Tag: University of Calcutta

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Review

Signing in the Air by Malashri Lal

Book Review by Rituparna Khan

Tite: Signing in the Air

Author: Malashri Lal

Publisher: Hawakal Publishers

Signing in the Air, Malashri Lal’s second poetry collection, announces itself as a meditative, non-linear poetic journey from the very outset. A poet, academic and critic, Lal explains in her preface, there is “no linearity in such a theme,” and the poems move instead through cycles of time, memory, myth, and lived experience. The seventy-six poems converse with each other and portray her meticulous craftsmanship.

The collection draws deeply from the Indian concept ofritu — the six seasons — while simultaneously acknowledging the disruptions of climate change and modern dislocation. Nature in Lal’s poetry is neither sentimental nor static; it is capable of both “ravage and rejuvenation,” a duality that becomes central to the collection’s philosophical stance.

The poet’s voice resists fixity. The lyrical “I” is deliberately “timeless, generic author, reader, witness,” allowing the poems to transcend individual autobiography and become collective meditations on human and feminine destinies. This makes the book not merely confessional but contemplative, situating personal memory within wider cultural and ecological continuums.

The five sections of the book do not function as isolated compartments but intricately connected that speak to one another.

‘Whispers of the Earth’ foregrounds the elemental: trees, rain, seasons, and landscapes, yet avoids pastoral nostalgia. Lal speaks to nature rather than about it, creating an intimacy that acknowledges environmental fragility without moralising.

‘Installations’ shift attention to material culture and memory. Objects, such as, old books, domestic utensils, inherited artefacts become repositories of time. Lal’s reflection on ancestral possessions, such as the hamam or the dol [1] for washing clothes, raises radical questions: have women’s destinies changed as technology has advanced, or have only the tools evolved while labour and inequality persist?

‘Echo of Myths’ is one of the most resonant sections, reworking mythological figures like Lakshmi, Sita, and Radha not as static icons but as evolving subjects. Lal’s engagement with myth is neither reverential nor iconoclastic; it is dialogic. Myth becomes a living language through which contemporary women’s struggles, endurance, and resilience are articulated.

‘Meditative Missives’ carries a distinctly philosophical tone. Time dissolves into moments of stillness, and poetry itself becomes an act of contemplation. Lal explicitly frames the volume as possessing “a meditative streak weaving through it,” where mind and body interact to create “kaleidoscopic images” that search for form and vocabulary.

‘Women Who Wander’ brings the collection into the socio-political present. Drawing upon the idea of the flâneuse, Lal reimagines wandering as a gendered act—women moving through cities, histories, and emotional terrains. These poems reclaim mobility as agency and witness.

Lal’s language is marked by clarity rather than excess. Her metaphors are precise, often luminous, and grounded in lived experience. The imagery functions kaleidoscopically: fragments turning to reveal new patterns rather than fixed meanings. Light, shadow, seasons, and movement recur as motifs, reinforcing the book’s concern with impermanence and continuity.

A powerful example of Lal’s ethical and spiritual engagement appears in the opening poem, ‘Invocation: Devi Stuti – The Divine Feminine’. Here, the feminine divine is portrayed as both creator and destroyer, compassionate yet fearsome:

She, the feminine power creates as well as destroys…
Evil seems to flourish and goodness struggles
but She knows whom to vanquish
in the final reckoning.”

The poem moves beyond ritual praise to a contemporary plea, invoking divine protection against “violence, brutality, torture of the everyday woman”. This invocation sets the moral and emotional tone of the entire collection, anchoring the personal within the cosmic.

A recurring concern in Signing in the Air is hybridity of place, language, identity, and time. Lal reflects on her own transitions between Jaipur, Bengal, and Delhi, embracing what critics have described as her ability to be “at home in her multiple worlds, and an outsider looking in”. This tension enriches the poems, allowing them to speak across geographies and generations.

Memory functions not as nostalgia but as ethical inheritance. The poet’s recollection of her grandmother—an early graduate of the University of Calcutta—foregrounds women’s intellectual legacies often erased from public history.

The book cover is understated yet evocative. The image of a silhouetted tree against a luminous sky visually echoes the book’s thematic preoccupations: imprint and erasure, presence and absence, rootedness and transcendence. The title Signing in the Air is aptly suggestive, writing that leaves no permanent mark yet insists on meaning.

In terms of physical quality, the book is finely produced. The paper and layout are reader-friendly, lending dignity to the text without distraction. The careful structuring of sections and the inclusion of preface, acknowledgements, and critical blurbs enhance the book’s scholarly and aesthetic value.

Signing in the Air is a mature, reflective, and deeply humane collection. Malashri Lal writes with quiet authority, weaving together ecology, myth, memory, spirituality, and women’s lived realities. The poems resist closure, inviting readers into an ongoing conversation, one that unfolds across seasons, histories, and inner landscapes.

Ultimately, this is a book that does not shout but resonates. It affirms poetry as an act of witness, meditation, and ethical imagination: truly, as Lal suggests, a way of “scribbling in the empty air where intimations of spirituality and social truth coexist without definable boundaries.”

[1] Objects used for laundry

Rituparna Khan is a poet, an author and a faculty in the Department of Geography, Chandernagore College, Hugli, West Bengal, India. rrohnism@gmail.com

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Review

Taslima Nasrin’s Poetry: Between Silence and Defiance

Book Review by Anindita Basak

Title: Burning Roses in My Garden

Author: Taslima Nasrin

Translated from Bengali by Jesse Waters

Publisher: Penguin Random House India

Imagine a woman bound by shackles – not of iron, but of her own people, her country, her religion, and above all, by men. This is not just a metaphor; it is the reality that moulded Taslima Nasrin’s life and journey as a writer. Her first English poetry collection, Burning Roses in My Garden (translated and edited by Jesse Waters), gathers 103 poems that bear the scars of exile and the defiance of survival.

Nasrin, hounded by fatwas and banned for her unflinching criticism of patriarchy and religious dogma in Bangladesh, writes from the margins yet refuses to be silenced. The anthology commences with early meditations on passion and desire, seen in poems like ‘A Bouquet of Scarlet Envy’ and ‘On Love’, toward darker elegies like ‘The Cycle of Loneliness’, ‘Walking through This Life and into Death’, and ‘Am I Not to Have a Country of My Own?’ that grapple with loneliness, mortality, and the burden of political banishment. These poems become the very tools with which she breaks the restraints, not to escape them, but to forge them into weapons of truth.

The collection opens with poems like ‘On Love’, which delve into romantic love and intimacy as the poet tenderly explores physical connection through sensory detail. In the piece ‘The Last Kiss’, the poet reminisces about a lover’s touch that transcends geographical boundaries. “That kiss that brought an entire world within her grasp, /…a rush of youth, /His kiss was becoming more than him,” compares her memories to permanent imprints. These early poems in the collection reveal a different register – more vulnerable, more willing to dwell in private emotions rather than public testimony. It creates a counterpoint to the later poems of exile and loss, suggesting what was left behind when she was forced to choose between fragile love and unwavering candour.

Through images of loss and displacement, which work both as wound and testimony, the poet confronts her banishment with stark honesty: “To me, my country is now a crematorium. /A lonely dog stands and whines all night, a few/Pyre-makers lie here and there, drunk to the bone.” In her traversal of exile, she transforms personal anguish into universal questions of belonging and continues to write from a place of loss. Her voice carries the weight of those who cannot speak, turning poetry into both elegy and resistance.

Feminist consciousness also flows through Nasrin’s verses with unflinching directness. In ‘Another Life’, she exposes the grinding reality of women’s domestic servitude through devastating metaphor: “Women spend half of their lives picking stones from rice. /Stones pile up in their hearts.” The image suggests not only physical drudgery but emotional calcification – the heart itself becoming a repository of unspoken grievances. Her feminist vision extends beyond individual suffering to collective oppression, revealing how patriarchal structures trap women in cycles of invisible labour.

The poet’s political views turn philosophical, confronting mortality while examining the cost of speaking truth to power through the lens of displacement and exile. This progression from the collection’s early love poems to these darker meditations reflect not only her growing maturing but also usher in a socio-political awakening – the recognition that private desire cannot exist separately from public consequence.

Nasrin doesn’t shy away from contemporary political realities; instead, she shows how religious fundamentalism and state censorship became suffocating forces that compress individual expression. She highlights the way authoritarian systems silence dissent through both legal mechanisms and social ostracism. In ‘Am I Not to Have a Country of My Own?’, she directly questions the price of dissent and the meaning of citizenship when one’s own nation rejects its truth-tellers. In contrast, particular tender pieces like ‘Miserable Ma’ highlight the endurance of personal relationships despite geographical separation within the collection’s otherwise relentless critique.

This collection’s strength lies in its refusal to separate the personal from the global. An American poet and professor, Waters preserves Nasrin’s directness in her translation while maintaining the emotional intensity that makes her work so compelling. These poems serve as both autobiography and historical document, charting one woman’s journey from intimate expression to public testimony. Her masterful use of juxtaposition, placing tender domestic moments against brutal political realities, creates a poetic tension that amplifies both spheres of experience.

Ultimately, Burning Roses in My Garden becomes a new mythology of endurance, not the tidy myth that comforts, but a foul-weather myth that survives storms. In the current climate, Nasrin’s poetry resonates with startling immediacy – mass rallies, hardline backlashes, midnight vigils, and student protests – the streets themselves find their voice through her verses. As if to remind us what her poetry truly stands for, the last poem of the collection bears the words: “I don’t write poetry, I write life on paper. /I don’t write poems; the wind that hits my body/When I stand on the top of a hill? I pen it down.” In closing lines like “when all game ends… I’ll sit down to write about love,” Nasrin promises that love’s survival against cruelty becomes an article of faith. The world of the poet and that of the reader blur here, and in that blurring, a strange comfort arrives, a lesson that even in a country’s crematorium, the rose of hope can burn and perfume the air.

Anindita Basak, a student at the University of Calcutta, is an avid enthusiast of literature and philosophy. Her published works include poetry, prose, and reviews in reputed magazines.

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Categories
Poetry

A Vain Monsoon

By Rituparna Mukherjee

A VAIN MONSOON

Your thoughts make me vain,
It is not a kind emotion,
I try to look for myself
In every verse that inhabits your mouth,
Like a stranger, asking for directions
In the lanes of an intimate city
Littered with cramped shops,
Streetlights glimmering in latent desire
In your weak, wary eyes.

A city dwells in me.
You touch it through all seasons
With tepid drops of rain
Turning it muddy in places,
Heaving with warm sighs in others.
You knock on random doors at other times,
With furious hail and fierce winds,
Smashing glass,
Seeping through curtains wet,
Lying in pools of unquenched ardour,
Near my feet,
Too tender to be wiped dry.

Clouds of longing reign in dirty gutters,
Where I send you ruined poetry,
Folded neatly in childish boats,
Wishing they would travel
To your window,
Through which you glance in evenings,
At the golden redolent skies
That stretch between the two of us.

Rituparna Mukherjee is a faculty of English and Communication Studies at Jogamaya Devi College, under the University of Calcutta. She is currently pursuing Doctoral degree in Gendered Mobilities in west African and Afro-Diasporic Literature at IIIT Bhubaneswar. She works as an ELT consultant, translator and ESL author outside of her work and research schedule.

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Categories
Stories

The Mask

By Nishi Pulugurtha

Green all around, shades of green actually, that seemed to smile at her as she looked out. The tall moringa tree that seemed to reach up high, its small leaves dazzling in the play of sun and rain. That tree that met her eyes each morning as she looked out of that large window always made her feel nice. The rusted iron grills, the wooden window shutters broken here and there, did not shut tight, the latch rusted too, some bit of concrete laid bare a little of the masonry – her eye moved along.

***

Bimala arrived in this house after her marriage. It was an arranged one. Baba and Ma looked for a suitable groom for their youngest born and the marriage was solemnised in the traditional way. Dida (grandmother) wanted it to be done just that way. Dada (elder brother) was working by then and just a few years before this they had moved into an apartment on the eastern fringes of the city.

It was a modest one and Bimala took great pains to do it up — from choosing the colours of the wall, the upholstery, the curtains, the fittings in the bathroom, almost everything. Bimala had a keen taste for the aesthetic and visitors to their home always made it a point to refer to it.

Baba had worked with the state government and retired a year after her marriage. They were a middle class family, and a very happy one at that. Bimala was never pampered, Ma and Baba were strict disciplinarians who made sure their children had the best in life.

Anupam, Bimala’s husband, lived with his mother in a neighbourhood in the southern part of the city. Anupam had his education from some of the best institutions in India, he obviously had been a very good student. He had been working with a multinational company for some years now and everyone knew he would soon rise to the top. Kumar Kaku (uncle) knew the family well and vouched for Anupam. He and Kakima (aunty) always said, Anupam was a wonderful person, soft spoken and reticent.

“A reserved lover, it is said, always makes a suspicious husband,” Kate Hardcastle’s line from the play she read in college had come to her mind. She spoke about it to Ma and Baba. Baba said, “You can surely talk to him. If you don’t approve, we will not go ahead.”

She remembered Ma’s reply, “Kumar is distantly related to the family. We have known him for years, he is our family friend, we can trust him completely. When he says the boy is good, we could go along. I see no reason why we need to have doubts.”

She did talk to him a few times before the wedding and Anupam came across as a decent guy. They met up too a few times. She did not want to rush into it, she wanted to take some more time, but Kumar Kaku was insistent. “I know the family well. They are decent people.”

“That is alright,” Baba said. “It is a question of Bimu’s life, let her take some more time before she decides.”

Kakima too waxed praises galore, “Anupam was such a nice person.” She spoke highly of him and his family and called up Ma regularly. For some days, this was what went on in the household. Dada also agreed with Baba.

“Bimala could be given time to decide,” she heard Baba tell Ma. That was all the kind of conversation that went on at home, these days, she thought. As days went by, Kumar Kaku’s visits to their house increased. Bimala said yes after some thought. Kakima and Kumar Kaku were jubilant.

“I know both families and this is what is best for our Bimala,” she could hear his words as he spoke to Ma.

Baba did not say much. “Are you sure, Bimu, you want to go ahead with it? If you have even a little bit of doubt, any questions, anything, let me know. I am sure I can talk with your Ma about it.”

Bimala just smiled, “Na, Baba, it is alright.”

So in about less than twelve months, the marriage was finalised. A flurry of activity – arrangements were done, invitations sent out, so much taken care of. Kaku and Kakima took an ever more eager interest in everything. Things moved real fast after she had agreed. A modest wedding and soon her new “life” in the new house began.

The ‘mask’ came off in less than six months. “Don’t touch that.” “Don’t do this.” “This is my house.” “Do not try to show off your learning.” “All your ideas are worthless” – they just kept coming at all times.

“Why do you need appliances? My mother did all these by herself. “

“But Khokha, things have changed now. Certain things are needed these days. Had they been available earlier on, my home would have been so very different.” Anupam’s mother had been the voice of good sense, not that she had much say in the house.

He would just stare at her. Bimala felt nice talking to her. A year after the marriage, a massive heart attack ended that life. They had been talking when the end came and Bimala was in a state of shock for weeks after that incident.

In summer months the house was unbearable. Bimala had not been used to this heat. Anupam had said that he would make provisions so that life could be nice. That was before the wedding. Kumar Kaku and Kakima too had said that he would do all that was needed to live life well. Nothing happened. Bimala tried to reason with him, he ignored her. That day, about a year and half after they had been married, the television was blaring and Anupam was watching the news. She tried speaking to him about getting an air conditioner, he turned away. She again tried speaking.

This time she switched off the television. He shouted at her. She tried keeping her cool, he refused to listen to anything. Suddenly he caught her with his two hands, he held her neck. He held her that way and pushed her from the living room to the bedroom, she tried to break free, but the grip was too strong. Bimala was so taken aback by the whole think that she could not utter a single word. He pushed her on the bed, holding her neck in his hands, shaking her. She struggled and struggled. After a while, he eased the grip, went into the living room, switched on the television.

She lay on the bed, crying in pain, in hurt, in humiliation, insulted. All for some cold air, to live life well. After some time, she got up, there were marks on her neck. Who should she turn to, she felt so lost. She called up Kakima and told her what had happened.

“Such things happen in marriages. Don’t pay much attention to them,” she said.

Bimala could not believe what she said, “Things will be alright now, you see.”

After the conversation was over, she took out her suitcase and started packing her things. The next morning she left.

Anupam did not say a word.

Baba told her, “You did just the right thing.” Ma was upset with the turn of events but they were both happy with the decision.

Bimala never went back.

***

It has been five years since then. Restricted by the lockdown, amid reports of an increase in domestic violence cases, she got talking about it that evening. I knew that was a traumatic period in her life. She had tried picking up her life little by little. I have known her for years and have seen her as she tried to begin things afresh.

“As I look at the masks that we are to wear these days as precautionary measures, I am so reminded of the masks that people always wore.” We were chatting online, and Bimala said, “Kumar Kaku and Kakima’s masks fell off after I walked out of that marriage. All those years of friendship with my parents ebbed so quickly. They never ever got in touch with us, never again.”

Dr. Nishi Pulugurtha is an Associate Professor in the department of English, Brahmananda Keshab Chandra College and has taught postgraduate courses at West Bengal State University, Rabindra Bharati University and the University of Calcutta. She is the Secretary of the Intercultural Poetry and Performance Library, Kolkata (IPPL). She writes on travel, film, short stories, poetry and on Alzheimer’s Disease. Her work has been published in The Statesman, Kolkata, in Prosopisia, in the anthology Tranquil Muse and online – Kitaab, Café Dissensus, Coldnoon, Queen Mob’s Tea House, The World Literature Blog and Setu. She guest edited the June 2018 Issue of Café Dissensus on Travel. She has a monograph on Derozio (2010) and a collection of essays on travel, Out in the Open (2019). She is now working on her first volume of poems and is editing a collection of essays on travel.

Categories
Poetry

Witness to times past and Yellow Bird

By Nishi Pulugurtha

Witness to times past

A garden tracing its time back

Centuries,

The river flowing by

As it had always done

They have been there together

For years now

Bound by geography, by place

Witness to all that has changed

Witness to all that is changing now

Huge trees, overarching branching

Creepers, shrubs, foliage

Dry leaves – red and brown

Rustling, now quiet

The wind blowing through the green ones

Leaning on, some bent

Broken too,

Twisted and curled

Cut down, decayed

Banks derelict too

The river’s course has changed

Mud flats with debris

Muddied waters.

Glistening in the winter sun

On the broken bench a lone figure

Asleep in the winter sun

Some rest amid all the noise and bother

Before life resumes all over.

Yellow Bird

That yellow bird with a black band around its neck

Perched itself each year

December/January

Its winter haunt, I guess

It sits for a while perched on the branch

And flies off

To land on another branch

The little leaves barely a camouflage

Solitary on its perch

Chirping for a while

To soar away

It is back soon

Almost each morning

The pleasant winter sun seems to be just right for it

It feels nice

It makes me feel nice

The colour, the motion

The flight.

That happy yellow bird

With the black band around its neck.

Dr. Nishi Pulugurtha is Associate Professor in the department of English, Brahmananda Keshab Chandra College and has taught postgraduate courses at West Bengal State University, Rabindra Bharati University and the University of Calcutta. She is the Secretary of the Intercultural Poetry and Performance Library, Kolkata (IPPL). Her research areas are British Romantic literature, Postcolonial literature, Indian writing in English, literature of the diaspora, film and Shakespeare adaptation in film and has presented papers at national and international conferences in India and abroad and published in refereed international and national journals. She writes on travel, film, short stories, poetry and on Alzheimer’s Disease. Her work has been published in The Statesman, Kolkata, in Prosopisia, in the anthology Tranquil Muse and online – Kitaab, Café Dissensus, Coldnoon, Queen Mob’s Tea House, The World Literature Blog and Setu. She guest edited the June 2018 Issue of Café Dissensus on Travel. She has a monograph on Derozio (2010) and a collection of essays on travel, Out in the Open (2019). She is now working on her first volume of poems and is editing a collection of essays on travel.