girls. I’m going to keep them on the straight and narrow otherwise they’ll make my life hell. We are already screwed because we haven’t sorted out the previous problem and we can’t bear more difficulties. My husband can’t sleep at all at night…” The sister-in-law, having made a mountain out of a molehill, went inside.

It seemed to Manjit that her sister-in-law wasn’t taunting her but simply speaking the truth. She hadn’t realised that Kulbir wasn’t her little brother anymore; rather, he was now the father of two daughters.  The burden of Manjit wasn’t just born by her father or Kuldip but by the entire family. And not just by the family, but the entire village. And maybe by the entire country, whose culture views women as a burden or the wealth of another family. Perhaps, Harjit had forgotten his culture having settled in Germany. This was perhaps why he had become irresponsible.

Several such incidents made Manjit feel uneasy. Silence spread across the house. It was as if everyone was sulking at each other. Dipu began going to school.  He went along with Kulbir’s daughters. Manjit never dropped him off at school. She had stopped leaving the house because people would pepper her with questions.

One asked, “Girl! Do you have any clue about your husband?”

Another said, “We know about those who live abroad…They do what suits them. We heard that he keeps a white woman. What was the need for your father to make this mess by marrying you off to someone so far away? Were there no boys in the Punjab?”

Because Manjit didn’t have the courage to leave the house, she remained inside. She kept her face hidden like a thief. Pragat Singh began to fall ill. His body was not robust to begin with. But the sorrow of his daughter devastated him. He was bedridden. Manjit’s heart sank when she saw him.

One day, Pragat Singh and Kulbir were engrossed in an argument about something. Just two days before, Manjit had gone to her friend’s home in Ludhiana to call Harjit. Upon her return, no one spoke to her.

“Have you done anything for Manjit or not, father?” This was perhaps the first time that Kulbir spoke to their father in a loud voice.

“What should I do, son? The boy turned out to be a duffer. We took a risk with this second marriage…” Pragat Singh took a deep sigh.

“The boy turned out to be a good-for-nothing. Are there no other boys in the world? Marry her off somewhere…” Kulbir’s patience had run out.

“How can we marry her off?  What will people say?” Pragat Singh understood his son’s predicament.

“What are people already saying? You are always inside the house. I’m the one who has to interact with them. It’s going to be six years of her living here.  In the future, I’ll have to marry off my daughters.” Kulbir was worried about his daughters’ futures.

“It’s not a big deal. Six years have passed by. So will another four. If he doesn’t call her, then he’ll return. Where will a woman with a child get a second husband?” Pragat Singh began coughing.

“So, you keep her for four more years. I can’t care for her. She frequently goes to Ludhiana. People are talking shit about us. So how long can you keep her here? Until her hair goes grey? Then you’ll marry her off? Right now, you should find someone who has been married twice or even thrice. But you won’t like any of them. You said, ‘My daughter will be a magistrate.’ Has the women’s revolution come? Yet, you gave her more education. Even though our relatives objected to more education, you did what you wanted. Even now if I say something, you are unwilling to listen. You, like mom, are going to die.  But I’m the one who has to deal with the problems. If in the future she does something that disgraces us, who will we blame?” Kulbir seemed to be trying to find a solution.

Pragat Singh sat there thinking quietly.

“I am going to call your uncle. You don’t worry. First, we’ll hear what advice he has. He was the middleman.” Pragat Singh wanted to calm the situation.

“Forget this useless uncle. This is his mess. This son-of-a-bitch has never even visited. After getting us wrapped up in this bad marriage, he has stepped aside.” Kulbir abused his uncle profusely.

“It’s not a big deal. Don’t worry. Tomorrow, I am going to send someone to Tutian Ali village to call Baldev Singh,” Pragat Singh said calmly.

“Why will you send someone? I am going to Tutian Ali myself to get that bastard.” Kulbir got up.

And the next day, at the break of dawn, he brought Baldev Singh on his motorcycle.

The three men went on arguing for some time. After considerable discussion, Baldev promised to do something quickly and then left.

Even though Manjit didn’t hear everything, she sensed that something important would happen. She was like a bird in the forest who seeing the direction of the wind can predict a storm.

A few days later, Baldev returned and explained that an agent who lived in Jalandhar would illegally deliver Manjit to Germany for Rs 5 lakhs.  Once she reached Germany, she could apply for political asylum just as others did. She could live there till Harjit got his divorce and they could live together.

At first, Pragat Singh was not amenable to this. But, seeing no other way, he relented. When Kulbir and his wife learned about the amount of 5 lakhs, they made it clear that they were not going to pay for it. From that point onward, neither spoke to the father or the uncle. Upon hearing this, Manjit felt as if finally, there was a glimmer of hope in her dark world.

When they discussed this with Harjit, he refused.

Harjit explained, “Coming here through an agent is very dangerous. Women are raped by them. How can a woman come like this? Moreover, she has a child with her.”

“The legendary lovers of the Punjab, Sassi and Sohni, took even greater risk to cross rivers to meet their lovers. I will be coming by plane. Don’t worry. It’s become very difficult for me to live here now. I can’t explain everything on the phone. With great difficulty, God has given us this opportunity.” Manjit choked up as she made her appeal. Harjit relented.

“It’s fine. Do as you wish. I won’t stop you.” Harjit gave the green signal.

Pragat Singh immediately agreed without seeking the advice of the pandit. After speaking with his brother-in-law, Baldev, Pragat Singh sold some land and arranged the 5 Lakhs to give to the agent.  He didn’t ask Kulbir. However, he did inform him that by selling Manjit’s share of the land, he had fulfilled his obligation. Hearing Kulbir use such hurtful words for his sister, Pragat Singh felt aggrieved, and he wanted to do anything to bring back happiness to his depressed and hapless daughter.

“Why should this poor girl be punished for our mistakes?  I feel like I have had two daughters. I spent five lakhs for the marriage of my second daughter. Parents will do anything to settle a daughter in her own home.” God knows how Pragat Singh managed to summon such confidence despite being ill and frail.

Manjit knew that her brother and sister-in-law would be angry when they heard about selling the land. But there were no other options available. She hesitated to speak to her brother. But a woman could understand a woman’s pain. So, she tried to explain everything clearly to her sister-in-law.

“Sister-in-law, I don’t know why I am so unfortunate that my father had to sell ancestral land to reunite me with my husband. But all of these things are on my mind. This is a loan to me and to Harjit. When I reach, I will return every cent.” Manjit felt like a criminal.

“Sister-in-law, go to your in-laws even if you have to take the earrings off my ears to do it. It’s not a loan. Educated girls take their equal share. Had Harjit intended to send money, he would have done it a long time before. Why does he need to do this? Harjit has artfully extracted his share of the land. Fine. It’s finished. We’ll make do. Father must also be very happy that he gave his daughter her share. But he never even spoke with us politely about this.” Manjit lost her courage to discuss things further when her sister-in-law spoke rudely, nostrils flaring.

She didn’t want there to be a conflict in the house because of her. Whatever relationship that she still had with her brother would also be lost.  With a heavy heart, she swallowed her tears so that her father wouldn’t know what she was suffering.

Kesar Singh, the agent, was given Rs 4 lakhs. The remaining one lakh was promised to be handed over once Manjit reached Germany. Dipu, who from childhood had picked up on the idea of flying, would see a plane flying in the sky and say “Daddy’s plane has come! I am going to see Daddy!” With her child in her lap, Manjit said her final goodbyes to her village. In the middle of the night, she left her beloved village, like a thief.

“Father, we will come back soon.” She placed her head upon her father’s chest as he lay upon the bed.

Pragat Singh began to wail. He took $500 and some jaggery from underneath his pillow and gave it to his daughter and grandson as a blessing.

“Child, if your mother were alive…” His pillow was soaked with tears.

“Father, my sister-in-law and mother are the same. Don’t you worry about me. Both Kulbir and my sister-in-law have taken very good care of me.” Manjit paid her respects to her brother and sister-in-law who were standing nearby.

Pragat Singh took a deep sigh. Manjit picked up Dipu and left the house.

She had no idea when she left her house how long her journey would be or even how she would know when she reached her destination.  The agent, Kesar Singh, had her passport delivered with a visa for Moscow. Kesar Singh’s man would take her from here. At the Moscow airport, she hid herself among the other passengers and came outside. Standing outside the airport she was looking everywhere frantically. For some 15 minutes or so, she stood there waiting for the agent’s man but no one came. She didn’t have a lot of luggage. She had only three suits for herself and three for Dipu in a handbag. The agent explained that she shouldn’t take a lot of luggage because she would have to walk along the way.

Just as she was thoroughly exhausted and thinking about sitting upon the ground, a South Asian man passed by her.

“You are Manjit, right?,” the man asked discretely.

Upon hearing her name, Manjit was startled. But she quickly got a hold of herself and nodded her head affirmatively.

He instructed, “Follow behind me slowly. Don’t arouse suspicion.” He then slipped in front of her.

Manjit put Dipu down to walk, and they began to slowly follow the man. Outside the airport, a white car was waiting, driven by a white man. When the South Asian man went and sat in the car, she picked up Dipu and walked briskly to the car. She climbed inside and sat Dipu on her lap. The car started with a jerk and took off slowly like a bullock cart.

Manjit looked outside the window. people with strange faces and clothes roamed about. Store sign boards were written in Russian, which she didn’t understand. She prayed to God and sat quietly with her son in her lap.

They arrived at some desolate place and stopped in front of a building. When the old, rusty door opened, a foul odor filled the air. Manjit was seated in a room on the second floor. In the room, there was only one bed, a desk, and a chair. Manjit laid the sleeping Dipu on the bed and began looking for water to wash her hands and face.

The South Asian man explained, “There’s a shared kitchen here, Madam…Boys in your situation are staying in the adjoining rooms. I mean those with illegal papers.”

Confused, Manjit responded, “Illegal? But Uncle Kesar arranged my papers…These are genuine…”

“In our profession, no one has an uncle. Agents and goldsmiths don’t even spare their own fathers…. How did you get this wrong impression?” The man gave a lecherous laugh, his black, filthy teeth glimmered like watermelon seeds.

Manjit was in disbelief. “This is fraud,” she said in English.

“Don’t speak English. You will get caught…And if you get caught, four other men will suffer along with you…Sit here quietly. The kitchen and the bathroom are below. You go and wash your face and hands, and I will bring you something to eat.” And as he was leaving, Manjit handed him Dipu’s empty milk bottle.

“Oh. I forgot to tell you my name…People call me Tony…But this is my fake name, just like your passport.” As soon as Tony said this, Manjit’s whole body began to tremble.

After Tony left, she locked the door to the room. Not only did she not go downstairs to wash her hands and face, but she didn’t even as much as turn on the lights in her room. She shivered as she sat in the darkness.

About an hour later, Tony returned with things to eat and drink.

He was worried. “Something terrible has happened.”

“What happened…?” She also became concerned.

“Because your visa is fake your name is not showing up in the computer at the embassy here.  The embassy people told me to bring the woman because they are starting a case.”  Tony sat down with his head in his hands.

Fearfully, she stood up from the bed. “Now what will happen?”

“Who knows what will happen…We have a man working in the embassy. I have just returned from meeting him. He is on his way here.  Look, maybe this will get sorted out…The man is very useful…If he uploads your name in the computer somehow…Otherwise….” Concerned, Tony shook his head.

“Otherwise, what will happen?” Manjit went and stood next to him.

Tony laid out the possible punishments. “The police will capture you. Jail is also possible. They may send you back to India…and you may spend seven years in jail here.  They’ll send your kid to an orphanage…”

“No…No…This cannot happen.” Manjit let out a shriek.

“Shut up, you crazy bitch! You’re going to get caught and you’re going to get me caught.” Tony got up and put his hand over her mouth to muffle her sounds and he put the other hand on her back.

“This can’t happen.” Manjit shook her head in disbelief.

“Why can’t it happen? Everything is possible. In the underworld, everything is possible.” Tony removed his hand from her mouth but not from her back.

An idea came to Manjit’s mind. “Can I call my husband or the uncle in India?”

“I thought you’re an intelligent and educated women. But you seem like a complete moron. Where are you going to find a phone here? What if the police record your voice on the phone?  You will bring this trouble upon yourself.” Tony expressed sympathy.

Manjit, out of options, asked him, “So…what should I do?”

“Look. I’m not nuts. I am worried about you. This guy is coming, Peter. He can do a lot of things. If he manages to understand the problem, then he will sort it out. Guaranteed.”  Tony grabbed her and sat her down on the bed.

Manjit asked, “How should he understand?”

Bas[2]. Just watch what is going on…” As Tony elaborated, there was a knock on the door.

“Look, he’s here.”  Tony ran to open the door.

A short, obese man entered. It was hard to tell from his colour whether he was white or South Asian. He sat down as he blew smoke from his cigar. He stared at Manjit and then at Dipu, who suddenly got up from his sleep. Seeing the situation, Tony picked up Dipu and carried him outside.

Manjit was stunned. Peter got up from the chair and sat her on the bed. Manjit was terrified and tried to get up, but he had pinned down her arms.

“Sit up. Don’t worry.” When Peter spoke Punjabi, Manjit sighed relief.

“I…I…I…am very tired…I want to relax.” She began to sense some looming danger.

“Don’t make such a fuss. There is no shortage of women in Russia. I have come here only to help you because you are an Indian girl. I have an obligation to help out my own people because no one over here is going to look after us.” When Peter spoke, Manjit could smell the alcohol on his breath.

“I don’t need any help.” Manjit pushed him and she ran towards the door.

“Don’t be so stupid, girl. You entered this country illegally. It’s very rare to come across Indian girls here. If anyone gets suspicious, you’ll get caught. You need a visa for Germany, and you need papers.” Peter pulled back her dupatta.

“I don’t need anything…” Manjit tried to open the door, but it was locked from the outside.

Manjit threatened, “I am going to scream and call the others for help.”

“Screaming happens every day here. No one will bother. Everyone here is a thief.  Illegal immigrants like you. They value their lives.” Rather than kowtowing to her threat, he scared the shit out of her.

Manjit felt as if she were imprisoned. She banged her head on the door with all her might then she began to wail.

“Don’t be foolish. In life, nothing happens exactly as a person wants. You have to give something to get something.  I am with you…I’m going to help you cross over…” Peter forcefully took her into his embrace and turned off the light in the room.

Helpless and in tears, Manjit sat on the floor with her head in her knees. Peter did not force her onto the bed. He satisfied his lust on the foul-smelling carpet on the floor. Leaving Manjit lying on the floor, he took a key from his pocket and opened the door then put on his coat and went outside.

Injured, Manjit stood up and began looking everywhere for something with which she could take her life. Amidst the things on the table, she glimpsed a long knife. She had just picked up the knife when the door opened, and Dipu came in alone.

“Mommy…” Dipu yelled.  The knife fell from Manjit’s hand.

“Mommy. Uncle has given me so many toys…” Dipu showed her a large packet which he held in his small hands.

“My son…If you hadn’t been born, I would have killed myself. How can I go to your father being disgraced like this?”  Manjit hugged her son and began to sob.

“Mother, who beat you?” It was very difficult for little Dipu to understand his mother’s suffering.

“No one, son.” Manjit collected her wits.

While feeding Dipu, she thought that some way or another, she would hand over Dipu to Harjit to whom he belonged. After this, nothing else would matter. What had she done with her life?  She was living only for Dipu. Otherwise, given all that happened after her marriage, she would have killed herself somehow to remove the burden from her father’s mind. She tried to move on from the rape that had happened. Then she wiped her eyes and began to put Dipu to sleep.

That night, Tony did not return. She spent the entire night awake. The next morning, Tony returned with fresh milk and bread. Manjit wanted to smash Tony’s head with a brick. Tony understanding her mental condition went downstairs with eyes glancing downward to make tea.  After some time, he came upstairs. He had a smile on his face.

“Your situation will be sorted out, Madam.” Tony said in a conciliatory tone of voice.

But Manjit did not respond.  She looked in Tony’s direction with fury in her eyes. With that same, old lustful smirk, he began to pour the tea into the cups.

“Whatever was meant to happen, has happened…Take this tea. Wash your face and hands and change your clothes…Take a look at how ugly you look.

“Your man lives in a country of white women… Where women stand beneath streetlights and call men with a gesture of their hand.  How did your husband pick you, such low-grade stuff?”  When Tony exceeded all limits of indecency, Manjit could no longer control herself.

“What do you know about my husband, you bastard? When I tell him of your misdeeds, he will eat you alive.” Abuses shot from Manjit’s mouth like bullets.

“You are going to tell your husband? About my misdeeds? From where has this brave man come who will eat me alive? If he had any feelings for you, why didn’t he come and get you himself?  Why are you going through an agent?” Tony laughed sarcastically.

“He had to…” Manjit began to say something but quickly stopped herself.

“Compulsion is just an excuse. Here, men sleep around with dozens of women. What do you know about your husband? What will you get by telling him? Your honour is in your hands.  Moreover, no man in this world would keep a woman in his house who has slept with strange men. You’ll just create problems for yourself.  You’ll pay the price.”  Tony’s words silenced Manjit.

For some time, she went on thinking in silence.

“You don’t worry. You are a married woman. Here, we don’t abandon unmarried girls. What will come of you? So, has anyone compromised your virginity? After all, you have a kid…Who will ever know? Your sacrifice will not go wasted. Take a look. I bought your papers from Peter. You’ll be allowed to travel onwards.” Tony withdrew the paperwork from his pocket.

A sparkle returned to Manjit’s sad eyes.  Having forgotten all of her pain and sorrow, she began to eat a biscuit with her tea.

“What else is going to happen to me?” Manjit made herself get up to go to the bathroom to wash her face and hands.

Looking at herself in the mirror, she saw that what Tony said was true. Her face looked haggard. Looking at herself carefully after so many months, she sobbed. Her face was gaunt. Her eyes were sunken with dark circles appearing all around them.

Her face had become skeletal. The veins in her long neck were clearly visible. Her body was emaciated. The darkness of her sorrows snatched her rosy glow and left her face sallow.  Her one-expressive face had become a portrait of despair. Her youth had faded.

“Sorrow and anguish consume a person…,” she said to her reflection in the mirror then she washed her hands and face.

Deep inside a person, no matter how despondent and defeated by life they may feel, there is still some glimmer of life that illuminates a path out of this darkness. This is where Manjit was. Somehow, her heart told her that there would be an end to her misery.  She, like an ordinary woman, would reach her husband’s house and forget all of her hardships. Holding this thought, she spent the whole day playing with Dipu. Just like a person, who after sustaining an injury is weak but healed by nature and rebounds twice as strong to face down challenges, Manjit too resolved to ford this difficult path.

“What was to happen, has happened. What was my fault?” Holding this thought, she began trying to forget the incident of that night.

She was asleep at midnight when she felt something moving on her chest. Fear seized her breath. When she opened her eyes and looked, she saw Tony stretched out next to her, his right hand exploring her body.

“Bastard.” Manjit grabbed his hand and twisted it.

“Don’t speak loudly, Madam. People outside will hear,” Tony whispered.

“Let them hear, you prick. Get out of my room.”  Manjit, with all of her strength, kicked him in the legs.

“Stop it…Stop it.  It’s not good to get so angry. Am I any worse than Peter? If Peter could enjoy himself, what’s your problem with me taking a turn?” Tony didn’t mind her kicks of rage and smiled, revealing those black teeth.

“That happened once,” Manjit clarified.

“If it happened once, then what’s the problem with it happening again and again?”  Tony now began to show his manliness.  He tore Manjit’s clothes. Manjit was helpless and looking all around.  Tony spread a blanket out on the floor and put Dipu to sleep.  Manjit was grateful that at least her child was not watching him violate her.

But Manjit’s wish would not remain fulfilled for long. On the third day, Tony came with two other men, Pala and Narman.

“These are our men, and they will take you across the border with Russia…” Tony introduced them to her.

Upon seeing these men, Manjit didn’t like them. One could see the debauchery in their eyes. Then Manjit began to shake with some unknown fear. A woman, no matter how simple she may be, is an expert in reading the eyes of men.  And Manjit set out on that path where there was no dignity or honour. She put Dipu to sleep then she took a blanket and tried to sleep. The loud drunken laughter coming from the other room kept her awake.

A while later, Pala came into her room and dragged her out from underneath the blanket.  He was the rape champion. He didn’t let Manjit put up the slightest resistance and, like Peter, gave evidence of manliness on the floor of the room. When Pala had exhausted himself, Narman came. He couldn’t speak a word of Punjabi, but every torturer understands the language of cruelty and how to use it. Narman was not unfamiliar with this language.  This happened repeatedly throughout the night.  As if both men had decided their turns. Inside, Manjit had lost her will to say anything. She was not prepared for these sudden assaults.

The next day, Tony stayed with her the entire day.  Because of the incident the night before, whatever hesitation he had was now gone.  Now he violated Manjit in front of Dipu. If Dipu cried, he threatened to turn him over to the police. Several days passed like this.  So, when Tony finally handed over the paperwork to travel onwards, Manjit could not believe it.  Tony took four hundred dollars from her, claiming that it was for purchasing things and bribing onward agents. 

“Take these jeans and top and put it on.  You’ll get caught in Indian clothes.” And then he told her to change her clothes.

The next day, Pala and Narman put her on the train going to Budapest.  The long trip took two days and nights and was exhausting.  But at all times, on the train, there were checkers and other passengers. Because of this, she was not afraid of those two sadists.  At the border with Hungary, the railway employees gathered the passports which, upon reaching Budapest, were returned.

Once they reached Budapest, Pala and Narman dropped her off at a flat and returned.

“So be it.  I escaped that hell,” Manjit consoled herself.

According to what Paul said, two men going by the names of Ali and Makhan would facilitate her border crossing into Austria that evening. Manjit stretched out on the sofa and began waiting for these two strange men.

It was now quite dark but the two men had not come. Manjit felt restless. She didn’t know where she was, their ages or even what they looked like.  But it turns out that she didn’t have to wait much longer.  Around nine o’clock at night, the door to the flat opened and the two young men came in together. One was dark complexioned and the other was wheatish.

Manjit sat up on the sofa.

“It’s okay. Be comfortable. You can stay where you were,” the dark-complexioned man said.

The two men looked at each other and made secretive gestures.  Manjit saw everything and ignored it.  She had become used to tolerating such filthy gazes and rapacious behavior. The two of them went into the kitchen and began warming something. Then they took out a bottle of booze and put it on the table.  The dark one, Ali, filled two glasses with alcohol and offered some to Manjit.

“No.” Manjit answered with hatred.

“Makhna. You take this,” Ali yelled at Makhan who was standing in the kitchen.

“No. I am not drinking,” Makhan answered from the kitchen.

“Drink it, bastard! If you drink, you’ll have the courage to act.” Ali picked up the glass and went to give it to him in the kitchen.

Ali returned and put Manjit’s neck in his right arm and kissed her for a long time.  Manjit did not resist. It was as if she had lost the power to fight back. Dipu got up and began to play with the brass statues on the shelf. He had become accustomed to seeing everything.

“You do not have a visa for Austria. The police are very strict here…,” Ali began to strike fear in Manjit’s heart.

“I know. I do not have a visa. I know how strict the police are. However strict they are, compared to animals like you, they will be gentle…” Manjit suddenly boiled with rage.

Ali and Makhan looked in her direction in bewilderment.

“What do you want to say, girl?” Ali asked in an annoyed voice.

“Why are all of you dogs all alike?” Manjit’s voice was also piqued.

“From which jackal and wolf-infested jungle have you come? You should be grateful that they didn’t chew on your bones or your kid’s.” Ali’s eyes had the sparkle of a butcher, and he grabbed Manjit by her braid and yanked it hard. Manjit let out a cry and even Dipu began to cry out of fear. Ali slapped Manjit on the face two or three times and grabbing her braid dragged her into the other room.

Ali said “We have become bored with white meat. These days, we rarely get any Indian women.” He then rendered Manjit helpless and threw her on the bed.

“Makhan’s turn came after Ali’s.  Then came Ali’s turn, then Makhan’s. Both of them repeatedly did their duty.

After abusing her like this for some time, Ali demanded one hundred dollars from her so that he could give it to the agent who would take her onward. Manjit withdrew the last one hundred dollars from her bag and handed it to him. In the evening, Ali put her in a car and took her to the snow-covered mountains ahead. Before getting out of the car, he gave some instructions to Manjit.

“The next station after this will be your husband’s house.  Once you’ve reached there, you should not talk about us. Even we have a reputation. You also will be disgraced.  For this reason, you should forget everything that has happened during your journey.” Then he handed her over to Jack, the driver of the Sky Train, and left.

Jack took her to a guest house. He then said something in an unknown language to the older white woman sitting at the reception and they both laughed. Manjit could neither understand anything nor did she want to.

At night, Jack came to make use of his manliness. Manjit laid quietly on the bed like a corpse.

The next evening, Jack took her on foot along the twisting mountainous route. Ahead there was a dense forest and the darkness of night. But Jack wanted to make her cross the border at midnight, when the soldiers on guard would change shifts at midnight. They spent several hours walking along the uneven path.  Both were ready to drop due to the cold and exhaustion. Both took turns carrying Dipu, who was asleep.

“Look! There is Germany…”  Jack signaled towards the wire fencing ahead.

Manjit looked ahead with wide eyes as if she were searching for her lost destination in the darkness.

“We must crawl under this wire. There is a current running through it twenty-four hours a day.  If it is touched by you ever so slightly, you will be caught.” Jack warned her of the dangers.

She hesitated for a moment.

Jack warned her, “Do it quickly. Otherwise, I will leave you here and go back.”  Then she gathered her courage and laid herself out in the crevice that had been excavated beneath the wire. She squeezed herself through to the other side on her back. Jack handed her Dipu in the same way, then ran towards the dark forest.

Manjit, without wasting a single minute, turned towards the left following Jack’s instruction. Around five hundred feet ahead, there was a black car waiting for her in the darkness. Without giving it much thought or consideration, she got into the car. The Gujarati driver started the car without even turning around to look.

As the car sped up, Manjit’s memories came flooding back just as rapidly. She remembered each and every moment of her life like some story.  Only she knew what had happened to her, what she had suffered, and what she endured in silence. She could tell no one.  She was contemplating the deep extent of a woman’s suffering. She worships like a God the very one who destroys her. She wasn’t even considered worthy of explaining the reality of these so-called gentlemen who have been appointed the caretakers of society. If she were to say the slightest thing in protest of their cruelties, she would be punished. Society would boycott her. She would be exiled from the homes of her father and husband, and the mark of the stigma would always be a target on her forehead. Perhaps fearing this, she would tolerate all of the abuse quietly and would not share her agony.

Up to this point, she had endured in silence. Her heart had already been crushed in her own country, where people and her relatives taunted her and ruined her life. Without any other option, she had to set upon this dangerous path. Otherwise, somehow or the other, she would have remained waiting for Harjit her entire life. She had no objection.  But in this way, she was kicked out of her village.

Physically, she had been eviscerated by the monsters of this unknown land. Monsters who roamed around everywhere in the guise of men, whose hunger could only be sated by the flesh of women. They didn’t leave any meat on her body. Ali was correct when he said that if they could, they would chew on her bones. There was no part of her body that did not have the marks of the teeth and nails of those monstrous beasts. Even now, she felt their rough hands probing her body as if they wanted to tear away her flesh. Who knew which hand belonged to whom? There were so many hands, and they all felt the same. It was as if they weren’t fingers on her entire body, but lizards slithering. Filthy lizards, under whose stench, the fragrance of the beautiful moments spent with Harjit were vitiated.

She was thinking about Harjit when she recalled with great intensity all of those incidents that happened to her.

“Should I tell Harjit about this?” she asked herself.

“No. You’ll just cause problems for yourself.” Tony’s words were ringing in her ears.

“How can one keep such an enormous truth away from the man with whom one will spend her entire life?” she asked of the darkness.

“In the entire world, there has never been a man born who will let a woman who has been with another man in his house.” Ali’s eyes glimmered in the dark.

“Then what should I do?” Worried, she clutched her bag.

She found a packet of hard cane sugar, which her father had given her for good luck. She felt as if her hands had frozen.

“When your father comes to know your story, he will kill himself by eating poison.  Harjit won’t keep you…How will you go — having left Dipu alone in this cruel world?  You have seen the savagery and reality of this world. For this reason, you will remain quiet. Leave the decision in the hand of God…Women tolerate anything to preserve the honour of the family.” The packet grabbed her hand.

“So be it…If this ever gets out, then I will explain to Harjit that I destroyed myself for his son.  If it hadn’t been for Dipu, she would have ended her story by leaping into a well in the village. Maybe Harjit will forgive me. He is so educated and gentle. If he cannot understand my pain, then curse this life.” Thinking about this, she began her journey quietly like a train that would stop at several stations, and travelers would get on and off continuing forward towards its final destination.

“In just ten minutes, we will deliver you to your husband.” The Gujarati driver said in Hindi, breaking the silence.

Manjit’s heart began to pound hard and her hands and feet began to tremble.  Her mouth was dry.  She ran her hands over her hair and fixed her chunni[3].

“Have I really reached my husband’s country? What will be the first words I say to him?” But Harjit wouldn’t let her say anything. He would run to her and bring her into his arms in front of everyone…Maybe he’d even forget Dipu…But she would stop him herself to say, “Take care of your child. With great difficulty, I cared for him these last five years. Now it’s your turn.” All of this seemed to be a dream.

Suddenly the car stopped with a jerk beneath an electricity poll. Manjit looked outside from the window.   Some man was standing there with his hands inside the pockets of a leather jacket. Manjit watched with great attention.  This was indeed Harjit. He got a little heavier and perhaps this was why she didn’t recognise him.

The driver got out of the car and was talking with Harjit for some time. Manjit began to feel anxious. Why was Harjit taking so long?  Why hasn’t he come over to open the door and embrace her? When Manjit could no longer control herself, she slowly opened the door and came outside. Outside there was a frigid wind blowing and her chunni flew off, but Manjit didn’t realise this. Taking soft steps, she approached Harjit and the Gujarati man.

“Who is this,” Harjit asked in surprise.

“This is your wife…,” the Gujarati said happily.

“My wife? Dude, you have brought me the wrong woman. This is not my wife…” Harjit said worriedly.

“Believe me, sir… This is your wife. Look carefully.” The Gujrati was very distressed.

“Do you think that I am looking at my wife for the first time?  She is very beautiful.  Here. Look at her picture…” Harjit took his wallet from his pocket.

Manjit saw that Harjit was showing the photo of her when she was a maiden with two braids in which she is standing holding a book to her chest…a young girl.

Manjit wanted to say something, but the words would not come out.

“You certainly should be able to recognise your child?” The driver wanted to give more proof.

“When the wife isn’t mine, how can the kid be mine? Go. Go make an idiot of someone else…,” Harjit said in a stern voice and quickly went and sat in his car parked on the other side of the road.

“You…You. Please listen to me.” The driver ran behind him.

But Harjit, with a jolt, turned his car around and disappeared in a plume of smoke.

Just as Harjit’s car turned around, Manjit’s mind began to spin… She felt dizzy, and everything around her seemed to be spinning. It was as if the entire universe was spinning…Manjit lost her footing. Before the driver could do anything, she fell to the ground.

[1] Jat  here refers to a person from the farming community. It also could be the caste of the boy

[2] Alright. Stop.

[3] Veil or long scarf

Veena Verma is a Punjabi short story writer based in UK. She has brought out three anthologies of short stories.

C. Christine Fair, the translator,  is a professor in Georgetown University’s Security Studies Program.  Her books include In Their Own Words: Understanding the Lashkar-e-Tayyaba (OUP 2019); Fighting to the End: The Pakistan Army’s Way of War (OUP, 2014); and Cuisines of the Axis of Evil and Other Irritating States (Globe Pequot, 2008). Her translations of Hindi, Urdu and Punjabi stories have appeared in the Bombay Literary Magazine, Bombay Review, Muse India, Kitaab, The Punch Magazine, and Borderless Journal. She reads, writes and speaks Punjabi, Hindi, and Urdu.

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

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

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Categories
Tagore Translations

Rabindranath’s Paean to Humanity

Olosh Shomoy Dhara Beye (Time Flows at an Indolent Pace) was part of Tagore’s 1941 collection called Arogya (Healing). In the poem, the poet celebrates the lives of common people over empires.

Painting by Sohana Manzoor
TIME FLOWS AT AN INDOLENT PACE

Time flows at an indolent pace.
The mind floats in an empty space.
Into that vast void, images drift.
Over many eons, many have flit
To the distant past.
Arrogant conquerors sped fast.
Pathans rode to satiate their greed.
Then, Mughals wheeled
Victories, whipping dust-storms,
Flying flags for their throngs.
These empires have left no trace
On the vast void at which I gaze.
Through ages, the serene sky
Is with sunset and sunrise dyed.
Now the might of Britons holds sway
Penetrating new pathways
With the power of steam
And vehicles of fiery steel.
With vigour, they spread
Their dominions across the land’s breadth.
I know their regime will also pass.
Their empire will crumble at last.
On the astral plane, despite their strength,
Their army will not leave a single indent.


When I look around the Earth,
An ocean ripples along its girth
Heaving huge waves of humanity
Through myriad paths, in myriad coveys,
Over centuries as their daily needs are met
In life and in death.
Forever, they row,
With their rudders tow,
Work in fields, plant seeds,
Their harvests reap.
They work all the time,
In towns or in wilds.
Empires decline silencing bugles of war.
People forget histories of battles fought.
Stories of glory, angst and gore,
Stay concealed in children’s lore.
They struggle to work hard,
In Punjab, Bombay and Gujarat,
In Bengal, in Kalinga, all over the land,
By the coastline and the riverbank.
These stories of daily life hum
Reverberating like drums;
Joys, sorrows, day and night
Resonate as hymns to our lives.
Empires are ruined to ashes.
Over eons, they toil as masses.

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

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Review

Remembering the Partition

Book Review by Meenakshi Malhotra

Title: Learning to Remember: Postmemory and the Partition of India

Author: Shuchi Kapila

Publisher: Springer

Shuchi Kapila’s book on Partition focuses on the hinge generation — the one separated by a generation or two from the actual experience of the Partition, but increasingly drawn to analyse its memories in their own lives and its significance for the future. Simply because, the Partition with its trauma and losses remains a huge part of their parental, familial and collective memory.

While Kapila’s book recovers these embedded memories through interesting anecdotes, the fact remains that the historical event of the Partition cast a huge shadow on her parents’ lives, and that of many like her. She, like others (Priya Kumar, Urvashi Butalia) are drawn to excavate and unpack this silence and trauma that impinged upon the parents’ lives and shaped them in umpteen ways.  Such postmemory is described by Marianne Hirsch as “the experience of those who grow up dominated by narratives that preceded their birth, whose own belated stories are evacuated by the stories of the previous generation shaped by traumatic events that can be neither understood nor recreated” (Hirsch 1996, 659, quoted by Kapila). She goes on to write: “It is the largeness of these stories that dominate our psyches even as we often know very little about them, a kind of haunting that is often not understood.”

Like many in this generation, Kapila  was protected from all knowledge of the event by the silence of those who had experienced it directly. At the same time, she strongly felt a compulsion and an ethical imperative to understand the legacy of the Partition on her own terms.

Kapila points out that the flood of writing on the Partition that has emerged since the fiftieth anniversary of independence in India and Pakistan includes scholarly histories, oral histories, feminist studies, and literary and cultural studies of the Partition (which have poured out in a steady stream in the decades after 1997), show a strong inclination to exhume buried and seemingly lost memories. Priya Kumar’s Limiting Secularism, one of the most significant studies of the ethics of remembering, presents a compelling summary of this terrain of ‘return’ to the Partition. She argues that it is not merely that the first generation of Partition migrants is now dying out leading to an understandable anxiety about capturing their voices(as Butalia also voices in her book The Other Side of Silence) but also that the fact that Partition is the “founding trauma” (Dominick la Capra) of the subcontinent to which we must return in constant acts of “avowal” (Kumar 2008, 87).

Kapila’s book then is one such act of return and avowal in exploring again from a post memorial position the travels and travails of Partition memory. The enormity of the Partition— around a million dead, migration of between twelve and fourteen million across the borders of Punjab and Bengal, 75,000 women of different faiths abducted and very few “rehabilitated”– the numbers are mind-numbing.

Given that Partition was a territorial, social, and political division of peoples who had lived together for the previous centuries, there were many who resisted the idea of this division but recognised equally that it was a moment for Muslim self-determination in the formation of Pakistan. A common feeling in this context which prevailed among all communities, Hindus, Muslims, Sikhs, was a feeling that the departing colonial powers had betrayed them. With these affects,the act of remembering Partition, the author feels, can never be a single, linear, decisive and discrete fact specific to communities but somewhat fuzzy and porous. It is inevitably marked by the recognition of multiple narratives jostling for attention with all communities involved as perpetrators and victims. The Indian nationalist myth that the Indian Congress party wanted a united India whereas Muhammad Ali Jinnah, the leader of the Muslim League, wanted to divide India and secure Pakistan for Muslims has been interrogated most famously by Ayesha Jalal who argues that literary narratives have also offered scholars the opportunity to think through the ethics of co-existence, which is the focus of Priya Kumar’s study, Limiting Secularism (2008), in which she considers how literary texts imagine possibilities and histories of productive relationships that seemed to have been irrevocably lost with partition.

Another significant area of research opened up was that of  collecting narrative oral histories, a methodology which has been referred to by Ritu Menon and Kamla Bhasin in Borders and Boundaries(1998) and used powerfully in Urvashi Butalia’s The Other Side of Silence(1998). These accounts revealed that women’s lives were deeply impacted by the rape and violence visited upon them during Partition and the silencing of their narratives as a patriarchal state was inaugurated. Jill Didur (2006) reads the silences and ambiguities of women’s stories as an important counter-narrative that unsettles Partition, revealing, for instance, how the agency of abducted women was completely eluded even in the recovery operations to establish a benevolent paternalist state. Given that there is a necessary relationship between the public and private realms of memory, it is unsurprising that some of the same themes can be found in testimonials and oral histories as well. This is the case made by Anindya Raychaudhuri (2019) whose attempt to think through Partition as “a productive event” is very much in line with Kapila’s  effort to highlight the different generational voices of  interviewees (Raychaudhuri 2019,13).

The book also considers private family memory and public institutions like the 1947 Partition Archive and the Amritsar Partition Museum. However, Kapila is aware that both these public institutions are relatively recent developments making it difficult to gauge their impact on private memory. Like literature and cinema, oral histories have also expressed themes of loss, violence, home, childhood, and trauma that appear repeatedly in stories of  Partition migrants. Yet,  as Kapila avers, “despite scholars’ clear understanding of the particularity of each oral history encounter, most studies distill them for themes and documentary evidence rather than as specific performances” based on “the subject position of interviewer and interviewee, time, space, social and regional position.” In contrast to this, Kapila is observant about the processual aspect of memory that are constituted by a more expansive understanding of “the filial and affiliative in each encounter as it rearticulates the nature of family, belonging, and community and while Partition literature and film have coloured narratives and tropes which shape how people remember or narrate,” her focus is on the interaction between the subject position of interviewer and interviewed.

Anjali Gera Roy’s significant work on Partition testimonies works toward an amplification of the historical record, which works by filling in “the personal, sensory, affective memories of both documented and undocumented historical events”(Gera Roy 2019, 24). She describes  her work,  as a “corrective and as supplement” to historical accounts. In the 160 testimonies gathered by her and her research assistants in many cities of North and East India, she unearths the ‘intangible violence’ of Partition.

The questions she poses sheds considerable light both on the processes and workings of memory as well as the methodology of such an enquiry: “How much of my parents’ relationship was structured by a deep and intimate understanding of Partition trauma? How much of their subterranean anxieties about their children were shaped by the experience of Partition? Heeding Marianne Hirsch’s description of postmemory mediated “not by recall but imaginative investment, projection, and creation,” she  asks how we could help in exploring its potential for progressive futures (Hirsch 2012, 5). Family history, though repeated many times and extensively written about is both representative and singular, each experience one more testimony to what millions experienced.

In emphasising a humanistic approach to Partition memory, she explores it not as aggregation of historical or social fact but for the relationship it sets up among post memorial generations and between them and first-generation migrants and the importance of each act of articulation. This book is thus a study of the culture of Partition memory that is being built by post memorial generations through public institutions, research, oral history, and family stories. For these generations, studying Partition is an experience in learning to remember from new socio-political locations not just in South Asia but also in its diaspora in Europe and the United States, and other parts of the world. These acts of memory are significant not only to gain insight into an event, but also ultimately to address the psychological impact of the event.

Kapila’s work is a significant contribution to Partition and memory studies. In revisiting Partition through the lens of memory, her book reminds us about the significance of processing painful memories as a way of approaching the past. The chronology is also significant, coming as it does, more than seventy-five years after Partition. Yet it is precisely this belatedness which makes it significant. In their preface to their edited book on The Psychological Impact of Partition in India, psychiatrists Sanjeev Jain and Alok Sarin (2018), mention the lack of conversation or research material on the psychological impact of Partition in the sub-continent. They flag the urgency of revisiting and processing traumatic memory. Understanding the delayed effects of trauma thanks to their extensive experience as psychiatrists and psychologists, they view the time lapse and belatedness as central to the way memories work.  

Kapila’s book has a chapter on the idea of ‘nostalgia’ for instance and then also on new institutions of memory like the museum. She explores different avenues that have been developing to rectify some of this missing memory of Partition, through extensive interviews.  This is the thrust of the first half of the book—these intergenerational conversations and understandings of Partition. The second half of the book looks more closely at the two physical spaces that have been established to communicate about Partition. These two physical spaces include the Berkeley, California 1947 Partition Archive, which now contains at least 10,000 oral histories of Partition, available for researchers, scholars, and individuals to explore and examine. India has also recently opened the Partition Museum, Amritsar, the first museum of its kind in India. Museums tend to craft particular narratives of events or experiences, and Kapila considers this new museum in that light

Postmemory and the Partition of India: Learning to Remember is a fascinating interrogation of this concept of remembering and memory, and how we craft narratives of our understandings of events through our memories or the memories of others. Ultimately, Kapila is asking the reader to consider how it is we learn to remember, particularly how we learn to remember complex, political events that shape who we are and how we think of ourselves in the world. Focusing on the centrality of processing traumatic memory in order to negotiate our daily lives, Kapila’s work is deeply interdisciplinary. Her scholarship can also be viewed as a labour of love and a tribute to her parents — and their generation — for the considerable emotional labour  they invested to ensure that their children were able to go beyond their own memories of loss.

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Dr Meenakshi Malhotra is Associate Professor of English Literature at Hansraj College, University of Delhi, and has been involved in teaching and curriculum development in several universities. She has edited two books on Women and Lifewriting, Representing the Self and Claiming the I, in addition  to numerous published articles on gender, literature and feminist theory.  Her most recent publication is The Gendered Body: Negotiation, Resistance, Struggle.

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Review

Bhang Journeys: Stories, Histories, Trips and Travels

Book Review by Bhaskar Parichha

Title: Bhang Journeys: Stories, Histories, Trips and Travels

Author: Akshaya Bahibala

Publisher: Speaking Tiger Books

Akshaya Bahibala is a poet, bookseller, publisher, and library advocate. He is the co-founder of Walking Book Fairs, an independent bookstore and publishing company, as well as one of the most beloved bookmobiles in India, having journeyed over 35,000 kilometres through 20 states to promote a love of literature. Bahibala has authored four books in Odia. This book marks his debut in English. This captivating book is full of unexpected twists and turns, offering a unique blend of memories, adventures, and intriguing facts about a well-known substance. It serves both as an exploration and a cautionary tale.

Bhang Journeys: Stories, Histories, Trips and Travels by Akshaya Bahibala is an eye-witness account of the cannabis in one part of India – Odisha. Quite a bit of research and ideation seems to have gone into the book. This book is truly captivating due to its exploration of a controversial subject — bhang or cannabis..

Reads the blurb: “For ten years, from 1998 to 2008, Akshaya Bahibala was in the grip of bhang, of ganja—drinking it, smoking it, experiencing the highs and lows of an addict on Puri’s beaches with hippies, backpackers and drop-outs from France and Japan, Italy and Norway. Then he drew back from the edge and tried to make a life, working as a waiter, a salesman, a bookseller. He starts this journal-cum-travel book with startling, fragmented memories of his lost decade. From these, he moves to stories about people across Odisha whose lives revolve around ganja-bhang-opium.”

Bahibala commences the book by recounting his experiences of indulging in bhang and ganja on the shores of Puri. He also spends time with a considerable number of foreigners — Caucasian men and women who appear to visit Puri for the purpose of getting high. The author mingles with Japanese, German, French, Italian, and Israeli tourists, sharing meals, borrowing money, exchanging bhang-infused biscuits, occasionally engaging in fights, all while listening to Bob Marley’s soulful rendition of “No Woman, No Cry” in a state of intoxication.

The book has some interesting details like how the owner of a government-approved bhang shop prides himself on selling the purest bhang available, claiming it can make people as forgiving and non-violent as Jesus. Another story is about how an opium cutter, learnt how to massage a lump of opium with mustard oil and carve it into tablets as a boy. There is a heart wrenching narrative of a girl who survived cholera by licking opium and became a lifelong addict. Yet another, is about the yearnings of a goldsmith with an opium de-addiction card for 20 grams a month, but he longs for more — atleast 25 grams. There is also the story of the ganja farmer who flies to Puri from Punjab in a helicopter.

The hallucinations induced by the drug are reflected in the case study of a young man, suffering from ganja-and-bhang-fuelled paranoia, convinced that Indian and American spies are after him makes for an interesting yet concerning read. Descriptions are given of angry villagers indulging in violence against excise department officials who try to destroy ganja plantations.

Alongside these narratives, are official data on opium production, seizures, and destruction; UN reports on the medicinal benefits of cannabis and a veteran’s recipes for bhang laddoos and sherbets. The author delves into the process of creating bhang, highlighting its complete legality in India (unlike charas and ganja, which are prohibited under the country’s 1985 Narcotic Drugs and Psychotropic Substances Act). Additionally, there is a subtly humorous account of a Brahmin bhang shop owner who offers intriguing insights into the procurement and sale of bhang. Bahibala also discusses opium (referred to as afeem locally) cutters and government-operated facilities where opium is manufactured. He sheds light on opium addicts, for whom the government provides a de-addiction program.

The author concludes the book on a rather melancholic tone, discussing the current state of affairs in Puri and the significant changes that have occurred over the past two decades. The absence of foreign tourists on Beach Road, the police cracking down on public marijuana use, the proliferation of hotels and restaurants, and the eagerness of owners to expand and construct more establishments are all highlighted. Additionally, the author reflects on the individuals he once knew during his youth, noting that some have relocated to other countries while others remain in the area.

This book offers a comprehensive perspective on the bhang/charas/ganja culture in India, covering aspects such as production, sale, purchase, and consumption under peer pressure. The author’s personal experiences and lessons learnt add depth to the narrative, making it a captivating read. It is a liberating and unfiltered account, unconcerned with conforming to political correctness and yet, there is his own story, where he feels he ‘lost’ a decade of his life to addiction.

Bhaskar Parichha is a journalist and author of UnbiasedNo Strings Attached: Writings on Odisha and Biju Patnaik – A Political Biography. He lives in Bhubaneswar and writes bilingually. Besides writing for newspapers, he also reviews books on various media platforms.

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Review

Naulakhi Kothi: A Saga by Ali Akbar Natiq

Book Review by Somdatta Mandal

Title: Naulakhi Kothi

Author: Ali Akbar Natiq (Written originally in Urdu)

Translator: Naima Rashid

Publisher: Penguin Random House India

The recent interest of big publishing houses in India venturing to bring out translated texts from various regional languages and bhasha[1] literatures into English is adding not only richness to the publishing arena but is also spreading the awareness of the existence of so many classic Indian texts which were inaccessible to the layman reader due to their inability to read the language used by the author. This has not only increased pan-Indian readership but spread the richness of Indian literature worldwide.

The novel, Naulakhi Kothi[2], containing 56 chapters and 464 pages, was written originally in Urdu by Ali Akbar Natiq, and has been translated into English by Naima Rashid. It contains a wide historical and meticulous geographical canvas in the micro-level as well as the sweeping narrative of rural Punjab that begins in British India and goes on in the years leading up to the Partition and ends around the nineteen-eighties. It brings us face to face with the lived culture of this place. The days of ordinary people of the entire rural Punjab region going about their business also come alive before us.

The wide canvas of Naulakhi Kothi offers more or less three simultaneous perspectives – that of the feud in the villages of Punjab between the Muslims and the Sikhs and the role of the British administrators who, in trying to maintain law and order in the region, also have their own axe to grind. In the sprawling canvas of characters, in the intricate, multi-layered world that Natiq conjures, with subtext, backstory and arcs, it seems as if we are literally living in the world and conversing daily with its contours.

The first chapter aptly titled “Homecoming” tells us the story of one of the protagonists of the novel, the Britisher, William, who after eight long years in England was returning to Hindustan, the land he had spent his childhood, to work as the newly appointed assistant commissioner of Jalalabad in eastern Punjab. He dreamt of returning ‘home’ to the idyllic Naulakhi Kothi, the titular bungalow built by his grandfather. The manner in which the Britishers had been spoilt silly in Hindustan made many families live like Nawabs and they lived a class apart – often more powerful than the kings who ruled the country. Throughout the novel William is warned by the hardened commissioner Hailey that his behaviour and softness towards the locals does not bode well for any British officer living in Hindustan. His nature was said to display “signs of a certain rebellion and a proclivity towards a poetic bent of mind”.  He was reminded that the British were there to rule these lands and not to romance them. He was asked to maintain a distance between the ruler and the ruled and in dispensing justice, distance himself from the wrongdoer and the wronged.

For the four years he was posted in Jalalabad, William took many radical steps. He toiled so diligently, putting his heart and soul in his work that he managed to change the entire face of the region. The standard of education alone had surpassed that in all other tehsils[3] of Punjab. He also had a new canal and several other small streams built. As a result of these, there was a plentiful supply of water across the tehsil, and an abundant produce of wheat, rice, and maize crops; a general well-being began to show on people’s faces. Because of his connections he could prevent his transfer from the place for some time but could not do so for ever. Through many twists and turns of events, after frequent transfers, and after the war broke out, he realised there was a grand conspiracy in which everyone had teamed up against him – the Hindus, the Muslims and the British. By the end of the novel, we find a decrepit old man who, shorn of his former British glory and power, living a lonely life in Naulakhi Kothi when his wife and children left him and went back to England. But soon he was even thrown out of that place to settle in one of the nehri kothis [4]nearby, and in the end, he died like a pauper with no one to even remember him. So much for his love for Hindustan!

The next sub-plot centres around Maulavi Karamat who for the past thirty years, had been the head imam of the small village mosque. The poor people of the village who could barely make ends meet, could not pay him a salary but instead supplied him with rotis daily which were religiously collected every day by his son Fazal Din. Whatever Maulavi Karamat had learnt from his father, Ahmed Din, and even that which he didn’t fully know, he used to transfer it all to Fazal Din, for the survival of their family rested with him. The fortunes of this man took a good turn when he was appointed by William to become the head munshi in Jalalabad and teach Urdu, Arabic and Persian to young children. This move was basically undertaken to do away with the disparity and poor percentage of Muslim students attending the government schools. From then on, we find Maulavi’s fortunes rising and gradually his son Fazal Din turns into a mature and sensible sarkari babu[5]. After two years of working at the Governor House, Fazal Din had enough to buy his own land and build a house. Post Partition, Fazal Din’s work increased considerably and with adequate means to prepare false property documents, he got enmeshed in corruption and amassed a great amount of wealth. His desire to learn more English and to go to Britain to rise above his class is an example often found among those who worked in the administrative service of the government.

The other most significant strand in the narrative is of course the constant enmity between the Muslims and the Sikhs. We are given the story of Sher Haidar who was the zamindar of a certain area being killed by Sardar Sauda Singh and his men — not in a clandestine way, but in an open, offensive manner. Ghulam Haidar, the son of Sher Haidar was entrusted by his subjects and relatives who pledged their loyalty to the new heir to take revenge of the killing and after a lot of incidents, looting, and fighting that ensues between the two rival religious groups, their fortunes kept fluctuating while the ordinary villagers continue suffering. The Sikh leader who was accused of murder remains free and he showed his prowess by moving around with arms in the open. Detailed descriptions of attack and counterattacks between the warring groups are narrated meticulously and one becomes aware of the looting, arson and treachery that prevailed in the villages of Punjab at that time.

It is difficult do justice to the vast canvas of storyline that Natiq so brilliantly interweaves throughout the novel in this review. The problems the British rulers faced during the world war, the changing equations in the country with the Quit India Movement, Jinnah’s policy for an independent Pakistan, the role of the Muslim League, the silent exodus of the British leaving Hindustan, the idea of Partition that had silently started ripping the population apart,  the resultant flow of refugees after the Partition was officially declared, the exodus – all these find detailed mention in the narrative as well.

Ali Akbar Natiq’s unique narrative style and the equally brilliant translation by Naima Rashid that stays close to the Urdu text preserving the flavour of Urdu sprinkled with regional dialect is to be really appreciated. There are no footnotes or glossaries but the context holds enough clues for flow of the narrative. In the translator’s note at the beginning, Rashid mentions that in the creative choices she has made. She favoured the mood and tone of the original – “If it’s bitingly sarcastic or insulting in the original, I’ve attempted to recreate the same tone and tailored the other choices accordingly.”  Throughout the novel the very detailed descriptions of characters and incidents create a great visual impact upon the reader, and we see the sequences like we do in films. Natiq has managed to cover such a wide canvas of the storyline with dexterity by juxtaposing chapters in such a way that they unfold like a cinematic reel in front of our eyes. Thus, despite its length, this novel with its social, political, religious, historical, and geographical issues covering a wide cross-section of the Punjab region remains a page-turner and is strongly recommended for all classes of reader alike.

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[1]  Language, referring to different languages of India

[2] Translates to House of nine lakhs(ninety thousand)

[3] Subdistricts

[4] Houses by the river

[5] Government officer

Somdatta Mandal, critic, academic, and translator is a former professor of English at Visva-Bharati, Santiniketan, India.

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Essay

Chandigarh: A City with Spaces

By Ravi Shankar

I was apprehensive. I had spent time in New Delhi when I was very young. But after that, I had never travelled to the north of India. I was traveling by chair car on the Rajdhani Express to Delhi and from there, by bus to Chandigarh. Sleeping on a chair is difficult though the coach offers enough legroom, and the seats are wide. The time was December, and the weather would be cold. The bus journey to Chandigarh from New Delhi took a long time. I was moving through the flat plains of Haryana with fields on both sides of the road. The sun set early during winter in the north. By 5 pm, it was beginning to get dark. The sun had truly set by the time I reached Chandigarh.

The cold was a de novo experience. Using a quilt was something new though later I began the appreciate the gentle warmth provided using the body’s own heat. Coming from the claustrophobic confines of Mumbai, the wide-open spaces of Chandigarh were a welcome change. Some of the traffic circled the roundabouts that were larger in this city than apartment complexes in Mumbai. Space, space, and plenty of space was my first impression of the city.

Chandigarh is believed to have been named after the Goddess Chandi whose temple is located near the city. Garh means a fort. This was India’s first planned city. Various teams of architects had been commissioned and the Swiss-French artist, Le Corbusier was the last in the series. Le Corbusier designed several buildings in Chandigarh including the secretariat, the high court, and the Palace of Assembly. He created an open-hand sculpture like he had done in the other cities designed by him. He designed many structures at the Postgraduate Institute of Medical Education and Research (PGIMER) where I was a resident doctor. His influence was also seen in Panjab University across the road in Sector 14. One of the challenges with a sprawling low-density design was services were located far away and you required a vehicle to access services and go to different areas. In high-density areas like Mumbai, you can just step down to access shops and services. This was in the days before online ordering and e-commerce platforms.

The city is divided into sectors. I settled in the Old Doctor’s Hostel or ODH in Sector 12, where the institute was located. I eventually shifted to the D block of ODH, the newest to be constructed. This had the benefit of a wash basin within the room reducing your trips to the shared restrooms. The research blocks and the college canteens had the trademarks of Le Corbusier’s design. He was fond of using primary colours like blue, yellow, and red as evidenced in the bright hues of the doors and windows of the hostel. The original structure was good but was constructed in the 1960s. By the late 1990s, living standards had improved and the rooms began to feel inadequate. He was also fond of using curves in his buildings and each room had a curve and there was a specially made wooden table to fit into the curve. Most of these had been destroyed over the years. The hostel rooms were single occupancy. This was especially important for the residents in clinical departments as it allowed them to rest after long hours of duty.

Sector 17 was the main commercial hub of the town and had several high-end restaurants and shops. People were fashionably dressed though the cold weather during winter required a lot of clothing. Winter mornings could get very foggy. In those days air pollution levels were still low and winters were generally pleasant. The food was good — ranging from aloo parathas (Indian flatbread stuffed with a spicy potato mix), gobi parathas (made with a stuffing of cauliflower), mooli parathas (Indian flatbread stuffed with a spicy radish mix), tandoori chicken (chicken grilled in a clay oven called the tandoor), tikkis (a small cutlet made of potatoes, chickpeas and different spices), chole bhature (a type of chana masala and puris) and samosas (triangular fried pastry with a savoury filling). Punjabis love their food. The food is wholesome but may be high in saturated fats. There were several tandoori chicken restaurants and chicken was a perennial favourite. The tandoor is a great invention though it may be difficult for the person making rotis in the heat of peak summer. But tandoori rotis eaten piping hot dipped in a spicy gravy on a cold night are a pure delight.

The sector 11 market was the nearest to PGI and there were two or three dhabas (roadside eateries) serving Punjabi delicacies. There was also a more upscale restaurant serving variations of the dosa. These had been modified to north Indian tastes and this was my first introduction to chicken dosa. The taste was good, but the stuffing was very unconventional. The buses were old and had seen better days. I usually took the bus to Sector 17 and to The Tribune colony in Sector 29. Started in 1881, The Tribune is one of the oldest newspapers in North India and one of my father’s acquaintances worked at the newspaper.                 

The Panjab University had a sprawling campus just across the road at Sector 14. I loved to roam through the beautiful campus. The market at the university had shops selling delightful Punjabi samosas. These were large, the covering was crisp, and the stuffing of potatoes and chickpeas was spicy and tasty. Those days a samosa cost around one rupee and fifty paisa — light on the pocket though wages were lower those days.

The northern sectors of the city including 12 where PGI was located were the older ones and more prosperous. The Zakir Hussain Rose Garden in sector 16 was named after India’s former president and had over 1600 species of roses. I used to visit occasionally, especially during the winters when the roses were in bloom. Summers in Chandigarh are hot but less than in many other places in the plains due to the closeness to the hills.

The Rock Garden is a major attraction. The garden was begun to be built by Nek Chand in 1957. The garden was built illegally but later became world famous. It is built entirely from discarded household and industrial waste. There is also a doll’s museum inside the garden. One of my fellow residents knew Nek Chand very well and he used to play with his son when he was young. Models of rock gardens have since been built in several Indian cities.

Summers in Chandigarh are difficult. The sun is relentless. The institution timings change. Before the onset of summer, one visits the desert cooler shops to buy new grass screens for the coolers. The cooler is a great invention with a water pump and screens moistened by water through which air is drawn to cool the room. They work well but when there were power outages in summer, they stopped functioning. The onset of the monsoon in late July makes things difficult. The humidity is high, and the temperature is still above 35 degrees celsius. October to December and March to April are usually pleasant. Late December, January, and February are cold and there is a threat of western disturbances that bring rain and cold damp weather. The city has two satellite townships, one in Punjab (Mohali) and the other in Haryana (Panchkula).

Chandigarh has one of the highest human development indicators in India. I enjoyed my three years in this planned city at the foothills of the Himalayas and I look forward to a visit in the future!  

Dr. P Ravi Shankar is a faculty member at the IMU Centre for Education (ICE), International Medical University, Kuala Lumpur, Malaysia. He enjoys traveling and is a creative writer and photographer.

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Interview Review

In Conversation with Ujjal Dosanjh

Ujjal Dosanjh left his village in Punjab in quest of a better life. He had a bare smattering of English, very less money and some family overseas when he left his home at Dosanjh Kalan at the age of seventeen. That was in 1964. He spent the first three years in Britain and then, moved to Canada to become a prominent lawyer, activist and political figure.

When he started in the 1960s, to earn a livelihood in England, he shunted trains in the British Railways. He left for Canada in hope of a better future. He had to work initially in sawmills and factories to support himself. Eventually, he could get an education and satisfy his ambitions in British Columbia, which became his home. Coming from a family which contributed to the freedom struggle of India, it was but natural that he would turn towards a public life. His uprightness, courage, tolerance, openness and commitment had roots in his background, where his parents despite different political ideologies, lived together in harmony. His family, despite their diverse beliefs, stood by him as he tried to live by his values.

Dosanjh voiced out against separatist forces that continue to demand an autonomous country for Sikhs to this day. In 1985, he was beaten almost to death by such Khalistani separatists as he boldly opposed the movement that had earlier led to the assassination of the Indian Prime Minister, Indira Gandhi (1917-1984) and to the bombing of an aircraft where all 329 people aboard died. However, undaunted by such attacks, he continues to talk unity, welfare for the underprivileged and upholds Mahatma Gandhi as his ideal. He went into Canadian politics with unfractured belief in the Mahatma. Dosanjh was the Health Minister of Canada and earlier the Premier of British Columbia. He has been honoured by both the Indian and Canadian governments. In 2003, he received the highest award for diaspora living outside India, Pravasi Bharatiya Samman, and, in 2009, he was a recipient of the Top 25 Canadian Immigrant Award.

Now, sixty years from the time he left his country of birth, he shares his narratives with the world with his updated autobiography — the first edition had been published in 2016 — and also with fiction. As an immigrant with his life spread over different geographies, he tells us in his non-fiction, Journey After Midnight – A Punjabi Life: From India to Canada: “Canada has been my abode, providing me with physical comforts and the arena for being an active citizen. India has been my spiritual refuge and my sanctuary.” He writes of what he had hoped could be a better future for humankind based on the gleanings from his own experiences and contributions to the world: “If humanity isn’t going to drown in the chaos of its own creation, the leading nations of the world will have to create a new world order, which may involve fewer international boundaries.”

In this interview, he shares his journey and expands further his vision of a world with diminishing borders.

You travelled from a village in Punjab, through UK and ended up in the Canadian cabinet to make changes that impacted humanity in your various public roles as a politician. Would you have been able to make an impact in a similar public role if you had never left India? Was the journey you went through necessary to help you become who you are?

It’s almost next to impossible to imagine what actually would have happened to my life in India had I stayed there. The most complicating element would be the standards that I would apply in such reimagining, the standards I most certainly wouldn’t have known or applied to my Indian life’s journey. I do think though and I have said it often in conversations with friends that had I stayed in India I would have either turned into a saint or devil; nothing in between for one who in 1964, the year I left, already hated the beginnings of the corruption that has now almost completely enslaved the country’s polity and ensnared the society.

Even though what has guided me throughout my life were the lessons I learnt from my freedom fighter maternal grandfather, my activist father and Mahatma Gandhi’s life, I believe the ethics and mores of public life, first in Britain and then in Canada helped shape and sculpt who I became and how I conducted myself. Had I not been to Britain and not lived most of my life in Canada, it’s impossible even to imagine the ‘me’ that would now be walking upon our planet earth.

While within five years of landing in Canada, you were studying in University of British Columbia and driving an Austin, some other immigrants fifteen years down the line continued in abject poverty. What does it take to rise out of endemic poverty? Do you see that happening in the world around us today?

The way you phrased the question conceals the fact that before I resumed full time college in January 1970s and went on to complete my BA and then LL.B. in 1976, I had spent full six years of my life in UK and Canada working jobs including shunting trains with British Rail, making crayons in a factory, being a lab assistant in a secondary school and pulling lumber on the green chain in a saw mill in Canada while often attending night school.

And I must add that my extended family and my spouse were largely responsible for paying my way through my B.A. and LL.B.

While even then it wasn’t easy, I do recognise the union wage then available to students in summer employment enabled them to save enough for the school year; with most summer jobs that’s not the case now. The students now more often than not have to depend on loans or help from the parents.

A significant section of the immigrant diaspora has done reasonably well while for many it’s becoming harder and harder to just make ends meet. 

And by the way the Austin, you refer to, was the used Austin 1100, Austin Mini’s sister, I had bought for the then princely sum of six hundred dollars; it took mere six dollars to fill its tank.

That’s truly interesting. At the beginning of your biography, you stated ‘politics is a noble calling’. Later you have written, “I had realized I needed to make a clean break from the pettiness of politics.” Which of these is true? And why the dichotomy — pettiness as opposed to nobleness? And what made you change your perspective?

No, I have not changed my view of politics. It is a noble calling but only if you do it for the right reasons. More and more I found that a significant number of people seeking public office did so for glory that they perceived the elected public office bestowed upon them. Shorn of any lofty ideals and the pursuit of public good politics often degenerates into petty squabbles rather than the giant battles of great and contrasting ideas.

The pettiness is the result of small minds pursuing the mirage of glory in phony battles that barely move the needle on the bar of public good. I often refer to the absence of great leaders in the political landscape of India and the world; Canada has not escaped the current curse of the dearth of great minds in the political arena. Hence my exasperation at the situation I found myself in.

The world over, politics seems to have become the refuge of intellectual dwarfs—no offence intended to our shorter brothers and sisters. The small minds tend not to see too far into the future; they are oblivious to the need to constantly challenge the world to be what it could be.

After a lifetime of activism and close to eighteen years of elected office it was only natural for me to tire of the myopia and pettiness in what otherwise remains a noble endeavour.   

You met Indira Gandhi — the second woman to lead a country in a prime ministerial role — and had this to say of her “Indira Gandhi loved India immensely. One can be an imperfect leader and yet a patriot”. Do you think she was an effective leader for India?

My wife and I spent an hour speaking with Indira Gandhi on the afternoon of January 13, 1984. We spent the first few minutes comparing notes about our grandparents and parents as freedom fighters and activists before discussing the issues related to the agitation in Punjab, its growing militancy and increasing violence in and outside the Golden Temple. From what she said it was clear she was extremely troubled about the dangerous situation of the militants holed up in the Temple and the toll it was taking on the peace, politics and the economy of the state. I sensed a certain helplessness in this otherwise quite brave woman when describing the unsuccessful efforts she and her office had made to reach a peaceful settlement of the issues raised by the Sikh agitation. Because I had met both the militant Bhindranwale and the peace loving leader of the agitation, Longowal, and understood the tension between the two men and their followers, I knew she was grappling with a political minefield. All of this and much more that we discussed left me in no doubt about her love for the country and all its people.

But I do believe she allowed the situation at the Golden Temple to linger too long and deteriorate before trying to bring it under control; thus, it and the Operation Bluestar, her ultimate response to the armed militants holed up in the Temple, remains one of her great misjudgements—perhaps as grave as the declaration of the National Emergency in 1975.

Imperfection being part of the human condition, one isn’t surprised that Indira Gandhi who saw all Indians as equally Indian, too, was imperfect; a strong but imperfect leader.   

“Sikri was the capital for the new world of unity that Akbar had wanted to create. Ashoka took a similarly bold leap toward peace after a bloody war. Two millennia after Ashoka and four centuries after Akbar, Mahatma Gandhi shared with India a similar vision and a path out of colonialism. India killed him.” Please explain why you feel India killed Gandhi.

One can’t and mustn’t blame an entire country for the actions of one or two persons and yet what I said of Gandhi’s assassination, at least figuratively if not literally, can be said with ample justification; not one but several attempts were made to end Gandhi the mortal. If many Indian hearts and minds—and there were many in his lifetime, perhaps not as many as there are in Modi’s India—wanted Gandhi  and his philosophy of nonviolence and love for all dead, then I must say, even without resorting to the writers’ licence, India stands accused and guilty of his January 30th, 1948 assassination; India killed Gandhi.

Even before the advent of Modi on the national scene India’s politicians had substantially diminished and damaged Gandhi’s legacy of Truth, Love and Non-violence. Considering the so few prominent voices in the public domain criticising the Modi regime’s single-minded undermining of Gandhi’s legacy, almost to the point of extinction, it can be said that if it already hasn’t done so, India is close to annihilating Gandhi’s Truth, Love and Non-violence.      

“To India’s shame, the rich and ruling classes of today mimic the sahibs of yore. Some of them still head to the hills with their servants, the Indian equivalent of the slaves of the United States.” As Gandhi is seen as one of the architects of modern India, what would have Gandhi’s stand been on this?

When Gandhi lived in England and South Africa, he was part of the diaspora of his time and learnt new things as such. Today with social and digital media one hopes even living in India he would have been aware of the yearning of humanity for equality and economic and social justice. The way most rich and powerful treat the poor and the weak in India is absolutely antithetical to what an egalitarian India would demand of them.

I’m aware of how Gandhi didn’t support the abolition of caste and of his position or lack thereof on the question of equality for the blacks of South Africa at the time. But different times throw up leaders with different and perhaps better approaches to the fundamental issues. Were he alive today, he would have argued for the abolition of caste, equality for all and he wouldn’t have accepted or ignored how India treats its workers, poor and the powerless.   

You have told us “India leads the world in the curse of child slavery and labour. Millions of India’s children are trapped in bonded labour, sex trafficking and domestic ‘help’ servitude.” Most people plead poverty and survival when they talk of children working. Do you see a way out? Is there a solution?

Yes, like all problems, this, too, has a solution:

Legislate, legislate and legislate.

Enforce, enforce and enforce the legislation.

I know some laws do exist but we need legislation with more teeth. The laws regarding minimum wage, hours of work, overtime and holiday pay and health regulations must be strengthened and more vigorously enforced, in particular, in the so-called domestic help sector. Better wages and working conditions rigorously enforced would attract adult workers who would be able to send their children to proper schools rather than thrust them in to slavery in exploitative homes, factories and workplaces.

Not much will improve on this front though unless Indians end the endemic corruption in law enforcement. You see corruption confronts and stares us in almost all, if not all, issues Indian; it is the elephant almost in each and every room.  

“Violence can never be a tool for change in a modern, democratic nation.” You tried to use Gandhian principles through your life — even in Canada. Do you think non-violence can be a way of life given the current world scenario with wars and dissensions? How do you view Gandhi sanctioning the participation of soldiers in the first and second world wars? Can wars ever be erased or made non-violent?

First let’s deal with Gandhi’s sanction of the soldiers in the two world wars. Whether or not he had sanctioned their participation, the soldiers would have gone to war; most of them fought for wages, not for the love of war or the country except those for whom the Second World War was a war against fascism and hence justified.

I don’t believe Gandhi ever stated that in fighting a violent enemy or a perceived enemy one was not allowed to use violence. All I ever remember him saying was that you throw your unarmed body wrapped in soul force in front of the enemy but if you are too chicken to do so or can’t do so for some other reason but fight an aggressor you must, violence is better than doing nothing.

As for countries fighting each other I don’t believe he ever said that, in an uncertain world where the military of another country could invade at any moment, a country must forego a military of its own.

As for nonviolence being a way of life, it can and must be for a country in its internal life. On the borders however one always has to deal with what one is presented with; you can’t ask Ukraine to not fight; in the face of a suddenly expansionist China or a belligerent Pakistan, Gandhi wouldn’t have urged the Buddha’s meditational pose for India; he didn’t do so in late 1947 when Pakistani fighters invaded Kashmir.

As for wars being non-violent, they can never be if the likes of Russia continue to invade others.  

You opposed the Khalistani separatists and stood for a united India. What is your stand on Khalistan, given the recent flare up? Did you do anything this time to allay the situation in Canada?

I have always been opposed to countries being carved out on ethnic, linguistic or religious basis; I am a firm believer in multilingual, multi-ethnic, multi-religious and multi-racial populations living together in peace within the boundaries of peaceful countries; for that to happen, secularism remains a sine qua non[1]. That is why I so passionately continue to support a secular and inclusive India.

As for me doing something in the face of what is happening in Canada today vis a vis the Khalistanis, I didn’t say anything because I don’t believe it would have added to the debate; everyone already knows what I think and believe.

What does concern me though is the weak-kneed response and reaction of the public leaders of Canada; they have not unconditionally condemned the glorification of terrorists, known murderers or those who on the streets of Canada glorify and revere the killers of Air India passengers or of Mrs. Indira Gandhi. For me, someone who immigrated to Canada in 1968 when the elder Trudeau became the Prime Minister of the country, the near silence of our politicians on Khalistani violence and its glorification has been a low point; the older Trudeau knew how to deal with the terrorists; he didn’t and wouldn’t have pussy footed around terrorism or its glorification.     

When your autobiography was published the first time in 2016, your column in Indian Express was cancelled. As many of us grew up in India of the past, we believed in secularism and democracy with freedom of expression. How has it changed over a period of time?

After I left India and particularly when I was introduced to the Hyde Park, I reflected on India and it seemed to be one of the freest places in the world; any intersection of a city road or a corner of the village served as a mini Hyde Park; from the millions of speeches made in such Hyde Parks all over India, millions of ideas tumbled forth from the lips of ordinary but engaged Indians.

Of course, I do realise that in the lives of the poor and the powerless, the freedom hadn’t shone as bright. The imprisoning of the Naxalites without charges and Indira Gandhi’s Emergency were the first real jolts of un-democracy and unfreedom I felt India as a whole had suffered. From there it went downhill; that sporadic communal riots continued; that Godhra was done to the Muslims as was done the post Indira assassination violence to the Sikhs; lynchings of Muslims and Dalits continue today.

India’s response to the first major unfreedom, Indira’s Emergency censorship, was encapsulated in the blank front pages of the censored Indian Express, that symbol of the Journalism of Courage. That symbol may still burn today but it is smouldering and clearly less bright enveloped as it and others are in the atmosphere of fear of the likes of ED[2] and CBI[3]; almost none amongst the traditional media homes shines much or at all; the digital media has thrown up some brave examples like The Wire. But the overall scene is dismal. India needs many revolutions; one of them is the reawakening of some semblance of fortitude in India’s Godi[4] media outlets.

Over repeated trips to India, you observed that people did not want to talk of major issues like availability of potable water but wanted to discuss issues like the eroding culture among the diaspora. Why do you think this has happened? Is there a way to change this mindset?

Human mind is an amazing thing; it seeks engagement but when the immediate is painful to observe and feel, it finds solace in contemplating the scenes afar; for sheer survival in its troubled and troubling milieu it develops numbness; such numbness shields it from the immediate while thinking about the distant problems, imagined or real, offer it a sense of engagement. Such is what I thought happened to many in Punjab.

Another troubling thing was that much beyond the essential human pride a sense of chauvinism and superiority, at least among its rich and powerful, has plagued Punjab for a long time which has blinded it to the need for change and progress—one didn’t need to improve what one believed to be perfect and hence superior. 

Punjab has significantly slipped in the Human Development Index. That this humbling fact is now quite widely acknowledged in intellectual and political circles gives me some hope that things may improve.      

“There are massive water shortages across the country. There’s a crisis in health care…Under the weight of crippling debts and droughts, small and marginal farmers are killing themselves. There aren’t enough jobs being created for the millions of youth joining the job market every year. The human-rights record of the Indian State in Kashmir, the Northeast and other parts in the grip of insurgency is horrific and shameful. Dalits and Muslims are lynched with impunity by Hindutva-inspired mobs for skinning dead cows, or being in the vicinity of meat that may or may not be beef.” Do you see a way out? What can India do to step out of the condition you have described so accurately?

I have argued for some time that what India needs is a new freedom struggle, a Values’ Revolution, to rid itself of corruption—rishwat[5], unethicality, religious and cultural fanaticism that impinges on many Indians’ right to life, dignity and liberty. In arguing this I am aided by Gandhi’s dictum—that I have always alluded to in my own writings—that he was engaged in not creating a new India but a new Indian; my reading of what he said has led me to conclude he meant a caring, humane, compassionate, egalitarian and an ethical Indian. To create an India with 1.4 billion ethical and progressive Indians requires a mammoth revolutionary change in our values; hence a Values’ Revolution.

At the moment I see the country’s civil society under constant attack by the forces of social division whereas in fact social solidarity and cohesion are sorely needed. A Values’ Revolution will require giant leaders; I see none on the scene today but I’m not disheartened because once begun the Revolution itself may, as do all revolutions, throw up the necessary giants.

You are an immigrant who has lived out of India for almost half a century. Do you think as part of the diaspora living outside India, we could all act together to heal a region broken by its own inability to live up to the vision created by those who wrote the constitution of the country? What would be your vision of India?

The diaspora coming together to even slightly nudge India forward is an emotionally compelling and noble thought; many of us constantly dream of doing something for the country we have left behind. Some of us do so while others revel in its imaginings only.

A major stumbling block to the diasporic unity on this question has been the ideological divisions amongst the Indians abroad which usually mirror India’s domestic political fault lines and unfortunately those difference have been only rendered sharper by the way elements of the diaspora have recently been employed in aid of India’s domestic political machinations. The old diasporic divisions now seem and feel more rabid; it is as if the political battles of India now rage equally actively in the diaspora itself. 

I always dream of India as a caring, compassionate, egalitarian and ethical India. One that values all its citizens equally and brims with social and economic justice.  

That is such a wonderful thought with which many of us agree wholeheartedly. You have written: “If humanity isn’t going to drown in the chaos of its own creation, the leading nations of the world will have to create a new world order, which may involve fewer international boundaries.” What is the world order you suggest?

For starter no order can be imposed by the so-called leading nations, no matter how powerful. It may take a significant amount of nudging and cajoling by them to change anything.

 When I wrote my autobiography, I was imagining the world moving, at least to begin with, in the direction of regional groupings like the European Union. We saw that as the number of member states of the United Nations trended upwards, Europe witnessed the opposite where many countries dared to create the EU practically erasing borders; granted Britain rebelled – but even within its borders a referendum held today would most likely approve it re-joining the EU.

As a possible beginning for the rest of the world, our best hope lies in grand imaginings such as a South Asian Common Market at once reducing the expense of standing militaries staring angrily at each other across the borders; Southeast Asia, Africa, South America could follow; North American Free Trade Agreement already exists creating at least an economic union.

If to begin with the countries regionally moved toward the free flow of human beings along with the necessary and more convenient local trading, one could foresee the international will and desire developing toward a world populated by fewer borders and more freedom. Hopefully that would move humanity toward more international egalitarianism, prosperity and fewer wars.

Hopefully, the vision materialises. Thank you very much for giving us your time and wonderful books that make us think and emote.

Click here to access an excerpt from Journey After Midnight – A Punjabi Life: From India to Canada

[1] An essential condition, Latin phrase

[2] Enforcement Directorate

[3] Central Bureau of Investigation

[4] Lap, Hindi word

[5] Bribery, Hindi word

(The online interview has been conducted by emails by Mitali Chakravarty)

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

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Categories
Stories

Belacan

Migrant stories of yore from Malaysia by Farouk Gulsara

“There she goes again,” thought Saraswati as she cut vegetables she had never seen in her native country. “Here goes Ah Soh cooking her stinky dish again.”

Ah Soh with Nand Lal, Sarawswati’s son.(Photo taken circa the early 2000s).Courtesy: Farouk Gulsara

Saraswati, Ah Soh and the rest of the pack are people commonly called fresh off the boat. They hail from various parts of China and India. 

The loud beating of a metal ladle against a frying pan, accompanied by the shrilling Chinese opera over the radio and her shrieking at her children, need no guessing whose kitchen ‘aroma’ is coming from. Everyone knows Ah Soh is frying belacan, a fermented Malay shrimp paste. 

A house in the New Village (Photo taken circa the early 2000s). Courtesy: Farouk Gulsara

Ah Soh is Saraswati’s immediate neighbour in a New Village in Ipoh. Ah Soh, by default, is the self-appointed leader of the pack. Since she is one of the oldest occupants of New Village, she leads the group of housewives, all living along the same row of single-story wooden houses. These houses were the brainchild of the British when they wanted to keep the communist at bay in the 1950s. More than ten years into its inception, the houses are still strong and are a catch for many newcomers to Malaya.

Ah Soh and her husband, Ah Leong, hail from Canton, China. Escaping poverty and famine, Ah Leong scrapped the bottom of the barrel to buy himself a one-way ticket to Singapore in the early 1950s, then an up-and-coming international port, to try his luck. 

After trying a few odd jobs here and there, Ah Leong heard of an opening in newly opened tin mines in Ipoh. He made a dash for it and found Ipoh and the work he liked. Soon, he saved enough cash and paid an agent to bring over the newly married wife that he left behind in China. Ah Leong, Ah Soh and later, their two young daughters develop roots in the New Village. 

Life was no bed of roses for Saraswati either. Losing most of her family members to famine, a 13-year-old Saraswati was bundled off to a distant relative’s house in Bihar. Saraswati is pretty sure she was sold off to work as a maid, as she scrubbed and cleaned from dawn to dusk.

Lady Luck manifested most peculiarly. Saraswati was labelled bad luck when many mishaps hit her new family soon after joining them. One of the kids died of diarrhoea, and a big branch of a peepal tree growing in the compound fell on the house, destroying the roof. So, when the family heard of an elderly widower looking for a suitable bride, Saraswati was bundled off yet again. 

Hence, Saraswati’s next phase of life started with her boarding a ship, S Rajula, from Calcutta to Penang, Malaya. She spent an entire month suffering from motion sickness, not only from the ship’s motion but by the various smells of people and their cooking. Starting life as a complete vegetarian, by the time she arrived in Malaya, after overexposure to a plethora of aromas and sights, she had garnered enough courage to taste various types of meat. 

So, Ah Soh’s pungent belacan was tolerable to Saraswati’s smell buds, even though she hails from the Hindi heartland where, by design, everybody in her community was vegetarian.

Saraswati’s husband, Lal, had his own tale of melancholy. After losing his family to famine, he became an orphan and a guardian to his 12-year-old sister. With much difficulty, he somehow, doing odd jobs, managed to sustain his little family to adulthood. He was in the marriage market after getting his little sister happily married off. Unfortunately, three months into his marriage, the young bride succumbed to tuberculosis, then a deadly death sentence to anyone. Even the President of Pakistan had died of TB.

Nursing a heartbreak, he heard the news that some people he knew were going to try their luck in Malaya. The talk around town was that Malaya, the land of milk and honey, was the darling was the Empire and had great job opportunities. So that is how he landed in Malaya. 

Again, after doing whatever work that came by, he landed in a more secure job washing the British Army’s dirty laundry in a camp in Ipoh. Cleaning, starching and ironing kept him busy, but he was happy for the first time. With money in his pocket and regular meals to look for, he ventured out for humble accommodation. That is how this New Village house came about.

He returned to his hometown in Bihar, India and got a bride for himself. So, here he is, with his second wife, Saraswati, and two young boys. 

The New Village is a melting potpourri of people escaping from famine and depravity. If in the 1950s, this place protected the country from communist threat, in the 1960s, it was a pillar of hope for displaced people to start life anew.

Ah Soh had her kind, who hailed from China, and Saraswati had hers hail from various parts of India. It is incredible that despite the skirmishes between the two countries, they were bosom buddies here. These economic immigrants soldiered on, straddled in unfamiliar circumstances, struggling towards an uncertain future with zest in their chests and youth in their limbs. They go on to build their camaraderie, work, mingle, and live in harmony. Graduating from convenient sign language, they have now mastered the art of communication. Like how a cat would communicate with a dog in an adverse situation, such as absconding from the animal catcher, they cling to each other desperately as they go on with life. 

Saraswati’s new home gave them, the newcomers, a simple language that contained many Chinese and Indian words to use. Language or no language, they were still able to communicate and fulfil each other’s needs. If one person from one part of China or India could not connect with a fellow compatriot, here they had a motley crew of economic migrants from these countries speaking, eating and looking out for each other. 

Lal’s contract workers took him to various towns and kept him away from the family for months. An illiterate Saraswati with only street smartness skills would go on to manage the children and household on her own. With the convoy of housewives from New Village, Saraswati would do her marketing and grocery. Pointing and making gesticulating would constitute making an order, and hawkers were honest enough to return correct change. Slowly, she began to develop a liking for Chinese food. 

Monthly grocery was by credit, and things were obtained from Ah Meng’s sundry shop, packed to the brim with everything under the sun. Lal would pay the bills at the end of the month as he returned from numerous contract jobs. 

Besides her Chinese neighbours, Saraswati had neighbours from Punjab, Tamil Nadu and Andhra Pradesh. Ajit Singh had a few dairy cows at the back compound of his house. From Ajit, Saraswati and her children had an uninterrupted supply of fresh milk. 

R-L: Shobha(Saraswati‘s daughter) , Ah Soh(by then in her early 70s), Meela (Sarawati’s daughter), Saraswati and Kamala. (Photo taken circa the early 2000s). Courtesy: Farouk Gulsara

Two doors away from Saraswati’s house was Kamala’s. It was always a hive of activities from day to night. Kamala had so many children that Saraswati had lost count. People came and went as if it were the marketplace, and their main door was always open. There were always people singing, dancing or simply yakking there. 

Ah Soh’s house was next to Devi’s house. Her household was loud, too, at the end of the month, but for a different reason. Devi has five children to show for her seven years of marriage. Her husband, a postman, also had something to offer, a mistress. Somewhere along the way, he picked up drinking, and his frequenting at the local liquor shop introduced him to a dancer. It was a routine that at the end of the month, as everyone received their pay, the neighbourhood would be filled with much noise; the clanging of kitchen utensils from Devi’s, music from Kamala’a and shuffling of mahjong tiles from Ah Soh’s front porch. Devi’s family quarrel noise over money got buried over the rest.

Saraswati has been feeling easily lethargic these days. She realises that her monthlies have been delayed. Her husband’s monthly visit has been productive. She now has to get used to the idea that there will be an addition to the family. 

Maybe it is the pregnancy; she is getting a little pensive these days. She sometimes reminisces about the life that she had. Uprooted from her family by the forces of nature, she started a life as a child labour. Because of superstition, she was packed off again into marriage. Driven by economic hardship, she and her husband crossed the dreaded Black Waters to try their luck in a new land. 

From an illiterate teenager, now she has morphed into a woman who could command leadership in her circle of friends and care for her family. From a meek non-adventurous vegetarian, she has savoured all meats and dishes, some of which her ancestors would have never dreamt of tasting. 

She wonders what the future holds for her, her husband and the three kids she will raise to adulthood in this independent young country called Malaya as it crawls into the mid-1960s.

The foreground: Rohan, Saraswati’s grandson. In the background, Kamala’s son, Raja, in deep conversation with Nanda Lal and Shobha (Saraswati’ kids). The same house they all grew up in, albeit the extensions and refurbishments. (Picture taken circa the early 2000s) Courtesy: Farouk Gulsara

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Farouk Gulsara is a daytime healer and a writer by night. After developing his left side of his brain almost half his lifetime, this johnny-come-lately decided to stimulate the non-dominant part of his remaining half. An author of two non-fiction books, ‘Inside the twisted mind of Rifle Range Boy’ and ‘Real Lessons from Reel Life’, he writes regularly in his blog ‘Rifle Range Boy’.

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

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

Click here to access Monalisa No Longer Smiles on Kindle Amazon International

Categories
Slices from Life

Dhaka Book Fair: A Mansion and a Movement

Ratnottama Sengupta writes of a time when a language freed itself and a palace called Bardhaman House became the centre of a unique tryst against cultural hegemony. The Language Movement of 1952 that started in Dhaka led to the birth of Bangladesh in 1971. In 1999, UNESCO recognised February 21 as the Mother Language Day.

The window at Bardhaman House. Courtesy: Kamrul Mithon

All through the day Kamrul Mithon was standing in front of this window, waiting. He was waiting to be allotted a stall in Ekushey Book Fair 2022. This year the annual book fair in Dhaka is being hosted by the Bangla Academy from February 15 to 28. 

This window is a part of the Bardhaman House. The first boimela or book fair had started under the banyan tree facing this very window. Kamrul Mithon, who earns his bread and butter by the click of his camera, is a book publisher by passion. The freelancer for National Crafts Council of Bangladesh is the Associate Visual Editor at Nymphea Publication who have just published titles like Cannes Diary and When the Mango Tree Blossomed, in the ongoing book fair. The day he spent facing the window was the day the lottery was held – so the best way to while his time was by clicking away, capturing all that captivated his fancy. 

Later it occurred to him that he could post the pictures on Facebook to announce the forthcoming boimela. And when he did so, he captured my attention. “Is this a painting? A poster? A book cover?” My curiosity was piqued. “Neither,” Kamrul replied. He went on to give me a brief history of ‘Burdwan House’ – the architecture from the British Raj when Dhaka, the second biggest city of Bengal Presidency, housed estates of many erstwhile royalties including the Raja of Burdwan.

Maharajadhiraj Bahadur Sir Bijay Chand Mahtab (1881-1941) was the first in the Burdwan family to obtain formal education qualification, tour England and Europe, write his memoirs. Adopted at the age of six, he was bestowed the title of Rajadhiraj at the coronation in the Delhi Durbar. Though only eighteen then, he had the savvy to build a Gothic style gate to welcome Lord Curzon when the Governor General visited Bardhaman. That gate continues to be a historical landmark in the Indian state of West Bengal. 

In 1908, when Bijoy Chand Mahtab risked his life to save that of Sir Andrew Fraser from a Nationalist bullet, Lord Minto elevated him to the title of Maharajadhiraj. He represented the Bengal zamindars in the Bengal Legislative Council and in the Imperial legislative Council for years. President of the British Indian Association, this philanthropist in education and health welfare was part of the committee that recommended replacement of Zamindari by the Ryotdari or tenancy system. After all this, though, he extended hospitality to Gandhi in 1925 and to Subhash Chandra Bose in 1928. Did he sense that the sun was soon to set on the British Empire?

The mansion in Dhaka was one of the many palaces of His Highness of Burdwan: the one in Darjeeling was his Summer Palace. Through the year he resided in the Burdwan House in Kolkata’s Alipore area. That stately home is now rented out for weddings and other occasions. So, I was especially happy to learn that Dhaka has transformed the classical architecture into a centre for research and preservation of Bangla. “Indeed this was where the Bangla Bhasha Andolan spread out from,” Mithon cues me in, “since this was where the instruction went out on the evening of February 21, to fire on the students of Dhaka University.”

Mithon further leads me through the various chapters of the Movement. “In 1952, being the residence of Nurul Amin, the Chief Minister of East Pakistan, Bardhaman House witnessed the escalation in our demand that Bengali be accorded equal status with Urdu as State Language of Pakistan.”

I remember hearing the backstory of the movement from my father, writer Nabendu Ghosh: he was forced to leave Kolkata, the home ground of Bengali literature, theatre, cinema, art – indeed, of Bengali culture – and live in Bombay after the Partition of the Indian subcontinent. Because? The readership of Bangla literature had been halved as had the viewership of Bengali films. Keen to build upon its Islamic genes, the government of the newly formed Pakistan decided that Urdu would be the state language. And to impose that decision even in East Pakistan, its eastern wing separated by 2000 miles of land and rivers, language and culture, it decreed that even Bengali, its lingua franca, must be written in the Arabic script!

Mithon encapsulates the story of rebellion against the firman – the decree — that took the masses unaware. 

“1947, December 5. The working Committee of the Muslim League was meeting in Bardhaman House. The students and teachers of Dhaka University were stunned by the unfair decision that would impact the lives of the 44 million Bangla-speaking citizens who formed roughly 2/3rd of the 69 million population. They took out a procession to demand that Bengali be made the language of education and administration in the state — and at the Centre, it should be accorded the same dignity as Urdu, adopted by the Western wing of the divided India that encompassed large part of Punjab and Sindh, where the lingua franca was Pubjabi and Sindhi.

“1948, January 8. Evening at Bardhaman House. Leaders of the Language Movement met Prime Minister Najimuddin. The purpose? To protest the arrest and torture of the Bhasha Andolan (language revolution) activists — under section 144 — for demanding that they be allowed to freely read write and speak Bangla.

“1948, March 15. On the eve of signing the State Language Agreement, the then Governor Khwaja Najimuddin met the students involved in the Andolan. The next day a procession set out for Bardhaman House to demand the cancelation of the draft agreement. The police were let loose on them, for disobeying the orders under section 144, and the students and teachers were severely wounded. 

“February 21, 1952, was Phalgun 8, 1358 on the Bengali calendar. Governor General Nurul Amin sent out the order that took the lives of Rafiq, Salam, Barkat, Abdul Jabbar, Shafiur Rahman, teenaged Aliullah, 17 other students, teachers, progressive intelligentsia and non-communal individuals, rickshawallahs and labourers… The tower that came up overnight in the University campus was not the only direct fallout of the inhuman firing: The symbol of Power, Bardhaman House became the target of people’s anger. 

“After the heinous bloodbath, the demand to turn it into a Centre for Language Studies gathered momentum. And four years later, in 1954 it gained formal sanction prior to the elections. The 21-point Charter of Demands put forth by the Jukta (United) Front spelled out that the Prime Minister move into a less luxurious residence, leaving the mansion to be used as a Student’s Hostel and, subsequently, to be turned into a Research Centre for the language.

“Eventually the Pakistan government had to bow to the unrest: On May 7, 1954, Bengali was adopted as one of the state languages in the Constituent Assembly of Pakistan. And on December 3, 1954, the Chief Minister of East Pakistan, Abu Hosain, inaugurated the Bangla Academy in the Burdwan House.” 

Quite naturally, along with research and nurturing of the language, Bangla Academy has taken care to perpetuate the memory of the Amar Ekush (eternal 21st) martyrs. The first floor of the Bardhaman House is home to the Bhasha Andolan Museum. Inaugurated on February 1, 2010, it preserves historical photographs, newspapers, memorial documents, cartoon, letters, publicity leaflets, manuscripts, book covers and memorabilia of the language martyrs. And in the ongoing Boimela, Nymphea has brought to the reading public volumes like Ekush: A Photographic History of the Language Movement (1947-1956) and Kaaler Kheya (The Boat of Time) about passing on Bangla from generation to generation. 

The events of February 21, 1952, shed a long shadow that culminated in the emergence of the sovereign nation of Bangladesh which sings, Moder garab moder asha – Aa mori Bangla bhasha (Our pride, our inspiration, O sonorous Bangla!)… The love for its language has seen the nation adopt Tagore’s creation as its national anthem, Aamar Sonar Bangla. And even before that, Renaissance personality Satyajit Ray saluted the language by penning Moder nijer bhasha bhinna aar bhasha jaana nai … O maharaja, we speak no language other than our own, and we celebrate through that very language, Mora sei bhashatei kori gaan

Indeed, the world salutes the struggle and sacrifices of the people of Bangladesh to be able to sing their songs. In November 1999, UNESCO paid tribute to Amar Ekush, the movement for safeguarding Bangla – with all its proverbs and poetry, myths and songs — by declaring February 21 as the International Mother Language Day.

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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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