Title:Wanderers, Adventurers, Missionaries: Early Americans in India
Author:Anuradha Kumar
Publisher: Speaking Tiger Books
INTRODUCTION
The Wanderers, Lost and Seeking
The people you will meet here—the ‘first Americans in India’—were indeed all wanderers. They came, not attached to the intentions of a country, or even protected by it, unlike their peers, the Englishmen who made up the East India Company, and who came to trade backed by a royal charter granted by Elizabeth I in the year 1600.
The wanderers, the first of whom came at a time when the United States of America had not come into being—and their actions, thus, were different from what was ordained as state policy. The ‘wanderers’ were not ‘state actors’ in that sense, but they, men, and some women, came to India, on their own, driven by their own spirit of search. They were brought here by a sense of adventure, or by a wild dream—that of finding something that would make their fortune—gold or inspiration quite like gold—or by the need to do something good and enobling.
But they were in some ways quite lost after they came to India.
Stepping Into a Mosaic
To these wanderers who travelled to Asia between 1700-1950s, India came as a mosaic of many impressions, a spread of colour and many experiences. It offered a field of new sensations compelling them to revise received knowledge. They were intrigued, they saw its contradictions, its strangeness, and how things were very different from the homes they had left behind. In the process, life for these wanderers was made afresh.
They came as traders, adventurers, military men, fortune hunters, seekers of knowledge, storytellers, mystics, those seeking a new career, or who came simply to serve.
To them, India—that looked quite different from what it does now—was a land of adventure. A land to make a fortune in, or to find fame.
It was a mysterious, magical place, one that fuelled the imagination, a land that contained the ancient truths of the universe. Yet it was a place caught in the ‘medieval age’, a place they had been sent to, a matter ‘divinely ordained’—as the missionaries and mystics believed—to save souls.
A place one could write about, for it was as strange as fiction; it was a land that offered inspiration and where one could find new, yet old, wisdom. A place to serve and cure and heal. A land where a new world was possible, or an arena to set the world aright.
The wanderers were awed and overwhelmed, and then, scandalized and shocked in equal measure. Some of what they wrote mirrored each other’s experiences. For example, their surprise at the number of servants that were needed. The astonishing beauty of the temples. The majesty of the Taj Mahal. The artistry produced by craftsmen and artisans, an art passed down generations. The riot of unexpected colour—in the bazaars, in the turbans men wore, and in the forests with ‘exotic’ fauna and flora yet to be named and classified by the new science of taxonomy. Balmy days spent on houseboats—‘doongas’—in Kashmir. The spiciness of the food, the liberal doses of pepper in curries. And then, the sad state of its women, especially the child brides, and the young widows, who had to be ‘saved’. The timeless stubbornness of the caste system. The very unchanging nature of things.
Change in America
To look at this period—1700-1950—and talk of Americans is somewhat anomalous. For one thing, for the early part of this time, America was a British colony. By the mid-1770s things would change. The United States of America emerged as a new political entity only in 1776.
On the other hand, from the early 18th century onward, the once dominant Mughal Empire was in decline. Aurangzeb, the last powerful ruler of that dynasty, had worn himself and the empire out with his battles in the Deccan and the upsurge of discontent elsewhere that he failed to contain. Even before the Battle of Plassey in 1757 tilted the balance—beginning in the east—in the East India Company’s favour, India was a patchwork of regional rulers, each brimming over with ambition and jostling for power. To adventurers and fortune-seekers—like the ‘wanderers’—who had no master, who came lacking the conqueror’s zeal, but who had their own sense of adventure, such a state of affairs was ideal to make a fortune, to remake a life.
It is thus of little surprise that the first of the wanderers came as part of the East India Company, to associate themselves with it, as ordinary private traders. America at that time, showed the same precarity that characterized India. It was a continent divided up between competing European powers, and to the west of the continent, the different native American groups too had their territories.1
In the next decades, as America extended westward into new frontiers, set its own foundations as a young democracy, some of the wanderers, citizens of a new nation, also faced their own frontiers, as they sailed eastward onto an unknown land.
Most of these early travellers were those who lived on the northeastern seaboard of the American continent, that is, in the port towns of New England that had historic links with England since the early 17th century. These travellers who came all the way from the faraway West to the East were immigrants themselves, children of people who had moved a generation or two ago, a westward journey from Europe to the ‘New World’. The wanderers to India—the South Asian subcontinent—were thus children of wanderers themselves.
(Extracted from Wanderers, Adventurers, Missionaries: Early Americans in India by Anuradha Kumar. Published by Speaking Tiger Books, 2025)
THE BOOK
In 1833, Frederic Tudor, an American businessman, made history when he shipped 180 pounds of ice harvested from Walden Pond in Boston, to Calcutta—this luxury item being much in demand amongst the elites of British India. Tudor was deservedly christened the ‘Ice King’, and soon built a flourishing trade exporting American ice to India.
Others were drawn to the country by less materialistic goals. Like the ‘medical missionaries’ who were deeply concerned with the ‘women’s condition’ in India. Ida Scudder’s efforts in the 1900s resulted in the setting up of the Christian Medical College in Vellore, which continues to save lives till this day; in 1873, ‘Doctor Miss Sahiba’ Clara Swain set up the first hospital for women and children in Asia, in Bareilly, on land donated by the Nawab of Rampur.
There were also those who came to stay. Twenty-two-year-old Samuel Evans Stokes came to Kotgarh in the Himalayan foothills in 1904, embraced Hinduism and became Satyanand Stokes. He revolutionized apple cultivation in the area, now in Himachal Pradesh, by introducing the ‘Red Delicious’ apples of Missouri; today, his descendants still live and work in the region. Likewise, the Alter family. Martha and David Emmet Alter arrived in Mussoorie in 1917, to spend the summer studying at the Landour Language School; in 1941, Emmet became principal of Woodstock School, just around the hillside. Twenty-five years later, his son Robert occupied the same position. Robert’s son Stephen continues to live in Mussoorie, pursuing a successful writing career; his cousin Tom Alter was a much-loved actor in Indian films until he passed away in 2017.
These are just some of the ‘first Americans in India’ who came here, beginning in the 1700s, with different motives and dreams—as adventurers, traders, reformers, writers and artists. All of them, without exception, were fascinated, astonished, moved and, in the end, profoundly changed by their ‘Indian experience’.
Anuradha Kumar’s skilful and well-researched account of these early visitors makes this an important and engrossing book that informs, surprises and amuses in equal measure.
THE AUTHOR
Anuradha Kumar lived in Mumbai for over a decade, where she worked for the Economic and Political Weekly. She now lives in New Jersey in the US, and writes often for Scroll, The India Forum, The Missouri Review, Catamaran Literary Reader, The Common and Maine Literary Review. Two of her essays received ‘notable’ mention in Best American Essays editions of 2023 and 2024.
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Titles: Little Lhasa: Reflections in Exiled Tibet and Tibetan Suitcase
Author: Tsering Namgyal Khortsa
Publisher: Speaking Tiger Books
Following the forced escape of His Holiness the Dalai Lama in March 1959, thousands of Tibetans were forced to flee Tibet, and it was these refugees who formed the early exiled community. The refugee community now stands at a figure of around 130,000, with Tibetans spread across numerous settlements in India, Nepal and Bhutan, and thousands more displaced all around the world. The Tibetan government in exile is based in Dharamsala, India. It is called the Central Tibetan Administration (CTA) and was founded in 1959 by the 14th Dalai Lama. In the 1980s, a second wave of Tibetans fled due to political repression. The CTA advocates for human rights, self-determination, and the preservation of religion and culture for Tibetans. The CTA has a parliament, judiciary, and executive branch and its principles include truth, non-violence, and genuine democracy. The Dalai Lama has said that the exile administration would be dissolved as soon as freedom is restored in Tibet.
After over seventy years of being in exile, a whole generation of Tibetans have come of age in a land far from home. With the Dalai Lama and other great masters as their spiritual guides, they have grown up cut off from their homeland. Their experiences have been unique, as they have, despite globalization, kept alive their religion and culture. In Little Lhasa: Reflections in Exiled Tibet, Tsering Namgyal Khortsa writes comprehensively about the different aspects of their life today. Comprising of ten essays and six interviews, this volume becomes an eye-opener on the multifarious aspects of the present situation of Tibetans at large. Beginning with different writers writing about Tibet and exile in the very first essay titled ‘Little Lhasa’, the next one ‘Shangrila Online’ tells us about the role of social media, internet cafes and how technology in remote Dharamsala often enables one to participate in other people’s experiences in real time. The writer describes in detail how such lifestyle changes in contemporary times have enabled the creation of a “virtual Tibet”. In the next essay ‘Buddha’s Children’, Khortsa describes the young generation of exiled children in India and how their religious identity has triumphed over all other identities. We are also told about the different kinds of foreigners who come to India to take religious courses, and the writer wonders whether they go home feeling merely inspired by their visit to India and their meetings with Tibetan masters or whether such exposure and experience actually triggers a paradigm shift in the way they view the world.
In the next essay we are told how Tibetans lead demonstrations in Dharamsala and other parts of India every year, especially the one held on March 10th that commemorates the anniversary of the failed uprising against Chinese invasion. ‘Movies and Meditation’ mentions a film festival in Dharamsala which reveals how recent Tibetan films highlight a growing and vibrant filmmaking community within the Tibetan diaspora, but Khortsa laments the paucity of full-length films about Tibetans in exile and the issues they confront, namely patriotism, individualism, and reconciliation of personal fulfilment with the Tibetan cause. The titles of the three following essays, ‘Dharma Talk’, ‘The Lure of India’ and ‘The Monk at Manali’ are self-explanatory. The last essay of this section ‘Nation of Stories’ tells us about writers who write and publish in the English language, and though diverse in terms of their education, upbringing, background and geographical location, one common condition that they all share is the collective trauma of the Chinese occupation of Tibet, which is invariably a leitmotif in Tibetan literature.
Part Two consists of six interviews, each one different in perspective than the other, and they must be mentioned here to understand the kaleidoscopic nature of the people involved in the Tibetan cause. Thus, we have conversations with Lisa Gray as ‘A Western Buddhist’, Ananda Nand Agnihotri as ‘An Indian Tibetan Buddhist,’ Ngawang Woeber, ‘An Ex-Political Prisoner’, Nyima Dhondup, ‘A Swiss Tibetan’, Tenzing Sonam, ‘A Tibetan Writer and Filmmaker’ and Tenphun, ‘The Tibetan Poet’. All in all, Little Lhasa becomes a valuable record of the life of a people who refuse to bow down or forget, and even while adapting to a rapidly changing world, continue to nurture their roots.
II
After the non-fiction, Tsering Namgyal Khortsa comes up with a brilliant piece of fiction and read together, each text complements the other beautifully. In the ‘Editor’s Note’ at the very beginning of the novel Tibetan Suitcase, Tsering Namgyal Khortsa tells us that while he was working as a business journalist in Hong Kong he once ran into Dawa Tashi, an old acquaintance and an aspiring novelist from Dharamsala, India who was working as a meditation teacher and was quite busy with his job. He had a suitcase full of letters and documents and wanted him to turn the contents of the suitcase into a book. After going through the collection, Khortsa discovered that the contents of the suitcase, if organized with care and discipline, could indeed make for an epistolary novel. So, he declares that except for correcting a few typos here and there and add note and datelines to the letters, he had not done anything. He also categorically states, “None of the letters are mine, except some entries that I wrote, making the book partly fictionalized.” He also wanted to leave room for readers to imagine (or ‘feel’ for themselves) what is not mentioned in the book, in deference to the Tibetan culture of reticence and taciturnity, rather than turning himself into an all-knowing chatterbox.
Tibetan Suitcase is a remarkable novel about the peripatetic Tibetan community in exile. It is divided into six parts, beginning roughly from 1995 to 2000. It opens in Hong Kong where a tycoon Peter Wong opens a meditation centre and employs Dawa Tashi, our protagonist as a meditation teacher and a guru, though he is not really trained to be a lama. Dawa Tashi is an India-born Tibetan. His parents fled Tibet when the Chinese invaded, and Dawa has grown up in the quiet, verdant Indian Himalayas. When Dawa applies to a well-known university in America (Appleton University in Wisconsin) to pursue a course in creative writing, his hitherto ordinary life changes dramatically. At the university he befriends, and falls in love with, Iris Pennington, an unusual American student who is studying Buddhist literature. He also comes in contact with Khenchen Sangpo, a renowned scholar of Buddhism and a reincarnated Rinpoche himself. Circumstances lead Dawa back to India too soon, but the connections he makes take his life into many new directions. Some, with Iris and Khenchen, take him deeper into the mystical and mysterious world of Buddhist scholarship. Other journeys take him back to his roots, making him question his life’s directions.
Apart from the interesting incidents and characters we meet in the first four parts of the novel, Part Five is an exceptionally engrossing to read. Beginning with the reportage in the Fall Issue of the journal Meridian, which is edited by Brent Rinehart, we are told that on his seventy-ninth birthday Khenchen decided that he had to go back to Tibet to see his native land. Having gained a quick residency status in the United States, and possessing an American passport, Khenchen still had many relatives in Tibet, some of them quite alive and well, despite the Chinese occupation. He travels to Lhasa in 1996 and goes for a trip to Lake Manasarovar but things take a different turn when he is arrested by the Chinese authority because he was apparently “endangering national security”. What follows are different press releases from the US Statement Department, reports from the International Association of Tibetan Studies in London, address by the President of Appleton University and as Iris writes to Dawa, she never expected herself to be so politically involved and “did not realize Tibet was such a political subject”. It was ironic that one of the world’s most spiritual places was one of its most burning political issues. Tibet might be a small place, but it has a reasonably big space in the collective consciousness of the world. Of course, Khenchen Sangpo is ultimately released and without disclosing the actual ending of the novel, which in a circular fashion ends in Hong Kong from where it began, many loose ends are tied up and life came to a full circle for everybody, especially for Iris Pennington who finally managed to find her roots.
Both the non-fiction and the fiction book by Tsering Namgyal Khortsa prove to be eye-openers for all readers who have very little knowledge about the sorrow and plight of the uprooted Tibetans who live in exile and many of whom do not even have a country to call their own. Based in Dehradun, India at present, Khortsa’s narratives are so powerful that it has aptly prompted Speaking Tiger Books to reprint the updated versions of both the books in 2024 and one can call it a yeoman service to readers both serious and casual. A must read.
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Somdatta Mandal, critic and translator, is a former Professor of English at Visva-Bharati, Santiniketan, India.
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TWO HUNDRED YEARS ago mountains were regarded as useless and terrible masses of inert matter where dragons had their lairs and the spirits of the damned lay in wait to claim the unwary. But as man emerged from the superstitions and materialisms of the Middle Ages he began to realise that mountains were beautiful and their summits worthy of attainment. The nineteenth century saw the conquest of the Alps. Unknown difficulties and dangers had to be faced by the pioneers of mountaineering. Disasters occurred, lives were lost, and mountaineering thrown into disrepute. The mountaineer was not dismayed. He knew that beauty was his for the seeking; he rejoiced in a newfound comradeship and in the acquirement and exercise of a new craft.
The great alpine summits fell one by one; traditions were established; a technique was evolved; a literature was born. The ripples of alpine mountaineering radiated outwards, bearing with them mountaineers to other ranges: the Caucasus, the Rockies, the Andes, the New Zealand Alps. On their highest peaks the skill acquired in the Alps was sufficient to ensure success. But there remained one great range that defied invasion of its strongholds – the Himalaya. There, the technique acquired in the Alps was not sufficient. Height alone was a physical deterrent, and coupled to height was steepness and danger. Expeditions had to be organised to reach even the foot of the great peaks; time and money had to be found. Yet, despite these disadvantages, Himalayan mountaineering and exploration progressed steadily. Pioneers such as the Schlagintweit Brothers, Sir Joseph Hooker, The Duke of the Abruzzi, Mr W.W. Graham, Lord Conway, Sir Francis Younghusband, Mr D.W. Freshfield, Doctor T.G. Longstaff, Doctor A.M. Kellas, General Bruce, Mr C.F. Meade, Doctor and Mrs Bullock Workman, Messrs. Rubenson and Monrad Aas, and many other pre-war pioneers opened up a region unsurpassed for its beauty and grandeur, and by their experiences pointed the way to the highest summits.
Many people refer to the Himalaya as though their limitations in scenery and climate were similar to those of the Alps. The tourist who gazes upon Kangchenjunga, 28,226 feet, from Darjeeling returns home saying that he has seen the Himalaya. So he has, but how much of two thousand miles of mountains stretching from the Pamirs to the borders of Indo-China, and beyond these limits, in terms of mountains? A lifetime might be spent wandering about the Himalaya, yet the knowledge acquired would embrace but an infinitesimal portion of that vast labyrinth of peaks, valleys and plateaux scrawled across the map of Asia.
In climate alone there is an extraordinary variety. From hot steamy tropical valleys, filled with luxuriant vegetation, it is but a few horizontal miles to zero temperatures and the highest snows in the world. Between these two extremes is an immense range of climate, the common despot of which is a fierce sun. Added to the complexities of climate due to height alone is the added complexity of seasonal weather fluctuations, due directly or indirectly to the influence of the monsoons and weather conditions emanating from the plateaux of Central Asia.
Racial characteristics are as diversified as the climate. From the people of Hunza and Chitral to the Sherpas and Bhotias of Northern Nepal, the almost extinct Lepchas of Sikkim and the wild races of Bhutan, the Himalaya can show many different types, for they form a natural frontier between India and Tibet, and a pudding-bowl wherein is stirred a mixture of Mongolian and Indian blood.
Politically, only a comparatively small portion of the Himalaya is accessible to the mountaineer and explorer. Democracy is unknown in Tibet and Nepal, and both these countries have closed their frontiers to Europeans and resolutely set themselves against infiltration of European thought and ideas. Some of the finest peaks of the Himalaya lie within the borders of Nepal, including the southern side of Everest, 29,140 feet, Dhaulagiri, 26,795 feet, Gosainthan (Shisha Pangma), 26,305 feet, and many other great peaks. In addition there are other districts where the mountaineer is not always welcomed, owing to political and other objections. The three most interesting districts accessible to mountaineers and explorers are the Karakorams, the Kumaun and Garhwal Himalaya and the Sikkim Himalaya, including the eastern side of Kangchenjunga, and it is in these three districts that the most notable mountaineering expeditions have been carried out, with the exception of Everest (now barred politically) and the northern side of Nanga Parba (forbidden territory to expeditions at present). Each of these districts is magnificent in its own way. In the Karakoram there is no glacier to rival in grandeur the Baltoro, and no peaks surpassing in ferocity the terrific ice- armoured spires dominated by K2 (Mount Godwin Austin), 28,187 feet. From the Kumaun Himalaya rises Nanda Devi, 25,645 feet; the highest peak entirely within the confines of the British Empire, a mountain so difficult to approach that no one has yet succeeded in treading the glaciers at the foot of it, whilst Kamet, 25,447 feet, dominates the ranges of Northern Garhwal. In Sikkim, Kangchenjunga boasts the most wonderful snow and ice scenery in the Himalaya, owing to its exposure to the moisture-laden airs of the monsoon. It has defeated three determined attempts to climb it, in 1929, 1930 and 1931 by mountaineers well versed in the technique of high-altitude mountaineering. The highest point reached was 26,000 feet, by the gallant Bavarian expedition in 1931 and that only after incredible difficulty.*
Geologically, the Himalaya are a young mountain range, due to an uplift of the ancient seabed covering Central Asia. This uplift took place so slowly that rivers such as the Indus and the Brahmaputra, which have their sources to the north of the Himalaya, have been able to carve their way through the range as it rose. This is the only explanation that can account for the deep valleys cutting through from Tibet to India.
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(Extracted from The Great Himalayan Ascents by Frank S. Smythe. Published by Speaking Tiger Books, 2025.)
About the Book
Frank S. Smythe (1900-1949) was one of the greatest mountaineers of the twentieth century, and a celebrated memoirist and adventure writer. This collection brings together three accounts of Smythe’s most thrilling ascents in the Himalayas—The Kangchenjunga Adventure, Kamet Conquered and Camp Six.
The Kangchenjunga Adventure narrates in detail the 1930 expedition to climb the third-highest mountain in the world: how Smythe, as part of an international team of mountaineers, attempts to reach the summit of Kangchenjunga, before a deadly avalanche—which kills one of the Sherpas— forces them to change course and scale the Jonsong Peak instead. In Kamet Conquered, Smythe makes a successful bid at ascending Mount Kamet in 1931, which was at that time still unscaled. On their way back, Smythe and his team chance upon the spectacular and colourful Bhyundar Valley, which they christen the ‘Valley of Flowers’, and which is now a National Park. Camp Six recounts a gripping adventure on the world’s highest mountain—the 1933 Everest Expedition, in which Smythe, climbing alone, ascends to a point higher than any human had reached before. Made without ropes or oxygen to support him, and in terrible snow conditions, the climb is regarded as one of the greatest endeavours in the history of mountaineering.
This majestic omnibus edition offers a fascinating window into early mountain climbing and Himalayan exploration. It is also a rare treat for every lover of fine, entertaining writing.
About the Author
Frank Sydney Smythe was a British mountaineer, botanist and adventurer. Smythe, who began his mountaineering career in the Alps, joined the international Kangchenjunga expedition of 1930 which ended in failure. In 1936, he led the expedition which successfully ascended Mount Kamet, then the highest peak ever to have been climbed. Subsequently, in the 1930s, Smythe was thrice part of teams which attempted to climb Mount Everest. An accomplished photographer and a prolific writer, Smythe wrote twenty-seven books in all, the best known among which are The Kangchenjunga Adventure, Kamet Conquered and Adventures of a Mountaineer. Smythe died in 1949.
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Shabnam (1960) by Syed Mujtaba Ali is a love story that is set in the third decade of the 20th century. ‘Shabnam’ in Persian means a ‘dewdrop’. The polyglot scholar Mujtaba Ali’s love story becomes a vehicle for articulating the profundities of life which extends beyond the plot and the telling just like that of his teacher, Rabindranath Tagore. To quote the words of another reviewer: “His novel can be compared to a dewdrop which assumes rainbow hues during sunrise as it encompasses not only the passionate cross-cultural romance of Shabnam and the young Bengali lecturer, Majnun, but also shades of humanity, love, compassion set against the uncertainties generated by ruthless political upheavals.” Sweeping in scope, set against the backdrop of the Afghan Civil War (1928-29) and beyond, the novel narrates an epic love story. That this has recently been translated by a former BBC editor stationed in Afghanistan, Nazes Afroz, and published for a wider readership, emphasises its relevance in the current context, where regressive curtailment of human rights and liberties are evident on a daily basis.
Shabnam is a young, upper class and educated Afghan woman, fluent in French and Persian. As we learn in the course of the narrative, she is daring and apparently fearless. She is proud of her Turkish heritage as she invokes it while introducing herself: “You know I’m a Turkish woman. Even Badshah Amanullah has Turkish blood. Amanullah’s father, the martyred Habibullah, realised how much power a Turkish woman—his wife, Amanullah’s mother—held. She checkmated him with her tricks. Amanullah wasn’t even supposed to be the king, but he became one because of his mother.” Given the current context, with its attack on womens’ freedom, it is perhaps difficult to imagine that a woman like Shabnam or anyone with a similar persona or voice could be found at all. She seems at times to inhabit the rarefied realms of her author’s imagination, beyond the earthly realm.
Shabnam’s knowledge of history and the world is extensive. She actively chooses and decides about her surroundings and her own life, which is more than what many women can do in today’s Afghanistan. Characters like Shabnam are also the result of the varied travels of the author Mujitaba Ali, who traveled and taught in five countries. On the power wielded by women, Shabnam offers a rejoinder to her lover/narrator: “In your own country, did Noor Jahan not control Jahangir? Mumtaz—so many others. How much knowledge do people have of the power of Turkish women inside a harem?”
The novel has a tripartite structure. In the first part, is the dramatic meeting of the narrator, Majnun, with the striking and unconventional Shabnam at a ball given by Amanullah Khan, the sovereign of Afghanistan from 1919 to 1929. The novel’s narrative is dialogic in nature and the introduction and subsequent exchanges of the protagonists are peppered with wit and poetry. The first part concludes with the two of them acknowledging their love for each other.
In the second part of this novel,we witness more developments in their relationship. Shabnam assumes an agential role and makes a decision to marry Majnun secretly with only their attendants looking on. And then later, this decision receives a legitimate sanction since a wedding is organised for them by her father, who does not know they are already married. Despite the xenophobic approach in those times of many Afghans (and other South Asian communities) against marrying their daughters to foreigners, her family decides to marry Shabnam to Majnun as they wanted her out of conflict-ridden Afghanistan and in a safer zone. Her father hopes she will go off to India with her husband. This seems unexpectedly progressive in the Afghanistan of almost a century ago. But instead, in the third part, she is abducted by the marauding hordes while her beloved attempts to organise their return from Afghanistan.
The last part continues with Majnun’s quest for his beloved. His endeavour leads him to travel, hallucinate and drives him almost insane, reminiscent of the Majnun of Laila-Majnun fame, a doomed union that resonates in and forms a motif in the narrator/lover’s repeated conversations with Shabnam. At the end of the novel, Majnun ascends the physical realm of love. He says: “Now after losing all my senses, I turn into a single being free of all impurities. This being is beyond all senses—yet all the senses converge there… There is Shabnam, there is Shabnam, there is Shabnam.”
The novel concludes with the realisation that “there is no end” (tamam na shud). This feeling seems to echo the idea of “na hanyate hanyamane sarire”(“It does not die”) in Sanskrit signifying that love is eternal, even beyond the material realm. Both the luminosity and fragility of love is represented in the novel.
Mujtaba Ali’s wide and varied experience is in evidence at several points in the novel, as is his wit and satiric sense, some of which filters through to his created characters. This can be experienced in the dialogues and descriptions even in its translated form. In order to conceal her identity from the marching and rustic hordes, Shabnam comes to visit her beloved in a burqa. She argues that it is not a symbol of oppression but a self-chosen disguise: “Because I can go about in it without any trouble. The ignorant Europeans think it was an imposition by men to keep women hidden. But it was an invention by women—for their own benefit. I sometimes wear it as the men in this land still haven’t learned how to look at women. How much can I hide behind the net in the hat?”
A valuable addition to the rich corpus of travel writing in Bangla Literature, the book remained unknown to the world outside Bengal despite its excellence as there were no translations. In 2015, Afroz had translated and published this book as In a Land Far from Home: A Bengali in Afghanistan. It was subsequently shortlisted for the Crossword Book Award. That translations can provide a bridge across cultures is eminently clear from this work, which gives us a tantalising glimpse of a culture beyond our own and encourages us, the readers, to recognise that true love transcends borders or boundaries and that the language of true love is the same everywhere.
The novel’s title, Shabnam, is a natural choice, as the intelligent, courageous and beautiful Shabnam is the emotional centre of the novel. To describe her ineffable charm, we could draw upon Mujtaba’s teacher’s words, in Gitanjali (Song Offerings by Tagore):
She who ever had remained in the depth of my being, in the twilight of gleams and of glimpses…
… Words have wooed yet failed to win her; persuasion has stretched to her its eager arms in vain.
Majnun, the narrator lover is left, in Tagore’s words: “gazing on the faraway gloom of the sky, and my heart wanders wailing with the restless wind.” Romance by its very nature, is fleeting and transient and romantic love in its literary avatars/depictions acquires a bitter-sweetness when its founded on loss and longing. So it is with Shabnam.
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Dr Meenakshi Malhotra is an 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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This memoir recounts the journey of a young woman from a small island in Bangladesh who discovers the works of Tagore, Marx, and de Beauvoir, ultimately emerging as a prominent advocate for feminist causes.
Noorjahan Bose is a feminist author, social advocate, and activist resides between the United States and Bangladesh. She is the founder of two organizations based in the US aimed at empowering South Asian women: Ashiyanaa (previously known as ASHA) and Samhati. Rebecca Whittington serves as a literary translator specialising in Tamil, Bangla, and Hindi.
The narrative of Daughter of the Agunmukha[1] intricately weaves the life story of Noorjahan Bose, a remarkable woman whose journey is marked by resilience, courage, and an unwavering quest for freedom. Born in 1938 in a rural area of what is now Bangladesh, Noorjahan’s early life was deeply intertwined with the rhythms of nature and the struggles of her family, who were farmers living in close proximity to the tumultuous River Agunmukha, ominously referred to as the Fire Mouth River. This river, with its fierce currents and unpredictable nature, serves as a powerful metaphor for the challenges Noorjahan would face throughout her life.
From a young age, Noorjahan was thrust into a world of hardship and trauma. She endured sexual abuse at the hands of male relatives, a harrowing experience that left deep emotional scars. Compounding her struggles was the influence of her mother, who, having been a child bride herself, was often constrained by the societal norms and expectations of their time. Despite her own limitations, Noorjahan’s mother became a beacon of hope and creativity in her life. She instilled in Noorjahan a sense of joy and the importance of self-expression, encouraging her to explore her talents and dreams even in the face of adversity.
As Noorjahan grew older, her thirst for knowledge and personal freedom became increasingly evident. Education, however, was not easily accessible to her. The societal barriers and gender discrimination prevalent in her community posed significant obstacles to her academic pursuits. Yet, with the unwavering support of her mother and the encouragement of local activists who recognised her potential, Noorjahan began to carve out a path for herself. These activists, driven by a vision of social justice and equality, played a crucial role in empowering her to challenge the status quo.
Emboldened by her experiences and the solidarity she found in progressive movements, Noorjahan’s journey took her beyond the borders of her village. She became an advocate for women’s rights, using her voice to speak out against the injustices faced by women in her community and beyond. Her activism not only transformed her own life but also inspired countless others to join the fight for equality and empowerment.
As she traveled the globe, Noorjahan encountered diverse cultures and perspectives, each enriching her understanding of the world and deepening her commitment to social change. Her experiences abroad further fueled her passion for education and advocacy, leading her to collaborate with international organisations dedicated to uplifting marginalised communities.
Noorjahan’s life has been marked by significant hardships, beginning with the anguish of Partition, followed by the loss of her husband when she was merely 18 and expecting a child. Additionally, she faced the relentless threat of cyclones that jeopardised her family’s home and means of survival. Despite these challenges, her bravery is evident throughout her memoir. She advocated for the rights of the Bangla language in East Pakistan, navigated the tumultuous period of Bangladesh’s Liberation War (1971), and entered into a marriage that transcends her family’s religious boundaries.
This poignant and compelling narrative encapsulates a profound journey of trauma, loss, resilience, and empowerment.
Bhaskar Parichha is a journalist and author of Cyclones in Odisha: Landfall, Wreckage and Resilience, Unbiased, No 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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My father seemed destined to be surrounded by women. At first there were four aunts, a sister and four female cousins. There was a mother too, but no father he could or would recall.
Seepersad Naipaul was born on 14th April 1906 in the settlement of Cunupia in rural Trinidad. On his birth certificate, his name is ‘Supersad’. The name and occupation of the ‘informant’ (normally the husband or father) is given as Nyepal. He is identified as a labourer. His mother’s name is Poolkareah, with no occupation cited for her. Most likely she was wife as well as mother – occupations daunting enough.
Nyepal, our Pa’s father, was not intended to be a labourer. An only child, he had come from India with his devoted mother, an indentured servant. In other words, she came under an agreement that would oblige her to work on the land, mainly in the sugar-cane fields. Why did she and so many others leave India in this way? Perhaps she had committed some indiscretion, or was running away from a bad marriage. After her term of indenture expired, she had the choice of going back to India or staying in Trinidad. She decided to stay, along with her son. Devoted to him, and a proud Brahmin, she sought to have him trained as a pundit. (In Hinduism, only Brahmins can perform the most sacred rites.) To that end, he travelled to Diego Martin, the large valley immediately west of our capital, Port of Spain, to sit at the feet of a venerable pundit. Being a pundit meant having knowledge and understanding of the sacred texts and rituals, and thus the ability to read and write Sanskrit and Hindi. Whether Nyepal ever practised as a pundit we never knew, but he apparently sold goods and supplies used in pujas, or sacred rites.
His mother also found him a wife. On the ship coming from India there were two brothers from Patna. They, too, were Brahmins. One of them had six daughters and one son. Pa’s mother chose one of the girls, Poolkareah, as her son’s bride. The wedding took place, and Nyepal and Poolkareah went on to have three children of their own: Prasad, Prabaran and Seepersad (or Supersad).
When Seepersad was two, his father Nyepal died. Did he drown? There is a vague story of a diver who drowned. Nyepal’s mother was distraught after the death of her one and only precious son, whom she had nurtured and cared for during those challenging and difficult years. Inconsolable, she drifted into her own world and became something of a recluse and an eccentric. She appears never to have remarried or formed a new alliance with another man. Curiously, my own mother Droapatie remembered this woman well. Tiny in size and very fair of complexion, she wore nothing but white clothing after her son’s death (white being the Hindu colour of mourning). She lived in or around Chaguanas, where young Droapatie would have seen her, and sometimes came into the town. Other children would sometimes jeer at her as she walked about waving a wand in front of her to protect her from unclean shadows, from people of lower caste. She spoke to no one, did her business, and then disappeared until her next visit. Droapatie would never have imagined that one day she would marry this strange woman’s grandson, Seepersad. But the caste was always right.
Death was not a subject my father liked to dwell on. Several years after his father’s passing, his mother died of an unspecified illness. Unlike his father’s death, Seepersad was evidently old enough to feel this second loss keenly. In the early nineteen-forties he wrote a five-page letter in an old ledger book to the doctor who had not saved his mother. The doctor was late in responding to their call for help, my father wrote in anger; he had not seemed to care about Poolkareah’s crisis; evidently, in his selfishness and arrogance, he was not suited to his profession. The gist of the letter was that his mother had died because she was a poor woman and therefore unimportant to the self-important Dr. Ramesar.
Perhaps the letter was never transcribed, never posted. The written word may have expiated Pa’s anger and supplanted his sense of primal loss. Could my grandmother have been saved? Her five sisters, his aunts, lived on and on despite their emphysema and other medical issues. They took a long time to ‘pop off’, he would say.
Soon after his father’s death, a half-brother was born. He was called Hari, or Hari Chacha to us children. Pa’s mother, Poolkareah, a widow with three children, would have been a burden on the closest relatives. Another liaison would have been encouraged. In my own family, all these details were rather vague. For example, it took us many years to learn that Hari Chacha was Pa’s half-brother.
The older Indian people were tight-lipped about the family’s history. They never spoke about my paternal grandfather, Nyepal, and Hari’s father never had a name. Hari’s son George carried the title or surname Persad. This seemed to fit, as Pa’s elder brother, Prasad, carried the surname Rampersad. Pa, however, eventually called himself Naipaul. He was the only one in his family who carried that name. Even the name Naipaul seems irregular. In its exact form, it does not appear to be previously used in India, or among Indians in Trinidad. In all of his early purchased books, he wrote his name as Naipal: Seepersad Naipal. The change to Naipaul took place, apparently, in the early forties, after he began work at the Trinidad Guardian, our leading newspaper. On Pa’s first driver’s licence, dated 22nd August 1928, his name is given as Bholah Supersad (not Seepersad), and his residence as Tunapuna. However, on its renewal on 24th January 1944, his name is Seepersad Naipaul (of Luis Street, Port of Spain).
About the Book
This is a moving story of a Trinidadian-Indian family’s beginnings, growth and its inevitable dispersal. Savi Naipaul Akal’s memoir pays tribute to extraordinary parents: Her father Seepersad Naipaul, virtual orphan in a dirtpoor rural Indian family, one generation away from indentured migration, who through self-education became a remarkable journalist and writer. And her mother Dropatie, who displayed remarkable diplomatic skills in sustaining a relationship with the large, prosperous and inward-looking Capildeo clan, of which she was the seventh daughter, whilst loyally supporting her husband’s insistence on independence and engagement with Trinidadian life. After Seepersad’s tragically early death, Dropatie held the family together, so that all seven children achieved university education.
It is an account of family loyalty, sacrifice, and sometimes tensions; pride in the writing achievements of her brothers Vidia and Shiva, and sorrow over estrangements and Shiva’s premature death. The memoir also gives a sharply observed picture of cultural change in Trinidad from colony to independent nation, of being Indian in a Creole society, and of the role of education in migrant families.
Elegant and lucid, written with a distinctively personal voice, the book is further enhanced by the generous quantity of family photographs that say so much about these people and the times they lived through.
About the Author
Savitri (Savi) Naipaul Akal, the fifth child of Seepersad and Dropatie Naipaul, sister of V.S. and Shiva Naipaul, was educated in Port of Spain, Trinidad and Edinburgh, Scotland. She was a school teacher, teaching geography and sociology, and retired as vice-principal in 1980. After retirement, she ran a boutique for several years. She lives with her husband in Trinidad.
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To conquer fear is the beginning of wisdom. —Bertrand Russell, Unpopular Essays (1950)
This is one of the dedications that precedes the narrative of Mineke Schipper’s non-fiction, Widows: A Global History. Her description of misapprehensions and the darkness around widowhood, as well as the actions that have been taken and suggestions on how more can be done to heal, weave a narrative for a more equitable society.
Starting with mythological treatment of widows, the book plunges into an in-depth discussion, not just with case studies but also with a social critique of the way these women are perceived and treated around the world, their need to heal from grief or a sense of devastation caused by their spouse’s death, concluding with stories that reflect the resilience of some of those who have overcome the odds of being repulsed. It is a book that inspires hope… hope for a world where despite all stories of misogyny covered in media, there are narratives that showcase both the human spirit and humanity where the ostracised are moving towards being integrated as a part of a functional social sphere.
Schipper, best known for her work on comparative literature mythologies and intercultural studies, navigates through multiple cultures over time and geographies to leave a lingering imprint on readers. She writes: “In Book V of his Histories, Herodotus (485-425/420 BCE) described life among the Thracians: Each man has many wives, and at his death there is both great rivalry among his wives and eager contention on their friends’ part to prove which wife was best loved by her husband. She to whom the honour is adjudged is praised by men and women alike and then slain over the tomb by her nearest of kin. After the slaying she is buried with the husband.” And yet she tells us of the dark past of Europe, “A Polish text asserts with great certainty that, after the burning of the body of her husband, ‘every wife allowed herself to be beheaded and went with him into death’.” She tells us stories of wife burning, killing and dark customs of yore across the world that seem like horror stories, including satis in India. The “motivation” is often greed of relatives or customs born of patriarchal insecurities. She contends, “wherever desperate poverty reigns, widows are at an increased risk.”
She argues: “The story is much the same everywhere; widows who are well educated know what rights they have or are able to find the right authorities to approach with their questions, while women with little or no education continue to suffer from malevolent practices.”
She has covered the stories that reflect the need for the welfare of widows, of how early marriages lead to widowhood even in today’s world ( “ Every year around twelve million girls under the age of eighteen get married, one in five of all marriages.”), of social customs like dowry, which can be usurped by a widow’s spouse’s family, of steps that are being taken and changes that need to be instituted for this group of women often regarded in the past and even in some places, in the present, as witches. In fact, she has written of such ‘witch villages’ in Africa, which have been developed to help widows who have been treated badly and turned away from their homes. Such stories, she tells us prevail all over the world, including India, where widows are sent or go to Varanasi.
She asserts that despite these efforts, “there is often still a significant gap between declarations of gender equality and their day-to-day enforcement and application.” She ends with case studies of four women: “Christine de Pisan, Tao Huabi, Laila Soueif and Marta Alicia Benavente examples of widows who dared to fully throw themselves into a new life following the death of their husbands.” And with infinite wisdom adds: “We cannot change history, but we can look to the past with new knowledge and to the future with new eyes.” She concludes with a profound observation: “Time does not heal sorrow, but out of the centuries-old ashes, grief, strict commandments and prohibitions, new prospects can also rise. The fact that every person’s life is finite makes every day unique and precious. The same goes for widows.”
In this interview Mineke Schipper (née Wilhelmina Janneke Josepha de Leeuw), an award-winning writer from Netherlands, tells us what started her on her journey to uncover the stories of this group of people.
What got you interested in widows as a group from around the world? Why would you pick this particular group only for a whole book?
Yes, whence this topic? The widow had been a tiny part of Never Marry a Woman with Big Feet. Women in Proverbs From Around the World (Yale UP 2004), an earlier book I wrote about proverbs referring to women’s lives, from girl babies to brides, wives and co-wives, mothers and mothers-in-law, grandmothers and old women. It was a long and breathtaking study about more than 15,000 proverbs, collected over many years, apparently widely appreciated and translated with two relatively recent editions published in India, in English and in Marathi. For those interested: the complete collected material is accessible and searchable at www.womeninproverbsworldwide.org, including proverbs about widows. That small but striking section about widows had made me curious, but other books, as it goes, pushed ahead, before I came back to them. In January 2020, I had to look up something in that book about proverbs, and the pages about widows looked so weird that I proposed the widow as my new topic to my Dutch publisher who responded enthusiastically.
You have written of so many cultures and in-depth. How long did it take you to collect material for this book and put it together?
All over I found obvious warnings and distrust viz a viz a woman whose husband dies. Interestingly, a widow was associated with death—and a widower was not. Take heed, suitor, when you replace the dead husband in the widow’s conjugal bed! Better not! Was it the fear that she had killed him? Or the creepy thought that the dead man’s hovering ghost was still hanging around? A widow was supposed to mourn intensely over her husband, preferably the rest of her life. In the meantime, proverbial messages openly expressed the widower’s happiness at the news of his wife’s death: ‘Grief for a dead wife lasts to the door’ (all over Europe) or ‘A wife’s death renews the marriage’ (Arabic). I came across well-known names—such as Confucius, Herodotus, Boniface, and Ibn Battuta—and lesser-known names of early travellers, historians, and philosophers with their commentaries on widows, compulsory or non-mandatory prolonged mourning, voluntary or prescribed chastity, and a surprisingly common choice of suicide as the best option for her. Amazingly many widows obediently followed their husbands to death. In all continents, monuments and documents witness how women joined dead men—buried or burnt alive, hanged, strangled or beheaded, drowned, stabbed or shot. A preference for strangling was inspired by the idea that the victim would enter the next world ‘intact’. So, from the narrow diving board of no more than a few dozen proverbs I plunged into the hidden history of widowhood for about three years.
How do women perpetrate the victimisation of widows? Would you say that widows as a group are more victimised against than other groups of women?
Conceptions about women as interchangeable objects were widespread. If a woman was ‘no longer of use’, a man would need to get a new one, much as you would do with a broken watch, rifle, knife or whip. A man cannot or will not do without a wife, but what about when the tables are turned? The need to present women without husbands as inept and dependent must have been great. A widow managing all by herself was rather met with obvious disapproval. Widowhood has traditionally been associated with emptiness. In Sanskrit, the word vidhua means ‘destitute’, and the Latin viduata (‘made destitute, emptied’) is the root of the word for widow in many European languages, including Witwe (German), veuve (French) and weduwe (Dutch).
Nonetheless there have always been plenty of widows who have lived wonderfully independent lives, but this is not the image seared into the public consciousness. The notion that a woman is unable to live her own life after the death of her husband is an amazingly deep-rooted one. The Japanese word for widow (mibōjin) literally means ‘she who has not yet died’, that is, a widow is simply sitting in Death’s waiting room for her own time to come. Interestingly, the status of widower on the other hand was usually so short-lived and temporary that some languages even lack a word for it all together!
What makes widows more vulnerable than others?
Every widow has her own story, but social systems play an important role. In traditions where goods, land and property are inherited through the mother’s family line with matrilocality, a groom comes to live with his bride’s family, although this often ended up working out slightly differently as men were not best pleased with this living arrangement, so in reality there would be negotiation. However, over the centuries patrilineal systems, lineage and inheritance significantly became the dominant system. According to the patrilocal rules, a man had to remain ‘at home’, a system which to this day obliges countless brides to move in with their parents-in-law, an environment foreign to them. They are forced to comply with the demands and expectations of their family-in-law, while the husbands remain comfortable in the familiar surroundings they grew up in, with major consequences for the lives of women who become widows. This patrilocal living situation has often resulted in greater inequality between marital partners and harsh rules for widows, often preventing a wife from any material heritage after her husband’s death. According to the work of evolutionary psychologists, married women who live with or in close contact with their matrilineal family run a significantly lower risk of violence in the form of (physical) abuse, rape and exploitation than those who move in with their husband’s family. This is all the more true for a widow with a distrustful family-in-law who accuse her of killing her husband, a danger that is greatest in areas where poverty reigns.
At a point you have said, “The Aryan period, which preceded later negative social developments, saw a differently structured society in which there was more space for women: to a certain extent women had religious autonomy, they were entitled to education at all levels (with some even becoming celebrated authors), they participated in public life and also held important positions… However, by the year 200 AD, their position had considerably worsened.” Do you have any idea why their condition worsened in India? What were the ‘negative social developments’ you mention?
In matters of religion the woman was increasingly dependent on the services of her husband or of priests, possibly also on her sons or male relatives, to carry out the rituals she required. Simultaneously she became largely excluded from all types of formalised education. This lasting effect can be seen even today in the global difference in the rate of female and male literacy. The negative stance towards women in India dates back to Brahmin commentaries of ancient Vedic texts, which referred to women as lesser humans; widows subsequently occupied an even lower rung on the social ladder and were forced to work hard towards their religious salvation through extreme asceticism. One example: ‘At her pleasure [after the death of her husband], let her emaciate her body by living only on pure flowers, roots of vegetables and fruits. She must not even mention the name of any other men after her husband has died.’ (Manusmriti Kamam 5/160) Patriarchal relations have developed gradually in different parts of the world and at different times, but not everywhere in the same rigorous forms.
In the Abron-Kulango culture in the northeast of his native Côte d’Ivoire, you have told us “[B]oth widows and widowers were required to accompany their spouse to the next world” but eventually due to societal realisations, such practices stopped. Do you think this can happen in other cultures too. Have you seen it happen in other cultures?
As far as I know, such practices do not exist anywhere anymore. The most problematic obstacle for the rights of widow’s in less-well off regions is the unfortunate combination of illiteracy, fear of witchcraft and covetous in-laws, particularly during periods of mourning and grief. The good news is that even in the most unexpected places initiatives are emerging to help inform women in rural areas of their equality before the law. Self-aware widows become inspiring role models; conscious of their rights, they share their knowledge with others so that more of their fellow widows can find the right legal aid when injustice rears its head.
Would you hold as culprit people who enforce the death of widows? Would you address these people too as criminals in today’s context? Please elaborate.
It wouldn’t help much to do this! Marriage is still frequently presented as the utmost peak that a woman can achieve during her life. From this supposed top spot married women often still look at single and widowed women in a new light—with pity, contempt, suspicion or even hostility: they are out to seduce your own husband! When death comes calling, not only men’s but also women’s negative feelings easily bubble up from the morass of fear at the dreaded prospect of becoming a widow. Over the centuries such reactions towards widows have become part of the constrictive hierarchy meant to keep so many women in their place.
Can sati be justified[1](even though they are deemed illegal as is suicide) by saying the widow immolated herself willingly? Please explain.
The social pressure on widows must have been immense, but we are living now and no longer in the past. It is true that in poorer regions far out of the reach of cities, countless numbers of widows still have to traverse a long road towards a humane and dignified existence. However, instead of justifying the willingness to immolate herself as her own choice, it is better to insist on the positive news that, after the loss of their partner, today not only men but also women have the right to stay alive and further explore their own talents and new possibilities.
You have told us dowry started as a European custom. Is it still a custom there as it is in parts of South Asia, even if deemed illegal? Was it brought into Asia by Aryans/colonials or a part of the culture earlier itself?
The dowry is the gift that the bride’s family would contribute to the couple’s new home. Even though colonisation may have reinforced this ancient custom, but in many communities, it was already a custom and still is in many parts of the world. In Europe it stayed on until the late nineteenth century. In cultures where the bride provided a dowry, the death of a wife would bring benefits to a widower, as a new wife with a new dowry would enrich his home with new assets such as silver tableware, jewellery, bed linen and other valuables. For centuries, among Christians, divorce was forbidden, and from the perspective of widowers the prospect of a second chance provoked a sense of euphoria, as expressed in quite some sayings where his sadness does not go beyond the front door. Across Europe such messages confirm a husband’s profit of his wife’s death: ‘Dead wives and live sheep make a man rich.’ (French; UK English). However, most widows were denied such liberating feelings or didn’t experience any profit from the change. Often, they did not even allow themselves to get over her loss and indulge in any new freedom. They usually were subject to the paralysing fear of other people’s gossip.
In many places a widow who remarried would even lose entitlement to her own dowry or other input she had contributed to her marriage. Many women who remarried felt unable to invoke any right they had on the property of their deceased husband. Little wonder, therefore, that widows were heavily discouraged from remarrying, for example in China. The use of far-reaching laws still re-enforced the highly recommended chaste and sexless existence of widows after the death of her husband. Of course, the considerable number of child marriages in sub-Saharan Africa and South Asia easily robbed child widows from the legal rights wherever they had. According to the World Widows Report, the situation for widows with children is still exceptionally alarming in many parts of the world. Daughters, in particular, remain a huge problem in traditions where women have to contribute a dowry when daughters get married. For this reason alone, poorer parents have a preference for sons: they are more likely to inherit from their father’s family, while their widowed mother can expect little.
Has the condition of widows across the world improved over time? Please elaborate.
Over the centuries far too many widows have been convinced that their only future was conditioned by their dead husband. In my book there are examples from different areas of courageous widows who changed their own lives. Looking around in one’s own neighbourhood, there are always exemplary models of independent widows who do not let themselves be deterred by the doom of whatever prejudiced people think or say.
All emancipation starts with the opportunity to acquire knowledge, but if we are to believe what tradition tells us, women had little need for that, based on an assumption that knowledge did nothing to encourage and promote female obedience, and even less for virtue. ‘Knowledge goes before virtue for men, virtue before knowledge for women’ is an old saying in Europe, while a Chinese saying also agrees that a woman without knowledge is already doing very well. The fact that this message has had such a wide-ranging effect can be seen in the vast difference in levels of education and training among boys and girls in global education statistics.
What did a man look out for when it came to finding a wife? In order to facilitate control over women, various warnings have been passed down to men. One such proverb found the world over clearly expresses this sentiment: ‘Never marry a woman with big feet.’ It comes from the Sena language in Malawi and Mozambique. In China, India and other parts of the world, I came across literal iterations of this proverb. In spite of geographic or cultural distances and differences, this saying reflects a widespread consensus: hierarchy in male-female relations seemed to be essential, and someone had to be in charge. Should he become the main breadwinner for the duration of their married life, his wife will be even more dependent on him.
Significantly the big feet metaphor points to male fear of female talents and power. Hardly surprising therefore that becoming a widow was the worst possible catastrophe for women. Worldwide the solidarity between wives and widows is growing and literacy support within local communities as well, while the former unwavering prejudices against widows are shrinking, and more and more widows with big feet do manage. The old anti-widow stronghold of local prejudice is slowly but surely crumbling into ruins. We cannot change history, but widows can look to the past with new knowledge and into the future with new eyes and new hope.
“The theme of this book is Palestine and its history, and the displacement and exile of its people. But it is, above all, a human story… My father’s story makes the basic point that, like all people, the Palestinians are made of flesh and blood and their children feel the agony of pain as strongly as they enjoy the warmth of happiness.”
—Nada Tarbush (Son of Mohammed Tarbush) in the ‘Foreword’.
Mohammad Tarbush was born in Beit Nattif, located in proximity to Jerusalem. In 1988, he assumed the role of managing director at Deutsche Bank, subsequently moving to UBS. He has authored multiple books, including Reflections of a Palestinian. His articles concerning Palestine have been published in various esteemed outlets, such as the International Herald Tribune, The Guardian, and the Financial Times among others.
As a child, he and his family were compelled to leave their village along with the entire community following the Zionist victory that resulted in the formation of the State of Israel. This upheaval marked a profound turning point in their lives, as they were forced to abandon their homes, their memories, and the land that had been their ancestral heritage for generations. The trauma of displacement was palpable, as families were torn apart and communities fragmented, leaving behind a deep sense of loss and longing.
Subsequently, as displaced refugees in the West Bank, the family fell into a state of poverty. The harsh realities of refugee life were stark — they struggled to find adequate shelter, access to education, and basic necessities. The once vibrant community they had known was replaced by a life of uncertainty and hardship, where every day was a battle for survival. The children, including him, were often caught in the crossfire of political tensions, their dreams overshadowed by the weight of their circumstances. Yet, amidst the adversity, a resilient spirit emerged, fostering a sense of solidarity among the displaced families.
During his teenage years, Tarbush departed from home, ostensibly to visit relatives in Jordan; however, he embarked on a year-long hitchhiking adventure across Europe. This journey was not merely a quest for adventure but a profound exploration of identity and purpose.
As he traversed the diverse landscapes of Europe, he encountered a myriad of cultures, ideas, and perspectives that broadened his worldview. Each hitchhike brought new experiences, from the bustling streets of Paris to the serene countryside of Italy, and he absorbed the lessons of resilience and ambition that he witnessed in the lives of others.
Ultimately, he achieved great success as an international banker, navigating the complex world of finance with skill and acumen. His rise in the banking sector was marked by a blend of hard work, strategic thinking, and an innate ability to connect with people from various backgrounds.
Despite his professional accomplishments, he remained deeply aware of his roots and the struggles of his people. He became a significant, albeit discreet, advocate for the Palestinian cause, using his influence and resources to raise awareness and support for those who continued to suffer from the consequences of displacement and conflict.
Through his advocacy, Tarbush sought to bridge the gap between his successful life in the West and the harsh realities faced by his community back home. He understood that his journey was not just about personal achievement but also about giving voice to the voiceless and fighting for justice. His story became a testament to resilience.
In My Palestine, Mohammad Tarbush intertwines a moving personal narrative with sharp political and economic analysis, reflecting on the significant events that have influenced the history of Israel, Palestine, and the contemporary Middle East.
The sturdy book offers a profound exploration of the Palestinian experience, capturing the essence of resilience that defines a people who have faced immense challenges and adversities. Through a lens of deep empathy and insight, the narrative delves into the multifaceted struggles and triumphs of the Palestinian community, illustrating how they navigate the calamities that have profoundly impacted their lives.
At its core, the narrative serves as a heartfelt and poignant testament to the ingenuity of the human spirit. It highlights not only the hardships endured but also the remarkable ways in which individuals and communities adapt, innovate, and find strength in the face of overwhelming odds. The stories woven throughout the narrative reflect a rich tapestry of cultural heritage, personal sacrifice, and unwavering hope, showcasing how the Palestinian people maintain their identity and dignity despite the challenges they encounter.
The book chronicles the everyday realities of those living in a region marked by conflict and uncertainty. It emphasises the importance of storytelling as a means of preserving history and fostering understanding, allowing the voices of the Palestinian people to resonate with authenticity and depth.
Through vivid imagery and compelling accounts, the narrative underscores the resilience that is not merely a response to adversity but a fundamental aspect of the Palestinian identity.
Bhaskar Parichha is a journalist and author of Cyclones in Odisha: Landfall, Wreckage and Resilience, Unbiased, No 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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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
Translators: Jerry Pinto, Pratik Kanjilal, Nirupama Dutt, Sukant Deepak
Publisher: Speaking Tiger Books
“Hindi literature, Swadesh Deepak maintained, had to be forced out of its comfort zone. The reader here is treated no less savagely,” writes Jerry Pinto in his introduction to this collection of ten stories by Swadesh Deepak, an author and playwright who was born in Rawalpindi on 6th August, 1942. After his masters in English Literature, he taught for a long time at the Gandhi Memorial National College, Ambala Cantonment. Following a period of illness from 1991 to 1997, when he had little contact with anyone other than his family and close friends, he made a momentous return to the world of letters with an autobiographical account of his illness, Maine Mandu Nahin Dekha[1], and the play Sabse Udaas Kavita[2]. He received the Sangeet Natak Akademi Award in 2004. He has a total of 15 published books to his name including short-story collections such as Tamasha, Baal Bhagwan[3]and Kisi Ek Pedh Ka Naam Lo[4]and hugely successful plays such as Court Martial and Kaal Kothri[5]. In 2006 he left home for a walk and never returned. He has been missing ever since.
These stories, deeply unsettling, challenge readers by taking them into a world where unknown forces work mysteriously, upending and affecting the lives of its characters, leaving them vulnerable at the mercy of chance happenings which rarely bring them relief. Much akin to what Thomas Hardy called as the Immanent Will — a blind and indifferent force determining the fates (and generally blighting the lives) of the privileged and the common people alike.
Whether it is the hunger for food, a ravenous longing of the starved and the deprived as portrayed in the stories ‘Hunger’ and ‘The Child God’, the mystery around the fate of a loved one in ‘For the Wind Cannot Read’, the struggle with depression in ‘Pears from Rawalpindi’ or ‘Horsemen’[, the unrequited yearning for a life of togetherness in ‘Dread and Dead End’, the author’s masterful play of the elements comes to the fore with an intensity that shakes and stuns the reader. Pinto refers to the author as the master of neo gothic,
The sunlight, the wind, the trees, the figure of a broken man, appears again and again. It seems as if it is just not the fate but also the forces of natural elements that keep rattling the course of the lives of the characters. The trees stand as guards, or sway in delight or offer a refuge, the sunlight “makes a hesitant arrival” sitting quietly or climbing the hills or sometimes streaking in the rooms, the wind is at times playful and at others vindictive. Then there are the flowers, the dead flowers of memories, whose bouquets one keeps holding, clinging to and clasping. And then there is the poetic play of words – “a pale yellow georgette afternoon in November” – bringing to life the patchy sunlight of autumn.
In the figure of broken man which appears again and again in stories, the author seems to be questioning the role that society has forced upon a man – that of a provider of the family, a role sometimes begrudgingly assumed in the stories because “no one respects a man without work, no matter how talented he is.”
In each story, the author weaves a tale that becomes a commentary — on society and its inherent evils, on relationships within a family stifled by arrogance, ignorance or circumstances and quietly working on the minds of those inhabiting it, on human greed engendered by depravity, hunger or lust, on the mysteriousness of fate whose force makes the mighty cower.
The translation, well executed, offers a closer reading experience and leaves a bilingual reader with the wish to approach the author’s works in original as well. I must make a special note on the introduction by the acclaimed writer and translator Jerry Pinto who offers a peek into the mind of Swadesh Deepak through a couple of excerpts of the author’s conversations with his psychiatrist and also with a convict brought to the hospital for evaluation. Perhaps these ideas had haunted him in the mental ward of the hospital and later seeped into his stories. Pinto in the introduction not only seeks to make sense of Deepak’s writing but also makes for a compelling reason to read his works – to read on without looking over one’s shoulders.
Rakhi Dalal is an educator by profession. When not working, she can usually be found reading books or writing about reading them. She writes at https://rakhidalal.blogspot.com/ .
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
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