Categories
Review

Heart Lamp by Banu Mushtaq

Book Review by Somdatta Mandal

Title: Heart Lamp: Selected Stories

Author: Banu Mushtaq

Translated from Kannada by Deepa Bhasthi

Publisher: Penguin Random House India

After Geetanjali Shree’s Tomb of Sand, the first novel to receive the International Man Booker Prize in 2022 for a work of fiction written in an Indian language and translated into English, history repeated itself once again when this year in 2025, Banu Mushtaq’s book of selected short stories Heart Lamp, written originally in Kannada and translated into English by Deepa Bhasthi, was recipient of the same coveted prize. It proved that translating from Indian bhasha languages to compete worldwide with other canonical literatures has gained maturity to impress the jury who finally evaluate the prize.

In the twelve stories of Heart Lamp, published originally in Kannada between 1990 and 2023, Banu Mushtaq exquisitely captures the everyday lives of women and girls in Muslim communities in southern India. As a journalist and lawyer, most of the stories are women-centric and in all of them she tirelessly champions women’s rights and protests all forms of caste and religious oppression. As a believer in the highly influential literary movement in Kannada during the 1970s and ‘80s – the Bandaya Sahitya tradition – that started as an act of protest against the hegemony of upper caste and mostly male-led writing that was then being published and celebrated, Banu Mushtaq’s literary career therefore gave importance to dissent, rebellion, protest, resistance to authority, revolution and its adjacent areas at par with the movement that urged women, Dalits and other social and religious minorities to tell stories from their own lived experiences.

The author goes on to highlight several harmful social practices that are still prevalent in the Muslim community and even supported by law, which impede girls including women of all ages, from having freedom to make positive choices, thus hampering them from realizing their full potential. In story after story, the deeply patriarchal structure of Muslim society is depicted in such a manner that it is not only applicable to the Muslims living in villages and town in south India but can be applicable elsewhere too. She shows how child marriage is still in practice and mentions the suffering and trauma women experience because of legally sanctioned polygamy which causes social and financial insecurity and hardship for women and their offspring. The curse of teen talaq[1]and the practice of issuing multiple fatwas[2] which are deliberately aimed at constricting women are urgently in need of being addressed legally.

In the very first story, ‘Stone Slabs for Shaista Mahal’, we find Iftikar’s too much effusive declarations of love for his wife Shaista vanish into thin air immediately after her death and he soon marries a young girl leaving all his children to be looked after by his eldest daughter. The ‘Fire Rain’ has mutawalli[3] Usman Saheb heading the community and making hundreds of decisions for others, but when her sister comes begging he refuses to give her the legitimate share of his ancestral house. Whereas the ‘Black Cobras’ has the mutawalli saheb refuse to help a woman whose husband has deserted her for giving birth to three daughters and provide any support for her youngest sick daughter who dies without any treatment. The story ends with a focus on female revolt when his own wife decides to go and have an operation to stop childbirth. In an interesting story ‘A Decision of the Heart’ the author narrates the plight of a man called Yusuf who is unable to balance the love between his wife and his mother and finally decides to arrange a nikah for his mother Mehaboob Bi.

One story that delves deep into Muslim customs that we generally are not aware of, is entitled ‘Red Lungi’. It tells us about a mass circumcision programme at the mosque for the poor where a young boy Arif undergoes the procedure and is cured in due course. His plight is then contrasted with Samad, the son of a rich man who remains weak and unfit despite the elaborate festivities for his circumcision and the gifts.

The titular story ‘Heart Lamp’ centres around Mehrun who is left to fend for herself as her husband falls for another woman. When she goes to her parents’ house for support, her brothers send her back. Leaving the responsibility of her children upon her eldest daughter Salma, she attempts to burn herself to death. The scene where her daughter begs her to stop and so finally, she aborts her suicide attempt, is extremely moving. The depiction of rural Karnataka comes out very clearly in ‘Soft Whispers’. The story narrates in detail the childhood antics of an eight-year-old girl visting her grandparent’s house in Mabenahalli village. Her young playmate, Abid, who would join her to play tricks, turns into the supervisor of a dargah[4]. When he comes to invite her to join the festival, he keeps his head lowered and does not even meet her eye.

Despite mentioning serious social issues pertaining to the average middle and lower-middle class Muslim families, Mushtaq’s stories are laced with a sense of wry humour and pathos. For instance, in ‘High-Heeled Shoes’, Niaz Khan envies his sister-in-law who comes from Saudi Arabia wearing gorgeous high-heeleded shoes and, in the end, manages to buy a pair for his pregnant wife Arifa which does not fit her at all. The difficulty in walking with those shoes on, and the interaction she has with her unborn child in her womb takes this story to a different level altogether. ‘A Taste of Heaven’ has Bi Dadi, who turns into stone after her ja-namaz [5]is soiled, gaining solace by drinking Pepsi and thinking it to be aab-e-kausar, the nectar from heaven, and starts living in a delusory world of her own in the company of her long-lost husband. In ‘The Arabic Teacher and Gobi Manchuri’, the young Maulvi Hazrat’s penchant for eating “gobi manchuri[6]” is the comic fulcrum on which the story turns. Again, Shazia’s desperate attempts in ‘The Shroud’ to locally procure a kafan[7] and sprinkle it with the holy zamzam water from Mecca after having callously forgotten to bring one for poor Yaseen Bua from her Hajj pilgrimage, makes her grief and being conscience-stricken rather ludicrous.  

In the 2025 International Booker Acceptance Speech Mushtaq said: “This book is my love letter to the idea that no story is ‘local’ – that a tale born under a banyan tree in my village can cast shadows as this stage tonight…. [It] was born from the belief that no story is ever ‘small’ – that in the tapestry of human experience, every thread holds the weight of the whole.”

Her observation power is indeed very strong. Muslim women have been victims of deprivation and discrimination in various matters owing to a dearth in education and awareness. To bring a change in the family, a change in mentality is very crucial. The last story of this collection, ‘Be A Woman Once, Oh Lord!’ is a typical tale of male chauvinism, where deprived a dowry, a man throws out his sick wife and children to get married again.

A woman must construct her own identity besides being someone’s daughter, somebody’s wife or someone’s mother. Only education and self-dependence can establish a woman as a human being beyond her religious and family identities. But as her translator rightly points out, it would be a disservice to reduce Mushtaq’s work to her religious identity, for stories transcend the confines of a faith and its cultural traditions. So, she should not be seen as writing only about a certain kind of woman belonging to a certain community, that women everywhere face similar, if not the exact same problems, and those are the issues that she writes about.

Before concluding, a few words need to be written about the translator and the translation too. In the Translator’s Note, titled ‘Against Italics’, Deepa Bhashti reiterates that the “translation of a text is never merely an act of replacing words in one language with equivalent words in another: every language, with its idioms and speech conventions, brings with it a lot of cultural knowledge that often needs translating too.” She mentions that she was very deliberate in her choice to not use italics for the Kannada, Urdu and Arabic words that remain untranslated in English. She believes that italics serve to not only distract visually, but more importantly, they announce words as imported from another language, exoticizing them and keeping them alien to English. She also mentions that there are no footnotes used at all.  

In her separate International Booker Prize Acceptance Speech, Bhasthi also tells us how through the work they could bring out what would otherwise be unread, uncelebrated texts to a new and very different sets of readers. She stated how the story of the world was really a history of erasures. It was “characterized by the effacement of women’s triumphs and the furtive rubbing away from collective memory of how women and those on the many margins of this world live and love.” Therefore, the stories in this collection are recommended for reading not by reducing Mushtaq’s work to her religious identity, but by transcending the confines of a faith and its cultural traditions.

[1] It’s an Islamic practice in which a Muslim man could divorce his wife by uttering the word “talaq” (divorce) three times.

[2] An Islamic law

[3] Manager of a Muslim charity organization

[4] Tomb or shrine of a Muslim saint

[5] A Muslim prayer mat

[6] Manchurian cauliflower

[7] Shroud

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

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

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Categories
Essay

Where the Rice is Blue and Dinosaurs Roar…

By Ravi Shankar

The Kuala Terengganu Skyline. Photo courtesy: Ravi Shankar

The lighting was subtle but magnificent. The transparent minarets glowed red, green, pink, and blue in turn. We were at the Masjid Kristal on the island of Wan Man at Kuala Terengganu in the state of the same name in northern Malaysia.

The mosque is among the most photographed monuments in the Islamic Heritage Park, and we could easily guess why. This is the first intelligent mosque in the country with an IT infrastructure and wi-fi connection. We were glad we came. The reflection of the mosque lights on water was enchanting. Getting around KT — as Kuala Terengganu is lovingly called by the locals — could sometimes be tricky without your own vehicle. Ride hailing services may not work optimally in the peak hours of the evening. We were informed by one of the cab drivers that Maxim is the most popular e-hailing app in the city.  

The population in KT loves to eat out and in the evenings the restaurants are usually crowded. We were staying at the Intan Beach Resort at Pantai Batu Burok and the eating places by the beach were always crowded. The beach is popular with locals with several attractions and rides during the evenings. There is a three-kilometre walking path by the side of the beach. As we stayed right by the beach, we could enjoy early morning strolls on the soft sand.

Panti Batu Burok: Photo Courtesy: Ravi Shankar

The Kuala Terengganu state museum was huge and is located on over 23 acres of land. The museum was officially opened in 1996 and was designed by a well-known Malaysian architect, YM Raja Dato’ Kamarul Bahrin Shah, who also happens to be related to the royal family of Terengganu. The building is designed in traditionally Malay style and the outer façade was left undecorated. There are nine different galleries, and these include the Royal gallery, the historical gallery, the textiles gallery, the Islamic gallery, the handicrafts, the natural resources, the shipping and trading and the marine resources galleries.

Tha Batu Bersurat. Photo Courtesy: Ravi Shankar

The ‘Batu Bersurat’ (lettered stone) is the museum centrepiece and of great significance to the state. The stone is estimated to be 700 years old and mentions the position of Islam and the application of Islamic laws in the state. The stone is written in the Jawi script using Arabic characters. Jawi script is still used in Terengganu though in many areas Malay is written mostly in the Roman script. In the museum grounds, there is a good collection of different old cars and other vehicles used by the King and Chief Ministers of the state.  

The Islamic Heritage Park is a major attraction located on the island of Wan Man. The park has small scale replicas of famous global Islamic monuments. Among the monuments represented are the mosques at Medina and Mecca in Saudi Arabia, Dome of the rock in Jerusalem, the Taj Mahal in India, and a mosque in Aleppo, Syria. The national mosque of Malaysia and mosques in Singapore, Indonesia, Pakistan, Iran, China, Tatarstan, Uzbekistan, and Iraq are also on display. Replicas of these famous monuments were displayed in the vast gardens of the monument. I liked this concept, and the monuments were well maintained except one or two that may require more attention.

The sun was hot, and I had to drink copious amounts of water.  In the evening, my friend, Binaya, and I went to the floating mosque situated in Kuala Ibai Lagoon near the estuary of Kuala Ibai River, 4 km from Kuala Terengganu Town. The mosque combines modern and Moorish architecture, and is a white structure situated in five acres of land. There is also a floating mosque in Penang.

The next morning, we went to the Science and Creativity Centre. The centre is housed in a huge, modern building. There are multiple galleries to explore. I was fascinated by the stainless-steel exhibit showing the structure of DNA, the blueprint of life. The encounter with the dinosaurs was the highlight of the trip. The dinosaurs were colour coded in red (dangerous), yellow (exercise caution) and green (safe). Tyrannosaurus Rex was the highlight. Raptors, allosaurus and other dinos filled the hall with their cries and screams. The Stegosaurus had scales on the back. When I was young, I was a big fan of Phantom comics created by Lee Falk and Phantom had a stegosaurus as a pet. The inflatable dome on the top floor had a delightful cosmic show and you can see the universe projected above your head. The museum had plenty of things to see and do and is a big hit with children.

The Masjid Sultan Ismail Chendering has delicate artwork and is built entirely in white. The simple design and the beautiful artwork had me mesmerised. The mosque has a long history. The small Lebai Zainal Mosque which could accomodate150 people was first built near the current location of the mosque before being replaced by the Raja Chendering Mosque and then replaced again by a new mosque which is the Sultan Ismail Mosque.

Soon it was time for lunch. There are plenty of food options near our hotel. I enjoyed nasi kerabu, a Malaysian rice dish, in which blue-coloured rice is eaten with dried fish or fried chicken, crackers, pickles and other salads. The blue colour of the rice comes from the petals of Clitoria ternatea flowers, which are used as a natural food colouring.

In the evening, we went to see the Abidin Mosque which is Terengganu’s old state royal mosque built by Sultan Zainal Abidin II between 1793 and 1808. The Royal mausoleum is located next to the mosque. Istana Maziah, the official palace of the Sultan of Terengganu is located close to the mosque at the foot of the mountain, Bukit Puteri. The palace is the official venue for important functions such as royal birthdays, weddings, conferment of titles and receptions for local and foreign dignitaries. We wanted to climb Bukit Puteri, but the place was under renovation and closed.

We continued along the waterfront to the Shah Bandar jetty. A cool breeze was blowing, and many people were strolling along the promenade. We were moving toward the Kuala Terengganu drawbridge constructed in 2019 inspired by the London drawbridge. We waited for the sky to darken so that we could see the lights on the bridge.

Photo Courtesy: Ravi Shankar

Buses from KL take the highway to Kuantan and then bypass the town. The journey continues to the town of Paka and then takes the coastal highway through Dungun. Some parts of this state reminded me of my home state of Kerala in South India. Plenty of coconut trees were seen. Coconut trees grow so well in Kerala and in many areas along the west coast of India.

The expressways in Malaysia are well-designed and maintained. Traveling on these are usually a smooth experience though they get very crowded during major holidays when people leave Kuala Lumpur for their hometowns and villages. KT is about 400 km from KL and takes around eight hours by bus. Malaysia’s northern state on the East Coast can be a good getaway. The town and the state has culture, history, natural beauty, delicious food, and serene beaches. The islands off the coast were still closed. Redang island was mentioned to be one of the most beautiful islands in the world. Hopefully, we will visit these during our next trip. God willing, we shall!  

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

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Categories
Stories

Glimpses of Light

By Neera Kashyap

It took me a long time to understand that before each ‘episode’, Ma would have her mood. I was eleven on the first occasion. It was a Sunday and already noon, but Ma hadn’t bathed nor started preparing lunch. Still in her faded printed nightgown, she sat staring at the opposite wall, her small thin face drooped in confusion. Suddenly her expression turned stony, her right hand twitched as she waved it about, shooing something away. She got up hastily, asked for my earphones and plugged them in to music on her phone. Still her hand twitched. Her grey eyes narrowed in a strange mix of fear and hate, mostly fear. Her kinky uncombed hair felt alive with electricity. She muttered that her limbs hurt, her head felt on fire and that the voices wouldn’t go. By evening, she sat armed with a rolling pin and once threw it wildly across the room, bringing a copper jug crashing. Then she turned towards me, the rolling pin still poised in her hand. My fear was like electricity throbbing down my spine. But she only broke down and wept. Often, she felt that a snake had coiled around her — alive and poisonous. I would miss my father terribly. He would know what to do, for he was gentle and caring, but worked as a geologist far, far away in Saudi Arabia.

Before my father came and visits to the psychiatrist began, I spoke on the phone about Ma to Nani, my maternal grandmother. A widow, she lived in a distant town with her son’s family. Her voice crackled with concern, not so much for Ma as for me:

“Sushma has been possessed by a spirit. If only I could take her to the village. We would call a jagariya[1] to get rid of this…this evil thing. We don’t know when these spirits can come, take possession. Sometimes after 10, 20, 40 years. You be careful, Meenu. Just pray to Goddess Gaura Devi. She will protect you. She knew what it was to suffer, to be poor and hungry. Will you be alright, Meenu? Will you be brave? Talk to me often, theek[2]?”

“Evil spirit”? I gulped. My heart thudded like a big drum, its dull boom echoing through my body. My eyes filled with tears. Could Ma’s trouble be infectious? Would I also hear voices? Would I need ear plugs to shoo them off?

Ma began to sleep less and less during the nights. She would wander about and switch on lights wherever she went. Yet she was particular that she woke up on time to prepare my school tiffin. For this she used two phone alarms, each going off with different musical tones that rang without cheer. She cared less and less about how she looked as she walked me to the bus stop. Hunched in her night clothes, her hair all frizzy, her gaze faraway, her face unsmiling, she stopped joining other parents who chatted with each other. From my bus window, I would watch her slump away alone. More than discomfort, I would be embarrassed by what others thought of her, scared they would know that there was something wrong.

Baba[3]’s trips from Saudi Arabia became more frequent, though they continued brief. First there was a long tussle between him and Ma on the need for a psychiatrist. She said she was fine, except for this constant sadness, the same thoughts repeating themselves like objects stuck in a groove, in voices that seemed real. One evening she announced: “I have royal blood, the blood of the Panwar kings. We ruled for many centuries. The Nepalis came, they tried to destroy us, occupy our land. But we are rulers of Dev Bhumi – the land of the gods. We drove them out. Nobody can destroy the Panwars. Nobody.”

“Yes,” said Baba after a long silence. “Nobody could destroy the Panwars. They were righteous kings. The British helped them drive out the Nepali invaders. The Panwar Kings paid the British their military dues, but gave up their kingdom when we won our Independence from them.” After a thoughtful pause, he continued: “But we are not Panwars, nor royal, Sushma. We are landowners, simple landowners. Every year, our land holdings get smaller and smaller. As our families split up, so does our land. Without consolidated land we have no income from it. We are not royal Panwars, just small landowners.”

I could see Ma’s agitation mounting. Her hands trembled as she picked up the copper jug and stood up menacingly. Baba remained calm, not returning her gaze, just looking down at his hands clasped tight. Ma collapsed on the sofa in a heap, her breath ragged, tears streaming down her cheeks. Only when her breath calmed did Baba reach out to take her in his arms. It was then that visits began to the psychiatrists and Baba carefully monitored her medication cycle, long distance.

Baba would have been Ma’s best psychiatrist, but he was hardly around. It was when he was absent that I missed him most as a father and a friend. For he was fully absorbed in supporting Ma’s role as a housekeeper, in maintaining household expenses, in managing her episodes and most of all in motivating her to stick to her doctor’s appointments and to the medicines prescribed. By the time I was twelve, I would have heard his advice to me a thousand times: “You have to be strong. You have to be there for Ma. You must study hard and do well. Yes?”

“Yes? No…” I had flashed back once, in suffocation. “How can I be strong when I don’t know what will happen next? Whether she will fly into a rage or plaster me with kisses? I…I can’t talk to anyone except to Nani. I don’t want people to know. When she doesn’t sleep at night, I also can’t. How can I study and do well… all the time do well…do well?”

Baba had looked sad, but I was surprised that Ma had looked confused but stricken. For tears had run down my cheeks. Neither reached out physically, but some terrible gloom broke. My classmates had avoided me at school, calling me ‘sad girl’ behind my back, laughing their silly laughs with their silly normal lives. It was my old friend Rabiya who remained at my side. But then her home life was not normal either. Her father was an alcoholic. My mother had a mental illness that even Baba would not name. Rabiya and I couldn’t share much. We were frozen in our individual situations, but bound to each other by this sense that we both suffered.

Sometimes I thought about my own sadness and wondered if it was what they called depression. Some mornings Ma never woke up in time to make my school tiffin. Even though I would tell myself it was her medication, I would feel a terrible sadness as I buttered bread to take with me to school. The ‘sad girl’ remarks would ring in my ears. I would sleep more, study less, feel listless and sad, as if invisible chains were holding me down. Baba must have sensed this for, after one visit to the psychiatrist, he said: “Meenu, your fourteenth birthday is coming soon. Why don’t you plan something with your friends, take them out for lunch to some place where they also have games and things? Ma can take you. The doctor feels she is more stable now. Maybe some of your friends’ mothers would also join.”

“I don’t feel like it, Baba. I…I don’t have many friends…very few. These years….nobody has come home. Nobody, and I haven’t gone over either. Ma….it won’t work. If I could just focus on studying, that would be enough.” For the first time I saw my father slump in helplessness, twist his hands in his lap. But before he left for Saudi, he gave me a beautiful spiral bound notebook with the title, “In Peace”, and suggested gently that I keep a journal.

My first entry was an untitled poem:

Entry 1:
She is just like anyone else 
Cooking Phaanu  in the kitchen
Humming, tasting, smiling
She lets go of the ladle
Stands listening, asks if I 
Hear a baby cry.
I don’t answer,
Just switch off the gas
Search the fridge for 
Leftovers.
She is not like anyone else
I don’t know why.

*

Entry 16: I dread her rudeness for I never know what it will lead to. She broadcasts her thoughts, talks against members of the family, my father – how he has abandoned her, left her to cope alone in this cruel world. She calls me a lousy daughter – lousy at housework, lousy at caring for her, lousy at studies. Today, it all led to an episode. She stared at me, her grey eyes minced, her hair alive like snakes in the air and said, “You are not my daughter. You are someone else. Get out.” I felt my intestines twist in protest. My words came out in a flash: “You are not my mother either. Does a mother behave like this? Hot cold, hot cold. Only you count. Only your troubles count. I count for nothing. My sadness….I feel so helpless.” She reached up for a suitcase, opened my cupboard and started throwing my clothes in it. Halfway through, she stared at me, her eyes minced. Abruptly, she left the room. The half-full suitcase lay on the floor like the open mouth of a shark. I hated her. Yet, I found myself fully alert to the sounds in her room. She was talking to Nani. She would be alright.

*

It was a few nights later that she came into my room. It must have been around midnight. She had not put on any lights in the house. She walked in like a ghost and sat crouched in a chair near my bed. I don’t know if she was aware that I was awake but she must have been, for her voice flow was normal:

“I know I have not been a good mother, Meenu. But I really want to be. Nani tells me all the time to pray to goddess Gaura devi. I do. All the time, so I can be normal for myself, for you, for Baba. I don’t know what happens. It is as if I become someone else. Someone terrible – full of anger and hate. I say things, do things over which I have no control. There is no Gaura Devi then, no you, no Baba. Just this other….person. Sometimes I want to take all my medicines in one shot, so I either die or get well. But Baba is very strict, tells me to keep these thoughts out. He gets angry, begs, pleads. When I feel normal, there is still worry for you which makes me ask myself, will I ever be free of worry? Free.” After a pause, she said, “Can you forgive me, Meenu?”

I nodded in the dark. Ma must have sensed this for she stretched out her small body in the chair, clasping her hands as if in prayer. I didn’t know this goddess Gaura Devi. But I thought if I imagined her like Nani – plump and smiling, creased face and rosy cheeks with the snowy Nanda Devi peak as her backdrop – I could also pray to her. Ma left quietly and I began to visualise Gaura Devi as a kind lady, like my Nani.

Entry 36: Today on the net I read a mental condition that matched Ma’s exactly. Something called S. I can’t remember the name. It said it could be controlled but was generally incurable. Incurable? How can Ma’s state be incurable? Will I have to live with this forever? This is not possible, simply not possible. What if I could help cure it? Like Baba tries -- all the time. By being gentle and patient. By reasoning with her when she is calm. But I am not gentle nor patient. But I could do stuff that I can. Like take her for a walk. Or put on YouTube music that she likes. Like old film songs. Sit with her as she listens. Or maybe get her to mother me. Ask her to make me a chocolate mousse cake. No, no. That would agitate her if she can’t. A plain cake will be fine. Maybe I can get Rabiya to talk to her sometimes. Normal things like school things, projects. Anything.

Incurable?

Ma did come to me to say 
That sometimes she was two people
Not one
Maybe if I can see Ma as Ma
And the other person also as Ma
Then maybe, maybe I will see the two
As my one Ma.
She sees me weep sometimes
When I don’t let my rage follow hers.
That’s when she minces her eyes, 
Tries to see
She is not two people
Just one
My Ma.

*

At school, it was time for career counseling when each one in our class was scheduled individual sessions with a career counselor. Rabiya and I were no longer a twosome. We sat excitedly in groups trying to figure out our subject streams. Rabiya was consulted a lot for she was excellent in Maths, almost as good as a tutor. Classmates who were clear they would take up the commerce stream but unsure of their competence in Maths, asked her if they should substitute Maths with Business Studies or Computer Sciences. Rabiya never gave sweeping advice. One of her answers struck me as pretty wise. She said to Anjul, a short fat girl with a nervous tic: “See, if you feel Maths is a challenge, then take it up. If you rise to its challenge, it will not trouble you again, whatever course you take up. But if it depresses you and feels like a burden, then don’t!”

The career counselor had been allotted a room near the gymnasium – a large and well-lit room with many windows. Her face was like that too – large and well-lit. Though I knew my choice for a stream, I was tense. Miss Sridhar smiled as she studied my report card, then turned to her laptop to look at her comments against my name.

“Meenakshi Nautiyal”, she said. “You have a definite slant towards the humanities. Is that right?” She added laughingly, “Mind you, you could certainly improve your overall grades.”

I nodded. She asked what I liked about the humanities.

“Literature and history”, I said.

“What do you like about literature?”

“Poetry, I write poetry…”

“How wonderful. And what sort of poems do you write?”

“I write about my mother. She…she..she..”

It was as if a dam had been released. I couldn’t hold the waters back. They rushed out all stormy and sad and self-pitying, begging to know why Ma had to be like this. Not once did Miss Sridhar close her window-face. Not once did she say this was not her subject. Her handkerchief was large when she passed it to me. At the end, when the storm waters became a trickle, she said: “Yes, you will do very well with literature. Keep that journal going. Write your poems. Someday when your poems are not only about your mother, you will be able to read them to her. She will feel happy. She wants very much to be your mother, to be proud of you.”

It was not till my fifteenth birthday that I was able to approach my parents on a subject that had been churning within me. I wanted to celebrate my birthday. Ma was half asleep on the living room sofa, slumped towards Baba as he watched the evening news on television. I shook her awake. She looked up confused. My words came out in a rush:

“Ma, I have these friends I wanted to take to the mall for my birthday. This is their mothers’ list of names and phone numbers. My friends say many mothers join these get-togethers, so they get to know one another. Will you call to invite them once we decide on the venue?”

Ma suddenly looked alive and awake. Her hand trembled as she took the paper from me. Baba looked up at me, relief flowing from his face into his body, like a stream rippling through.

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[1] A priest from the hilly region of Uttarakhand who uses drums and music to perform the elaborate ritual of Jagar. The ritual aims to invoke gods and a specific local deity to rid the possessed of the evil spirit by awakening divine justice that balances out some wrong committed in the ancestry.

[2] Alright?

[3] Father

[4] A soupy Garhwali dish made of a mix of lentils soaked overnight and cooked with spices

Neera Kashyap has published a book of short stories for young adults, Daring to Dream (Rupa & Co.) As a writer of poetry, short fiction, book reviews and essays, her work has appeared in several national and international literary journals and poetry anthologies.

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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
Stories

       Two Faces of a Mirror

By Tulip Chowdhury

Asma, the mother of two children, was deep in thought. She mumbled, “Poverty has a similar picture everywhere; a vast void, an ugly monster crying with endless wants.” She was thinking out loud.  

The early hours of the day were peaceful for her, with children sleeping, and it was the only part of the day that she could enjoy solitude. She would get the mud stove going and cook the rice when the sky became brighter. The fire was kept going with sticks and dry leaves her daughter, Sumi, collected from the nearby thickets.

 Poverty, malnourishment, and hard work made Asma look older than her actual age. At mid-thirty, most of her hair had turned white. As she reflected on her complicated life in Ramna, a village in Bangladesh, tears welled in her eyes. As a farmer’s wife, they had good days in the past when harvests were good crops, and they had enough rice to eat for the year. But farming for a couple of years was riddled with natural calamities in the delta. Monsoons were unpredictable; either drought or flooding affected their crops.

“Somehow, life seems to pressure people like us, the needy all the more,” Asma continued in her monologue. Talking to herself had become a thing lately. While the heart and the mind battled over reasons and passions, she found it easier to voice her worries to herself. Asma heard a yellow bird calling loudly from a nearby tree. The bird’s “Coo, coo.” broke into the quiet morning. The villagers believed yellow birds call to announce forthcoming weddings. Asma wondered who was getting married and what message the bird was bringing. She smiled as daydreams came with thoughts of having her daughter, Sumi, a twelve-year-old daughter married — the sooner, the better. Sumi was not a teenager and hadn’t had her first menstruation cycle, but that didn’t mean she had to wait long. Girls got married as early as eleven or twelve in the village. Asma could well imagine how days would fly. Her daughter would reach puberty, and there would be a hurry to find a husband.

On the other hand, she remembered some television programmes she had watched in the landlord’s house about the adverse effects of early marriages. Belonging to the village meant abiding by its norms and marrying off girls as soon as possible. The older girls had fewer chances of finding a husband. It seemed to Asma that men looked at girls like guavas,  neither too young nor too old, just the right crunch to satisfy their desires. “Those TV ads about the marriage age for girls at eighteen, who cares about them?” she spoke aloud as if asking the gust of wind that touched her face. The coconut trees standing in the corner of the yard had droopy branches that swayed with the wind as if nodding in agreement. Asma reached for her long hair hanging down her back and, with an expert twist, made a bun that settled on her nape. Her gentle eyes, pert nose, and wide mouth on her oval face held an air of quiet grace and kindness. She smiled as she heard the yellow bird call again.

She wondered if the bird was a messenger for the girl named Lucky from the village. Lucky’s mother had confided that her daughter had just had her first menstruation. And if that was so, it would mean a little feast waiting for them. She hoped that Lucky’s mother would send an invitation. It seemed ages since she had some excellent food like pulau and korma.

Her happy thoughts suddenly broke the note when a crow called out ominous notes of “Caw, caw”. The bird dimmed the lights of hope for Asma. Something sad about that bird’s call sent a shiver down her spine. The crow was not a bird the villagers favoured. A gust of cold wind swept through the trees around the yard, and it was a reminder that winter was not far away. The sun climbed higher. Although the sky was bright with the rising sun of autumn, she worried about the coming cold days when her children would suffer from a lack of warm clothes. God, why did the cold days have to come? It only brought more trouble for her. Asma had a firm belief in God but often could not connect to harsh life and the different ways of life He gave to people. There was discrimination somewhere; why did the village landlord have so much wealth and her husband, such a good man, had so little? This was a puzzle. Asma stared at the infinite sky with endless unanswered questions.

The rising sun’s warmth reminded her that it was time to prepare food. She knew that the little bit of rice was in the pot was not enough for all of them. That meant borrowing again. She called out to her daughter, “Sumi. Sumi, wake up and get some rice from the Boroma[1] from Jamindar Bari. We don’t have enough to cook today. “

Jamindar Bari was the landlord’s house, and they had always been kind enough to lend some rice every now and then. Sumi joined her mother on the porch and asked, “Will they allow us to borrow? We didn’t return the last rice.”

“Hmmm?” Asma carefully observed her daughter’s sleepy face, noting the unkempt hair that framed her oval face. The girl’s large, dark eyes were questioning as she looked at her mother. Her eyes closed for a second, reflecting momentarily on the possibility of not having any meals for the day. She could picture her two children sitting with empty plates with hunger raging in their stomachs. Tears welled up in her eyes. Drying them with the end of her sari, she came up with an idea.

“Tell your Boroma that your father has gone to the next village for some work and when he returns, we will be sure to return the rice.”

Boroma was a kind woman, and it was challenging to think up excuses every time she failed to keep her word and return the things she took from her rich neighbour. She felt resentment against her husband, Kutub, for his inability to provide them with enough food and clothing. But then she told herself that at least she had a good man who had not married a second wife, a man who did not beat her and, most importantly, had not been unfaithful to her. And Asma felt relieved that her husband did not visit any red light areas. If he did, she would have heard the rumours. Though a small community, the villagers were undoubtedly quick to catch on gossip.

As Sumi started to walk toward the landlord’s house, Asma sighed. Despite the sorrows about life’s unfairness, she felt proud to be the only wife of a good man. She had endless unfulfilled needs, but at least she could hold her head high regarding family matters. The vicious cycle of poverty had gnawed at that. Manik, Asma’s four-year-old son, came out of the house to ask for some sweets, and he was hungry upon waking from sleep.

“Where can I get sweets all of a sudden?” She asked her son as she lovingly hugged his frail little body. He had been in better health when she had been breastfeeding him. But now, with the bit of food she managed to put on his plate, he had grown much thinner.

Manik looked at his mother for a while and then asked,”Where did Ruku get his sweet? I just saw him eating some yesterday.” Ruku was the son of Hiram Khan, the owner of the only barber shop in the village. They were pretty well off, with the store doing good business.

“They have bought it from the sweet shop, but I don’t have the money to buy any for you.” Asma looked at her son’s crestfallen face and added,” Maybe when your Baba comes, he will get some for you.”

“Why don’t you have money? Ruku’s mother gave the sweets to him.”

Asma wished that she had an answer to her son’s question. She said, “It is Allah’s will, son, and don’t question His ways.” She could not find better words of consolation for her little son. Perhaps someday things would change, and maybe she would have enough to eat and have proper clothes to wear. Possibly her husband will eventually own a shop and not depend on nature for rice.

*

As Asma waited for her daughter to return with the rice, she continued to look at the sun, climbing higher in the sky. She needed to cook the rice soon, for Manik would ask for food. Just then, her husband Kutub walked into the yard. She was surprised that he was two more days earlier than his due day. But she noted that he was smiling and looked happy. Maybe he found some unexpected money and had come home before.

Asma’s hopes spread wings and filled her heart with excitement. Her husband’s smiling face touched her with joy, and she smiled back. “Why, you are up early. Have you got some good luck?” She asked, taking her husband’s shirt from his hand.

“Wait, let me sit down, and then I have something to tell you,” Kutub said, settling down on an old bamboo bench that served as a sitting place for him. Asma sat still with rapt attention, wondering what right turn was coming from her husband.

Kutub began, “There is a village nearby called Shaina, and I went to work there for a rich farmer last month, remember? The farmer has his sons in Saudi Arabia who send him money and are rich. The farmer has a widowed daughter.” Kutub paused, looking intently at his wife. Asma listened with anticipation, getting more hopeful every moment. She knew about that look on her husband’s face, the rare light that lit up his eyes.

While they were talking, Sumi returned with rice, her mother instructed  her mother to start cooking the rice. Kutub was silent until his daughter moved away. And then he continued,

“It seemed the farmer knows our landlord and asked him about me. Our landlord praised me. The root of all this is that the farmer wants to get his daughter married to me. And since having a second wife is allowed in the village and common too, I was the man of choice.”
Here Kutub stopped. He looked for a long while at his wife’s sweet, honest face. “And so, the farmer wants me to marry his daughter, and in return, he will send me off to Saudi Arabia. Imagine how much money I could earn once in the country of the Saudis. Why we will be rich! You should have seen the farmer’s grand house filled with expensive furniture and the food they eat. They live like kings. I should accept the offer. What do you think?”

Asma could hardly grasp what he was talking about at first, then slowly, the reality of the sacrifice and the reward sunk in. Her husband was about to get a second wife in return, and she could enjoy some good days. Her first impulse was to shout, “No!” and run away.

But then, a voice seemed to tell her that Kutub was doing this for her and the children. The marriage would bring money into her home; they would finally not be hungry anymore. Yet another voice wailed inside her; the dignity of being her husband’s only wife would be lost. Why had she strutted like a proud peacock because her husband had no second woman?

 Asma thought of the poverty and all that they needed and didn’t have. A marriage to bring in money from Saudi Arabia would be the solution to their poverty.

Asma had tears running down her face as she asked, “Is the rich man’s daughter beautiful?”

Suddenly, she began to see her husband in a new light. She still liked to believe in his goodness and wanted to think that what he was about to do was for their good, for their children’s sake. She tried to feel good with the thought that he was only going away to Saudi Arabia to bring money for them. The second marriage was a medium to bring happiness to her and the children.

She half listened to Kutub talking away about how wealthy his to-be in-laws were and how well off Asma and the children would be if only he could enter that luxurious house. They could even make a new home in the village, and all could live happily. “You will always be my first wife, the Borobou ( Senior wife); the second one shall look up to you for advice.”

Asma sat there listening to her husband, trying to picture happier days when her children would have their plates filled with rice. She felt gladto think  the weight of poverty would lighten. Yet, somewhere deep in her soul, she felt a deep void, as if somebody was stealing something—a puzzled expression set on her eyes. Indeed, life can be perplexing; poverty can play vicious games.

The yellow bird called again, and Asma wanted to say aloud to her husband, “I didn’t know the wedding messenger bird was bringing news of my husband’s second marriage.” No wonder the crow had joined the yellowbird and sent its warning notes too.

Asma thought life reflected two sides of the mirror. She had yet to find if there were a third perspective too.

[1] Landlord’s wife: literally senior mother

Tulip Chowdhury is an educationaist and a writer. She enjoys connecting to nature and has authored several books. She writes from Massachusetts, USA.

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