Categories
Tagore Translations

Playlets by Rabindranath Tagore

Rabindranath Tagore wrote several playlets for young people. These reveal the lighter side of the poet. Two of these have been translated from Bengali by Somdatta Mandal

Courtesy: Creative Commons

Aryans and Non-Aryans

Adwaita Charan Chattopadhyay and Chintamani Kundu.

Adwaita: Who are you?

Chintamani: I’m an Aryan, a Hindu.

Adwaita: What is your name?

Chintamani: Sri Chintamani Kundu.

Adwaita: What is your intention?

Chintamani: I want to contribute to your paper.

Adwaita: What would you like to contribute?

Chintamani: I’m an Aryan. I would like to write about the Aryan religion.

Adwaita: Sir, what is this thing that you call Aryan?

Chintamani: (surprised) Sir, you don’t know who an Aryan is? I’m an Aryan, my father Sri Nakur Kundu is an Aryan, his father, Late Nafar Kundu is an Aryan, his father —

Adwaita: I see! What is your religion?

Chintamani: That is a tough question! If I can put it in a nutshell, the religion of the non-Aryans is not that of the Aryans.

Adwaita: Now, who are the non-Aryans?

Chintamani: Those who are not Aryans are non-Aryans. I’m not a non-Aryan, my father Sri Nakur Kundu isn’t a non-Aryan, his father Late Nafar Kundu wasn’t a non-Aryan, his father—

Adwaita: Say no more! So, since Sri Nakur Kundu isn’t my father and since I have no relationship with Nafar Kundu, I’m a non-Aryan.

Chintamani: I can’t say that for sure.

Adwaita: (annoyed) What kind of talk is that? What do you mean that you can’t say for certain? Can’t you say for certain that Nakur isn’t my father? What caste are you? What could I have to do with the likes of you?

Chintamani: I’m not talking about caste, I’m talking about dynasty. You too have been born in the world-famous Aryan dynasty –

Adwaita: I born in the same dynasty in which your father Nakur Kundu was born? How dare you—the son of a peasant—even imagine such a thing?  

Chintamani: Yes, sir. You might not be an Aryan, but I, and my respected father are Aryans. Alas! Where could my glorious ancestors be? Where are Kashyap, Bharadwaj, Bhrigu? What kind of talk is that?

Adwaita: What rot this man speaks? Kashyap happens to be my ancestor. We are all part of the Kashyap clan how can Kashyap, Bharadwaj, Bhrigu be your ancestors?

Chintamani: You know nothing about these issues, so there is no point in discussing these things with you. I’m afraid this is all the tragic consequence of English education.

Adwaita: Hasn’t English education affected you?

Chintamani: Sir, you can’t blame me for such a thing. Because of the Aryan blood coursing through my veins, I ran away from school at quite an early age.

Enter Harihar Babu and several other writers.

Adwaita: Please come in. Have you got it all in writing?

Harihar: Yes. Here it is.

Chintamani: Sir, what have you been writing about?

Harihar: Lots of things.

Chintamani: Have you written anything about the Aryans?

Harihar: No.

Chintamani: About the science of the Aryans?

Harihar: The Europeans are Aryans and their science –

Chintamani: The Europeans are a very inferior race and compared to the knowledge that our Aryan forefathers had, they are really illiterate. I can prove this. Even now all descendants of Aryans invoke Aswathama before massaging oil over their bodies and then pour oil thrice on the earth. Do you know why they do so?

Harihar: No.

Chintamani: Do you?

Adwaita: No.

Chintamani: Do you?

First Writer: No.

Chintamani: If you don’t, then why talk about science? Do you know why Aryans click their fingers when they yawn?

All: (in unison) No, none of us do.

Chintamani: Really? Do you know the reason why our Aryan women beat the hand-fan on the floor if the fan touches the body of the person they are fanning?

All: No, not at all.

Chintamani: See, you know nothing. Without discussing these issues at all, without any sort of enquiry into such matters you persist in saying that European science is the best. And yet you don’t even know why Aryans sneeze, yawn or massage oil.

Harihar: All right, sir. You tell us. Why must oil be poured on the ground before it is poured over the body?

Chintamani: Magnetism! Nothing else. This is what is known in English as magnetism.

Harihar: (surprised) Have you read anything about magnetism in English science?

Chintamani: Nothing. No need for that. There is no need to study English to learn science or anything else. What do our Aryans say? There are three forces in nature – life force, causality and positivism. Just before bath the slippery force of oil being added to these forces creates physical negativity within our body. This is nothing but magnetism. Just think — the practice of wiping the body with a towel prevalent among Englishmen since the nineteenth century has been practiced by our Aryans for thousands of years for they have been using the gamcha for the same purpose since then.

The Writers: (with surprise) Wow! How commendable! What scientific skill the Aryans have! What great research our Aryan Kundu Sir has undertaken!

Harihar: We have fallen into the hands of a real idiot today! But there is no point in annoying him. He writes for several newspapers. I have heard that this Aryan Kundu is quite adept at cursing gentlemen a lot. That is why he is famous.

Chintamani: Look over there. That Aryan Brahmin is plucking flowers early in the morning. Why do you think is he doing such a thing?

Adwaita: To give them to the god during prayers.

Chintamani: Shame, shame. You don’t bother to get to the bottom of things. When the sages  permitted the plucking of flowers at dawn it became obvious that they were aware of the presence of oxygen in the air. Since they knew of this, there is no doubt that they also knew of the presence of other gases too. In this manner we can clearly prove by moving from point to point that they were aware of all that was subsequently discovered by modern European chemistry. Why do we click our fingers when we yawn? That is also magnetism. When the rising gases combine with positivism, then the negative force conducted by the physical force exceeds the life force, causality and the positive force by its own power. Then the three qualities of sattwa, rajah and tama (excellence, essence of activity and lowest attributes) achieve exceptional attributes. During this phase, the heat caused in the air as a result of the friction between the middle finger and the thumb combines with the heat of the nervous system and solar heat to prevent the ultimate destruction of physical heat. If this can’t be called science, what can it be called? Isn’t it curious that none of our Aryan sages ever read any book by Darwin.?

The Writers: Amazing! Blessed be the achievements of the Aryans. All this time we couldn’t understand such theories.

Harihar: (to himself) But even today I don’t understand anything.

Chintamani: If you are wondering about the hitting of the hand fan on the floor, then that too is magnetism. Expansion, expulsion, repulsion and attraction – these physical acts add up to —

Adwaita: Spare us, spare us Sir. My head is reeling. You can write about the hitting of the hand fan in my newspaper. You have said enough already. Let me get you a paan.

Chintamani: No, sir. I haven’t come here to have a paan. You aren’t following Aryan customs and actions. The spiritual force flowing in our Aryan veins for generations, that force –

Adwaita: Enough, enough! I won’t give you a paan; you need not have one. If you permit me I will get you some tobacco instead.

Chintamani: Tobacco! What destruction! What a thought! It is even worse. Do you know why high caste people don’t smoke the hookah used by lower caste people? Why doesn’t one caste consume food touched by another caste? Why did the Aryan in earlier times not even tread over the shadow of a non-Aryan?  Don’t you think there is a science behind it? Of course, there is. Let me explain it all to you. That too is magnetism. The three kinds of bodily radiance – excellent, mediocre and base –

Adwaita: Stop, stop. I won’t give you tobacco. You need not smoke the hookah. No need for paan or for tobacco do what is convenient for you, something that will retain your bodily radiance.

The Writers: Shame on you, Adwaita babu. You did not allow us to listen to the learned words of Sri Kundu, the best of the Aryans.

First Writer: (to the second writer) Sri Kundu has such exceptional reasoning skills and knowledge. But, did you understand anything?

Second Writer: No, nothing. Let us ask him properly once again. Sir, you spoke of causality, reason and many other forces, what are they?

Chintamani: They are nothing than what is known in English as force and magnetism.

The Writers: (in unison) Oh, we’ve understood.

Harihar: Sir, I am none the wiser!

The Writers: (disgusted) You still can’t understand anything? Magnetism, force — these are easy concepts. You know what magnetism is. You know what force is. This is also the same thing. We know all of this because of the exceptional scientific enquiry pursued by the Aryans.

First Writer: If you have to understand these things clearly then you need to know all sorts of scriptures. Haven’t you read the scriptures?

Chintamani: No, I haven’t. My father and I, and Nafar Kundu are Aryans – that’s why I don’t consider it necessary to study the scriptures.

Second Writer: That’s true. But you’ve certainly read science very well.

Chintamani: Not at all. I’ve acquired the theories of sneezing, coughing, breaking the knuckles of the fingers and other specific scientific theories from my imagination. It wasn’t necessary for me to study science. You will probably not believe it, but swearing on the Aryan holy books I can say that I have studied neither Aryan scriptures nor scientific discourse. Everything that I know is the product of my imagination.

Harihar: Yes, but you certainly don’t need not swear by it. No one will ever accuse you of studying!

[Translated from “Arya O Anarya” (Chaitra 1292 B.S.) by Somdatta Mandal]

Testing the Student  

The student is called Sri Madhusudan and Sri Kalachand Master is his tutor.

Enter the guardian.

Guardian: Kalachand babu, how is Madhusudan faring in his studies?

Kalachand: Sir, Madhusudan is very naughty but good in his studies. I never have to repeat anything twice to him. He never forgets what I have taught him once.

Guardian: Really! So let me put him to a test today.

Kalachand: Sure, go ahead.

Madhusudan: (to himself) Yesterday Mastermoshai beat me so badly that my back is still hurting. I will have my revenge today. I am going to have him thrown out.

Guardian: So now Modho, do you remember all that you’ve been taught till now?

Madhusudan: I remember whatever Mastermoshai has taught me.

Guardian: OK. Tell me then — what is a plant?

Madhusudan: Something that comes out of the earth.

Guardian: Give me an example.

Madhusudan: An earthworm!

Kalachand: (with eyes flashing) What did you just say?

Guardian: Shhh Sir…, don’t tell him anything now.

To Madhusudan

You have studied poetry; so, tell me, what blooms in the garden?

Madhusudan: Thorns.

Kalachand takes out a cane.

Why sir, why are you caning me? Am I lying?

 Guardian: All right. Who destroyed Siraj-a-Daulah? What does history teach us?

Madhusudan: Insects.

He is caned again.

Sir, I am being caned for no reason at all! Not only Siraj-a-Daulah, but my entire history book has been eaten up by insects. Have a look.

 He shows the book. Kalachand Master scratches his head.

Guardian: Do you remember any of the grammar you’ve been taught?

Madhusudan: Yes.

Guardian: What is a ‘subject’? Explain it with the help of examples.

Madhusudan: Okay. The subject is Joy Munshi who lives in the other village.

Guardian: Can you tell me why?

Madhusudan: He is a doer, busy with many virtuous rituals and activities.

Kalachand: (angrily) You must be off your head!

He canes him on his back.

Madhusudan: (startled) Sir, it’s not the head I am talking about, it’s my back.

Guardian: Tell me, what is the best way of compounding words?  

Madhusudan: I don’t know.

Kalachand babu canes him again.

I know the answer to this one very well. It’s the grammar of the cane.

The guardian laughs. Kalachand babu is not amused at all.

Guardian: Have you learnt your maths lesson?

Madhusudan: Yes, I have.

Guardian: All right. Suppose you are given six and a half pieces of sweets and told to eat as many as you can in five minutes. Whatever remains will have to be given to your younger brother. If you need two minutes to eat one sweet, how many will you end up giving to your brother?

Madhusudan: Not a single piece.

Kalachand: How come?

Madhusudan: I’ll eat all of them. I wouldn’t want to give the sweets to anybody!

Guardian: All right. Suppose a banyan tree grows a quarter of an inch each day. If the tree was ten inches tall on the first of the month of Baisakh, how tall will it be on the first of Baisakh the next year?

Madhusudan:  If the tree grows crooked then I won’t be able to say; but if it grows straight then we’ll be able to measure it and find out its exact height; but in the meantime if it dries up then there is nothing to be done.

Kalachand: Your brain won’t function at all till you get a good beating. Rascal, it’s only when I’ll beat you black and blue, that you’ll straighten up.

Madhusudan: Sir, even very straight things will bend if you keep beating them.

Guardian: Kalachand babu, you’re mistaken. Physical abuse won’t get you far. There is a saying that you cannot flog a donkey and turn it into a horse, but sometimes a flogged horse can turn into a donkey. Most students are capable of learning, but most teachers aren’t capable of teaching. But it’s the pupil who gets the beating. Please take yourself and your cane away and leave with your cane and let Madhusudan’s back rest for a few days, and then I myself will start teaching him.

Madhusudan: (to himself) Oh, I am so relieved!

Kalachand: Sir, I am so thankful. Only a labourer will enjoy teaching this boy—all it amounts to is manual labour. After working on him for thirty days all I get is only five rupees, while the same labour in tilling the earth would fetch me at least ten rupees per day!

[Translated from “Chhatrer Pariksha” in the Hasyakoutuk ]

Hasyakoutuk(1914) by Tagore

Somdatta Mandal is a former Professor of English and ex-Chairperson, Department of English, Visva-Bharati, Santiniketan, India. A recipient of several prestigious fellowships like the Fulbright Research and Teaching Fellowships, British Council Charles Wallace Trust Fellowship, Rockefeller Residency at Bellagio, Italy, Salzburg Seminar and Shastri Indo-Canadian Faculty Enrichment Fellowship, she has been published widely both nationally and internationally. She has also an award from Sahitya Akademi for the All India Indian Literature Golden Jubilee (1957-2007) Literary Translation Competition in the Fiction category for translating short stories series ‘Lalu’ by Sarat Chandra Chattopadhyaya.

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Categories
Tagore Translations

Endless Love: Tagore translated by Fakrul Alam

Veiled Woman: Painting by Rabindranath Tagore. Courtesy: Creative Commons
ENDLESS LOVE (Anonto Prem)

It is as if I’ve loved only you,
Hundreds of times, in hundreds of forms
In life after life, age after age, again and again!
Forever, and with an enchanted heart,
I wove necklaces of lyrics
Which you’d wear beautifully,
Accepting my gifts gracefully,
Life after life, age after age, again and again!
The more I hear stories from far away times
Of agonies lovers endured in ages long past,
Of tales of unions and separations
And whenever I look at events of days of yore,
Piercing the veil of darkness of times past
They appear in the form of an eternal star
In your visage.
The two of us float forward
In the current of a union
Emanating from eternity.
The two of us keep frolicking
Amidst millions of lovers,
Whose eyes moisten with tears of separation
Or light up with bashfulness as they meet—
In a love transcendental but in a guise all new
In love everlasting, but of this very day and age! 

Fakrul Alam is an academic, translator and writer from Bangladesh. He has translated works of Jibanananda Das and Rabindranath Tagore into English and is the recipient of Bangla Academy Literary Award (2012) for translation and SAARC Literary Award (2012).

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Categories
Poets, Poetry & Rhys Hughes

My Favourite Poem

I am not sure it is wise to choose a favourite poem out of the millions that exist. It would seem to exclude all the others from the imaginary summit of a fictional pillar. The circumference of that pillar means that there is only room for one poem up there and it might be better not to erect the pillar in the first place and leave the literary landscape unobstructed.

But it is too late for me. I have already chosen a favourite poem. In fact, I have chosen a favourite several times. The first poet I read in any depth, Edgar Allan Poe, provided me with my first favourite, not ‘The Raven’ but a slightly less famous work called ‘The Bells’. How I loved the tinkle, jangle and crash of the cadences in the stanzas of that piece!

I read it again recently and found that it retains great musical power and it is still a poem I regard with intense fondness, but it is no longer my favourite of all. That is hardly surprising considering I was reading Poe when I was 15 years old. Our youthful tastes change not only according to our experiences but also as a result of all the other literature we consume. There is surely a tendency to prefer narrative poems when we are small and a diminishing reliance on actual stories as we grow older. Yet it was the music of ‘The Bells’ that fascinated me rather than the febrile images it contains.

Jabberwocky. Courtesy: Creative Commons

I think my love of euphony has always meant that I relish the way a poem sounds more than I appreciate any meanings it might convey. This is why it was easy for a nonsense poem to become my new favourite and to gently push aside the Poe piece. Lewis Carroll’s ‘Jabberwocky’ became for me the supreme poem and I learned it by heart. It is a poem that makes contextual sense despite all the meaningless neologisms with which it is sprinkled. Somehow, we understand the new words coined by Carroll and there is no need to have them explained. It is a poem that we absorb through osmosis rather than through the normal process of everyday communication. A masterpiece!

When I was 18 years old, I began reading Byron, Shelley, Coleridge and a few other English Romantics, and I discovered ‘Ozymandias’. Now this seemed to me to be a perfect poem. It had music, imagery and a moral, and furthermore it was ironic, an archaic episode with timeless relevance. Again, I learned it by heart, and I found myself in the not uncommon position of reciting it to myself whenever I happened to be confronted with an ancient ruin, whether the blocks of a tumbled castle or shattered torso of a fallen statue. It is a poem that turns a reader into an actor, an introvert into a declaimer. It became my new favourite but only for a short while. The poem that caused it to fall in my estimation was another in the same anthology I was reading.

An Illustration from Kubla Khan. Courtesy: Creative commons

Kubla Khan’ struck me as especially appealing because it has a wildness about it that balances out its sense of control. I am not sure why Coleridge affected me to a greater extent than Shelley (and Byron affected me hardly at all) but I was enthralled by the imprecise exoticism and the intimations of doom among paradise in this poem, which is as menacing as it is delightful, as frantic as it is magical. Coleridge himself regarded it as a work in progress, a frustrated potential, unfinished, a burst dream bubble. I wonder if a continuation might have diminished it? The fragmentary nature of the piece adds to its allure by increasing its strangeness. There is atonality here as well as smoothness, like troubling chords inserted in a serene nocturne.

A few years passed and I discovered a new favourite and had to topple poor old ‘Kubla Khan’ from the apex of that idealised pillar and replace it with The Rubáiyát of Omar Khayyám in the first Edward Fitzgerald translation, but whether this series of seventy-five quatrains can be regarded as just one poem is open to debate. Personally, I regard the quatrains as linked inextricably by mood, metaphors as well as theme, and there is a mini-sequence within the whole that gains significant momentum by being treated as a single creation. My ambition once again was to learn the work by heart and recite it at moments that were appropriate but despite my efforts I failed in the endeavour. There was simply too much wordage for me to succeed.

I tried reading more modern poetry, serious and mature work that I failed to understand at first and had to consider very carefully before I could tease out any meaning. I read Akhmatova, Rilke, Pound, Eliot. I tried (but was generally defeated by) Ginsberg, Olsen, William Carlos Williams. This was all well and good but my candidate for new favourite turned out to be something light, an insignificant ditty dashed off by a poet who wrote it as a gift for a friend, and once again it was the music that won me over, the jangling, tinkling, tingling, clipping, clopping, jingly rhythms. ‘Tarantella’ by Hilaire Belloc imitates the sound of a guitar and clapping hands, it clatters along merrily, nostalgically, a tribute to an ephemeral occasion in a mountain tavern that can never be lived again, and the words and their phrasing evoke much of the atmosphere of that night with an appreciable impetus. A candidate for new favourite, yes, but it ultimately failed to displace the Rubáiyát.

That was in my early twenties and soon after I lost interest in poetry, I have no idea why, and rarely read any. Occasionally I would browse an anthology and discover something interesting, but only a few poems made any impression at all on me, and none became my favourite. The Rubáiyát of Omar Khayyám remained at the summit of my appreciation by default. My return to poetry was slow and uneven. The work of Federico García Lorca caught my attention and I chose ‘Canción de Jinete’ to learn by heart, which I did, probably poorly (my Spanish was never fluent). A little later I discovered the precocious genius of Arthur Rimbaud and taught myself ‘Le Coeur Supplicié’ because its torrent of fantastical words appealed to my inner ear.

Unfortunately, what I believed poetry had to offer was something I had no great use for. I misunderstood what it had to offer. That is no great crime, but I did miss out on its delights for a long time. Not until my mid-thirties did I start to return to the pleasures of poetry, and it was the humourist Don Marquis who ushered me back into the heaven I had forsaken, yet it is too much to claim that any of his poems became my favourite. I adore his cycle of poems about the cockroach Archy and the cat Mehitabel, but they must be taken as a whole in an evolving mythos. No individual poem of the cycle is worthy of special attention at the expense of the others. All are good, but together they are brilliant and thus they disqualify themselves from the game.

Now that I was reconciled with poetry, my tastes widened, and I read from a broader set of cultures and times than before. Sappho, Ovid, Catullus, Tagore, Basho, Tu Fu, Housman, Holub, Mandelstam, Eliot, Yeats, Edward Thomas, Dorothy Parker, Ai Ogawa, Ogden Nash, Derek Walcott. I was very enthusiastic about the novels and short stories of Richard Brautigan, so I read his poetry too and found a poem called ‘All Watched Over by Machines of Loving Grace’ that neatly summed up my own hopes for the future of the world. Did it become my new favourite? Not quite. I continued reading. Pessoa enthralled me, Cendrars and Queneau dazzled me. Complicated poetry dealing with the human condition and experimental verse based on mathematics made me nod my head sagely in a close approximation of a deep appreciation.

The City’ by C.P. Cavafy became my new favourite. I had heard his name often mentioned but felt no great desire to explore further. Then by chance I saw this particular poem. What a terrific piece! Hard, bleak even, wrenchingly bitter, but it does not depress the spirits of the reader despite its melancholy message. On the contrary it seems to inspire the reader to action. The poem is quietly and relentlessly insistent that you will never change your life for the better, that you can never escape the circumstances that have trapped you. It issues a challenge to the reader. Prove me wrong, the poem seems to say! I immersed myself in as much of Cavafy’s poetry as I could find. I went out of my way to visit his house in the city of Alexandria in Egypt, so wonderful did I now regard his work. Was this the final destination on my poetic voyage?

Not quite. There was another poem by another poet sunk deep beneath the surface of my awareness and it had been there for a long time. I can say that it had probably been my secret favourite from the beginning. I must have read it in an idle moment and forgotten about it, or thought I had forgotten about it, but it remained on the seabed of my subconscious, and ultimately it wrecked all the poetical vessels that followed, for I was never fully satisfied with any of those I called my favourites. I rediscovered it one unexpected day and it returned with unstoppable force into my affections. It was written by a poet who went to sea and saw the world, who travelled rather aimlessly for a number of years before the urge to write poetry took hold of him.

‘Cargoes’ by John Masefield is evocative and beautiful. It is heady and a little regretful at the same time. It contrasts the supposed splendours of the past with the drab present, and yet ironically in our own age we perceive romance even in the grime and smoke of Masefield’s ‘present’. Three ages are given to us for contemplation, a pre-classical time, the golden age of the Spanish Main, and the very start of the 20th Century, and three ships loaded with merchandise to represent those ages. The ships of Assyria and Spain are loaded with exotic and tropical treasures. They are floating envoys of a pair of widely spaced but equally fabulous cultures. The British ship is grimy and ugly and it wallows through a drab sea on a blustery day, carrying cargo that is practically an insult to the taste of the aesthete. The language employed is perfect for Masefield’s purpose. I know of no poem I like better.

Quinquireme of Nineveh from distant Ophir,
Rowing home to haven in sunny Palestine,
With a cargo of ivory,
And apes and peacocks,
Sandalwood, cedarwood, and sweet white wine…

Cargoes (1903), John Masefield (1878-1967) 

Rhys Hughes has lived in many countries. He graduated as an engineer but currently works as a tutor of mathematics. Since his first book was published in 1995 he has had fifty other books published and his work has been translated into ten languages.

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Categories
A Wonderful World

Can Laughter be Weaponised?

"Against the assault of Laughter, nothing can stand." -- Mark Twain, The Mysterious Stranger 


A sketch by Edward Lear: Courtesy: Creative Commons

Imagine… if there were a world where laughter could help collapse the human construct of war! If only leaders of opposing factions could meet in a match of laughter and resolve their differences with guffaws instead of weapons that kill, maim destroy… 

Imagine… if each cannon chortled with hilarity, shooting absurd images to evoke fun instead of destroying buildings, nature and fauna, the concept of war could be annihilated. To build a new world based on love and harmony, old harmful constructs need to be erased — and battles, weapons and war are exactly that. Hundred years ago, Nazrul wrote about destroying walls and differences in his famous poem ‘Rebel or Bidrohi’ to create new civilisation based on love and acceptance.

For a world we dream of building with love, peace and hope, here is a deluge of laughter from our treasure chests to help heal gloom, doom and hate, often the tools of warlords. Let us step into the realm of the fantastic where with a dash of humour the pen creates Pirate Blacktarn who sails the Lemon seas to meet strange creatures, mermaids and Gods and battles pollution with catfish! Let us laugh while we battle Gretchums, go on pony rides or drives and pay a tribute to the great Lear who created limericks. On April 1st, 2022, let us with a pinch of humour and lot of laughter thaw warmongers and wall builders by making them snigger away their grouches with the aid of the tickle imp so that battles collapse into peaceful resolutions. Let us cheer war victims and recreate a beautiful imaginary world. To that end, we have the humorous writing of Tagore to start us out on our cheerful voyage towards a beautiful world…

Prose

 Humour from Rabindranath: Translated from the original Bengali by Somdatta Mandal, these are Tagore’s essays and letters laced with humour. Click here to read.

Surviving to Tell a Pony-tale: Devraj Singh Kalsi journeys up a hill on a pony and gives a sedately hilarious account. Click here to read.

Driving with Murad: Sohana Manzoor unfolds her experiences while learning to drive with a dash of humour. Click here to read.

Lear And Far: Rhys Hughes on Edward Lear who wrote fabulous humorous verses to laugh away our fears and founded the popular genre of limericks. Click here to read.

Poetry

Pirate Blacktarn poems … Wander into the fantastical world of Pirate Blacktarn, terror of the Lemon seas with twelve story poems by Jay Nicholls. Click here to read.

Walking GretchumsSaptarshi Bhattacharya takes us into a land of the fantastical… Do such creatures exist and can we battle them? Click here to read.

Animal LimericksMichael Burch introduces the absurd in the format created by Lear. Click here to read.

The Tickle ImpRhys Hughes introduces us to an imp who tickles… a most powerful weapon. Click here to read.

A LAUGHING LIMERICK 
(With Due Apologies to the Maker of Prufock)

Let us go there you and I...
Where laughter etches out against the sky
To a fun-tastical world of the absurd —
Fun-loving creatures, animals and birds.
Let us replace gloom with laughter. Let us do, you and I...

-- Mitali Chakravarty
Categories
A Wonderful World

Poets beyond Borders

In Conversation with Ryan Quinn Flanagan, George Freek, Luis Cuauhtémoc Berriozabal, Ihlwha Choi , Sutputra Radheye, Anasuya Bhar

We surfed virtually around the globe to gather half-a-dozen poets for the lovely lines they write to ask them what makes them write as such. We start from the top of the cold frozen north to travel down to warmer climes where birds and bees have started singing tunes of a vibrant spring. Meet some of the moderns who contribute towards a world undivided by manmade constructs...  

Ryan Quinn Flanagan is a Canadian-born author residing in Elliot Lake, Ontario, Canada with his wife and many bears that rifle through his garbage.  His work can be found both in print and online. He is truly prolific and his poetry endears as you read it repeatedly. Click here to read a poem by him.

Why do you write poetry?

Writing, particularly the physical mechanism, has always been something I enjoyed.  It is a solitary act that I derive great enjoyment from.  To be able to sit down and create something seems a wonderful thing to me, regardless of medium.  I love fine art as you know, but cannot paint.  Writing is my music, my form of painting I guess.  It is a great release as well.  To be able to create and express as I wish is the ultimate freedom.

What is your poetic process? 

I may have a few rough notes and ideas/titles, but nothing really fleshed out.  I get up and never shower on a writing day.  I don’t know why, but it seems to get me in the right head space.  Then I listen to the same music and eat the same thing I have for years.  For writing days, that is oatmeal.  Then I head upstairs and sit down to write with some wine.  I tend to put on some classical music so that my voice is the only one, but I can still zone out to the musicality of what is playing.  I tend to do that for about six hours at a time.  That is the same writing process I have followed for years now. 

Do you believe in inspiration and the Muse? Or is it the sweat of your brow alone?

I most definitely believe in inspiration and the Muse.  That is why I repeat the same processes, to put myself in the right inspirational mood or be ready for the Muse or whatever you wish to call it.  I believe that things are created in a certain time and space and once created, belong to that specific time and space.  You can never really return to that exact place, but you can look back on it through the work for sure.  Other things are then created in a whole other head space and the process continues.  Sweat of the brow or hard work is also important though, not only in creation but in submissions, building and assembling, as well as editing books.  There is a lot of work that goes into everything, so hard work must be there to compliment any inspiration that may come.

Do you think what can be said in poetry can be said in prose too?

I think so.  I don’t really differentiate between poetry and prose that much.  It’s all a voice and time and expression to me, so whatever way it chooses to come out is not overly importance to me.  For me, it is much more to get it out instead of caring much about how or why.  And to enjoy the mechanism while doing so.

George Freek is a poet and playwright living in Illinois. His poetry and plays have been widely published. His plays have been performed by the Milwaukee Repertory Theatre, the Changing Scene in Denver, and the Organic Theatre in Chicago, among others. He has also received grants from the Illinois Arts Council and The National Endowment for the Arts. His poetry is modelled often after Chinese poets of the Tang and Song dynasty. Click here to read his poem.

Why do you write poetry?

I write poetry because it’s the form that best suits my thoughts and feelings.

What is your poetic process?

The process begins with the need to express an emotion. Then it’s work to find the appropriate “objective correlative” in T.S. Eliot’s words.

Do you believe in inspiration and the Muse? Or is it the sweat of your brow alone?

I don’t necessarily believe in “Inspiration” unless that means simply the initial urge to express the emotion or the thought. After that it’s mostly work to make it sound right and unpretentious and yet avoid banality.

Do you think what can be said in poetry can be said in prose as well?

I think my response to your last question is included in my first statement. If something can be expressed in prose, it’s not poetry, although there is some prose which has the quality of poetry, e.g. Joseph Conrad!

Luis Cuauhtémoc Berriozabal is a Mexican-born author, who resides in California and works in the mental health field in Los Angeles. He is prolific and often his poetry shuttles is enriched by his ability to assimilate varied cultures into one lore. Click here to read his poetry.

Why do I write poetry?

I write poetry because I like to read it. In the many years I have been reading poetry, I continue to find new writers, some no longer in this world. These writers have influenced my work over the years. I write poetry because I enjoy writing it. Sometimes I write personal poetry. It is a sort of catharsis. It is a way describing how I am feeling about myself, about others, and about the world. Sometimes I write nonsense and rubbish, which I try to keep away from readers. 

What is your poetic process?

My poetic process is writing one poem a day. It is really that simple for me. It could be a three liner, a ten liner, or a long poem of more than 20 to 30 lines. If a poem comes out like rubbish or a journal entry, I try my best to come up with something better the next time around. There are times I get lucky, and a keeper comes along. I am not writing to impress anyone. I am writing for myself most of all and I share my words with readers. If some like what I have written, then that makes me feel good. If someone hates what I have written, I could not care less. I will not lose any sleep over it. I will continue to write as long as I have breath or until something else comes along that takes up my interest.

Do you believe in inspiration and the Muse? Or is it the sweat of your brow alone?

I do believe in inspiration and the Muse. I am inspired by everything and everyone I come in contact with: nature, night and day, moon and sun, the stars and the rain; the woman I love and the dreams that come along, some haunting and some sublime. I am inspired by the poetry, art, lyrics, and music of others. I am inspired by the news of the world, by the clients I work with in mental health, and those close to me that care for me (my family and friends). I am influenced by the birds in flight, the landscape of Los Angeles, trees, flowers, and animals. The sweat of my brow alone only comes into play when you consider everything else that provides knowledge to one’s mind. Whether clever or strange, imagination is also a great thing to have.

Do you think what can be said in poetry can be said in prose as well?

While poetry is brief and concise as opposed to prose, what can be said in poetry can also be said in prose. Authors writing prose can be poetic in their words and have been throughout the years. If I had more patience, I would give prose a try one day. I am more comfortable in poetry, where I can express something in a few words. Get in, write it, and get it out.

Ihlwha Choi is a South Korean poet. He has published multiple poetry collections and what is most interesting is that he translates his own Korean poetry to English to reach out to the world. Click here to read his poetry.

Why do you write poetry?

I grew up in the countryside. Most of the people at that time were poor agriculturists. I was accustomed to the lifestyle of a farmer. I couldn’t access musical instruments or painting equipment. I naturally expressed my thoughts and feeling with my pencils on the notebook. During my middle school, I fell in love with a popular girl. She was popular because she received a poetry award. I fell in love with her, but my love was unrequited. I was very disappointed, so I began to write something on the paper. Most of them were poems but I have never learned the method of poetry writing. There were no teachers around me who taught me about poetry. I tried hard to write good poetry but always failed. After that period, I was very busy studying for university entrance exam and military service. In our country, all young men must go to the army or navy or air force. I served as a sergeant in the army for three years. Then, I had another problem of earning a living and marriage. My passion for writing poetry revived after I married. I don’t think that I had been born with lot of poetic talent. I don’t want to be famous but try hard to write better poetry for my own satisfaction.

What is your poetic process?

Usually, I do not sit in front of the desk to write a poetry. When I brush my teeth, wash dishes or read, one line of a poem comes to me and I catch it in my memory or on the memo of cell phone. I call it the seed of poetry. Later, when I sit in front of my personal computer, I write a poem based on that line. Sometimes I write a poem very quickly because of the first line and sometimes it is a longer process.

Do you believe in inspiration and the Muse? Or is it the sweat of your brow alone?

I think both sides are necessary. Inspiration gives the poet pleasure and happiness. But if he does not try hard, he will not be able to write poetry.

Do you think what can be said in poetry can be said in prose too?

Yes, what we say in a poetry can be said in prose. The only difference is the form of expression. One poet said that when you want to know if a poem is good or not, it is necessary to rewrite it in prose. Some poems are so difficult to understand that ordinary reader cannot grasp it. When a poetry can be explained meaningfully into prose they are recognised as good poetry. But every prose cannot be changed into poetry. Poetry needs symbol, metaphor, rhythm, simile, compression etc. Though nowadays a poems are sometimes written like a prose without any stanza or poetic line. There should at least be some rhythm to make it into a poem, even  though it is written like a prose.

Sutputra Radheye is a poet from India. He has published two poetry collections — Worshipping Bodies (Notion Press) and Inqalaab on the Walls (Delhi Poetry Slam). His works are reflective of the society he lives in and tries to capture the marginalised side of the story. Click here to read his poetry.

Why do you write poetry? 

I write poetry because it gives me a voice. For me, it is a personal and intimate affair. In poems, I can be naked. I can roam naked on the streets of my mind without pretending. I can be blunt, and raw without filtering myself. I feel safe in my poetry and so I write.

What is your poetic process? 

There is no such process for me. I write when I feel something. I write when I am angry. I write when I am happy (though this only happens sometimes). I write when I am depressed and pessimistic. I write to unleash my demons on paper so that I don’t need to carry them to bed with me. It is more like a release for me. Sometimes, I find it to be metaphysical where you can just leave everything behind once you write it down. But not always. The process keeps changing. I used to listen to music while writing two years back. Now, I don’t. What has remained constant is this burst of raw feelings. 

Do you believe in inspiration and the Muse? Or is it the sweat of your brow alone?

Yes. I believe in inspiration and muse. As human beings with different tastes or choices, we will get intrigued by different things in life and they somehow become a part of our poetry. It is those things that separates our poetry, I believe.

Do you think what can be said in poetry can be said in prose too?

Yes it can be said in prose too. But, the way it will be said will be different. It will lose certain elements that poetry brings but will gain what prose has to offer. 

Anasuya Bhar is an academic teaching English literature in St. Paul’s Cathedral Mission College, Kolkata, India. She would also want to be known as a poet. She writes lovely essays and has written on eminent voices like Tagore and Satyajit Ray. Click here to savour her poetry.

Why do you write poetry?

I write poetry merely to unburden. In many ways, poetry is also therapeutic for me. The motive impulse for my poetry is mostly a moment of pain and sorrow. I feel that the best way to come to terms with such moments is to weave words around them in comfort, camaraderie and friendship. My poetry usually concentrates on the self and its many experiences, moods and flavours.

What is your poetic process? 

Most commonly, poetry comes to me in a whiff of words, pluri-significant and usually in a gust, like a burst of fresh air, triggered by memory. I also often get excited by particular and occasional colours, shades of light, and even smells, because they bring with them a certain cosiness, which is both intimate and personal.  It is only in moments of calm and silence, when my mind usually processes these sudden words into some kind of meaning, trying to give concrete forms to fleeting bouts of impressions. My poems are usually ready after one, or two revisions, but they do need tending and pruning. 

Do you believe in inspiration and the Muse? Or is it the sweat of your brow alone?

Yes, I do believe in inspiration and the concept of the Muse. My poetry is imbued with a feminine presence – that of warmth, care, nurture, protection and sometimes even passion. Such a presence has sometimes found embodiment but, almost always remains elusive and a figment of my imagination, unseen but, powerfully felt. This has always remained with me; it is only now that it has compelled me to express myself in words and through poetry. My muse is a picture of beauty and charm and sometimes even of spirituality.

Do you think what can be said in poetry can be said in prose too?

Yes, at times, perhaps. But poetry is metaphorical, and one can suppress as well as express oneself in it. Prose might prove to be more probing at times. I feel that there are subtle differences between prose and poetry, even though prose can be poetic and philosophical. 

We are grateful to all the poets for sharing with us their personal journeys.

The poets have been interviewed online by Mitali Chakravarty.

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

Categories
Editorial

Where Have All the Sunflowers Gone?

Only when the cries of the wretched of the earth will stop renting the skies,
Only when the oppressor’s bloody sword will cease smearing battlefields,
			A rebel, weary of war,
			Only then I won’t stir.
…
I’m the ever-rebellious hero--
	Soaring over the world, all alone, head forever held high!

--  Rebel or 'Bidrohi' (1922) by Nazrul, translated by Fakrul Alam
Borderless: Digital Art by Ayaan Ghoshal
These fragments I have shored against my ruins
…
Datta. Dayadhvam. Damyata.         
 Shantih shantih shantih

-- Wasteland (1922) by TS Eliot

These lines reiterate values we would do well to live by in a war-torn, dissension-worn world where the need for a rebel to recreate a humane society that lives with values such as peace, generosity, acceptance, tolerance, compassion and restraint — is a felt need. The two great poems made history by remaining as popular a hundred years after they were written — ‘The Rebel’ by Nazrul and TS Eliot’s ‘Wasteland’. Nazrul defined a rebel as an iconoclast who breaks norms to find peace, justice and love for all, to move towards the creation of an ideal world. TS Eliot quoted from the Upanishads and ended with redemption coming with giving (giver perhaps denoted generosity), compassion and restraint. Despite the wisdom of these great poets and seers, war still continues a reality. The values remain neglected not just in as we see in conflicts, like the one in Ukraine that destroys lives, property and nature with intolerance towards differences, but also in our personal lives. Tagore also reiterated the same need for stepping out of personal, social, economic and political insularity. We carry a translation of a song that echoed this need while inviting participation in his ecstasy. He wrote:

Why do you sit in isolation,
Dwelling on self-centred issues? 

Tagore had not only written of the negative impact of isolation from the world but he led by example, building institutions that could lead the world towards pacifism with acceptance of diversity and inclusiveness. Sriniketan and Santiniketan were created to move towards these ideals. Many of the people he influenced or who studied in Santiniketan made history, like Prime Minister Indira Gandhi, Satyajit Ray; many added to the sense of inclusiveness, like Mahasweta Devi, who other than her enormous work to integrate different cultures, also wrote a memoir about Santiniketan in Bengali. Radha Chakravarty, nominated for the Crossword Translation Award (2004) for In the Name of the Mother by Mahasweta Devi, has translated this memoir, a narrative which brings us close to Tagore’s ideals of the whole world being a family. How wonderful it would be if the world were open to such ideals and would behave like a global family and not go to war!  Mahasweta Devi, Our Santiniketan, which has been reviewed by Meenakshi Malhotra, reiterates Tagore’s vision of a planet living in harmony with the flora and fauna.

Bhaskar Parichha has reviewed another non-fiction by Ashok Kumar Pandey, Why They Killed Gandhi; Unmasking the Ideology and the Conspiracy. Parichha writes: “The finest point about this book is its storytelling…” The book review brings to mind in the midst of a war and violence that Gandhi had tried to erase this mindless destruction of lives, nature and cities with Ahimsa or non-violence. Will we ever rise up to it? Perhaps… We see strains of recognising the negative impact of insular outlook in writings like that of Temsula Ao, a Sahitya Akademi Award winner, according to Indrashish Banerjee who has reviewed her new book, The Tombstone in My Garden: Stories from Nagaland. Keith Lyons has reviewed Asian Anthology: New Writing Vol. 1: Stories by Writers from Around the World, edited by Ivy Ngeow, an exotic medley of Asian stories, one of which has been excerpted as well.

We are privileged to carry another excerpt from Ruskin Bond’s Friends in Wild Places: Birds, Beasts and Other Companions, a hilarious story about a pet tiger adopted by the legendary writer’s grandfather. What is amazing about Ruskin Bond’s writing is the love and compassions for all creatures great and small that colours the tongue-in-cheek humour he rolls out to his readers. If only we could think like Bond, there would be no wars. His writing, I feel, transcends political borders or ‘isms’, and laces with love and compassion tales of menageries of monkeys, snakes, mongoose, humans of different denominations. This excerpt is a treat we are giving Borderless Journal as the journal completes two years of its existence. We are truly grateful to Speaking Tiger for sharing this excerpt with us. But our celebrations this time are sombre as the war rages with incoherence accompanied by heart-breaking ravages.

The refrain from Ukraine has been taken up by Ratnottama Sengupta as she takes us through the past and present experiences of the devastated country, bringing in the views of the legendary folk singer and pacifist, Pete Seeger (1919-2014), who she had interviewed over a span of four days. The writer of ‘Where have all the Flowers Gone?’, a song based on an Ukrainian folk song, Seeger said, “The point is not to ask for yourself alone — one has to ask for everybody: Either we all are going to make it over the rainbow or nobody is going to make it.” Candice Louisa Daquin has also pondered on the justification of war, contextualising it with the current one along with her essay on the paradox of modern linguistic communication.

We have an exhaustive essay on the legendary Satyajit Ray’s creations by Anasuya Bhar. Malhotra has pondered at exclusivity reinforcing divisions, margins and borders to plague humankind, against the backdrop of the Women’s Month, March. Highlighting women in writing, we have interviewed two female writers, one from Nepal and another from Bangladesh. Sangita Swechcha lives in UK but her writing, till now largely in Nepali, often pines for her home embedded in the Himalayas whereas, an expat, Neeman Sobhan, shuttles between Bangladesh and Italy with the affluence and assurance of a privileged background.

Finding a way to override lack of privileges, deprivation and violence, are the youngsters of Nithari on the outskirts of Delhi where less than two decades ago other than poverty, savage criminality devastated the local populace. These youngsters transcended the suffering over time with help from volunteering NGOs to create narratives that amaze with their inventiveness and confidence. Tanveer Hussain from Nithari, self-motivated and self-made from a young age, asks questions that would be relevant for all humankind in a letter to God. It has been translated from Hindustani by Vritika Thareja of pandies’. This edition’s translations include Professor Fakrul Alam’s mellifluous rendition of Jibanananda Das’s poetry from Bengali to English, Ihlwha Choi’s Korean poetry and a Balochi poem by Munir Momin rendered in English by Fazal Baloch. Baloch had earlier translated poems by Akbar Barakzai, a great poet who departed on 7th March, depriving the world of yet another powerful writer who imbibed hope of a better future in his poetry. We are privileged to have hosted the translations of some of his poems and his last interview.

Another well-known poetic voice from Singapore, Kirpal Singh, has given us poignant poetry that can be applied to the situation that is leading to the wreck of Ukraine. Anasuya Bhar has  poetry, one of which despite being in the ilk of Nazrul’s great poem, ‘Rebel or Bidrohi’, questions gently mainly social constructs that obstruct the flow of harmony. Ryan Quinn Flanagan has pondered on the acceptance of a changed world. We have humour from Rhys Hughes in poetry and wonderful poems by Michael R Burch on spring. Jay Nicholls shares the last of her dozen Pirate poems as Blacktarn sails the lemon seas to fight pollution. Luis Cuauhtémoc Berriozábal, George Freek, Sutputra Radheye, Mike Smith, Shaza Khan and many more have contributed a wealth of beautiful lines. Penny Wilkes has captured storms and seas with photographs and text and Rhys has surprised us with some strange, bizarre tales in his column.

We have musings from around the world. San Lin Tun, Meredith Stephens, Erwin Coombs, G Venkatesh have all brought in flavours of multiple cultures. Devraj Singh Kalsi has spoken of a book fair he visited in a semi-sardonic tone. He has also given us a short story as has Farah Ghuznavi – a truly borderless story which takes place in an aeroplane, in the sky where all borders collapse. We have more stories from Balochistan, US and India.

Suzanne Kamata continues writing on Japan as she  introduces us to an Australian film maker who is making films in Japan and in Japanese, called Felicity Tillack. Cultures are perhaps truly crossing borders as we can see Kenny Peavy, an environmentalist who moved from US to Indonesia start a new column with us called ‘Mission Earth’. We hope, like Tagore or Rousseau, he will help to revive our felt need to live with nature, acknowledge the nurture that we get from the planet to live in harmony with it and on it.

At the end of twenty-four months of existence – that sounds better than a mere two years— we are happy to host a melange of writers from across the borders and be the meeting grounds of writers and readers from across continents. I am truly thankful to all of you for helping concretise an ideal. Huge thanks to all the writers, artists, photographers and the readers for the contribution of their time, effort and love. And thanks to our fabulous team who continue to support the journal unwaveringly. I would also like to thank Sohana for the lovely visuals she generously shares with us. A special thanks also to young Ayaan Ghoshal for his digital art where hands reach out to support a truly borderless world.

As usual, all the content has not been covered here, I invite you all to enjoy our March edition of Borderless Journal.

At the start of the third year of our existence, let us march onwards towards renewed hope – maybe the Ukraine experience will take us closer to a war-free world with an awakening of a felt need for peace and compassion in a planet without borders.

In quest of a peaceful, humane world, I invite you all to continue being part of this journey.  

Mitali Chakravarty

Borderless Journal

Categories
Tagore Translations

Ecstasy & Tagore

Written in 1894, the year his son Samindranath was born, Tagore’s Anondodhhara bohichche bhubone (The Universe reverberates with celestial ecstasy), can be found in the largest collection of his songs, Gitabitan.

Painting by Sohana Manzoor
The Universe reverberates with celestial ecstasy 

The Universe reverberates with celestial ecstasy. 
Days and nights overflow with ambrosia in the limitless sky. 
The moon revels sipping nectar from her cupped palms—
The eternal light that never fades shimmers forever—
Illuminating our daily lives with its aura.

Why do you sit in isolation,
Dwelling on self-centred issues? 
Look around you and expand your heart. 
Petty sorrows are insignificant.
Fill your vacant life with love for humanity. 
The Universe reverberates with celestial ecstasy. 

These lyrics seem to capture not just the distance between Tagore’s own ecstatic experience of the natural universe and the self-centred pettiness that afflict those who continue to remain disconnected from the poet’s euphoria but also his attempts to help humanity discover the same joyful reverberations. Such emotions seem to find an echo in his letters later as found in Uma Dasgupta’s A History of Sriniketan. In 1915, Tagore wrote to an estate worker who was part of his work at Sriniketan (a project to upgrade villages): “I have something else to urge upon you. A note of joy has to be sounded in all your work. Village life has become very dull. The dryness of the heart has to be banished. All welfare work ought to be turned as far as possible into an occasion of festive joy.” Is he doing just that in this song?

Here we present the song beautifully rendered by the legendary singer who was groomed in Tagore’s school at Santiniketan, Kanika Bandopadhyay during his times. Kanika Bandopadhyay was a contemporary of Mahasweta Devi who wrote of her as Mohor in her memoir on Santiniketan (translated by Radha Chakravarty) where she explained the ambience that existed, “But during my time in Santiniketan, how forceful was the torrent of energy that flowed from the source the river of creativity descending from the snowcapped mountain peak!”

(The song has been translated for Borderless Journal  by Mitali Chakravarty, edited by Anasuya Bhar. Tagore’s words used here have been translated by Uma Dasgupta in A History of Sriniketan (2022) and Mahasweta Devi’s by Radha Chakravarty in Mahasweta Devi, Our Santiniketan (2022) )

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

Categories
Interview

At Home Across Continents

In Conversation with Neeman Sobhan

Neeman Sobhan is an expat who shuttles between Italy and Bangladesh and writes. She has a knack of making herself at home in all cultures and all spheres. Having grown up partly in Pakistan (prior to the Liberation War in 1971), Bangladesh and completed her studies in United States, she has good words about time spent in all places. Her background has been and continues to be one of privilege as are that of many Anglophone writers across Asia. Her stories have been part of collections brought out to celebrate the fiftieth anniversary of Bangladesh.

One of her most memorable stories from her short story collection Piazza Bangladesh, located around the 1971 war takes on an unusual angle, where the personal seems to sweep the reader away from the historic amplitude of the event into the heart-rending cries of women at having lost their loved ones in a way that it transcends all borders of politics, anger and hate. The emotional trajectory finds home in a real-world event in the current war. The fate of innocent youngsters dying while not being entrenched in the hatred and violence wrings hearts as reports of such events do even now. I find parallels in the situation with the young Russian soldier whose mother did not know he was in Ukraine and who was killed while WhatsApping his mother his own distress at being there. And yet her stories stay within certain echelons which, as she tells us in the interview, are the spheres that move her muse.

When and how did you pick up a pen to write?

I have always written. The written word has always held a powerful fascination for me, which has not dimmed at all. From my childhood through my teens, I was a voracious and precociously advanced reader, as well as a passionate writer of poetry, and a keeper of a daily journal. My poetry was regularly published in The Pakistan Observer’s Junior page.  I don’t dare look at them now to even assess whether they were embarrassingly bad or surprisingly good enough to be salvaged and resurrected now! I preserved them as the earliest evidence of my continuing evolution as a writer and a poet today.

During those early days, I also won the first prize in a national essay writing competition sponsored by the newspaper. The Pear’s Encyclopedia I won still holds a precious place on my bookshelf.

English was my favourite subject in school and college, and I knew I would study English literature at university. I started out at Dhaka University in 1972 but by some perverse logic, I actually enrolled in the newly opened International Relations department and not the English Department (in which I had applied and been accepted). The reason, I now recall is because the English department was over-flowing with students, while the International Relations department was something exclusive and admitted a handful of students. However, after a few months I realised I had made a disastrous choice.

Meantime, my marriage was arranged, and I was whisked away to Marlyland, U.S. My husband, Iqbal, an ex-CSP officer (the Civil Service of Pakistan) was a Ph.d student of Economics at the University of Maryland, and in no time I enrolled as an undergraduate student and blissfully went on to study English and Comparative Literature, graduating eventually with a Masters in English Literature.

That I was going to be a writer was for me, even as a teenager, like a pre-ordained and much desired fate. I never wanted to pursue any other vocation.

What gets your muse going? 

Anything, and everything.  A view, a scent, an overheard conversation, a line of poetry, a memory……If I’m angry and seething, I write; if I’m sad or grieving, I write; if I’m joyous or ecstatic, I write; if I feel aa surge of spiritual bliss, I write; if I’m confused, I write. What form that writing takes is unpredictable. It could become a poem, or a paragraph in my notebook, which later could be part of my fiction, or a column. I wrote a regular column for the Daily Star of Bangladesh.

Writing is my food and nourishment, my therapy, my best friend, my passion. The writer-Me is the twin that lives inside me. It’s my muse and guide that defines my essential self. I am a contented wife of almost 50 years of marriage, a mother of two sons, and a grandmother of four grandsons (aged 5-4-3 & 2). These gratifying roles nourish my spirit, give me joy and inspiration, teach me lessons that help me grow as a human being. But my writer-self exists in its own orbit, proceeding on its solitary journey of self-actualisation, following its inner muse.

You have written of Italy, US and Bangladesh. How many countries have you lived in? 

Yes, I have lived in Italy, US and Bangladesh, which makes 3 countries. But, in fact, I have lived in 4 countries.

Remember that I was born not just in the undivided Pakistan of pre-71, when present day Bangladesh was East Pakistan, but I was actually born in West Pakistan, present day Pakistan, in the cantonment town of Bannu, near the borders of the Khyber Pass and Afghanistan, (formerly, the NWFP or NorthWest Frontier Province, presently KPK or Khyber Pakhtun-Khwa). Although my parents were Bengalis from Dhaka, my father’s government job (not in the army but under the Defence department, ‘Military Lands and Cantonments Services’) meant being posted in both wings of the then Pakistan. So, during my childhood and girlhood, I grew up in Karachi (Sindh), Multan and Kharian (Punjab) and Quetta (Balochistan). As a family of five siblings and our adventurous mother, we always accompanied our father on his official tours, by car or train, over the length and breadth of that country.

In the English medium school I was enrolled in, I had to choose Urdu as the vernacular subject, since Bengali was not taught in West Pakistani schools, though the opposite was not true! Anyway, I have no regrets. I am proficient in both Urdu and my mother tongue Bangla/Bengali, which I learnt at home from my mother, who in Quetta actually set up a small Bengali learning school for Bengali Army officers’ children. I am proud of the fact that I carried my mother’s tradition when I taught Bengali to Italians at the University of Rome, many decades later!   

What is it like being an immigrant writer? Which part of the world makes you feel most at home? Why? 

To start with, and to be honest, I do not really consider myself a true immigrant — someone who bravely and definitively leaves his familiar world and migrates  to another land because he has no other options nor the chance or means to return; rather, I feel lucky to be an ex-patriate — someone who chooses to make a foreign country her home, with the luxury of being able to revisit her original land, and, perhaps, move back one day. In fact, I have dual nationality, and am both an Italian citizen, and continue to hold a Bangladeshi passport. I might be considered to be an Italian-Bangladeshi writer. I consider myself a writer without borders.

I feel equally at home in Italy and in Bangladesh. Before the pandemic, my husband and I would make an annual trip to Dhaka for two months from December to February end, since my classes started in early March. Presently, I am back in Dhaka, after two almost apocalyptic years.

Despite the continuing hurdles of mastering the Italian language and trying to improve it constantly, we love our Roman home as much as our Dhaka home. Still, living away from ones’ original land, whether as an expatriate or an immigrant, is never easy, beset by nostalgia for what was left behind and the struggle to create a new identity of cultural fusion within the dominant and pervasive culture of a foreign land. But in this global age, it’s quite usual to live in a mix of cultures and live in a borderless world where ones national or cultural identity is not so clear cut. (I have a daughter-in-law who is Chinese, and another who is half-English, half-Thai! And my grandchildren are the heirs to a cornucopia of cultures and are true global citizens). Nevertheless, in the four and a half decades of my living away from Bangladesh, the eternal quest for that illusory place called home has shaped the sensibility that nourishes my creativity and compels me to write. Often, it’s the pervasive and underlying theme in my columns, stories and poetry. There is a poem of mine, “False Homecoming” which underlines the poignant sense of displacement a person can feel, not in a foreign land but in ones’ own motherland, or the version from the past. After all, many people who live away, exist in a time-warp.So, no matter which part of the world you feel at home in, it’s temporary. For me, as a writer between countries and homes, it is an external and internal odyssey.

It is the endless journey of a writer in constant evolution.

Tell us a bit about your journey. 

I realised early on that our real world being increasingly borderless, it’s not a tract of land that makes me feel at home. It’s my writing. The Mexican poet Octavio Paz once said, “Words became my dwelling place.” This has always resonated deeply with me, because for me, too, language and literature have been my sanctuary and true homeland. I have lived in that comfort zone at the heart of my creativity, imagination and writing: my dwelling place of words.

Of course, there are as many shapes to the sheltering place of language as there are literary forms. My nest of words was also feathered by my particular exigencies, followed a particular route and journey.

Though I speak various languages, my mother tongue is Poetry. For as far back as I can remember I have always written poetry, like writing in a journal, considering it to be the shorthand of my heart, a secret language. I am a reticent person, and there are writers like me who are content to use writing, whether poetry or prose, as a tool for self-exploration, self-knowledge, self-definition, with no thought of being published. At least, not my personal poems.

Yet with poetic irony, despite being a private person, my career as a writer started when I was jettisoned into that most public form of literary expression: the world of weekly column writing. At the urging of a friend, the editor of the Bangladeshi national daily The Daily Star, I turned into a public chronicler of the minutiae of my world, my life and times. Now I discovered my professional language, my father tongue if you will, the language of prose and my journey as a writer started.

When one reads your writing, it is steeped in a number of cultures. Which culture is most comfortable for you while writing and which one for living? 

There’s no place as beautiful and pleasurable to live in as Italy. Except for two or three months of winter, the climate during the rest of the year is perfect; the natural beauty and historical and artistic richness are unsurpassable, the food is delectable whether it’s based on nature’s bounty or the simple elegance of its distinctive cuisine. But for a writer who is also a housewife, the most comfortable country to write in, for me, is Bangladesh. With the culture of household helps abounding, I often get more writing done in two months of living in my Dhaka apartment than a whole year in Rome. My domestic staff are like family to us, and valued parts of our life. They sustain us and we sustain them, helping them educate their children to stand on their own feet. I miss this support network in Italy.

What are your favourite themes and your favourite genre? Expand on that a bit. 

My favourite genre to both read and write is the short story, poetry, humorous essays, travel writing and insightful book reviews. I read fewer novels now, and I have been writing and struggling to finish my first novel for years. I suspect, this is because I am temperamentally more attuned to the short sprint dash of producing a discrete work of imagination than the long-distance run of a lengthy work. But I am determined to conclude this opus before it becomes an unfinished relic.

I never approach fiction-writing through themes. But in non-fiction prose writings, like essays and articles for columns, I love to write about certain topics, or about books, places, and people, from all walks of life. I also love to write about nature, food, history and traditions, about how to improve our world, our lives and our relationships; and the happy, hopeful moments of life. As far as reading goes, I love reading about travel, love and friendship, human compassion, and anything with a happy ending.

You seem to have centred much of your work on people who are affluent. What about the rest — especially the huge population who serve the affluent? Have you written on them? Tell us why or why not.

That is an incomplete picture, and a wrong perception of my writing. To start with, as a writer I am more interested in the richness of the inner lives of human beings, and less so in the outward, economic and class differences. To me, no one is merely affluent or poor, but human and worthy of a compassionate gaze. The diversity and motivations of characters, whichever strata of society they belong to moves my imagination. I do not write to either preach or disseminate ideas of social justice or to right wrongs, but to explore and present the world we live in, in all its complexities and subtleties, the joys and ugliness, the small dreams and grand passions, the disappointments and triumphs of individuals and generations. I like to delve into the psychological or political motivations of human behaviour, especially within the domestic sphere, the family, an ethnic community.

I have many stories about those who serve or are not from privileged classes. My story ‘A Sprig of Jasmine’ is about a sweeper woman at a school in Bangladesh. Then there is the story ‘The Farewell Party’ about a temporary domestic help in a Bangladeshi home in Rome, suspected of stealing. I also have a sequel to that which explores the life of the same Bengali help now working as a nurse-companion to an old Italian woman.  These and many more are awaiting to be published soon in another collection.

But I never consciously choose a subject or set out specifically to tell the story of an under-privileged, oppressed, or marginalised person. It can happen that the story turns out to be about them, but for me a story reveals itself randomly, through an image or scent or a view or an overheard conversation, once I witnessed a slap being delivered, etc, and I follow its trail till it leads me to an interesting bend where it starts to shape into a story. I never know how a story will start or end. It grows in organic but unpredictable way. That is the challenge, and adventure of writing a story.

For example, one of my most newest stories, titled ‘The Untold Story’, (published in a recent anthology for Bangladesh’s 50th anniversary, When the Mango Tree Blossomed, edited by Niaz Zaman), is two parallel tales of two Birangonas (‘war heroines’ or raped victims during the Bangladesh liberation war ), but it came to me more as a way to explore the craft of storytelling, which is something that always engages me: how a story is narrated, as much as what the narrative is about.

By and large, I like to write stories about the world I know, and the people in my own milieu because no one writes about the expat society of Europe. I like to write about my world in all its details and extrapolate from its larger truths about humanity in general.

Jane Austen wrote about the landed gentry and her corner of England, but the stories ultimately reach our hearts not merely as stories of the affluent but of human foibles. John Updike wrote about his American suburban world. Annie Proulx writes about Wyoming. Alice Munro about the middle-class world of her neck of the Canadian world. Henry James focused on American aristocrats. But what is human and vulnerable, or worthy or unworthy, transcends class barriers. People are interesting, subtle, unpredictable, noble or wicked, no matter whether they are affluent or of straitened means. Tagore’s tales of women trapped in their roles in rich households are just as moving as those among the poor and underprivileged.

There are plenty of writers with a sociologist’s background who can chronicle the lives of the downtrodden whom they meet. I applaud them. My younger son works with the Rohingyas; my brother-in-law, a doctor worked for years with children of addicts. They have their stories to tell. I have mine. I’m interested in humanity, wherever I find them.

In the little I have read of your stories, Bangladesh is depicted in a darker light in your narratives — that it is backward in values, in lifestyles etc. Why? 

I don’t know which particular story or stories you have in mind where you felt that this impression was consciously created. Unless the story was indeed about a backward area, like the dingy alleys and neighbourhoods of old Dhaka in the 60’s and 70’s. Or, the murky values resulting from the explosion of wealth and the rise of corruption, undermining civic and ethical values in the rampantly urbanised zones.

In which case, it’s an unavoidable fact and not a depiction.

However, since I write more in a nostalgic light about Dhaka past rather than the reality of the present, I actually have not really written about the darker sides of the country; and which country or society does not have its seamy side. A good question would have been why I have not depicted Bangladesh in a darker light as contemporary writers of Bengali fiction do, dealing courageously with sinister aspects of politics and corrupt moral values at every level of society.

There is much in the Bangladeshi culture that we are proud of, beautiful traditions, and so much beauty in our natural world. I like to weave these into my narrative. So, I’m surprised that you found my stories to be dark.

 What are your future plans?

One of my most urgent projects is to get my novel-in-progress published.

I’m also planning to come out with another collection of stories, and a collection of my columns on travel, and an Italian and Bengali translation of my fiction.

So far, my three published books, and all the stories that have appeared in various anthologies are just a few milestones but do not define my journey as a writer. Daily I grapple with the insecurities of a writer, and daily I learn new things that help me grow towards being the writer I aspire to be. It’s still a long way to a full flowering, but each passing day I dabble in words, I feel the creative petals unfolding, slowly but surely.

Thank you for your time.

(This is an online interview conducted by Mitali Chakravarty.)

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Categories
Poetry of Jibananda Das

Leaving the World behind

Poetry of Jibananda Das translated by Fakrul Alam

Painting by Sohana Manzoor
Where Have All These Birds Gone	

Where have all those birds gone now—and those horses --
		And the women in those white houses?
Wet with the fragrance of acacias-tinged with golden sunlight
Those birds—and those horses--have left our world behind;
My heart, tell me where -- where have they all gone now?
		Darkness, like that dead pomegranate—silence.


On the Pathways for Long…
(Prithbir Pothe Aami Bohu Din from Ruposhi Bangla)

Having lived in the world’s pathways for a long, long time
I know many stressful, hidden tales of the heart now.
In forests, branches and leaves sway -- as if
Djinns and fairies conversing! On greying evenings
I’ve seen on their bodies a drop or two of rain dripping down.
Like parched paddy will. White specks of dust soften in rainwater.
A faint scent suffuses farmlands. From frail bodies of Gubur insects
Indistinct, melancholy sounds dip into the dark river water;

I’ve seen them all -- have seen the river immerse in the sloping dark;
Shapmashis fly away; In Asuth tree nests, ravens flutter their wings
Incessantly; someone seems to be standing in the lonely, fog-filled field.
Farther off, one or two straw-roofed houses lie scattered.
Why do the frogs croak on in Nolkhagra forests? Can’t they not stop?
Freshly laid crow eggs slip and slide into the Sheora bushes. 

(These translations are from Jibanananda Das: Selected Poems with an Introduction, Chronology and Glossary, translated by Fakrul Alam, published by The University Press Limited, Dhaka, 1999. Republished with permission from the original publisher.)

Jibonanada Das (1899-1954) was a Bengali writer, who now is named as one of the greats. During his life he wrote beautiful poetry, novels, essays and more. He believed: “Poetry and life are two different outpouring of the same thing; life as we usually conceive it contains what we normally accept as reality, but the spectacle of this incoherent and disorderly life can satisfy neither the poet’s talent nor the reader’s imagination … poetry does not contain a complete reconstruction of what we call reality; we have entered a new world.”

Fakrul Alam is an academic, translator and writer from Bangladesh. He has translated works of Jibanananda Das and Rabindranath Tagore into English and is the recipient of Bangla Academy Literary Award (2012) for translation and SAARC Literary Award (2012).

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Categories
Poetry

Poetry by Kirpal Singh

Painting by Tagore. Courtesy: Creative Commons
THE TIMES, THE MORALS
(After Ee Tiang Hong)

Testy times
Tempers flake, bruise
Blood swells veins
As memories burn.

Times were
When reason prevailed
And men talked --
Eyes glittering.

Now it’s tit for tat
No relenting
Frayed nerves
Know no restraint.

We pray n plead
For sanity’s return
As pall bearers 
Carry another dead.

Kirpal Singh is a poet and a literary critic from Singapore. An internationally recognised scholar,  Singh has won research awards and grants from local and foreign universities. He was one of the founding members of the Centre for Research in New Literatures, Flinders University, Australia in 1977; the first Asian director for the Commonwealth Writers’ Prize in 1993 and 1994, and chairman of the Singapore Writers’ Festival in the 1990s. He retired the Director of the Wee Kim Wee Centre.

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