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Essay

Reminiscences from a Gallery: The Other Ray

Dolly Narang muses on Satyajit Ray’s world beyond films and shares a note by the maestro and an essay on his art by the eminent artist, Paritosh Sen

My trunk call from Delhi to Calcutta booked one day before finally materialised.  This was way back in 1990 when trunk calls were the fastest mode of communication. In a coarse voice, the operator demanded a response from the deep, modulated voice on the other end. ‘Satyajit Ray hai[1]?’ she asked, her tone sharp with impatience.

I could hear the legendary filmmaker’s composed response to the operator’s gruff, abrupt tone.  I winced at her brusqueness feeling helpless to intervene and apologise.

When she connected me, I introduced myself to Satyajit Ray and ventured to share my idea of an  exhibition that would showcase a lesser-known yet equally fascinating facet of his oeuvre—his drawings, film sketches, graphic design and more. A visual archive that, though rarely seen by the public, was as significant as his cinematic legacy. He was initially apprehensive—modest about this body of work and uncertain about how it would be received

This initial conversation was followed by a series of follow-up exchanges over trunk calls,  over several months. Each call felt like a step closer to realising the exhibition. I would book trunk calls in the urgent category request for PP (person to person) as they took less time to materialise.  PP calls were specifically for the person whose name was specified.  Still, patience was essential.

Ray, to my surprise and admiration, always answered the phone himself. No secretary, no assistant screening the calls. The simplicity and humility was endearing.

I had first shared the idea of the exhibition with Paritosh Sen one of India’s master painters and a friend of Ray’s of an exhibition of a lesser known yet fascinating facet of Ray’s genius: children illustrations, detailed film sketches, designs for book and magazine covers, typeface designs, his diverse portfolio of graphic work.   Paritoshda, as I affectionately called him who mentored and guided  me as I began my journey into the art world, not only approved of the idea but took it upon himself to speak to Ray, whom he knew personally.  Following the introduction through Paritoshda, I pursued  the idea with the legend.

During the first phone call, I briefly spoke about my concept— an exhibition that would focus  on his rarely seen visual art. His immediate response was  hesitant and guarded, “These are very small works on paper just a few inches in length and width.” he said. “They would be of no interest.”  I ventured  that this was a unique and a first time view into his visual legacy and the size would not take away from the impact.  He further expressed his doubt  about his graphic work having any resonance beyond Bengal, in North India. I   further submitted that his artistic genius and versatility has an appeal beyond Bengal. This exhibition would give a rare insight into the work and thought process of not only the deeply respected and admired film maker that we all know but also of Satyajit Ray the illustrator, the graphic designer, along with revealing the meticulous and detailed planning into his films.

I hoped to bring this body of work — into public view for the first time. The idea was to get  people to see another Ray — not the filmmaker behind the camera, but the artist behind the pen and brush.

I remember Ray had explained that he had a  busy schedule and preoccupied with the editing of Ghare Baire. After several months  of trunk calls and waiting, I booked another urgent, person to person call. Finally the breakthrough I was waiting for, “ Come next week,” he said. His doubts of an exhibition having been cleared through the intervention of Paritoshda and somewhat through my persuasion.   

 As I boarded the Indian Airlines flight to Calcutta the following week, a surge of excitement gripped me. I was given a morning time to meet him at his residence: 1/1  Bishop Lefroy Road. I arrived with some trepidation. Standing outside this tall imposing door, I rang the bell. Soon, I found myself face to face with the master who opened the door himself—his tall, commanding presence matched only by his deep, well-modulated baritone voice greeting me warmly. He led me into his much photographed studio/workplace. He was looking comfortable and relaxed in a white kurta pajama. In contrast to his majestic yet simple presence,  I was nervous and hoping it was well masked.

Thereafter, began a series of visits to his flat. Each time the door was opened by the master himself. And I would be led into his study teeming with books lining the teak wood book shelves.   

He would sit  in a comfortable looking swivel chair with a brown rexine cover, the corners of which were slightly frayed.   Opposite him and within a comfortable arms reach was a small work table with jars tightly packed with paint brushes, pen, pencils.   Here is where he did his drawings to create his vast and varied visual legacy of set design, costume design, make up instructions, graphic design, children’s illustrations for the monthly children’s magazine, Sandesh, started by his grandfather,  He also designed the covers for Sandesh, more books and magazine covers.  

Making of the exhibition

 Working alongside him to sort through his drawings was an enriching and memorable experience—one that offered rare insight into his creative mind. Each meeting felt like a step closer to the exhibition becoming a reality.  I noticed  his interest was slowly growing and he was participating in the selection with increasing enthusiasm and a discerning eye.   He approved some while some he felt need not be exhibited. Our meetings would stretch till lunch time until he was gently summoned by his wife, Bijoyadi, to take his lunchbreak.  He would extend the search and wrapped up a little beyond lunch time. I too was cautious not to overstep limits.

As he began to look in his study, he unearthed these miniature treasures on paper tucked between  books or between their pages, resting on tall teakwood bookshelves. Some were found under sofa cushions. He remembered that many were with his cousin Lila Majumdar[2] and that he would have to ask her. As he delved deeper into his collection he remarked, “I had forgotten I have done all this work.”

During  few initial meetings, I would address him as Mr. Ray, which was beginning to feel formal and somewhat awkward. So I asked if there was another way I could address him.

“Manik,” he asserted. “Everyone calls me Manik.”

From that moment on, I called him Manikda. These recollections return to me vividly as I write this piece.

We turned our attention to his iconic crimson books, neatly stacked in his study. These well-known volumes are a treasure of Ray’s meticulous preparatory work—filled with detailed sketches for his films, costume and set designs, makeup instructions for his makeup artist, architectural notes, and an astonishing range that gave glimpses into his thought and work process.

Sourced from the brochure provided by Dolly Narang

We did not want to remove any drawings from these precious notebooks. He selected the drawings that he liked and decided he would ask Nemai Ghosh (1934-2020), his close associate and long-time photographer, to photograph them for the exhibition.

Several drawings, having come loose from the notebooks, were used in their original. We did not want to remove any drawings which were firmly in  place in these volumes. Ray  identified  the drawings that appealed to him and Ghosh photographed them.

Part two of the exhibition was titled “Drawings and Sketches For Films’ and it comprised of both originals and the photographs by Nemai Ghosh  of the drawings chosen by Ray.

I nudged him further and asked if there was anything else he might suggest from his visual repertoire. 

He thought of his film posters. The ones readily available in his flat were  posters of Nayak and Ghare Baire, which were loaned for the exhibition. He was particularly eager to include the poster of Devi, but after searching, he discovered he only had one copy and was reluctant to part with it.

Top: Hoarding of Ray’s film Goopy Gyne Bagha Byne (1969). Below:: Film posters of Nayak(Actor, 1966) and Ghore Baire (Home and the World, 1984). Sourced from the brochure provided by Dolly Narang

 We tried to include artworks which would represent the different aspects of his visual repertoire.  It seemed there was no end — typefaces he had designed, advertising campaign when he worked for D.J.Keymer.   While searching he realised he did not have the originals of the typefaces he had designed but fortunately they had been preserved in the photographs taken  by Nemai Ghosh.  Later Paritoshda told me that he was given an award for  the typeface by an American foundry and named it after him, Ray Roman.  

Provided by Dolly Narang

An album was discovered containing a silent film he had conceptualised on paper but never brought to life—a silent film on Ravi Shankar with his music in the background.  The album, composed of monochromatic black watercolours, was photographed by Nemaida. It drew great interest, offering a first-ever glimpse into a project that was never realised.

Paritoshda advised  that Ray had composed music for many of his films.  A tape with his compositions was playing continuously and softly in the background at the exhibition.

The exhibition was presented in two parts each had a duration of three weeks.  Part one was devoted to his Graphic design, drawing and part two was about his preparatory sketches for films.

I requested Paritoshda to write an article for the exhibition catalogue, to which he graciously agreed. He penned an insightful essay which was appreciated by Ray himself as well as by fellow artists, critics, and visitors who found his insights both illuminating and deeply  engaging.  When I asked him for his suggestion for a  title for the exhibition, he thoughtfully suggested  — “The Other Ray” — a title both fitting and meaningful.

With the socio-political upheavals around us in Delhi, it wasn’t easy—cataloguing, printing invitation cards, framing, arranging transport to distribute the invitations.  Invitation cards from our mailing list of  over one  thousand had to be hand delivered.

I asked Manikda for names of his friends and associates who he would like invitations to be sent to.  His list included names both in  India and abroad.

About a week before the event, I visited AIFACS[3] to put up a poster for the exhibition. To my surprise and delight, sitting in one of the exhibition halls was none other than M.F.Husain himself. It felt like a godsend—an unexpected opportunity to personally invite him.

He was visibly excited upon hearing about the exhibition and expressed  interest in seeing the artworks immediately wherever they were.   I explained that the pieces were still at home and would be better appreciated once they were displayed on the gallery walls.  But he was insistent—he wanted to see them right away.   We got into my car and drove to my house. Husain viewed the works in thoughtful silence moving from work to work, looking at each with great interest. After perusing them keenly he settled  at the dining  table and began reminiscing about his association with Ray – a moment as historic as it was moving, etched forever in my memory. 

I was not prepared with either a tape recorder or a camera to record this memorable encounter. Fortunately, The Illustrated Weekly, under editor Pritish Nandy, later published his reflections in an article spread over two pages with several illustrations of his graphic work.

Opening to the Public

When the exhibition finally opened at The Village Gallery in New Delhi’s quaint Hauz Khas Village it was received with great enthusiasm and acclaimed  by both critics and the public

 Visitors from all walks of life came to see the “ The Other Ray”.  For many, it was a revelation. The same legendary filmmaker who had given the world The Apu Trilogy had also crafted whimsical illustrations for children, designed  book jackets,  created typefaces. It was exciting for them to get a peek into his creative process as a filmmaker through his detailed film sketches.   

 I made another trunk call to inform him that the article in the brochure by Paritosh Sen had been chosen for The India Magazine’s cover story.   The next day, when I spoke to him again and offered to send him a copy of the magazine, he responded with excitement. He said he couldn’t wait and had already gone to the market to buy a copy for himself.

Once the exhibition—having stirred great excitement in the art world—came to an end, it was finally time to take it down. The last few days were deeply moving. Visitors lingered, often spending long hours in the gallery, reluctant to leave, as if trying to hold on to the experience a little longer. The space was filled with quiet reflection and enriched by heartfelt exchanges.

Looking back, organising this exhibition remains one of the most fulfilling experiences of my life. What I cherish is the memory of the many hours spent in his study carefully selecting the works for the exhibition.  It was a collaborative process, he was open to my suggestions yet he became more and more involved as he delved deeper into his graphic work.

An idea, carefully nurtured, took shape as an exhibition. What was especially fulfilling about the exhibition was how it brought to light a lesser-known facet of Ray’s creative genius—his remarkable visual imagination, his penchant for details, his industriousness. Until this exhibition, only a few of his sketches had appeared in articles and books, leaving much of this work largely unseen. The display offered audiences a rare and intimate glimpse into his visual world as well as his work and thought process, making it especially significant.

The final step was to return the works. I personally placed each delicate sheet into thin plastic sleeves, compiled them into a portfolio, and flew to Calcutta to return them to the master. True to his dignified demeanour, he received the compilation with quiet pleasure. He expressed both satisfaction and a hint of surprise at the enthusiastic response the exhibition had received. I took the liberty of asking him if I could keep as a memento two works from each part of the exhibition. He readily agreed and asked me to choose. I selected one black white illustration for Sandesh and credit title from his film Sonar Kella (The Golden Fort, 1974) .  One more request —  Could he sign these please? To which he graciously agreed.

As I took my leave, I shared a  thought—could we perhaps work on a sequel to The Other Ray? He received the idea warmly, but unfortunately, it never came to fruition. He soon became immersed in Agantuk (The Stranger, 1991), and not long after, his health began to decline.

As I write this, memories come rushing back, and I find myself tempted to echo Manikda’s words of my experience  that  “I had forgotten I had done all this work.”

Costume designed and sketched by Ray for Hirak Rajar Deshe (In the Country of the Diamond King, 1980) Sourced from the brochure provided by Dolly Narang
Ray’s Note in the Brochure:

My grandfather was, among other things, a self-taught painter and illustrator of considerable skill and repute, and my father — also never trained as an artist — illustrated his inimitable nonsense rhymes in a way which can only be called inspired. It is, therefore, not surprising that I acquired the knack to draw at an early age.

Although I trained for three years as a student of Kalabhavan in Santiniketan under Nandalal Bose, I never became a painter. Instead, I decided to become a commercial artist and joined an advertising agency in 1943, the year of the great Bengal famine. Not content with only one pursuit, I also became involved in book designing and typography for an enterprising new publishing house.

In time I realised that since an advertising agency was subservient to the demands of its clients, an advertising artist seldom enjoyed complete freedom.

This led me to the profession of filmmaking where, in the 35 years that I’ve been practising it, I have given expression to my ideas in a completely untrammelled fashion.

As is my habit, along with filmmaking, I have indulged in other pursuits which afford me the freedom I hold so dear. Thus, I have been editing a children’s magazine for thirty years, writing stories for it and illustrating them, as well as illustrating stories by other writers.

While preparing a film, I’ve given vent to my graphic propensities by doing sketches for my shooting scripts, designing sets and costumes, and even designing posters for my own films.

Since I consider myself primarily to be a filmmaker and, secondarily, to be a writer of stories for young people, ·I have never taken my graphic work seriously, and I certainly never considered it worthy of being exposed to the public. It is entirely due to the tenacity and persuasiveness of Mrs. Narang that some samples of my graphic work are now being displayed. Needless to say, I’m thankful to Mrs. Narang; but, at the same time, I must insist that I do not make any large claims for them.

Ray’s signature: Sourced from the brochure provided by Dolly Narang

 SATYAJIT RAY

The Consummate Artist by Paritosh Sen (1918-2008)

(Republished from the brochure of “The Other Ray” exhibition)

It was the summer of 1945. I was holding my third one-man show and my first in Calcutta. On the third day of the exhibition, Prithwish Neogy (a brilliant scholar, now heading the Department of Asiatic Art at the Honolulu University) entered the exhibition hall accompanied by an extraordinarily tall and swarthy young man. I had known Prithwish earlier. The latter was introduced to me as Satyajit Ray. I was vaguely aware of him as the only son of the late Sukumar Ray, the creator of a unique body of nonsense rhymes and humorous prose remarkable for their originality of vision and an extremely sharp intellect and imaginative power. Satyajit was also known as the grandson of Upendra Kishore Ray, one of the inventors of half-tone block making, a pioneering creator of a sizeable body of children’s literature and the founder of the well-known children’s magazine, Sandesh, and a painter of no mean talent either.

Satyajit was then doing a course in painting in Santiniketan under the very able guidance of Benode Behari Mukherjee, a great artist and an equally great teacher. Besides, Ray had also the unique opportunity of coming in close contact with Nandalal Bose, the guru of both Benode Behari and Ram Kinkar, undoubtedly the foremost sculptor of contemporary India.

Earlier he had also received the blessings and affection of Rabindranath Tagore. Although he did not complete the art course in Santiniketan, the experience of being surrounded by these great artists and the unique rural setting of the Santhal Parganas, as portrayed by these artists and the poet, enabled Ray to appreciate nature in all its diverse and glorious manifestations and opened his eyes to the mysteries of creation. This single unprecedented and cherished experience helped him to formulate his ideas about the visual world and to unlock doors of visual perceptions. Added to this was his study and understanding of the classical and folk art, dance and music of our country. The magnificent collection of books in the Santiniketan library of world art and literature also helped him to widen his horizon. It was here that he read whatever books were available on the art of cinema. The seeds of a future design artist and a filmmaker were simultaneously sown here.

Having lost his father early in life, the need for earning a livelihood assumed enough importance to make him leave Santiniketan prematurely and look for a job in the field of advertising art or, as it is better known in modern parlance, graphic design. A latent talent is bound to make its presence felt sooner or later, whatever be the chosen field. As Tagore said in one of his early verses, “Flowers in bloom may remain hidden by leaves but can they hide their fragrance?” Satyajit Ray was appointed by the then D.J. Keymer (now known, as Clarion Advertising Services Ltd.) as a visualiser-cum-designer, often executing the finished design or an entire campaign himself.

Together with two of his contemporaries, O.C. Ganguli and Annada Munshi, Ray was trying to evolve certain concepts not only in illustrations but also in typography which would give their design an overall Indian look. One recalls those highly distinctive newspaper and magazine ads, the magnificent calendars, posters, cinema slides and what not of the late ’40s and ’50s not without a certain nostalgia. If my memory does not fail, I think some of the works of these three artists were even published in Penrose Annual and elsewhere. Here it may be worthwhile to bear in mind that the style evolved by these three artists made a welcome departure from the dull academicism and the stereotypes being practised by most of the advertising agencies of those times. The freshness and vigour displayed in their approach was readily appreciated both by their employers and their clients. Ray was particularly strong in the difficult area of figure drawing, an area in which many graphic designers were found singularly wanting.

Although he was soon to move away from commercial art to embrace his new-found love of filmmaking, he would continue to remain an illustrator of the first order as would be evident from his emergence as a story-teller in the two popular genres of detective and science fiction. (Not many outside Bengal know that Ray’s literary output is in no way less than that of his cinema and that most of his books have already run into thirty to thirty-five editions). He has not only been illustrating his own stories, but over the years he has been designing the covers of his grandfather’s once defunct children’s magazine Sandesh, revived by him nearly two decades ago, which also carried many illustrations by him. But in my opinion his most cherished field is calligraphy, whether that be of the pen or brush variety.

This art he imbibed from his guru Benode Behari Mukherjee. Over the years he had also been studying the art of typography with the scrutinising eye of a highly creative calligrapher. The result has been a series of innovations in both Bengali and English lettering evolved for posters, banners and book covers. These very original works gave a tremendous fillip to graphic design in general and book, magazine and record covers in particular, especially in Bengal. The books Ray designed for the now defunct Signet Press of Calcutta way back in the early ’50s set new trends and were considered as models for book production both in terms of page layout, typography and jacket design, the last being his chosen field where, as I said earlier, his innovations have known no bounds. The covers of the well-known literary magazine Ekshan, which he has been designing for many years, to give only one instance, bear ample testimony to his apparently playful but significant experiments with the forms of three Bengali letters which constitute the name of the magazine. The wide variety of his inventiveness is one of his great achievements in the field of cover design.

Cover designs for Ekshan. Sourced from the brochure provided by Dolly Narang

Then there are the posters, banners and slides he designed for his own films. These too were eye openers and instant trend setters. Who can ever forget the huge banners and billboards of the Apu trilogy put up at important street junctions of Calcutta! Their freshness of ideas, design concepts and calligraphy were not to be missed even by men and women in the street. Simultaneously with his creative outburst in the art of cinema, his creativity in graphic design reached new heights. What was remarkable was the fact that Ray imminently succeeded in investing all these works with a highly distinctive Indian flavour derived from his awareness of our folk traditions (especially 19th century Bengali book illustrations and woodcut prints of decorative lettering) both in their linear vigour and simplicity as well as in ornamentation.

One of the most outstanding examples of this approach was the publicity material he designed for Devi. The underlying theme of the title expresses itself forcefully both in the highly imaginative design of the lettering and the image. Their fusion is perfect. Not many graphic designers have been as type conscious as Ray. He personifies the printing designer’s gospel “type can talk”. That a letter or a printing type is not only a sign but an image by itself, and if appropriately employed can have immense communicative power and is capable of expressing a whole range of human emotions was known to Ray from the very beginning of his career.

In the enormous range of Roman printing types there are many in the humanist tradition in their simple aesthetic charm, warmth of feeling as well as in their highly elegant but delicate anatomical details. There are also those which are severe, powerful and cold but nonetheless are highly attractive in their own ways.

It is often overlooked by most readers that a letter’s structure and anatomy can be reminiscent of things in the visible world, both natural and man-made. Some can have the gentle rhythm of the rise and fall of a female form, others may have the majestic look of a well-designed edifice-just to give only two similes. Ray not only bore all these considerations in mind but used his calligraphic knowledge, skill and innovative power to their full advantage when he designed the three printing types called Ray Roman, Daphnis and Bizarre for an American type foundry nearly two decades ago.

Not many of us know the infinite patience, rigours, discipline and the endless process of trial and error involved in designing a whole series of a printing type. That, in spite of his other demanding preoccupations, he found enough time to design three complete sets of types bears ample proof of his diligence and perseverance and his passionate love for the world of types. Those of us who have known him over the past decades are profoundly admiring of the fact that he is a workaholic in the best sense of the term. His diverse creative output is staggering and would put many a man half his age to shame.

In the ’40s, I met Satyajit periodically as I worked as an art master in Indore. One of the high points of my visits to Calcutta during the long summer or the short winter holidays was to frequent his ground-floor apartment in South Calcutta. It was at his place I first listened to TS Eliot’s recital in the poet’s own voice of The Waste Land which was just brought out by HMV (now known as EMI). It was on such visits I would also have an opportunity to listen to his latest collection of records of European classical music. And it was also on one of such occasions I first heard him toying with the idea of making a film based on Rabindranath Tagore’s novel, Home and the World, a project which was abandoned soon after and was finally realised nearly four decades later.

It was not before1 returned home in 1954 after a five years’ stint in Paris that I came to know of his intense involvement with the making of Pather Panchali[4]. I vividly remember to this day the excitement with which he described it to me and invited me to a screening of the rushes. He brought out all the sketches and doodles he made along with side notes in Bengali not only of the dress, props and characters in the script but also very quick but masterly sketches of frames of each of the sequences, camera movements, etc. I remember asking him why he thought it necessary to make such careful preparations before shooting. To which his quick but significant reply, “One of the foremost but very difficult things in filmmaking is to determine the placement of the camera.” He was equally quick to point out that this is only the first part of shooting a movie and not stills.

Those of us who watched him in action know only too well that although there is always a professional cameraman present in his unit, in reality he becomes the cameraman himself. The visual richness of a film is as important to him as a story well told — the one being inseparable from the other. This is the most distinctive feature of his artistic achievements in all his films.

Ray is a lyricist of the highest order. From his first film Pather Panchali to his latest Shakha Prashakha[5], this lyrical bend binds all his films together in the form of an oeuvre and finds full fruition in his most recent work.

Some of the imperceptibly slow camera movements in this film are sheer poetry. Although not yet released, I had the opportunity of seeing it twice, and apart from anything else, I as a painter was bowled over by its visual richness and its consummate technical finesse. I have reasons to say this. Whenever I see a movie, I try to see it through the lens of the camera and having witnessed many film shootings of some of Ray’s films, it has become a habit with me to follow the movements with great fascination. Thus, it helps me greatly to enjoy watching a film from the aesthetic and technical viewpoint.

I am sure that in order to achieve maximum artistic quality Ray finds the preliminary exercises made primarily in pen and ink very useful. These small and simple sketches, evidently done in quick succession, have all the spontaneity and vigour of something impeccably visualised and bear the unmistakable stamp of a born lyricist. Their linear treatment, unorthodox positioning on paper and an apparent insouciance, at any rate, in my eyes, are the products of a highly creative mind and are designed to meet the needs of a fastidious aesthete.

Among the sketches, one comes across portraits of many of the characters in his films in various moods and postures. These could easily be rated as some of his best works in this group. Only someone with consummate skill can bring out the full characterisation in a postage-stamp format with utmost economy and clarity. The lines which define the contours and other details of the figures are free flowing, sure and firm, the result of years of practice both with the pen and the brush.

One of the most interesting exhibits in the present collection is the album containing one of his earliest essays in visualisation of a film project — the documentary he once wanted to make on Ravi Shankar playing the sitar and on the tabla accompaniment. Ray showed it to me as early as 1954. It is possible that the inspiration came from his viewing Uday Shankar’s ballet film, Kalpana (Imagination) ­-– a film which he studied frame by frame by taking scores of stills in the dark theatre where the film was released. He showed me the entire series one by one and pointed out among other things the unusual camera angles, the dramatic lighting, the magic of black and white, especially in the close-ups of both the dancers and the tabla playing. Although the Ravi Shankar film was never released, I think Ray thoroughly enjoyed the exercise and learnt a lot from it.

Sourced from the brochure provided by Dolly Narang

This, along with numerous sketches and doodles related to his films, will ever be regarded as something unique in the history of filmmaking in our country.’ Only a few’ and they can be counted on one’s fingers, in world cinema have been such gifted artists too like Eisenstein, Kurosawa, Fellini and a few others. The Village Gallery should be congratulated for presenting to us “The Other Ray – the Consummate Artist.”

[1] Is Satayjit Ray there?

[2] Lila Mazumdar ( 1908-2007, a well-known Bengali writer of children’s stories) 

[3] The All India Fine Arts and Crafts Society

[4] Song of the Road,1955

[5] Branches of a Tree, 1990

Dolly Narang, a gallerist, has conceptualised  innovative  pathbreaking exhibitions. A recent student of sculpture, she has the satisfaction of experiencing both personal and spiritual evolution as a Pranic healer and as a grandmother. 

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Stories

Going to meet the Hoppers

By Fiona Sinclair

The announcement of a ‘major retrospective’ sent Alice’s friends giddy with excitement. Reviews in The Guardian raved.  The five stars awarded barely seeming adequate.  

Alice remained silent. In truth she had never heard of the American artist. Her tastes were more European; Turner, Vermeer, Caravaggio.

Some friends raced to become early bird visitors. They had joined queues like static conga lines and came away gushing with praise.  But to Alice, the Hoppers became like an irritating family, who mutual friends declared “You will love’.  However past experience had taught her that when introduced, she had found no common ground.

“We must put it on the list,” declared Julia.  Her closest friend and partner for any such cultural initiatives.  Julia hated finding herself on the back foot at parties when the latest event was mulled over by guests who had already taken it in.

Alice nodded noncommittally, changed the subject by drawing attention to a stylish pair of shoes in a store window.  

Fortnightly visits to the Maudsley psych hospital in southwest London had become routine to her now. A years’ worth of psychotherapy was succeeding in untangling her past. She no longer entered the outpatients with eyes fixed on the squares of carpet tiles. A ploy in those early days to avoid any interaction with the human flotsam that mental health had beached in the waiting room.

But over time she saw that this was a place where calmness was carefully curated. Pictures of flowers bloomed on the walls.  The décor was always spruce and the staff — from receptionists to psychiatrists — treated the patients, however ramshackle, with respect.  

Now she and her therapist Margaret would chit chat as key codes where punched into pads, in order to gain admittance to each level of the labyrinthine building. The sounds like birds of prey that issued from the acute wing no longer made her start.

This particular Monday morning, her appointment was at a bleary eyed 8 am. Fine if she lived in London — however she was a two hours train ride away so her alarm clock blared reveille at 5 am.

Her session was finished by nine. “You’ve got the rest of the day to yourself,” Margaret remarked as she shouldered the final door whose second line of defence seemed to be that it always stuck.  Alice was at a loss as to how to spend this time. London brimmed with museums and galleries, but nothing tempted her. “You know what Dr Johnson said,” grinned her therapist.

“When a man is tired of London, he is tired of life,” responded Alice. “Probably not the best sentiments to quote in Maudsley,” they both agreed.

Since the peak hour ticket had been expensive Alice felt the outlay should reward her with more than counselling. She was not in the mood for aimless shopping.  But scrolling from memory through the current exhibitions, she found there was a dearth, except of course for the Hoppers at the Tate. It was a short tube ride away. “Well there’s always cappuccino and cake in the café afterwards.” She consoled herself.

On the Victoria line, as the train jolted to a halt at each station, her carriage never fully aligned with hoardings that trumpeted the event. And as the tube accelerated away, she only got a zoetrope impression of images that did nothing to ignite her enthusiasm.

“If it’s crowed,” she decided, “I won’t bother.” Envisaging hordes of retirees, school parties and tourists mobbing the entrance, all waiting for 10am like a starting gun.

In truth most exhibitions only admitted a hundred or so visitors every hour. But even so,  from past experience, she knew there would be a funeral pace past each picture as if it was laying in state.

Alice blamed those headphones that explained each painting down to the final daub. Visitors planted themselves in front of the picture until the recording told them to move onto the next image. “Just look and form your own opinion,” she would mutter whilst craning to catch a glimpse of the artwork.

The Thames accompanied her towards the Tate. There was a Monday morning feeling in this part of London, as if the area was drawing breath after a busy weekend. The district was dedicated to tourism with The Globe and The Turner being near neighbours.

The gallery was housed in a decommissioned power station designed by the architect Sir Giles Gilbert Scot, in a time when even functional buildings were given an aesthetic flourish. The conversion to art gallery had retained the original deco building but also made sympathetic modern additions. The brickwork was cleaned back to its original red and the towering chimney advertised itself on the London skyline.

With the internal machinery removed, the empty core allowed for spacious galleries ideal for art on an ambitious scale. The turbine hall alone was so vast that it dwarfed the escalators that bore visitors up to the galleries. Here even Michelangelo’s’ 17 ft David would look lonely.

Alice was quite accustomed to taking herself off to the cinema, theatres, exhibitions alone. Most of her friends were married, therefore had commitments. She was often too impatient to wait whilst they managed the logistics of their domestic lives, to find time to accompany her.

There was a freedom in being on her own, a spontaneity that meant she could hop on a train, and head to London whenever she felt inclined.

Friends found her ease at flying solo incomprehensible. “You’re so brave,” they would remark in tones that simultaneously managed to be admiring but also patronising, “I could never do anything like that on my own.”

“It’s practice,” she would explain. As an only child she had grown up used to her own company. Moreover, without a partner now, the fact was if she wanted the rich cultural life she craved, Alice had to take matters into her own hands.

Over time she had developed strategies that gave her confidence. Aware that even in the 21st , a single woman going to the theatre or cinema on her own still  garnered curious glances, she was, therefore, always accompanied by a book.

Arriving at the Tate’s ticket desk, Alice was surprised to find only a dribble of people. 10 am on a Monday morning was apparently too early even for the keenest of visitors.

Consequently, with extraordinary timing she had the luxury of being the only person in the exhibition. Grinning at her good fortune she placed herself in the centre of the largest room. She then made a 360 degrees turn to get an overview of the Hoppers before moving in on specific images that beckoned to be examined.

What she saw utterly contradicted her preconceptions of the artist and his work. These were not the cosy representations of American life she had expected.  

Human loneliness was delineated in every scene. There were no cosy family meals or girlfriends gossiping. Indeed, these people seemed to possess no faculty for laughter. Married couples who had run out of things to say to each other long ago, now gazed off into their own private horizons.  Solitary men sat on stoops smoking with blank expressions as if they had given up on thinking. Many eyes were cast down, or concealed beneath hats, so that all emotional cues were transferred to their body language whose droop spoke of hopelessness.

This despair was not confined to cityscapes. There were landscapes too, where forests growled at the edges of civilisation, and unkept grass prowled up to the stoops of solitary white wooden houses. These homes were personified as if conveying by proxy the emotions the characters in other pictures could not. Doors screamed and windows gaped.

Above all she had never seen an artist paint silence so effectively. It emanated from the pictures, seeming to seep into the gallery itself. 

In all the years of visiting exhibitions she had never seen one that reflected back her own experience of life. The images did not bring her mood down rather she felt exhilarated that she was able to look these pictures in the face without flinching.  

Alice returned home buzzing with a convert’s zeal. As a result, her friend hastily cleared a Saturday. She farmed her kids off to their cousins for the day and left a ready meal for her husband in the fridge. Of course, Alice was champing to revisit the exhibition, although she was savvy enough to understand that she would never be able to recreate the timely conditions or the wonder she had experienced on first seeing the pictures.

The two women arrived at the gallery early enough for there to be a lunchtime lull.  From past experience she knew her friend did not work her way methodically through an exhibition but liked to see the artist’s greatest hits first. Juila made for the voyeuristic 

‘Night Windows’, where a woman is observed in a bedsit,  her back to an open window from which curtains billow, a favoured image for fridge magnets and coasters.

Alice felt the same rush of enthusiasm for the pictures. She was desperate to enjoy again images that had particularly affected her, but good manners tethered her to Julia’s side. Nevertheless, she could not help breathlessly pointing out details in ‘Night Windows’ that had struck her before. Alice’s words tumbled out in her desire to share the image with her friend. However, Julia seemed to have left her enthusiasm with her coat in the cloakroom. She regarded the painting in silence. Alice grimaced inwardly wondering if her effusiveness was deterring her friend so turned off her gush of words.

Julia still did not engage with this painting or indeed any others. She paused before each image briefly without comment. Alice trailed behind her at a loss. She wondered if her friend had suddenly become unwell. There was a precedent for this when she had once passed out from a UTI at the theatre. And she knew her friend well enough that if she hated an exhibition, she was quick to speak her mind.

“Are you feeling okay?” she whispered.

“I’m fine,” Julia responded. But the ‘fine’ was loaded with a subtext Alice could not at that moment fathom.

Julia stood briefly before the artist’s other well-known pictures as if mentally ticking them off.  Alice desultorily picked out a detail here and there like offering titbits to someone who had lost their appetite. Her friend merely nodded or squeezed out a ‘hmmm’.

From her peripheral vision the paintings she ached to enjoy again beckoned to her. Finally, she made her way to them, hoping that by giving her friend some space she might find some way into the works. However, looking over her shoulder she saw Juia had begun to move past the paintings without pausing, barely glancing at the images. Eventually feeling as if she was abandoning her friend at a party of strangers she returned to her side. They had reached ‘Night Hawks’. “Surely she’ll respond now,” she thought. Her friend did but not with appreciation, instead she raised her hand to her eyes as if shielding her gaze. Alice was reduced to foolishly gesturing ‘the famous one’ as if trying to chivvy a child’s interest.

“Well I think we’ve seen enough,” Julia suddenly found her voice again, “Let’s get out of here.”  And without waiting for Alice, she bolted through the exit and plonked herself in a comfy armchair in the coffee shop and took a deep breath as if the atmosphere in the gallery had tried to choke her. In an effort to raise her friend’s spirits, Alice brought her a double shot cappuccino and a slab of cake. Seated by a large picture window looking down on the Thames, Alice commented on a few landmarks by way of breaking the silence. It was still a one-way conversation though until revived by the food, Julia began to join in.

Clearly there was not to be their usual post event discussion.  This was unprecedented. They could not even agree to disagree as they had many times before if they could not even discuss the exhibition.   During this smallest of small talk, Alice tried to make sense of her friend’s reaction. She began to feel as if she had forced Julia to accompany her. Then remembered it was actually her friend’s agency that had brough them to the Tate. Reasoning to herself that they couldn’t spend the rest of their lives avoiding all reference to the Hoppers she brushed the small talk aside, took a breath and blurted out, “Did you not like the exhibition?”

Julia paused before speaking, “Look, I know you love them but for me, there was no beauty in there.” She gestured with her head towards the gallery they had come from. “They are so dreary.” Her tone verged on whining as if the exhibition had got her there under false pretences. Alice was quick to point out that they had seen other exhibitions genuinely devoid of conventional beauty  — Rothko, Warhol, Gilbert and George. None of whose work could have comfortably inhabited a sitting room.

“But I know what to expect with abstract art,” her friend pointed out.  “I can stomach geometric shapes and dribbled paint because they engage my mind not my emotions,” she paused, “also somehow they don’t reflect real life.” The caffein had clearly loosened her tongue. “I expect at least some beauty in representational art.” She began to list Hopper’s faults. “Why are there so few people in the city? It looks post-apocalyptic. And they are so miserable. That picture of the psycho house seems to sum up the whole collection.” She added as a last shot.

Alice felt as if her friend’s criticism was aimed at her as well as the artist. She attempted to put her case for the paintings. “But don’t you see that they reflect the isolation of modern life?” Her friend’s face remained adamant. Alice searched for a comparison then had a brain wave, “Look’ we both studied TS Eliot at uni. Can’t you see it’s ‘The Waste Land’ translated into art?” She felt rather pleased with her analogy.

But Juila shook her head. “You can distance yourself from words, but pictures,” she grimaced. “Nothing erases an image, once seen it gets trapped in your mind.”

Alice pondered the two divergent responses to the Hoppers. Both were extreme in their own ways. She wondered if the roots of their reactions lay in their backgrounds. Her own history, even her therapist agreed, verged on the Gothic. Whereas Julia had enjoyed an Enid Blyton childhood. Throughout her life she had been adored by her father and encouraged by her mother. Her marriage to Jim was that rare thing, a pairing that lasted without a whiff of infidelity. Admittedly their life together had not been entirely charmed — ill health, a father’s dementia — redundancy had been faced down over time. Now their reward was a very comfortable life.

Her friend seemed to have read her thoughts. “I know I have a good life compared to most,” Juila admitted. “And I know there’s ugliness in the world. I just don’t want to be reminded of it on a day out.” 

Alice began to understand that the pictures were an uncomfortable reminder of less kind lives. Whilst they were not in the face brutality of war, instead they showed men and women recognizably modern whose lives were the playthings of circumstance and as such had visibly given up.

They seemed to have awakened some existential fear in her friend, perhaps a dread of feeling hopeless. The Hoppers were a reminder that even middle-class lives could falter and fall if fate gave a push.

Julia suddenly changed the subject with a hand brake turn. She gave a round up of her daughters’ careers and love lives, her husband’s progress on the kit car he was building. She seemed in this way to be deploying her family as a buffer against the images she had just seen.  

Making for the exit, it was usually part of their ritual to visit the gift shop. But whilst Alice turned to enter, eager to buy more Hopper related merchandise, Juila swept passed deep in describing  the minutiae of her family’s next trip to Italy . Alice shrugged, “I’ll pop in next time,” she thought.

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 Fiona Sinclair has had several collections of poetry published by small presses.  Her short stories have been published in magazines in the UK, US and Australia. 

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Bhaskar's Corner Tribute

Ramakanta Rath: A Monument of Literature

By Bhaskar Parichha

The death of Ramakanta Rath, a provocative figure in contemporary Odia poetry, has left a considerable gap in the literary landscape. Born on December 13, 1934, in Cuttack, Ramakanta was a prominent modernist poet in Odia literature. He obtained his Master’s degree in English Literature from Ravenshaw College and joined the Indian Administrative Services (IAS) in 1957.

His work was significantly shaped by the influences of poets such as T.S. Eliot and Ezra Pound, often delving into themes of mysticism, mortality, and human isolation. Ramakanta Rath’s contributions have profoundly impacted modern Odia literature in various ways. He brought modernist themes and styles to Odia poetry, drawing significant inspiration from Western poets such as T.S. Eliot and Ezra Pound. His examination of topics like the search for the mystical, the concepts of life and death, and the experience of inner solitude facilitated a transition in Odia poetry towards more contemporary and universal themes.

 Rath’s poetry is marked by symbolic references to spiritual and metaphysical dimensions of existence, which enhanced the intellectual richness of Odia literature. This methodology enabled readers to engage with intricate philosophical concepts through the medium of poetry. Rath’s poetry is noted for its somber tone and symbolic references to the spiritual and metaphysical dimensions of existence.

His significant literary contributions include Kete Dinara (Of Bygone Days, 1962), Aneka Kothari (Many Rooms, 1967), Sandigdha Mrigaya (Suspicious Hunting, 1971), Saptama Ritu (The Seven Seasons, 1977), Sachitra Andhara (Picturesque Darkness, 1982), Sri Radha (1984), and Sri Palataka (Mr Escapist, 1997). Rath was honoured with the Sahitya Akademi Award in 1977, the Saraswati Samman in 1992 for Sri Radha, the Bishuva Samman in 1990, and the Padma Bhushan in 2006. He also received the Sahitya Akademi Fellowship in 2009 before which he was the vice-president of the Akademi.

Rath is particularly celebrated for his lengthy poem, Sri Radha, in which he reimagines Radha, freeing her from theological limitations and depicting her as a remarkable character who embodies deep emotions, love, defiance, and resilience. This poem uniquely intertwines themes of erotic love with existential introspection. This notable work initiated a new trend in Odia poetry that echoed the confessional styles of poets like Sylvia Plath, infusing a personal and introspective quality into Odia literature.

He skillfully combined traditional Odia poetic meters and techniques with contemporary free verse, creating a unique hallmark of his artistic expression. Odia poetry is characterised by its extensive use of classical meters and forms, such as chhanda, chautisa and  champu which serve to articulate intricate emotions and themes in a structured and rhythmic manner. By incorporating these traditional elements, Rath infused his poetry with cultural richness and musicality, thereby amplifying its emotional resonance and thematic depth.

Ramakanta Rath’s integration of traditional Odia meter enriched his themes in multiple ways. By using these familiar poetic forms, his work connects more profoundly with readers who recognise them. This cultural connection amplifies the emotional resonance of his themes, making them easier for his audience to relate to. Additionally, traditional Odia meters often hold symbolic significance, which Rath skilfully utilises to deepen his modernist themes.

The combination of symbolic annotations and modernist concepts enhances Rath’s poetry, adding depth and encouraging reflection. By contrasting traditional forms with modernist ideas, his work creates a dynamic tension. This tension amplifies the emotional resonance of his poetry, prompting readers to navigate the clash between traditional values and contemporary realities, which adds layers to his themes. Rath’s incorporation of traditional meters with modern free verse invites readers to think critically about his poetry.

This fusion of styles encourages a deeper exploration of his themes, leading to a more profound appreciation of his work. While the traditional Odia meters offer a cultural base, Rath’s modernist themes keep his poetry relevant on a global scale. This interplay between tradition and modernity enables his work to reach beyond local confines, attracting a wider audience interested in existential and philosophical questions.

Rath’s poetry stands out for its masterful incorporation of irony and wit, elements that add depth and complexity to his body of work. Critics note that his use of irony can often be challenging to interpret, reflecting the nuanced and multifaceted nature of his poetic viewpoint. This unique approach, combined with his thematic explorations, has sparked a resurgence among a new generation of Odia poets, playing a crucial role in the advancement of modern Odia literature.

Ramakanta Rath’s impact has been instrumental in shaping the landscape of contemporary Odia poetry, solidifying his reputation as a monumental figure in the realm of Indian literature today. His passing signifies the conclusion of a significant era in the narrative of Odia literature, leaving behind a legacy that will continue to inspire future writers and poets.

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(First published in Odisha Plus)

Read his translated poems by clicking here.

Bhaskar Parichha is a journalist and author of Cyclones in Odisha: Landfall, Wreckage and ResilienceUnbiasedNo 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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Essay

Drinking the Forbidden Milk of Paradise…

By Meenakshi Malhotra

Mount Parnassus in Greece, where the muses were said to gather, was regarded as the home of poetry: From Public Domain

For the longest time, women were uncomfortable occupants of the house of poesy[1], particularly where there were existing canons of poetry established by the institutional gate-keepers and male custodians of literature. At best, they were viewed as Jane-come-latelies who sought to transgress the hitherto hallowed domains of high verse, interlopers to the hallowed heights of Parnassus who dared not “drink the milk of paradise”.

This ‘absence’ of women from the terrain of poetry is in spite of the fact that women have always written poetry, from ancient times to now. Sappho in the western tradition, was a Grecian poet from 5th-6th century BCE who was the pioneer of lyric poetry, a genre which apart from being set to music, also inaugurated the poetic ‘I’. In India, Buddhist nuns in the Mahayana and Theravadas who wrote poems known as the therigathas were early precursors of female poets. These early women poets engaged in the sometimes forbidden, sometimes lascivious charms of verse and versification. Down the ages, there were many others who joined them and kept the lamp of women’s versification lit. However, if women have always been versifiers, why has there been a  resistance and grudging admission for women to the poetic domain, which becomes a sort of “No (Wo)man’s land”? Why do women poets have only a token presence in traditional poetic anthologies?

Some reasons have been offered, not least among them being the preponderance of male poets who have often also been self-proclaimed and self-appointed guardians, legatees and arbiters of poetic tradition. Canonical poetic traditions, many claim, require a knowledge and understanding of Latin and Greek in the West while a knowledge of Sanskrit/Persian in the Asian context was deemed necessary. Thus women, who, for the most part, lacked formal education and had but small Latin and less Greek, could only hover around the margins and fringes of poetry. The situation with Sanskrit and Persian was similar and women remained mostly absent from or shadowy denizens of poetic terrains. Even if and when women were writing, they were doing so in colloquial registers and in the languages of the common people  and not in formal or decorative language, deemed essential for poetry, for the most part. Almost the first group of women writing poetry in India were Buddhist nuns who wrote in Pali, one of the many ancient languages in the ancient Indian subcontinent, which enshrined its own scholarly tradition. Sappho wrote in the Greek Aeolic dialect, which was difficult for Latin writers to translate.

Between 12th and 17th century, there was an advent  of devotional mystic poetry called “Bhakti” and “Sufi” poetry. While the poems were uttered/written in a devotional idiom, the poems and songs were often rebellious and iconoclastic, rejecting institutional religions and social norms. This poetry was rooted in personal and unmediated devotion and rejected formal languages and established societal norms. Some of this poetry was in an informal register, colloquial language and performative with a strong dramatic quality. Thus we have lines in Kannada from Akka Mahadevi (1130-1160) who rejects her earthly husband:

I love the handsome one: He has  no death decay nor form… no end no clan, no land.
Take these husbands who die, decay, and feed them to your kitchen fires.(Vachanas)

Women poets for the longest time had a crisis of identity, identification and non-belonging. They laboured under the anxiety of authorship where they felt the absence of precursors and fore-mothers and the lack of a poetic tradition to which they could belong. They were often made to feel as if they lacked genuine poetic talent or that they were transgressors against womanhood and femininity.

In Aurora Leigh (1855) by Elizabeth Barrett Browning, the eponymous title character, considers  the diverse fields of literature where women can exercise their talent and claim a space. The field of dramatic writing poses a challenge because the former demands that the woman writer be in the public eye in order to promote her plays. Further, to achieve or even aspire to the rank of Poet, Aurora must become capable of  “widening a large lap of life to hold the world-full woe”. Over the course of the long epic poem, she tries to reconcile her femininity with her artistic aspirations. In both cases, she is denied emotional fulfilment. She refuses to accept the role of an obedient wife, since it would mean foregoing the intellectual independence needed to develop as an artist, but then she must also refuse the love of a husband. In Book Five, she mentions three poets, none of whom she admires for their “popular applause”. Yet she admits that she envies them for the time they can devote to their chosen vocation and the adoring women that surround them and provide emotional support and fill their days with glory.

Another issue with women’s writing and poetry is the uncomfortable positioning of women in relation to patriarchal language or male centred language. If as Dale Spender  declares in “Man-made Language”, the masculine is asserted as the norm, where do we position women’s voices? While language is a universal medium of communication, man-made language is full of sexism and chauvinism and expresses reality from a predominantly masculine and patriarchal perspective. If language is a social system which women are persuaded or co-opted to use, how do they work within its confines to express their poetic aspirations? How do they stretch, bend, subvert language to express their own realities? Can we read techniques of irony, satire and other figurative and metaphoric strategies of defiance and subversion and an attempt to undermine from within?

Juliet Mitchell in her essay on ‘Femininity, Narrative and Psychoanalysis’ states that the woman writer/novelist must of necessity be a hysteric, straddling two opposed worlds. One world is that of male definitions and conceptions of femininity  and the other, a resistance and defiance of such conceptualising, accompanied by an attempt to undermine from within. Her defiance and resistance makes her character that of a hysteric, one who defies accepted notions and standards of femininity and is therefore considered transgressive. She troubles fixed gender categories, roles and definitions. She also disrupts and challenges the symbolic order of language, one which insists on rules of grammar and linguistic structures through the semiotic order which uses word play, repetitions and  childish rhymes, in order to express inner desires and drives. The symbolic order deals with the denotative aspects of language and the semiotic order with the affective aspect.

Women’s poetry often houses and accommodates the semiotic, seeming psychobabble that plays with and disturbs fixed notions of femininity and binary gender identities.

What are the popular themes that inform women’s poetry? Some themes are to with women’s search for authentic  self-hood and identity, their search for roots and a space of their own. As we see in Aurora Leigh, much of women’s poetry is self-conscious and self-reflexive, about the act of writing itself, the “awful daring of a moment’s surrender which an age of prudence could never retract.”(T.S.Eliot

Many contemporary women poets, across continents, have evinced a substantial  interest in exploring their poetic self  through their poems. On the one hand is the confessional poetry of Sylvia Plath and Anne Sexton, on the other the brief gnomic utterances of Emily Dickinson. Before the advent of the twentieth century, one hears of Barrett Browning, Emily Dickinson and Christina Rossetti, among many others. Names like Aphra Behn and Anne Bradstreet have been included in many syllabi, often as a token inclusion in an otherwise male centric course.

Women poets have talked about the horrors of war including rape, pillage and destruction. In their critique of war and violence, we find the forging of transnational solidarities, whether it is women’s poetry from Sri Lanka or Birangona (War heroines). 

In India the many names that come to mind are that of  Kamala Das, Eunice D’Souza, Meena Alexander, Sujata Bhatt and Sunuti Namjoshi. Women poets have employed effective means to explore the entire gamut of experience.The private  and the public domain, their process of  self-analysis; the process of poetic creativity and a probe into  poetic identities are all significant fields of exploration. For these women writers, analysing the creative process becomes much more than just a poetic theme. As they unravel the mystery of their poetic psyche in their writings, it becomes an epiphanic journey for the poets and their readers.

[1] Archaic word for poetry

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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Editorial

‘Footfalls Echo in the Memory’

Painting by Claud Monet (1840-1926). From Public Domain

Acknowledging our past achievements sends a message of hope and responsibility, encouraging us to make even greater efforts in the future. Given our twentieth-century accomplishments, if people continue to suffer from famine, plague and war, we cannot blame it on nature or on God.

–Homo Deus (2015), Yuval Noah Harari

Another year drumrolls its way to a war-torn end. Yes, we have found a way to deal with Covid by the looks of it, but famine, hunger… have these drawn to a close? In another world, in 2019, Abhijit Banerjee had won a Nobel Prize for “a new approach to obtaining reliable answers about the best ways to fight global poverty”. Even before that in 2015, Yuval Noah Harari had discussed a world beyond conflicts where Homo Sapien would evolve to become Homo Deus, that is man would evolve to deus or god. As Harari contends at the start of Homo Deus, some of the world at least hoped to move towards immortality and eternal happiness. But, given the current events, is that even a remote possibility for the common man?

Harari points out in the sentence quoted above, acknowledging our past achievements gives hope… a hope born of the long journey humankind has made from caves to skyscrapers. If wars destroy those skyscrapers, what happens then? Our December issue highlights not only the world as we knew it but also the world as we know it.

In our essay section, Farouk Gulsara contextualises and discusses William Dalrymple’s latest book, The Golden Road with a focus on past glories while Professor Fakrul Alam dwells on a road in Dhaka , a road rife with history of the past and of toppling the hegemony and pointless atrocities against citizens. Yet, common people continue to weep for the citizens who have lost their homes, happiness and lives in Gaza and Ukraine, innocent victims of political machinations leading to war.

Just as politics divides and destroys, arts build bridges across the world. Ratnottama Sengupta has written of how artists over time have tried their hands at different mediums to bring to us vignettes of common people’s lives, like legendary artist M F Husain went on to make films, with his first black and white film screened in Berlin Film Festival in 1967 winning the coveted Golden Bear, he captured vignettes of Rajasthan and the local people through images and music. And there are many more instances like his…

Mohul Bhowmick browses on the past and the present of Hyderabad in a nostalgic tone capturing images with words. From the distant shores of New Zealand, Keith Lyons takes on a more individualistic note to muse on the year as it affected him. Meredith Stephens has written of her sailing adventure and life in South Australia. Devraj Singh Kalsi describes a writerly journey in a wry tone. Rhys Hughes also takes a tone of dry humour as he continues with his poems musing on photographs of strangely worded signboards. Colours are brought into poetry by Michael R Burch, Farah Sheikh, George Freek, Rajiv Borra, Kelsey Walker, John Grey, Stuart McFarlane, Saranyan BV, Ryan Quinn Falangan and many more. Some lines from this issue’s poetry selection by young Aman Alam really resonated well with the tone defined by the contributors of this issue:

It's always the common people who pay first.
They don’t write the speeches or sign the orders.
But when the dust rises, they’re the ones buried under...

Whose Life? By Aman Alam

Echoing the theme of the state of the common people is a powerful poem by Manish Ghatak translated from Bengali by Indrayudh Sinha, a poem that echoes how some flirt with danger on a daily basis for ‘Fire is their life’. Professor Alam has brought to us a Bengali poem by Jibanananda Das that reflects the issues we are all facing in today’s world, a poem that remains relevant even in the next century, Andhar Dekhecche, Tobu Ache (I have seen the dark and yet there is another). Fazal Baloch has translated contemporary poet Manzur Bismil’s poem from Balochi on the suffering caused by decisions made by those in power. Ihlwha Choi on the other hand has shared his own lines in English from his Korean poem about his journey back from Santiniketan, in which he claims to pack “all my lingering regrets carefully into my backpack”. And yet from the founder of Santiniketan, we have a translated poem that is not only relevant but also disturbing in its description of the current reality: “…Conflicts are born of self-interest./ Wars are fought to satiate greed…”. Tagore’s Shotabdir Surjo (The Century’s Sun, 1901) recounts the horrors of history…The poem brings to mind Edvard Munch’s disturbing painting of “The Scream” (1893).  Does what was true more than hundred years ago, still hold?

Reflecting on eternal human foibles, Naramsetti Umamaheswararao creates a contemporary fable in fiction while Snigdha Agrawal reflects on attitudes towards aging. Paul Mirabile weaves an interesting story around guilt and crime. Sengupta takes us back to her theme of artistes moving away from the genre, when she interviews award winning actress, Divya Dutta, for not her acting but her literary endeavours — two memoirs — Me and Ma and Stars in the Sky. The other interviewee Lara Gelya from Ukraine, also discusses her memoir, Camels from Kyzylkum, a book that traces her journey from the desert of Kyzylkum to USA through various countries. In our book excerpts, we have one that resonates with immigrant lores as writer VS Naipual’s sister, Savi Naipaul Akal, discusses how their family emigrated to Trinidad in The Naipauls of Nepaul Street. The other excerpt from Thomas Bell’s Human Nature: A Walking History of the Himalayan Landscape seeks “to understand the relationship between communities and their environment.” He moves through the landscapes of Nepal to connect readers to people in Himalayan villages.

The reviews in this issue travel through cultures and time with Somdatta Mandal’s discussion of Kusum Khemani’s Lavanyadevi, translated from Hindi by Banibrata Mahanta. Aditi Yadav travels to Japan with Nanako Hanada’s The Bookshop Woman, translated from Japanese by Cat Anderson. Jagari Mukherjee writes on the poems of Kiriti Sengupta in Oneness and Bhaskar Parichha reviews a book steeped in history and the life of a brave and daring woman, a memoir by Noor Jahan Bose, Daughter of The Agunmukha: A Bangla Life, translated from Bengali by Rebecca Whittington.

We have more content than mentioned here. Please do pause by our content’s page to savour our December Issue. We are eternally grateful to you, dear readers, for making our journey worthwhile.

Huge thanks to all our contributors for making this issue come alive with their vibrant work. Huge thanks to the team at Borderless for their unflinching support and to Sohana Manzoor for sharing her iconic paintings that give our journal a distinctive flavour.

With the hope of healing with love and compassion, let us dream of a world in peace.

Best wishes for the start of the next year,

Mitali Chakravarty

borderlessjournal.com

Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden.

TS Eliot, ‘Burnt Norton’, Four Quartets (1941)

Click here to access the content’s page for the December 2024 Issue

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Interview Review

Mandalas, Malashri Lal & the Pilkhan Tree…

In Conversation with Malashri Lal, about her debut poetry collection, Mandalas of Time, Hawakal Publishers

Time present and time past
Are both perhaps present in time future,
And time future contained in time past.
If all time is eternally present
All time is unredeemable.

-- TS Eliot, Burnt Norton, Four Quartets(1941)

Mandalas’ means circle in Sanskrit, the root, or at last the influencer, of most of the Indian languages in the subcontinent. Sanskrit belongs to the Indo-Germanic family, which homes Latin and Greek among other languages. Malashri Lal, a former professor in Delhi University, has called her poetry collection Mandalas of Time

Her poetry reiterates the cyclical nature of the title, loaning from the past to blend the ideas with the present and stretching to assimilate the varied colours of cultures around the world.

Embracing an array of subjects from her heritage to her family — with beautiful touching poems for her grandchild — to migrants and subtle ones on climate change too, the words journey through a plethora of ideas. Nature plays an important role in concretising and conveying her thoughts. In one of the poems there is a fleeting reference to wars — entwined with the Pilkhan (fig) tree:

The Pilkhan tree thinks of its many years
Of shedding leaves, bearing inedible fruit, of losing limbs
But smiles at his troubles being far less
Than of unfortunate humans
Who kill each other in word and deed
But gather around the tree each Christmas
With fulsome gifts and vacant smiles
To bring in another New Year.

--Another New Year

Amaltas (Indian Laburnum) or Bougainvillea bind her love for nature to real world issues:

Only the Amaltas roots, meshed underground 
Thrust their tendrils into the earth’s sinews below.
Sucking moisture from the granular sand, desperately.
The golden flowers pendent in the sun, mock the traveller
Plump, succulent, beacon-like, they tease with
The promise of water
Where there is none.

--Amaltas in Summer

And…

The Bougainvillea is a migrant tree, blossom and thorn
That took root in our land
And spread its deception
Of beauty.

--Bougainvillea

Her most impactful poems are women centric.

Words crushed into silence
Lips sealed against utterance
Eyes hooded guardedly
Body cringing into wrinkled tightness
Is this what elders called
‘Maidenly virtue?’

--Crushed

There is one about a homeless woman giving birth at Ratlam station during the pandemic chaos, based on a real-life incident:

Leave the slum or pay the rent 
Who cares if she is pregnant,
Get out — go anywhere.

Ratlam station; steady hands lead her to the platform.
Screened by women surrounding her
A kind lady doctor takes control.
Pooja sees a puckered face squinting into the first light.
"This is home," she mutters wanly,
"Among strangers who cut the cord and feed my newborn,”

-- Ladies Special

In another, she writes of Shakuntala — a real-world migrant who gave birth during the covid exodus. She birthed a child and within the hour was on her way to her home again — walking. It reminds one of Pearl S Buck’s description of the peasant woman in Good Earth (1931) who pauses to give birth and then continues to labour in the field.

Most interesting is her use of mythology — especially Radha and Sita — two iconic characters out of Indian lore. In one poem, she finds a parallel to “Sita’s exile” in Italy, at Belisama’s shrine. In another, she finds the divine beloved Radha, who was older to Krishna and married to another, pining after the divinity when he leaves to pursue his life as an adult. And yet, she questions modern stances through poems on more historical women who self-immolated themselves when their husbands lost in battle!

Malashri Lal has turned her faculties post-retirement to literary pursuits. One of her co- authored books around the life of the poet Michael Madhusudan Dutt, received the Kalinga award for fiction. She currently serves on the English advisory board of Sahitya Akademi. In this conversation, Lal discusses her poetry, her journey and unique perceptions of two iconic mythological women who figure in her poetry.

When did you start writing poetry? 

Possibly my earliest poetry was written when I was about twelve, struggling with the confusing emotions of an adolescent. I would send off my writing to The Illustrated Weekly which used to have pages for young people, and occasionally I got published. After that, I didn’t write poetry till I was almost in my middle age when the personal crisis of losing my parents together in a road accident brought me to the outpourings and healing that poetry allows.

What gets your muse going? 

Emotional turmoil, either my own or what I observe within the paradigms of social change. With my interest in women’s issues, my attention is arrested immediately when I hear or read about injustice, violence, exploitation or negligence of women or girl children. It doesn’t have to be a dramatic or extreme event but even the simple occurrences of decision making by a husband without consulting his wife has me concerned about the dignity and agency of a woman. Some poems like “Escape”, hint at such inequality that society takes for granted. On the other hand, my poems about migrant women giving birth on the long march to a hypothetical  village “home”  during the pandemic, are vivid transferences from newspaper stories. “Ladies Special” is about Pooja Devi giving birth at Ratlam station; “The Woman Migrant Worker” is based on a  report about  Shakuntala who stopped by the roadside to give birth to a baby and a few hours later, joined the walking crowd again. 

Why did you name your poetry book Mandalas of Time? 

To me ‘Mandalas’ denote centres of energy. Each node, though distinct in itself, coheres with the others that are contiguous, thus resulting in a corporeal body of interrelatedness. My poems are short bursts of such energy, concentrated on a subject. They are indicative of a situation but not prescriptive in offering solutions. Hence the spiritual energy of ‘Mandalas’, a term used in many traditions, seemed best suited to my offering of poems written during periods  of heightened consciousness and introspection. The poems are also multilayered, hence in constant flux, to be interpreted through the reader’s response. Many of them end in questions, as I do not have answers.  The reader is implicitly invited to peruse  the subject some more . It’s not about closure but openness. See for instance: “Crushed”, or “Shyamoli”. 

Today, I rebel and tug at a
Divided loyalty —
The feudal heritage of my childhood
Fights off the reformist Bengali lineage,
My troubled feminism struggling
Between Poshak and Purdah
White Thaan and patriotism
Can one push these ghosts aside?

--Shyamoli
*Poshak: Rajasthani dress
*Thaan: White saree worn by the Bengali widow

You have written briefly of your mixed heritage, also reflected in your poem dedicated to Tagore, in whose verses it seems you find resolution. Can you tell us of this internal clash of cultures? What exactly evolved out of it? 

My bloodline is purely Bengali but my parents nor I ever lived in Bengal. My father was in the IAS in the Rajasthan cadre and my mother, raised in Dehradun, did a lot of social work. In the 1950s and 1960s, Rajasthan was economically and socially confined to a feudal heritage and a strictly hierarchical structure. Rama Mehta’s novel Inside the Haveli (1979), describes this social construction with great sensitivity. Elite homes had separate areas for men and women, and, within that, a layout of rooms and courtyards that were defined for specific use by specified individuals according to their seniority or significance. Such hierarchies existed in Bengal too — the ‘antarmahal[1]’ references bear this out —  but the multiple layers in Rajasthan seemed more restrictive.   

In my “mixed heritage” of being born of Bengali parents but raised in Rajasthan, I started noting the contrasts as well as  the similarities. I recall that when my father went on tours by jeep into the interior villages along rutted roads, I would simply clamber on. At one time I lived in a tent, with my parents, during the entire camel fair at Pushkar. I would listen to the Bhopa singers of the Phad painting tradition late into the evening.  So my understanding and experience of Rajasthan is deep into its roots.

Bengal– that is only Calcutta and Santiniketan–I know through my visits to grandparents, aunts and uncles. My cousins and I continue to be very close.  I saw a fairly elite side of Calcutta—the Clubs, the Race Course, the restaurants on Park Street, the shopping at New Market, and sarees displays at Rashbehari Avenue. Santiniketan though was different.  I was drawn to the stories of the Santhal communities, visited their villages, attended the Poush Mela[2] regularly and knew several people in the university. After Delhi, the wide-open spaces, the ranga maati (red soil), the Mayurakhi River, and the tribal stories were fascinating. I am fluent in Bengali and because of my relatives in Calcutta as well as Santiniketan, I never felt an outsider. My father’s side of the family has  been at Viswa Bharati since the time of  Rabindranath Tagore. So, I felt comfortable in that environment. And through an NGO called Women’s Interlink Foundation, established by Mrs Aloka Mitra, I had easy access to Santhal villages such as Bonerpukur Danga.

However, in summary, though I lived with both the strains of Bengal and Rajasthan, the daily interaction in Jaipur where I received all my education till PhD, was more deeply my world. The fragmented identity that some poems convey is a genuine expression of figuring out a cultural belonging. Poems such as “To Rabindranath Tagore” helped me to understand that one can have multiple exposures and affiliations and be enriched by it.

Do you feel — as I felt in your poetry — that there is a difference in the cultural heritage of Bengal and Rajasthan that leads you to be more perceptive of the treatment of women in the latter state? Please elaborate. 

Indeed, you are right. Bengal has a reformist history, and my family are Brahmo Samaj followers. Education for women, choice in marriage partner, ability to take up a career were thought to be possible. My paternal grandmother, Jyotirmoyi Mukerji, was one of the early graduates from Calcutta University; she worked as an Inspectress of Schools, often travelling by bullock carts, and she married a school teacher who was a little younger than her. They together chose to live in Rangoon in undivided India, heading a school there. These were radical steps for women in the late 19th century.  My father grew up in Rangoon and came to Rajasthan as a refugee during the Second World War. My grandmother, who lived with us, was a tremendous influence denoting women’s empowerment. But what we saw around us in Jaipur was the feudal system and purdah for women in Rajasthan.

Fortunately, Maharani Gayatri Devi had set up a school in 1943 in Jaipur to bring modern thinking in the women, and I was fortunate to study there till I went to university. Let’s recall that Maharani Gayatri Devi was from Coochbehar (Bengal) and had studied at Santiniketan. She brought Bengal’s progressive ideas to the privileged classes of Rajasthan. My classmates were mostly princesses. I visited their homes and families and delved deeply into their history of feudalism. Without being judgmental, I must say that Rajasthan’s heritage is very complex and one must understand the reasons behind many practices and not condemn them.

You have brought in very popular mythological characters in your poems — Sita and Radha — both seen from a perspective that is unusual. Can you explain the similarity between Sita’s exile and Belisama’s shrine (in Italy)? Also why did you choose to deal with Radha in a post-Krishna world? 

Namita Gokhale and I have completed what is popularly known as the “Goddess Trilogy”. After In Search of Sita and Finding Radha,  the latest book, Treasures of Lakshmi: The Goddess Who Gives, was launched in February 2024 at the Jaipur Literature Festival, and the Delhi launch was on 8th October 2024 to invoke the festive season. 

In answering your question let me say that myth is storytelling, an indirect way of contending with issues that are beyond ordinary logic or understanding. Sita and Belisama coming together is an illustration of what I mean. The backstory is that Namita Gokhale and I had a joint residency at Villa Serbelloni in Bellagio (Italy) and we were revising the final manuscript of our book In Search of Sita. The thrust of that book is to recall the strength of Sita in decision making, in being supportive of other women, in emerging as an independent minded person. Our research had unearthed a lot of new material including oral history and folklore. In Bellagio, we started enquiring about local mythical stories and chanced upon Belisama,[3] a Celtic goddess known for her radiant fire and light, and in the village we chanced upon an old grotto like structure.  Unlike in India, where we have a living mythology of commonly told and retold tales, in Italy the ancient legends were not remembered. The poem “Bellagio, Italy” took shape in  my imagination bringing Sita and Belisama, two extraordinary women, together.

As to my poems on Radha, I cannot think of a “post-Krishna” world since Vrindavan and Mathura keep alive the practices that are ancient and continuous. Radha is the symbol of a seeker  and Krishna is the elusive but ever watchful divine. They are body and soul, inseparable. The stories about “Radha’s Flute” or “Radha’s Dilemma” in poems by those names have an oral quality about them. The craft of writing is important, and for me, the theme decides the form.   

Interesting, as both the poems you mention made me think of Radha after Krishna left her for Rukmini, for his role in an adult world. You have a poem on Padmini. Again, your stance is unusual. Can you explain what exactly you mean — can self-immolation be justified in any way? 

This is a poem embedded in the larger query about comparative cultural studies. Rani Padmini’s story was written by Jayasi[4] in 1540, and it described  a ‘heroic’ decision by Padmini that she and her handmaidens should commit Jauhar (mass self-immolation)  rather than be taken prisoners and face humiliation and violent abuse by the men captors. You will note that my poem ends on a question mark: “I ask you if you can rewrite /values the past held strong?” Self-immolation has to be seen in the context of social practices at the time of Padmini (13-14th queen in Mewar, Rajasthan).  The jauhar performed by Rani Padmini of Chittor is narrated  even now through ballads and tales extolling the act if one goes into oral culture. But there is counter thinking too,  as was evident  in the controversy over Sanjay Leela Bhansali’s film Padmavat (2018) which stirred discussions on historicity, customary practice and oral traditions. Sati and Jauhar are now punishable offences under Indian law, but in recording oral history can one change the storyline?  It’s not just self-immolation that comes under such a category of questioning the past — polygamy, polyandry, child marriage, prohibitions on widows and many other practices are to be critiqued  in modern discourse,  but one cannot rewrite what has already been inscribed in an old  literary text. 

This is a question that draws from what I felt your poems led to, especially, the one on Padmini. Do you think by changing text in books, history can be changed? 

“History” is a matter of perspective combined with the factual record of events and episodes. Who writes the “history” and in what circumstances is necessary to ask. The narration or interpretation of history can be changed, and sometimes ought to be. To take an obvious case why is the “Sepoy Mutiny” of 1857 now referred to as the “First War of Independence”? In current discussions on Rana Pratap[5] in Rajasthan’s history, there are documents in local languages that reinterpret the Haldighati battle of 1576 not as the Rana’s defeat but his retreat into the forests and setting up his new kingdom in Chavand where he died in 1597. The colonial writers of history—at least in Rajasthan– were dependent on local informers and had little understanding of  the vast oral repertoire of the state. Even Col. James Tod’s Annals and Antiquities of Rajasthan (1829) about  the history, culture, and geography of some areas in Rajasthan, is often reproducing what he has heard from the bards and balladeers which are colourful and hyperbolic renderings as was the custom then. In Bengal, the impact of Tod is seen in Abanindranath Tagore’s[6] Rajkahini (1946), which is storytelling rather than verified facts. I feel history cannot be objective, it is author dependent.    

Nature, especially certain trees and plants seem to evoke poetry in you. It was interesting to see you pick a fig tree for commenting on conflicts. Why a Pilkhan tree? 

The Pilkhan is an enormous, bearded old fig tree that lives in our garden and is a witness to our periodic poetic gatherings. Mandalas of Time is dedicated to “The Poets under the Pilkhan Tree” because my book emerged from the camaraderie and the encouragement of this group. I see the tree as an observer and thinker about social change—it notes intergenerational conflict in “Another New Year”, it offers consolation against the terrors of the pandemic in the poem “Krishna’s Flute”.  It’s my green oasis in an urban, concrete-dominated Delhi. In the evening the birds chirp so loudly that we cannot hear ourselves speak. Squirrels have built nests into the Pilkhan’s  wide girth. It’s not a glamorous tree but ordinary and ample—just as life is. By now, my poet friends recognise the joy of sharing their work sitting in the shadow of this ancient giant. There are no hierarchies of age or reputation here. We are the chirping birds—equal and loquacious! 

You have successfully dabbled in both poetry and fiction, what genre do you prefer and why? 

Mandalas of Time is my first book of poems and it comprises of material written unselfconsciously over decades. During the pandemic years, I decided to put the manuscript together, urged by friends. Meanwhile my poems started appearing in several journals.

As to fiction, I’ve published a few short stories and I tend to write ghostly tales set in the mountains of Shimla. Its possibly the old and the new that collides there that holds my attention. I’ve been urged to write a few more and publish a book—but that may take a while.

Should we be expecting something new from your pen? 

Mandalas of Time has met with an amazing response in terms of reviews, interviews, speaking assignments, and online presentations.  The translation in Hindi by 13 well known poets is going into print very soon. Permission has been sought for a Punjabi translation. I’m overwhelmed by this wide empathy and it is making me consider putting together another book of poems.

Thank you for giving us your time.

Malashri Lal’s poetry can be accessed by Clicking at this link.

[1] Inner rooms for women mainly

[2] A fair held in December, where local vendors mingle with others to exhibit their wares and culture. It was started by the Tagore family in 1894

[3] Belisama was identified with the Roman virgin goddess of wisdom, justice and learning, Minerva, by interpretatio romana.

[4] An Indian Sufi poet who lived from 1477-1542

[5] Known as Maharana Pratap (1540-1597) too, he ruled over Mewar, which can be located in current day Rajasthan. 

[6] Abanindranath( 1871-1951) was the nephew of Rabindranath Tagore, known for his art and the impact he had on it.

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

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Categories
Editorial

‘Imagine all the People, Sharing All the World’

Art by Sohana Manzoor

Let’s look forward to things getting better this New Year with wars tapering off to peace— a peace where weapons and violence are only to be found in history. Can that ever happen…?

Perhaps, all of us need to imagine it together. Feeling the need for peace, if we could dwell on the idea and come up with solutions, we could move towards making it a reality. To start with, every single human being has to believe firmly in the need for such a society instead of blaming wars on natural instincts. Human nature too needs to evolve. Right now, this kind of a world view may seem utopian. But from being hunter-gatherers, we did move towards complex civilisations that in times of peace, built structures and created art, things that would have seemed magical to a cave dweller in the Palaeolithic times. Will we destroy all that we built by warring – desecrating, decimating our own constructs and life to go on witch-hunts that lead to the destruction of our own species? Will human nature not evolve out of the darkness and chaos that leads to such large-scale annihilation?

Sometimes, darkness seems to rise in a crescendo only to be drowned by light emanating from an unknown source. This New Year — which started with an earthquake followed the next day by a deadly plane collision — was a test of human resilience from which we emerged as survivors, showing humanity can overcome hurdles if we do not decimate each other in wars. Bringing this to focus and wringing with the pain of loss, Suzanne Kamata, in her column tells us: “Earthquakes and other natural disasters are unavoidable, but I admire the effort that the Japanese people put into mitigating their effects. My hope is that more and more people here will begin to understand that it is okay to cry, to mourn, to grieve, and to talk about our suffering. My wish for the Japanese people in the new year is happiness and the achievement of dreams.”

And may this ring true for all humanity.

Often it is our creative urges that help bring to focus darker aspects of our nature. Laughter could help heal this darkness within us. Making light of our foibles, critiquing our own tendencies with a sense of humour could help us identify, creating a cathartic outcome which will ultimately lead to healing. An expert at doing that was a man who was as much a master of nonsense verses in Bengal as Edward Lear was in the West. Ratnottama Sengupta has brought into focus one such book by the legendary Sukumar Ray, Abol Tabol (or mumbo jumbo), a book that remains read, loved and relevant even hundred years later. We have more non-fiction from Keith Lyons who reflects on humanity as he loses himself in China. Antara Mukherjee talks of evolving and accepting a past woven with rituals that might seem effete nowadays and yet, these festivities did evoke a sense of joie de vivre and built bridges that stretch beyond the hectic pace of the current world. Devraj Singh Kalsi weaves in humour and variety with his funny take on stocks and shares. Rhys Hughes does much the same with his fun-filled recount on the differences between Sri Lanka and India, with crispy dosas leaning in favour of the latter.

Humour is also sprinkled into poetry by Hughes as Radha Chakravarty’s poetry brings in more sombre notes. An eminent translator from Bengali to English, she has now tuned her pen to explore the subliminal world. While trying to explore the darker aspects of the subliminal, David Skelly Langen, a young poet lost his life in December 2023. We carry some of his poems in memoriam. Ahmad Al-Khatat, an Iraqi immigrant, brings us close to the Middle East crisis with his heart-rending scenarios painted with words. Variety is added to the oeuvre with more poetry from George Freek, Ganesh Puthur, Ron Pickett, Stuart McFarlane, Urmi Chakravorty, Saranyan BV, JM Huck and many more.

Our stories take us around the world with Paul Mirabile from France, Ravi Shankar from Malaysia, Srinivasan R from India and Rebecca Klassen from England, weaving in the flavours of their own cultures yet touching hearts with the commonality of emotions.

In conversations, Ratnottama Sengupta introduces us to the multifaceted Bulbul Sharma and discusses with her the celebrated filmmaker Mrinal Sen, in one of whose films Sharma ( known for her art and writing) had acted. We also have a discussion with eminent screenplay writer Gajra Kottary on her latest book, Autumn Blossoms and an introduction to it.

Somdatta Mandal has reviewed Sudha Murty’s Common Yet Uncommon: 14 Memorable Stories from Daily Life, which she says, “speaks a universal language of what it means to be human”. Bhaskar Parichha takes us to Scott Ezell’s Journey to the End of the Empire: In China Along the Edge of Tibet. Parichha opines: “The book evokes the majesty of Tibetan landscapes, the unique dignity of the Tibetan people, and the sensory extremity of navigating nearly pre-industrial communities at the edge of the map, while also encompassing the erosion of cultures and ecosystems. Journey to the End of the Empire is both a love song and a protest against environmental destruction, centralised national narratives and marginalised minorities.” Meenakshi Malhotra provides a respite from the serious and emotional by giving us a lively review of Rhys Hughes’ The Coffee Rubaiyat, putting it in context of literature on coffee, weaving in poetry by Alexander Pope and TS Eliot. Rakhi Dalal has reviewed a translation from Punjabi by Ajeet Cour and Minoo Minocha of Cour’s Life Was Here Somewhere. Our book excerpts from Anuradha Kumar’s The Kidnapping of Mark Twain: A Bombay Mystery introduces a lighter note as opposed to the intense prose of Srijato’s A House of Rain and Snow, translated from Bengali by Maharghya Chakraborty.

Translations this time take us to the realm of poetry again with Fazal Baloch introducing us to a classical poet from Balochistan, the late Mulla Fazul. Ihlwha Choi has self-translated his poetry from Korean. Niaz Zaman brings us Nazrul’s Samya or Equality – a visionary poem for the chaotic times we live in — and Fakrul Alam transcribes Masud Khan’s Bengali verses for Anglophone readers. Our translations are wound up with Tagore’s Prarthona or Prayer, a poem in which the poet talks of keeping his integrity and concludes saying ‘May the wellbeing of others fill my heart/ With contentment”.

May we all like Tagore find contentment in others’ wellbeing and move towards a world impacted by love and peace! The grand polymath always has had the last say…

I would like to thank our contributors, the Borderless team for this vibrant beginning of the year issue, Sohana Manzoor for her fabulous art, and all our readers for continuing to patronise us.

With hope of moving towards a utopian future, I invite you to savour our fare, some of which is not covered by this note. Do pause by our contents page to check out all our fare.

Mitali Chakravarty

borderlessjournal.com

Click here to access the contents page for the January 2024 issue

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Review

A Cup that Cheers: Savouring The Coffee Rubaiyat

Book Review by Meenakshi Malhotra

Title: The Coffee Rubaiyat

Author: Rhys Hughes

Publisher: Alien Buddha Press

 Rhys Hughes’ creative adaptation of Edward Fitzgerald’s translation of the Rubaiyat of Omar Khayyam[1] is a delightful read. Located somewhere between tribute and parody, it has recreated the tonal and prosodic rhythms of the original translation, quartet by quartet. Yet, there is a thin line between parody and subversion, and Hughes’s adaptation negotiates this with a tongue-in cheek flippancy.

To illustrate the close parallel of the original 1st quartrain of Fitzgerald’s translation and Hughes creative adaptation:

Awake! For Morning in the Bowl of Night

Has flung the Stone that puts the Stars to Flight:
And lo! the Hunter of the East has caught
The Sultan's Turret in a Noose of Light.

The original aubade is wittily recast as:  

Awake! For the alarm clock next to the bed

Is ringing the bells that can wake the dead:
And Lo! The ruby rays of the rising sun
Colour the espresso machine a pinkish red.

This paean to coffee is replete with personifications –“Dawn’s lips are coffee-smeared”(vi).

Some of Hughes odes to coffee poke fun at the metropolis and its quirky inhabitants, the poem(s) capture the rhythms of life and its frenetic pace in the urban metropolis. Thus in quatrain 18, we get a glimpse, a veritable word-picture of the tube/metro train commuter:

I sometimes think that never blows so hard,

The commuter who is late, reputation marred,
To cool his coffee so he can catch his train
Before all the doors are closed by the guard.

Literary- and other-Histories of Coffee

In a ‘Brief History of Coffee around the World’, Garrett Oden clarifies that , unlike tea and alcohol which have been around and in use for more than five thousand years, coffee has had a relatively recent history. Although it has supposedly been around for over a 1000 years, its first verifiable documented use was about 500 years ago. Accidentally discovered by a goat herder whose goats turned unusually frisky after consuming some red beans, it became popular in Yemen and the areas surrounding it, the area  we know now as the Middle East or as west Asia. The journey of coffee to Europe and beyond is replete with narratives of colonialism, plunder, pillage and scandal. This murky history was often forgotten as  the roasted magic bean  became a rage in coffee houses across the world.

The dubious antecedents of this heady brew derived from the magic bean is invoked in literary works such as Alexander Pope’s  ‘The Rape of the Lock’ where the effects of coffee are thus described:

“Coffee, (which makes the Politicians wise, And see thro’ all things with his half-shut eyes)/Sent up in vapours to the Baron’s brain new stratagems” to fulfil  his nefarious designs. Closer to our own times, we have T.S. Eliot’s line in ‘The Love Song of J. Alfred Prufrock’ where his persona declares, summing up the urban ennui of his quotidian existence, “I have measured out my life with coffee spoons”, a line which is yet another testimony to the fact that coffee has become  an inseparable and indispensable part of our everyday life.

Echoes of Fitzgerald’s Rubaiyat are interwoven into each quatrain and the poems follow the chronology of the original sequence. From the chess board (p 56-XLVIX) to the image of the “moving finger” which is replaced by the “moving tongue” (LI, p58), in poem after poem, we have many hyperboles to capture the effects of this drink which stands for a way of life. It is a way of life familiar to inhabitants of the modern metropolis where one’s life is lived under the glare of neon lights, and where sleeplessness, stress are all par for the course.  

Although the poems employs the resources of several figures of speech like metaphor, personification, hyperbole, perhaps the most apt and commonly used figure is that of bathos. It is an effect of anticlimax created by a lapse in mood from the sublime to the trivial. A typical example is Pope’s line in ‘The Rape of the Lock’ where he says, “Great Anna, whom three realms obey/ Dost sometimes counsel take — and sometimes tea”: In Hughes’s case, “the cosmos is nothing but a frappucino” ,”the inverted cup we call the sky.”

The poems are crafted in a spirit of irreverent good humour and this  book is definitely a  little nugget, worth savouring. Even if (to persist in the metaphor) one’s cup does not run over, it is definitely a cup that cheers.

Click here to read an excerpt from The Coffee Rubaiyat

[1] The translation was first published in 1859. Omar Khayyam, an astronaut, mathematician, a philosopher and a poet lived from 1048–1131 and wrote in Persian.

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

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

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Categories
Contents

Borderless, November 2023

Art by Sohana Manzoor

Editorial

Counting Colours… Click here to read.

Conversation

Banjara author Ramesh Karthik Nayak discusses his new book, Chakmak (flintsone), giving us a glimpse of his world. We also have a brief introduction to his work. Click here to read.

Translations

Demanding Longevity by Quazi Johirul Islam has been translated from Bengali by Fakrul Alam. Click here to read.

Moonlight, a poem by Bashir Baidar, has been translated from Balochi by Fazal Baloch. Click here to read.

Maithili Poetry by Vidyanand Jha has been translated from Maithili by the poet himself. Click here to read.

The Window and the Flower Vase has been written and translated from Korean by Ihlwha Choi. Click here to read.

Tagore’s Tomar Kachhe Shanti Chabo Na (I Will Not Pray to You for Peace) has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Michael Burch, Aineesh Dutt, Stuart McFarlane, Radhika Soni, David Mellor, Prithvijeet Sinha, John Grey, Ahana Bhattacharjee, Ron Pickett, Suzanne AH, George Freek, Arshi Mortuza, Caroline Am Bergris, Avantika Vijay Singh, Ryan Quinn Flanagan, Kisholoy Roy, Rhys Hughes

Poets, Poetry & Rhys Hughes

In A Parody of a Non-existing Parody: The Recycled Sea, Rhys Hughes uses TS Eliot’s ‘The Waste Land’ to create a new parody. Click here to read.

Musings/Slices from Life

The Theft of a River

Koushiki Dasgupta Chaudhuri tells a poignant truth about how a river is moving towards disappearance due to human intervention. Click here to read.

In Quest of Seeing the Largest Tree in the World

Meredith Stephens writes of her last day in California. Click here to read.

Beyond Horizons: A Love Story

Sai Abhinay Penna shares photographs and narrative about his trek at Chikmagalur. Click here to read.

Musings of a Copywriter

In Crush on Bottles, Devraj Singh Kalsi inebriates his piece with humour. Click here to read.

Notes from Japan

In Address Unknown, Suzanne Kamata shares a Japanese norm with a touch of humour. Click here to read.

Essays

Peeking at Beijing: The Wall

Keith Lyons travels to The Great Wall and writes of the experience. Click here to read.

Cinema, Cinema, Cinema!

Gayatri Devi writes of the translation impact of cinema, contextualising with the Tamil blockbuster, Jailer. Click here to read.

Coffee, Lima and Legends…

Ravi Shankar explores Lima, its legends and Peruvian coffee. Click here to read.

Stories

Jonathan’s Missing Wife

Paul Mirabile sets his story in a small town in England. Click here to read.

The Tender Butcher

Devraj Singh Kalsi weaves a story around a poetic butcher. Click here to read.

Book Excerpts

An excerpt of The White Shirts of Summer: New and Selected Poems by Mamang Dai. Click here to read.

An excerpt from Ramesh Karthik Nayak’s Chakmak. Click here to read.

Book Reviews

Somdatta Mandal reviews Ali Akbar Natiq’s Naulakhi Kothi, translated from Urdu by Naima Rashid. Click here to read.

Ranu Uniyal reviews I am Not the Gardener: Selected Poems by Raj Bisaria. Click here to read.

Anita Balakrishnan reviews Lakshmi Kannan’s Guilt Trip and Other Stories. Click here to read.

Bhaskar Parichha reviews Akshat Rathi’s Climate Capitalism: Winning the Global Race to Zero Emissions. Click here to read.

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

Click here to access Monalisa No Longer Smiles on Amazon International

Categories
Editorial

Counting Colours

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. 

— Anondodhhara Bohichche Bhubone (The Universe reverberates with celestial ecstasy), Tagore, 1894

Some of the most beautiful colours in this universe are blended shades— colours that are born out of unusual combinations. Perhaps that is why we love auroras, sunrises and sunsets. Yet, we espouse clear cut structures for comprehension. As we define constructs created by our kind, we tend to overlook the myriads of colours that hover in the gloaming, the brilliant play of lights and the vibrancy of tints that could bring joy if acknowledged. That ignoring the new-born shades or half-shades and creating absolute structures or constructs lead to wars, hatred, unhappiness and intolerance has been borne true not only historically but also by the current turn of events around the globe. While battles are never fought by the colours or beliefs themselves, they can harm — sometimes annihilate — rigid believers who are victimised for being led to accept their way as the only one and hate another. Perhaps, this has echoes of the battle between the Big Endians and Little Endians over the right way to break eggs in Jonathan Swift’s Gulliver’s Travels (1726). As the book is mere fiction, we can admire, agree and laugh at the content. However, in real life, watching newsreels has become a torture with destruction and violence being the main highlights. These detract from life as we knew it.

Writing or literary inputs seem to have become a luxury. But is it really hedonistic to play with words? Words used effectively over a period of time can impact readers to think peace, acceptance and love and also help people heal from the ensuing violence. That can be a possibility only if we self-reflect. While we look for peace, love and acceptance in others, we could start by being the change-makers and bridge builders ourselves. That is the kind of writing we have managed to gather for our November issue.

Building such bridges across humanity, we have poems on the latest Middle Eastern conflict by Stuart McFarlane and David Mellor, which explore the pain of the victims and not the politics of constructs that encourage wars, destruction of humanity, the flora, the fauna and our home, the Earth. Michael Burch writes against wars. Prithvijeet Sinha and Ahana Bhattacharjee write about refugees and the underprivileged. Reflecting colours of the world are poems from Ryan Quinn Flanagan, Suzayn AH, Radhika Soni, Ron Pickett, George Freek and many more. Rhys Hughes has brought lighter shades into his poetry by trying a new technique while reflecting on yetis and mermaids. His column tries to make a parody of a non-existing parody, using TS Eliot’s century old poem, ‘Wasteland’, with amazing results!

Our translations are all poetry too this time. Professor Fakrul Alam has translated a poem discussing human aspirations by Quazi Johirul Islam from Bengali. Another Balochi poem of hope by Bashir Baidar has been brought to us in English by Fazal Baloch bringing into play the moonlight.

For the first time, we are privileged to carry poetry from a language that has almost till now has eluded majority of Anglophone readers, Maithili. Vidyanand Jha, a Maithili poet, has translated his poetry for all of us as has Korean poet, Ihlwha Choi. Winding up translations are Tagore’s ultimate words for us to introspect and find the flame within ourselves in the darkest of times – echoing perhaps, in an uncanny way, the needs of our times.

Our conversation this month brings to us a poet who comes from a minority group in India, Banjara or gypsies, Ramesh Karthik Nayak. In his attempt to reach out to the larger world, he worries that he will lose his past. But does the past not flow into the future and is it not better for traditions to evolve? Otherwise, we could all well be living in caves… But what Nayak has done — and in a major way — is that he has brought his culture closer to our hearts. His debut poetry book in English, Chakmak (flintstones), brings to us Banjara traditions, lives and culture, which are fast getting eroded and he also visits the judgemental attitude of the majoritarian world. To give you a flavour of his poetry, we bring to you an excerpt from his book, livened beautifully with Banjara art and an essay by Surya Dhananjay that contextualises the poetry for us. Our excerpts also have a focus on poetry for we are privileged to have a few poems from Mamang Dai’s The White Shirts of Summer: New and Selected Poems. Mamang Dai is a well-known name from the North-eastern state of Arunachal Pradesh for both her journalistic and poetic prowess.

We are happy to host Ranu Uniyal’s beautiful review of I am Not the Gardener: Selected Poems by Raj Bisaria. Bisaria among other his distinctions, was named “Father of the modern theatre in North India” by the Press Trust of India. The other reviews are all of prose. Somdatta Mandal has written of Ali Akbar Natiq’s Naulakhi Kothi, a fictional saga of gigantic proportions. Anita Balakrishnan has reviewed Lakshmi Kannan’s short story collection, Guilt Trip. The book that gives hope for a green future, Akshat Rathi’s Climate Capitalism: Winning the Global Race to Zero Emissions has been reviewed by Bhaskar Parichha. Parichha contends: “Through stories that bring people, policy and technology together, Rathi reveals how the green economy is possible, but profitable. This inspiring blend of business, science, and history provides the framework for ensuring that future generations can live in prosperity.”

The anti-thesis to the theme for a welfarist approach towards Earth can be found in Koushiki Dasgupta Chaudhari’s poignant musing titled, “The Theft of a River”. Meredith Stephen’s travel to California and Sai Abhinay Penna’s narrative about Chikmagalur have overtones of climate friendliness. Ravi Shankar writes further of his travels in Peru and Peruvian coffee. Keith Lyons takes us peeking at Beijing and the Great Wall. Gayatri Devi adds to the variety by introducing us to the starry universe of South Indian cinema while Devraj Singh Kalsi brings in the much-needed humour with his narrative about his “Crush on Bottles“. Suzanne Kamata has also given a tongue-in-cheek narrative about the mystique of addresses and finding homes in Japan. We have fiction from Paul Mirabile located in England and Kalsi’s located in India. Pause by our contents page to view more gems that have not been mentioned here.

Huge thanks to our team at Borderless Journal, especially Sohana Manzoor for her fabulous artwork. This journal would not have been as it is of now without each and every one of them and our wonderful contributors and readers. Thank you all.

Wish you all a wonderful month as we head towards the end of a rather tumultuous year.

Mitali Chakravarty

borderlessjournal.com

Click here to access the contents page for the November 2023 issue

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READ THE LATEST UPDATES ON THE FIRST BORDERLESS ANTHOLOGY, MONALISA NO LONGER SMILES, BY CLICKING ON THIS LINK.