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Conversation

A Toothsome Exploration of Poetry, Life and Values

In Conversation with Kiriti Sengupta

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

Kiriti Sengupta: Photo Courtesy: Bitan Chakraborty

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

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

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

He writes about water and the environment:

Water has many colors, 
smudging pebbles
along its path

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


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

He writes for and about women:

How many mujras dwell in a kotha ? 

How many neonates hew to a bordello?

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

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

And yet critiques stances with a twisted questions:

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

(‘Primordial Learning’, Oneness, 2024)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Do you have any suggestions for young writers?

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

Thank you for your time and poetry.

Click here to read more poems by Kiriti Sengupta

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

[2] First published in 1919

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

[4] Author of Harry Potter



CLICK HERE TO SAMPLE KIRITI SENGUPTA’S POETRY

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

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

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

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Categories
Interview Review

I Kick and I Fly: Ratnottama Sengupta Converses with Ruchira Gupta

Ratnottama Sengupta has known Ruchira Gupta for more than 40 years. But reading I Kick and I Fly has made her see in a new light the young journalist who has become a force of change in the global fight against human trafficking.

Kiddy. Ruchi. Journalist. Documentary filmmaker. Emmy Award winner. Founder President, Apne Aap[1]Women Worldwide. Social activist. Agent of changes to international laws. Sera Bangali[2]. Ekta[3] Award winner. Professor, NYU. Cancer survivor. Essayist. Exhibited artist. Published novelist…

“What next?” I could have asked Ruchira Gupta. And without waiting for her to reply I could add, “Member of Rajya Sabha? The first step to even higher offices on the world stage.” Because? This kid born to Rajni and Vidya Sagar Gupta has dedicated her life-breath to ensure that not a single child is either sold or bought for sexual gratification in exchange of a few rupees.

Hardly surprising that when she picked up her pen while recovering from Covid in her family home in Forbesganj, she penned a novel like I Kick and I Fly. “A book that is a MUST READ for one and all who are interested in fighting, tackling, and – not or – ending sex trafficking,” as Anjani Kumar Singh, Director, Bihar Museum said at the launch in Patna. Because? It is a story of optimism as Heera the protagonist, overcomes unimaginable obstacles to emerge a path breaker in the Nat community who believed it was the fate of its girls to sell their body at puberty, or even earlier, for the welfare of their family.

Inspirational. And in the most absorbing way. Read this excerpt from the novel to understand how a message becomes engrossing read.

"My name is Heera. I am from a town named Forbesganj, in a state called Bihar, in northern India, very close to Nepal,” I begin. My voice is shaking along with the rest of me. But I go on. “My brother and I are the first people in our family to ever go to school, and I have grown up believing that being sold for prostitution is my Destiny. That there are few doors open to me as a child of an oppressed-caste family. Our people used to be wrestlers and performers. But overnight we were told we could not do those things anymore, that our entire way of life was illegal.”

My voice is shaking less now and I manage to look at people in front of me. “How do people survive when they are not allowed to do the work they know and love? For my family of nomads, it meant asking people for a place to live, and then doing just about any job they told us we could do. One of these jobs was having sex with people for money.

“These children and women had no choice but to sell their bodies in exchange for a place to live. For food to eat. And for their husbands to be given work. And though people say that times have changed, they must not have changed everywhere, because I have been told since I was a little girl that selling my body was what I had to do to support myself and my family. And I believed it. Many in my family believed it too.

“Finally early this year it was my turn to be put up for sale. My family was in a tight spot, in debt to the wrong man. I grew up in a red-light area, so I knew what it involved. There are no secrets kept from kids where I come from. So, I said No, and we tried to get around it.

“My mother paid back our loan, but the traffickers came for me anyhow. The first time I got away. The second time they got me, but I was rescued by my brother and teacher.

“When I was stuck in a tiny room with my traffickers outside the door, I asked myself why had they kept coming for me even when they had no claim, no right? And that’s when I fully realized that they believed my body belonged to them, and I knew for certain it did not. It was kung fu that helped me understand this. Because it is through kung fu that I learnt, my body would do what I told it to. That my body listened to me – and only me.”

I take a breath. “There is power in my body. My body connects me to my cousin, my aunt, my grandmother who were all sold for prostitution. But kung fu also connects my body to my ancestors, who were champion wrestlers. If both these things lived within me, could I choose which course I wanted to take?”

I look up now, realizing that I have memorized the final words on the page. “For most of my life, the answer to that was NO. But suddenly I felt that maybe there was another possibility. I didn't do it on my own: I needed my family to stand with me, and most importantly, a cheerleader who made me believe that safety could be mine. Rini Di taught me kung fu and opened the doors of the world to me. And that is how I have come to stand before you now.”

Heera stands before her teachers and her friends, other survivors of trafficking as an example who not only fights, successfully, the might of traffickers but who actually saves another trafficked girl.  Who, even more importantly, instils faith, and courage, and dream… In her brother, her mother, and her father. Her brother Salman who always stood by her even as he studied for a better future. Her Mai who broke stones for a livelihood and gathered enough courage to take a loan to put in place a roof over their head. Her Baba who stands as a loser but accepts change and even starts to nurse a dream — for his daughter as much as for his son.

And so, when the Martial Arts Foundation awards Heera and her co-fighter friend, Connie, a scholarship to train for one full year in New York, along with admission to a local school, Heera too starts dreaming. Of a future, perhaps only twelve months down, when her family would be dwelling in a pink-bricked three roomed house. When Salman would study in a residential school in Siliguri. When Mai would have a betel shop. When Baba would be a porter at the railway platform. When her cousin Mira Di would be a seamstress with a tailoring shop of her own in the very backroom where she was forced to service men. When the corrupt policeman, Suraj Sharma, and the trafficker, Ravi Lala, would be in jail, no longer on the prowl in Girls Bazaar.

“It’s not a dream,” says Ruchira , reiterating the clinching line of I Kick and I Fly. “I have seen this transformation actually take place in Forbesganj. “There were 72 home-based brothels in the lane when Apne Aap started. Today there are two. Girls no longer sit outside waiting for customers. The two sisters who were locked up in the hut have finished school. One is a chef, the other is a teacher. The girl who was kidnapped is a karate trainer. Someone like Mai really has a betel paan leaf shop and someone like Mira Di is a seamstress. The cattle fair is no longer allowed to bring dance or orchestra groups.”

This was the perfect time to strike a conversation with Ruchira Gupta, I reckoned. And so I decided to shoot…

Me: How – rather, why – did you start writing I Kick and I Fly?

Ruchi: I started writing this story when a fourteen-year-old girl just like Heera won a gold medal in a karate championship in Forbesganj. She was being groomed for prostitution with other girls in her lane. A lane just like Girls Bazaar.

Her journey was not easy, it was heroic. I saw how she and her friends overcame hunger, fought off their fear and stood up to traffickers with grace and gusto. An annual cattle fair used to claim girls from that lane every year. When my NGO, Apne Aap, opened a community centre and a hostel there, we were constantly attacked by men like Gainul and Ravi Lala. They would stalk the mothers, the daughters, and me. They hurled abuses, threw stones, stole from our office and even kidnapped girls. We built higher walls around the hostel to prevent traffickers from jumping over. I posted guards outside my home, hired lawyers, filed police complaints and cases in court. Just like Mai, some mothers in the lane disobeyed their husbands even though they were beaten up. Their daughters were the first batch of girls in our hostel.

Me: Are all the characters real? Is the hope real? Do people in real life change the way Baba does?

Ruchi: Most of the events in the book are inspired by real people, places, events. To give you one example: A trafficking survivor from Indonesia told me how she was locked up and how she escaped from a brothel in Queens, New York, by disguising herself in a burqa. She is now a global leader in the struggle against trafficking. In my novel, Heera uses the same device to rescue Rosy.

Baba, Heera’s father, is also based on real-life fathers in the Nat community of Forbesganj. They would actually auction off their daughters to the highest bidder when the mela came to town! But as I began working in the red-light area I saw that they were not black and white criminals but human beings desensitised through decades and generations of oppression. Of course, there was no excuse that they did not try to fight back. I did see some fathers change when they saw their daughters succeed. Until then the possibility of a different future had not even occurred to them.

When hope unfurls in a downtrodden human being, it is like a tendril. I saw it in the eyes and actions of some fathers in the red-light area of Forbesganj when their daughters won gold medals in karate.

Me: You have not learnt kung fu. Why did you project Rini Di – clearly your alter ego – as a kung fu teacher? It is a physical art of self-defence. How precisely does that connect with, or help, girls who are in the river of flesh?

Ruchi: I still remember, it was early morning when a boy came to my home with his mother to seek help. His sister and cousin were locked up by traffickers to stop them from coming to the hostel. We had to mobilise the police to get them out. I noticed then that the girls were badly bruised while the traffickers were unscathed. I wished that the girls were able to fight back.

Our Apne Aap women’s group met that afternoon at the centre. Everyone was afraid that we would be beaten in retaliation for the police raid. That’s when I suggested martial arts classes. The women loved the idea. I used to see a couple teach karate teacher near the rice fields to boys in a private school. We hired them and the classes began. Soon the bullying in schools stopped.

As the girls started to win competitions, something changed. The very townspeople who had agitated to urge the principal to expel our red light children began to respect them. And the fathers in the community began to see value in their daughters. The biggest change was in the girls themselves. They began to own their bodies and value themselves. As they gained self-esteem, they began to do better in class. Soon more mothers began to stand up to the traffickers and even to their husbands in the lane, saying they would send their daughters to school.

Me: How did Apne Aap help change the picture at the ground level?

Ruchi: Today Apne Aap has educated more than 3,000 girls from red-light areas through school and college and is still continuing to do so. They are in jobs as animation artists, teachers, doctors, lawyers, chefs, managers of pizza parlours and of gas stations too.

Our NGO’s community has become a safe space to hold meetings, share stories, get food, do homework, and plot against traffickers. Women, very much like Mai and Mira Di, meet regularly in the centre to solve their problems. They fill out forms with the help of Apne Aap workers to access government entitlements like low cost housing, ration and loans. They go collectively to talk to the authorities when there are delays.

The Apne Aap legal team helps victims to file police complaints, testify in court and get traffickers convicted. The real Gainul and the real Ravi Lala are in jail. In 2013, Apne Aap survivor leaders and I testified in Parliament for the passage of section 370 IPC, a law that punishes traffickers and allocates budgets for services to the prostituted and the vulnerable.

Before these could happen, I had shown my documentary and testified to the UN and to the US senate for laws that would decriminalise the victims; increase choices for vulnerable and trafficked girls and women; and punish the traffickers and sex buyers. I can proudly say that my testimony and inputs contributed in the passage of the UN Protocol to end Trafficking in Persons and the UN Trafficking Fund for survivors as well as the passage of US Trafficking Victim Protection Act.

Me: Ruchi you come from an established, politically aware, well connected and much respected family. You grew up in the metros and now live an international life, mostly abroad. You won a coveted award for The Selling of Innocents. You helped in the making of Love, Sonia. Why did you not continue to make films? In short, what compelled you to start Apne Aap Women Worldwide?

Ruchi: As you know, I started as a journalist right after graduation. I learnt to ask questions, and I listened. The question that changed my life was: Where are the girls?

I was researching a story in the hills of Nepal when I came across rows of villages with missing girls. I had asked this to the men playing cards in the villages in Nepal. I followed the trail and found that a smooth supply chain existed from these remote hamlets to the brothels of India. Little girls, perhaps only twelve, were locked up in cages in Kolkata, Delhi and Mumbai for years and sold for a few cents night after night.

All the girls were from poor farming families. Many, like Heera, were from nomadic indigenous communities or marginalised castes. Like her, they were either not sent to school, or bullied until they dropped out, or pulled out by their fathers and sold into prostitution.

I was sad, then angry, and finally determined to do something about it. That’s how I ended up exposing the horror in my documentary. When I was on the stage in Broadway receiving the Emmy in 2013, all I could see beyond the glittering lights were the eyes of the mothers who had broken their silence to save their daughters. I decided in that instant to use my Emmy not to build a career in journalism but to make a difference.

I did two things. I dubbed it in six languages and I travelled across the world with it. I screened it in villages to show parents what the brothels were like. I showed it to the UN and the US Senate when I testified against the crime that is human trafficking. It contributed to a global push by activists that led to a new UN protocol to end trafficking and the first US anti-trafficking law, the Trafficking Victims Protection Act (TVPA).

Me: What was your magic wand?

Ruchi: I had no magic wand. I didn’t even have experience to stop the kidnapping of girls, or knowledge about how to put traffickers in jail. I was an English literature student from Kolkata’s Loreto College who joined The Telegraph while pursuing my honours degree graduation. But as a journalist, I saw the reality and invented ways to move forward.

Something had happened while I was filming the documentary. A pimp had stuck a knife to my throat. I was in a small room. There was nowhere to run. Suddenly, I was encircled by the 22 women I was interviewing. They told the pimp that he would have to kill them first. He knew it would be too much trouble to kill so many women, so he slunk away. I was saved. That moment changed my life.

The Emmy award money helped me start Apne Aap Women Worldwide with the women who had bravely spoken up in my film. I listened to the women who said they had four dreams: Education for their children; a room of their own; an office job; and punishment for those who bought and sold them. That became my NGO’s business plan.

I learnt that the best solutions came from those who experience the problem. The idea of the hostel, the idea of food in the community centre, and even the idea of karate came when we sat in a circle in the mud hut that is our community centre. It evolved into a grassroots approach which we call asset-based community development – ABCD or the 10 Asset model. Every woman or girl who becomes an Apne Aap member gains ten assets – both tangible and intangible. These are: a safe space, education, self-confidence, the ability to speak to authorities, government IDs and documents, low-cost food and housing, savings and loans, livelihood linkages, legal knowledge and support, and a circle of at least nine friends.

Each of these assets is a building block in an unfolding story of personal and community change. I wrote this novel to share with you that change is possible.

Me: Ruchi you had come up with the art-documentation, The Place Where I Live is Called Red Light Area. You got the girls to make a series of videos about different aspects of their life. You supported a documentary on the scheduled tribes. What inspired you to shun Art For Art’s Sake and pursue Art as Activism?

Ruchi: I learned in a very practical way the power of women’s collective action and the importance of sticking by one another. I promised myself I would never give up on those women’s dream. As a result, today thousands of girls have exited the prostitution systems from brothels across the country. There is more awareness about sex trafficking globally. And there are better laws and services for victims like Mira Di in over 160 countries.

Me: But we still have miles to go before we sleep…? 

Ruchi: Yes, because the truth is that there isn’t one but many, many more Heeras. Girls Bazaar still exists in many parts of the world, including the USA. The brothel in Queens is real. The International Labour Organisation estimates there are more than 40 million victims of human trafficking globally with hundreds of thousands of victims in the US alone. Human trafficking is the second largest organised crime in the world, involving billions of dollars, according to the United Nations Office for Drugs and Crime (UNODC).

Me: So, what more actions would you suggest to tackle the issue? Through IKAIF, an upbeat tale of an underdog’s rise to victory, you have shown that ‘lost girls’ earmarked for ‘the oldest profession’ can erase their ‘destiny’ through education, and reliance on their own inner strength. What other positive actions would you suggest?

Ruchi: Heera’s is a story of hope in spite of great odds. It’s about our bodies — who they belong to, the command they can give us. It is about friends who make changes you want in your life. It is about a community that resolves to make change contagious, and succeeds.

You too can ‘Join The Movement’ to create a world in which no child is bought or sold. You can do that in so many ways. You can 1) Sign the freedom pledge on my website Ruchiragupta.com. 

2) Learn more about the issue by reading I Kick and I Fly, and by watching The Selling of Innocents on my website.

3) Create further awareness by sharing the book, the movie and the pledge on your social media handles.

4) Volunteer and intern with Apne Aap or a local NGO in your town.

And you can Sponsor a girl like Heera on apneaap.org!

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[1] Oneself

[2] The Best Bengali – An award given by the Ananda Bazaar Patrika group

[3] Unity: The Ekta Award is a National Award from India

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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