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Stories

The Wrong Woman

Story by Veena Verma, translated from Punjabi by C. Christine Fair

In the darkest of night, a black car was winding its way along the black, wide, and desolate roads of Germany like a snake. Only the sound of the wind broke the all-pervasive silence. The wind and the car seemed to be competing to outpace each other. Far away in the distance, a glimmer of light briefly appeared and then vanished like a firefly. The silence and darkness returned once more. The electricity poles on the side of the road appeared to be standing with their heads bowed in exhaustion, yawning forth a light so dim that Manjit couldn’t even make out the time on her watch.

But Manjit didn’t even bother looking at her watch. She didn’t know the date, the day, much less the time.  She didn’t know whether this country’s time zone was ahead of or behind that of India. She only knew that she had left her home on the 25th of October.  She didn’t even have a calendar to look at the dates. But nature had given women one way to know the passing of a month. But that clock gifted from nature had become broken along the way.  Manjit seemed to bleed every third day.

Sitting in the car, with eyes half open, she looked at her fellow travelers. There was the Gujarati driver and a white man in the passenger seat. Manjit was in the back with her son, Dipu, who rested his head in her lap. Dipu was the only one she knew. Manjit didn’t know who the others were, where they were taking her, or which routes they were driving. She only knew that she would soon meet her husband, Harjit.

Harjit, to whom she had been married six years ago. After spending only two weeks together, Harjit returned to Germany after promising to take her to Germany soon. The two weeks spent with Harjit felt like two minutes. It was like a beautiful dream which disappeared once she opened her eyes. Harjit promised her that within two months at the most, she would be with him in Germany. But years had passed, and Harjit still hadn’t sent the paperwork to call Manjit to Germany. He only wrote once to say that up to now, he had not yet divorced his German wife.  Manjit and her family remained silent.

The Bride by Amrita Shergil (1913-1941). From Public Domain.

In this silence, there was also regret. Why did they marry this tall, slender, beautiful Manjit at the tender age of 20 to Harjit, who was already married? Manjit was faultless. No one ever said anything bad about her character. After finishing the tenth grade in the village, her father arranged for her to do her BA in a hostel in Ludhiana. Pragat Singh lived for his daughter whose mother died while she was a child. She was only five years old and her brother was only one year old when their mother passed away from pneumonia. Pragat Singh brought his young children, wailing like birds, under his wing and accepted God’s will. His relatives tried very hard to get him a second wife, but Pragat Singh was not ready to hear this.

“I will not allow a stepmother to come into this home…My children will not be neglected. What happened has happened. If I had had any luck at all, why did my first wife die? My God will take care of me. My children will grow up. Manjit will leave my home. When Kulbir turns 16, I will get him married. Happiness will return to the house. I’ve lived my life. All of you should pray for my children’s well-being.” Whenever Pragit Singh spoke with sorrow in his voice, the entire family wept.

Manjit remembered everything. Even though she was only five years old at the time, she remembered her mother’s passing very well. Throughout her childhood, she carried this loss in her gut.  Without a mother, Manjit had to grow up early. She had to care for her little brother. She had to cook food for her father. All of the household responsibilities fell on her. Even though she ostensibly had a large family, they did nothing to help her other than expressing their sympathies.

Passing the tenth grade was a major milestone for Manjit.  She had passed with distinction. Pragat Singh was very excited.

“Who says that daughters are less than sons?  My daughter is my son. I will make her a lawyer…” Pragat Singh said with pride.

“Excessive education spoils girls…Moreover, because of her education, finding a suitable boy for her will be difficult. It’s hard to marry off well-educated girls. If the girl becomes a lawyer, you’ll have to find a judge,” the relatives caviled.

“So according to your logic, I should dump my daughter on some run-of-the-mill boy? I am going to send her to America or Canada. There, my daughter will enjoy her life. What is there for her here? Here, she’ll just toil away her life.”  Pragat Singh had such lofty dreams for his daughter. He wanted to do everything he could to make up for the fact that the children had no mother. He wanted to give them all manner of comforts.

He enrolled Manjit in a girls’ college in Ludhiana where she stayed in a hostel. Sorrow tempered her father’s nature. With Kulbir, her relationship was more like that of a friend.  Both siblings shared their secrets freely with each other. Kulbir paid less attention to his studies. She advised him to focus more on his studies, but he would just shrug his shoulders in response.

One day Manjit grabbed his ear and asked, “What do you mean to say by this shoulder shrugging?”

“Sister…If you leave after completing your studies and if I become a government officer, then Father will be left alone. If we both leave, then people will steal our land.” Manjit was incredulous hearing such a profound thing from Kulbir’s tiny mouth.

“I don’t understand, Biri…” She called her brother Biri from childhood.

“Father is alone, sister…All night he is exhausted…He needs someone to help him…Even though he doesn’t say anything, how long can this go on? Moreover, sons are supposed to take over the responsibilities of the family. Daughters become the assets of another family. You have studied a lot. You’ve studied enough for both of us. I am going to stay with Father. I have no plans for further study.” Manjit sighed upon hearing her brother speak as if he were an old man. It seemed to her as if neither she nor her brother ever got to be children. Both had to become responsible as soon as they were born. Both siblings sat there for some time, sharing their sorrows.

From that point onwards, Manjit didn’t pressure Kulbir to study. Moreover, she was very happy when she got called home right before the holidays to go meet a girl for Kulbir.

Kulbir was married even though he hadn’t even passed the tenth grade. The sadness was lifted. Happiness returned to Pragat Singh’s house. The family had a new member and liveliness returned. Relatives visited the house more often. The empty place of a woman had been filled.

Manjit had completed her BA and preparations were underway to marry her off. But no boy met Pragat Singh’s expectations. The prospective grooms came and went, but each time he found some fault with them. The search stretched out. Finally, Pragat Singh’s brother-in-law, Baldev Singh, said that a boy had come to Ludhiana from Germany. He’s an engineer there. To live in Germany permanently, he married a white woman in a “paper marriage” but they lived separately, and they would get divorced. The boy came from so far to marry a special Punjabi girl.  He’s a boy from a very good family.  He’s an educated, good-looking, strapping young man. He had no shortage of prospects. But because Baldev was Manjit’s uncle he could persuade them not to see these other girls right away. If they were to take out a matrimonial advertisement in the newspaper, there would be a huge line of girls, and it wouldn’t take long for there to be a bidding war.

Pragat Singh began to think about the boy’s second marriage.

Pragat Singh asked, “My daughter is not lacking anything.  Why would I marry her off to a boy who is already married?”

Baldev Singh explained, “Look, it’s different in other countries…No one is virtuous there. People get married to settle there permanently. These white women do not find our sons suitable nor do they suit our sons. My friend’s son did exactly this. He went to England and married a white woman. Then after paying her off, he left her. White women agree easily. They never stay with one man for long. Now that boy is very wealthy, and he has taken a bride from Kapurthala back with him. The girl did a double BA!”

“But what will people say?” Pragat Singh was not convinced.

“How can you convince them? You don’t need to tell anyone…The boy knows and you know…Do what suits you. Don’t make a big deal about it. Fulfil your responsibility while you are still alive. In the future, we don’t know what your son and daughter-in-law will do.” Baldev Singh instilled in him the fear of an unknown future.

“No! My son would never betray his sister…” Pragat Singh was hurt by his suggestion.

“You married off your boy. He’s no longer yours to control. For now, you are the boss of your household.  Whether you spend five rupees or fifty. It’s your call. No one would dare question you. Moreover, finding a boy from this kind of family is very difficult. The boy is a gem. A total gem. He is beyond reproach. He even takes care to iron his underwear. For the sake of my dead sister, I don’t want my niece to get caught up in the ruses of a mother-in-law or a sister-in-law. In a foreign country, there won’t be such family fights. Both the husband and wife are educated. They can enjoy life. Here, even the best government employee doesn’t make in a month what this boy makes in a week. And this is not temporary work. He has houses and cars. What difference does it make if he married a white woman to live there permanently?  If a jatt [1]has land and vigour, then he can marry twice in one year, during the March and July harvests. These days, no one is a saint like you.”  Baldev Singh’s flattery brought a smile to Pragat Singh’s sad face which flickered for a moment then disappeared much like a lightning bolt flashing ever so briefly in a dark cloud.

“Okay. I’ll consider your suggestion. You should do as you like. You are family. My daughter is your daughter…But I am asking Manjit’s preference.” Pragat Singh laid down this condition.

“You talk to Manjit. And also get Kulbir’s views. Even though he’s younger, his opinion still matters. By the grace of God, Kulbir is happily married.” Baldev Singh said his peace and got up.

Even though Manjit never argued with her father, Pragat Singh still wanted to have her consent before taking such a big step. When he raised the issue of Harjit with her, she became very bashful.

“If your mother were still alive, I wouldn’t have to ask you about this or discuss this with you. She would have done this herself.”  Today he remembered his wife for the first time in years and his eyes welled up in front of his children.

Bride’s Toilette, Painting by Amrita Shergil. From Public Domain

“Do whatever you want father.” Manjit, crying, hugged her father tightly.

They cried for a long time in each other’s embrace.

The next week, he brought Manjit to a friend of Baldev Singh’s to meet Harjit. Manjit kept her eyes lowered and didn’t look at Harjit. Harjit took a liking to the fair-complected, serious, and shy girl. Five days later, she was married to Harjit. Harjit, lacking vacation time, returned to Germany two weeks later. It didn’t seem like two weeks had passed.  Manjit dropped Harjit off at the Delhi airport. She felt as if she had seen off her own soul. Only her body was returning. Harjit’s loving touch awoke her virginal body and aroused a thirst in her. Like the hot earth which, upon experiencing a sudden momentary burst of rain, becomes ever thirstier.

Manjit no longer felt at home in her village. What game is Mother Nature playing that she feels like a stranger in her own home?

“It’s a matter of a little time. Harjit will send the papers…Then this separation will be over.” She was trying to console herself and care for the keepsakes of Harjit’s love. But Harjit had left her a hidden gift that she would realise much later – Harjits’s child. This was the real token of his love. Upon learning of this, a wave of happiness swept over the entire family. Manjit went to Ludhiana for the sole purpose of informing Harjit of the good news via phone. Harjit was very happy to hear this news.

Manjit forthrightly told him “Call me soon as I don’t want to remain alone.”

“I also want this…but I am helpless…That bitch is obstinate. She says that she will leave me and have me deported. She isn’t divorcing me. Just be patient for a while. I will do something,” Harjit assured her.

It was like this every time. She would stay up until the middle of the night writing him letters. She told him about her anxieties, she wrote about their love, and their child. She asked him about a name for the child, told him about the village gossip questioning why she hadn’t gone to her in-law’s family, and the growing burden on her father.  But every question got the same response, “I am helpless…The issues are still being sorted….”

Some time had passed. Manjit’s son Dipu, began to crawl.  But the paperwork from Harjit still had not come.  The hopes and aspirations with which Pragat Singh had married off his daughter failed to materialise.  After four years of having his daughter sitting at his home, he began to feel fits of panic. On several occasions, he wrote to Harjit to say that even though there was no shortage of wealth in the house, it still didn’t look good to have his daughter at her parent’s home. But Harjit repeated the same story that he wanted to do something but couldn’t.

In the meantime, Kulbir had two daughters. His wife, who had been an adolescent girl, grew into a woman and she began to rule the house indirectly. That very sister-in-law who out-danced everyone in the village at her wedding now did not speak with her politely. Leave aside not having conversations, she found a way to taunt her even in basic matters. She wasn’t half as smart or attractive as Manjit. But a woman whose husband loves her is the queen. The world will bow down to a woman—howsoever ugly or moronic she may be–if her husband values her.  But even the most useless man will consider a woman who is beautiful and intelligent to be irrelevant if her husband is not with her.  In our society, a man is like a woman’s identity card without which she cannot be identified.

Manjit was an intelligent girl.  She very well understood her husband’s compulsions and her father’s responsibilities. So, she made a compromise with time and quietly waited for the papers to be sent from Harjit. She could tolerate all of this. But she couldn’t tolerate Kulbir’s avoidance and silence.  Kulbir’s nature had completely changed in the last two years. Her little brother had been a friend. They spent their childhood laughing and playing together.  They supported each other in times of sorrow. Now, he didn’t speak to her. He never spoke to her son Dipu nicely– as if he were some illegitimate child. And he didn’t speak that much with Father either. He usually spent his time away and the rest of the time with his wife.

Harjit occasionally sent a bit of money. But Pragit Singh forbade her from spending that money on expenses and told her to save it. Harjit sent clothes for Dipu a few times but Kulbir’s wife burned with jealousy. When her eldest daughter insisted upon wearing new clothes, she would drag her and punch her.

 “Your father did not go to Germany…We are villagers…We have to make do with the little we have. I am not going to pamper my girls. I won’t let them become lawyers….” The sister-in-law let out her frustration that had been festering for several days.

“Sister-in-law, why do you beat your daughter? It makes no difference to me whether she or Dipu wear the clothes. Both are the same.” Manjit took her sister-in-law’s hand.

“How can they be the same? He has a rich father…His father seems to be some bigshot and her father toils all day in the soil. This will spoil the girls. There’s no question of me pampering my girls. I’m going to keep them on the straight and narrow otherwise they’ll make my life hell. We are already screwed because we haven’t sorted out the previous problem and we can’t bear more difficulties. My husband can’t sleep at all at night…” The sister-in-law, having made a mountain out of a molehill, went inside.

It seemed to Manjit that her sister-in-law wasn’t taunting her but simply speaking the truth. She hadn’t realised that Kulbir wasn’t her little brother anymore; rather, he was now the father of two daughters.  The burden of Manjit wasn’t just born by her father or Kuldip but by the entire family. And not just by the family, but the entire village. And maybe by the entire country, whose culture views women as a burden or the wealth of another family. Perhaps, Harjit had forgotten his culture having settled in Germany. This was perhaps why he had become irresponsible.

Several such incidents made Manjit feel uneasy. Silence spread across the house. It was as if everyone was sulking at each other. Dipu began going to school.  He went along with Kulbir’s daughters. Manjit never dropped him off at school. She had stopped leaving the house because people would pepper her with questions.

One asked, “Girl! Do you have any clue about your husband?”

Another said, “We know about those who live abroad…They do what suits them. We heard that he keeps a white woman. What was the need for your father to make this mess by marrying you off to someone so far away? Were there no boys in the Punjab?”

Because Manjit didn’t have the courage to leave the house, she remained inside. She kept her face hidden like a thief. Pragat Singh began to fall ill. His body was not robust to begin with. But the sorrow of his daughter devastated him. He was bedridden. Manjit’s heart sank when she saw him.

One day, Pragat Singh and Kulbir were engrossed in an argument about something. Just two days before, Manjit had gone to her friend’s home in Ludhiana to call Harjit. Upon her return, no one spoke to her.

“Have you done anything for Manjit or not, father?” This was perhaps the first time that Kulbir spoke to their father in a loud voice.

“What should I do, son? The boy turned out to be a duffer. We took a risk with this second marriage…” Pragat Singh took a deep sigh.

“The boy turned out to be a good-for-nothing. Are there no other boys in the world? Marry her off somewhere…” Kulbir’s patience had run out.

“How can we marry her off?  What will people say?” Pragat Singh understood his son’s predicament.

“What are people already saying? You are always inside the house. I’m the one who has to interact with them. It’s going to be six years of her living here.  In the future, I’ll have to marry off my daughters.” Kulbir was worried about his daughters’ futures.

“It’s not a big deal. Six years have passed by. So will another four. If he doesn’t call her, then he’ll return. Where will a woman with a child get a second husband?” Pragat Singh began coughing.

“So, you keep her for four more years. I can’t care for her. She frequently goes to Ludhiana. People are talking shit about us. So how long can you keep her here? Until her hair goes grey? Then you’ll marry her off? Right now, you should find someone who has been married twice or even thrice. But you won’t like any of them. You said, ‘My daughter will be a magistrate.’ Has the women’s revolution come? Yet, you gave her more education. Even though our relatives objected to more education, you did what you wanted. Even now if I say something, you are unwilling to listen. You, like mom, are going to die.  But I’m the one who has to deal with the problems. If in the future she does something that disgraces us, who will we blame?” Kulbir seemed to be trying to find a solution.

Pragat Singh sat there thinking quietly.

“I am going to call your uncle. You don’t worry. First, we’ll hear what advice he has. He was the middleman.” Pragat Singh wanted to calm the situation.

“Forget this useless uncle. This is his mess. This son-of-a-bitch has never even visited. After getting us wrapped up in this bad marriage, he has stepped aside.” Kulbir abused his uncle profusely.

“It’s not a big deal. Don’t worry. Tomorrow, I am going to send someone to Tutian Ali village to call Baldev Singh,” Pragat Singh said calmly.

“Why will you send someone? I am going to Tutian Ali myself to get that bastard.” Kulbir got up.

And the next day, at the break of dawn, he brought Baldev Singh on his motorcycle.

The three men went on arguing for some time. After considerable discussion, Baldev promised to do something quickly and then left.

Even though Manjit didn’t hear everything, she sensed that something important would happen. She was like a bird in the forest who seeing the direction of the wind can predict a storm.

A few days later, Baldev returned and explained that an agent who lived in Jalandhar would illegally deliver Manjit to Germany for Rs 5 lakhs.  Once she reached Germany, she could apply for political asylum just as others did. She could live there till Harjit got his divorce and they could live together.

At first, Pragat Singh was not amenable to this. But, seeing no other way, he relented. When Kulbir and his wife learned about the amount of 5 lakhs, they made it clear that they were not going to pay for it. From that point onward, neither spoke to the father or the uncle. Upon hearing this, Manjit felt as if finally, there was a glimmer of hope in her dark world.

When they discussed this with Harjit, he refused.

Harjit explained, “Coming here through an agent is very dangerous. Women are raped by them. How can a woman come like this? Moreover, she has a child with her.”

“The legendary lovers of the Punjab, Sassi and Sohni, took even greater risk to cross rivers to meet their lovers. I will be coming by plane. Don’t worry. It’s become very difficult for me to live here now. I can’t explain everything on the phone. With great difficulty, God has given us this opportunity.” Manjit choked up as she made her appeal. Harjit relented.

“It’s fine. Do as you wish. I won’t stop you.” Harjit gave the green signal.

Pragat Singh immediately agreed without seeking the advice of the pandit. After speaking with his brother-in-law, Baldev, Pragat Singh sold some land and arranged the 5 Lakhs to give to the agent.  He didn’t ask Kulbir. However, he did inform him that by selling Manjit’s share of the land, he had fulfilled his obligation. Hearing Kulbir use such hurtful words for his sister, Pragat Singh felt aggrieved, and he wanted to do anything to bring back happiness to his depressed and hapless daughter.

“Why should this poor girl be punished for our mistakes?  I feel like I have had two daughters. I spent five lakhs for the marriage of my second daughter. Parents will do anything to settle a daughter in her own home.” God knows how Pragat Singh managed to summon such confidence despite being ill and frail.

Manjit knew that her brother and sister-in-law would be angry when they heard about selling the land. But there were no other options available. She hesitated to speak to her brother. But a woman could understand a woman’s pain. So, she tried to explain everything clearly to her sister-in-law.

“Sister-in-law, I don’t know why I am so unfortunate that my father had to sell ancestral land to reunite me with my husband. But all of these things are on my mind. This is a loan to me and to Harjit. When I reach, I will return every cent.” Manjit felt like a criminal.

“Sister-in-law, go to your in-laws even if you have to take the earrings off my ears to do it. It’s not a loan. Educated girls take their equal share. Had Harjit intended to send money, he would have done it a long time before. Why does he need to do this? Harjit has artfully extracted his share of the land. Fine. It’s finished. We’ll make do. Father must also be very happy that he gave his daughter her share. But he never even spoke with us politely about this.” Manjit lost her courage to discuss things further when her sister-in-law spoke rudely, nostrils flaring.

She didn’t want there to be a conflict in the house because of her. Whatever relationship that she still had with her brother would also be lost.  With a heavy heart, she swallowed her tears so that her father wouldn’t know what she was suffering.

Kesar Singh, the agent, was given Rs 4 lakhs. The remaining one lakh was promised to be handed over once Manjit reached Germany. Dipu, who from childhood had picked up on the idea of flying, would see a plane flying in the sky and say “Daddy’s plane has come! I am going to see Daddy!” With her child in her lap, Manjit said her final goodbyes to her village. In the middle of the night, she left her beloved village, like a thief.

“Father, we will come back soon.” She placed her head upon her father’s chest as he lay upon the bed.

Pragat Singh began to wail. He took $500 and some jaggery from underneath his pillow and gave it to his daughter and grandson as a blessing.

“Child, if your mother were alive…” His pillow was soaked with tears.

“Father, my sister-in-law and mother are the same. Don’t you worry about me. Both Kulbir and my sister-in-law have taken very good care of me.” Manjit paid her respects to her brother and sister-in-law who were standing nearby.

Pragat Singh took a deep sigh. Manjit picked up Dipu and left the house.

She had no idea when she left her house how long her journey would be or even how she would know when she reached her destination.  The agent, Kesar Singh, had her passport delivered with a visa for Moscow. Kesar Singh’s man would take her from here. At the Moscow airport, she hid herself among the other passengers and came outside. Standing outside the airport she was looking everywhere frantically. For some 15 minutes or so, she stood there waiting for the agent’s man but no one came. She didn’t have a lot of luggage. She had only three suits for herself and three for Dipu in a handbag. The agent explained that she shouldn’t take a lot of luggage because she would have to walk along the way.

Just as she was thoroughly exhausted and thinking about sitting upon the ground, a South Asian man passed by her.

“You are Manjit, right?,” the man asked discretely.

Upon hearing her name, Manjit was startled. But she quickly got a hold of herself and nodded her head affirmatively.

He instructed, “Follow behind me slowly. Don’t arouse suspicion.” He then slipped in front of her.

Manjit put Dipu down to walk, and they began to slowly follow the man. Outside the airport, a white car was waiting, driven by a white man. When the South Asian man went and sat in the car, she picked up Dipu and walked briskly to the car. She climbed inside and sat Dipu on her lap. The car started with a jerk and took off slowly like a bullock cart.

Manjit looked outside the window. people with strange faces and clothes roamed about. Store sign boards were written in Russian, which she didn’t understand. She prayed to God and sat quietly with her son in her lap.

They arrived at some desolate place and stopped in front of a building. When the old, rusty door opened, a foul odor filled the air. Manjit was seated in a room on the second floor. In the room, there was only one bed, a desk, and a chair. Manjit laid the sleeping Dipu on the bed and began looking for water to wash her hands and face.

The South Asian man explained, “There’s a shared kitchen here, Madam…Boys in your situation are staying in the adjoining rooms. I mean those with illegal papers.”

Confused, Manjit responded, “Illegal? But Uncle Kesar arranged my papers…These are genuine…”

“In our profession, no one has an uncle. Agents and goldsmiths don’t even spare their own fathers…. How did you get this wrong impression?” The man gave a lecherous laugh, his black, filthy teeth glimmered like watermelon seeds.

Manjit was in disbelief. “This is fraud,” she said in English.

“Don’t speak English. You will get caught…And if you get caught, four other men will suffer along with you…Sit here quietly. The kitchen and the bathroom are below. You go and wash your face and hands, and I will bring you something to eat.” And as he was leaving, Manjit handed him Dipu’s empty milk bottle.

“Oh. I forgot to tell you my name…People call me Tony…But this is my fake name, just like your passport.” As soon as Tony said this, Manjit’s whole body began to tremble.

After Tony left, she locked the door to the room. Not only did she not go downstairs to wash her hands and face, but she didn’t even as much as turn on the lights in her room. She shivered as she sat in the darkness.

About an hour later, Tony returned with things to eat and drink.

He was worried. “Something terrible has happened.”

“What happened…?” She also became concerned.

“Because your visa is fake your name is not showing up in the computer at the embassy here.  The embassy people told me to bring the woman because they are starting a case.”  Tony sat down with his head in his hands.

Fearfully, she stood up from the bed. “Now what will happen?”

“Who knows what will happen…We have a man working in the embassy. I have just returned from meeting him. He is on his way here.  Look, maybe this will get sorted out…The man is very useful…If he uploads your name in the computer somehow…Otherwise….” Concerned, Tony shook his head.

“Otherwise, what will happen?” Manjit went and stood next to him.

Tony laid out the possible punishments. “The police will capture you. Jail is also possible. They may send you back to India…and you may spend seven years in jail here.  They’ll send your kid to an orphanage…”

“No…No…This cannot happen.” Manjit let out a shriek.

“Shut up, you crazy bitch! You’re going to get caught and you’re going to get me caught.” Tony got up and put his hand over her mouth to muffle her sounds and he put the other hand on her back.

“This can’t happen.” Manjit shook her head in disbelief.

“Why can’t it happen? Everything is possible. In the underworld, everything is possible.” Tony removed his hand from her mouth but not from her back.

An idea came to Manjit’s mind. “Can I call my husband or the uncle in India?”

“I thought you’re an intelligent and educated women. But you seem like a complete moron. Where are you going to find a phone here? What if the police record your voice on the phone?  You will bring this trouble upon yourself.” Tony expressed sympathy.

Manjit, out of options, asked him, “So…what should I do?”

“Look. I’m not nuts. I am worried about you. This guy is coming, Peter. He can do a lot of things. If he manages to understand the problem, then he will sort it out. Guaranteed.”  Tony grabbed her and sat her down on the bed.

Manjit asked, “How should he understand?”

Bas[2]. Just watch what is going on…” As Tony elaborated, there was a knock on the door.

“Look, he’s here.”  Tony ran to open the door.

A short, obese man entered. It was hard to tell from his colour whether he was white or South Asian. He sat down as he blew smoke from his cigar. He stared at Manjit and then at Dipu, who suddenly got up from his sleep. Seeing the situation, Tony picked up Dipu and carried him outside.

Manjit was stunned. Peter got up from the chair and sat her on the bed. Manjit was terrified and tried to get up, but he had pinned down her arms.

“Sit up. Don’t worry.” When Peter spoke Punjabi, Manjit sighed relief.

“I…I…I…am very tired…I want to relax.” She began to sense some looming danger.

“Don’t make such a fuss. There is no shortage of women in Russia. I have come here only to help you because you are an Indian girl. I have an obligation to help out my own people because no one over here is going to look after us.” When Peter spoke, Manjit could smell the alcohol on his breath.

“I don’t need any help.” Manjit pushed him and she ran towards the door.

“Don’t be so stupid, girl. You entered this country illegally. It’s very rare to come across Indian girls here. If anyone gets suspicious, you’ll get caught. You need a visa for Germany, and you need papers.” Peter pulled back her dupatta.

“I don’t need anything…” Manjit tried to open the door, but it was locked from the outside.

Manjit threatened, “I am going to scream and call the others for help.”

“Screaming happens every day here. No one will bother. Everyone here is a thief.  Illegal immigrants like you. They value their lives.” Rather than kowtowing to her threat, he scared the shit out of her.

Manjit felt as if she were imprisoned. She banged her head on the door with all her might then she began to wail.

“Don’t be foolish. In life, nothing happens exactly as a person wants. You have to give something to get something.  I am with you…I’m going to help you cross over…” Peter forcefully took her into his embrace and turned off the light in the room.

Helpless and in tears, Manjit sat on the floor with her head in her knees. Peter did not force her onto the bed. He satisfied his lust on the foul-smelling carpet on the floor. Leaving Manjit lying on the floor, he took a key from his pocket and opened the door then put on his coat and went outside.

Injured, Manjit stood up and began looking everywhere for something with which she could take her life. Amidst the things on the table, she glimpsed a long knife. She had just picked up the knife when the door opened, and Dipu came in alone.

“Mommy…” Dipu yelled.  The knife fell from Manjit’s hand.

“Mommy. Uncle has given me so many toys…” Dipu showed her a large packet which he held in his small hands.

“My son…If you hadn’t been born, I would have killed myself. How can I go to your father being disgraced like this?”  Manjit hugged her son and began to sob.

“Mother, who beat you?” It was very difficult for little Dipu to understand his mother’s suffering.

“No one, son.” Manjit collected her wits.

While feeding Dipu, she thought that some way or another, she would hand over Dipu to Harjit to whom he belonged. After this, nothing else would matter. What had she done with her life?  She was living only for Dipu. Otherwise, given all that happened after her marriage, she would have killed herself somehow to remove the burden from her father’s mind. She tried to move on from the rape that had happened. Then she wiped her eyes and began to put Dipu to sleep.

That night, Tony did not return. She spent the entire night awake. The next morning, Tony returned with fresh milk and bread. Manjit wanted to smash Tony’s head with a brick. Tony understanding her mental condition went downstairs with eyes glancing downward to make tea.  After some time, he came upstairs. He had a smile on his face.

“Your situation will be sorted out, Madam.” Tony said in a conciliatory tone of voice.

But Manjit did not respond.  She looked in Tony’s direction with fury in her eyes. With that same, old lustful smirk, he began to pour the tea into the cups.

“Whatever was meant to happen, has happened…Take this tea. Wash your face and hands and change your clothes…Take a look at how ugly you look.

“Your man lives in a country of white women… Where women stand beneath streetlights and call men with a gesture of their hand.  How did your husband pick you, such low-grade stuff?”  When Tony exceeded all limits of indecency, Manjit could no longer control herself.

“What do you know about my husband, you bastard? When I tell him of your misdeeds, he will eat you alive.” Abuses shot from Manjit’s mouth like bullets.

“You are going to tell your husband? About my misdeeds? From where has this brave man come who will eat me alive? If he had any feelings for you, why didn’t he come and get you himself?  Why are you going through an agent?” Tony laughed sarcastically.

“He had to…” Manjit began to say something but quickly stopped herself.

“Compulsion is just an excuse. Here, men sleep around with dozens of women. What do you know about your husband? What will you get by telling him? Your honour is in your hands.  Moreover, no man in this world would keep a woman in his house who has slept with strange men. You’ll just create problems for yourself.  You’ll pay the price.”  Tony’s words silenced Manjit.

For some time, she went on thinking in silence.

“You don’t worry. You are a married woman. Here, we don’t abandon unmarried girls. What will come of you? So, has anyone compromised your virginity? After all, you have a kid…Who will ever know? Your sacrifice will not go wasted. Take a look. I bought your papers from Peter. You’ll be allowed to travel onwards.” Tony withdrew the paperwork from his pocket.

A sparkle returned to Manjit’s sad eyes.  Having forgotten all of her pain and sorrow, she began to eat a biscuit with her tea.

“What else is going to happen to me?” Manjit made herself get up to go to the bathroom to wash her face and hands.

Looking at herself in the mirror, she saw that what Tony said was true. Her face looked haggard. Looking at herself carefully after so many months, she sobbed. Her face was gaunt. Her eyes were sunken with dark circles appearing all around them.

Her face had become skeletal. The veins in her long neck were clearly visible. Her body was emaciated. The darkness of her sorrows snatched her rosy glow and left her face sallow.  Her one-expressive face had become a portrait of despair. Her youth had faded.

“Sorrow and anguish consume a person…,” she said to her reflection in the mirror then she washed her hands and face.

Deep inside a person, no matter how despondent and defeated by life they may feel, there is still some glimmer of life that illuminates a path out of this darkness. This is where Manjit was. Somehow, her heart told her that there would be an end to her misery.  She, like an ordinary woman, would reach her husband’s house and forget all of her hardships. Holding this thought, she spent the whole day playing with Dipu. Just like a person, who after sustaining an injury is weak but healed by nature and rebounds twice as strong to face down challenges, Manjit too resolved to ford this difficult path.

“What was to happen, has happened. What was my fault?” Holding this thought, she began trying to forget the incident of that night.

She was asleep at midnight when she felt something moving on her chest. Fear seized her breath. When she opened her eyes and looked, she saw Tony stretched out next to her, his right hand exploring her body.

“Bastard.” Manjit grabbed his hand and twisted it.

“Don’t speak loudly, Madam. People outside will hear,” Tony whispered.

“Let them hear, you prick. Get out of my room.”  Manjit, with all of her strength, kicked him in the legs.

“Stop it…Stop it.  It’s not good to get so angry. Am I any worse than Peter? If Peter could enjoy himself, what’s your problem with me taking a turn?” Tony didn’t mind her kicks of rage and smiled, revealing those black teeth.

“That happened once,” Manjit clarified.

“If it happened once, then what’s the problem with it happening again and again?”  Tony now began to show his manliness.  He tore Manjit’s clothes. Manjit was helpless and looking all around.  Tony spread a blanket out on the floor and put Dipu to sleep.  Manjit was grateful that at least her child was not watching him violate her.

But Manjit’s wish would not remain fulfilled for long. On the third day, Tony came with two other men, Pala and Narman.

“These are our men, and they will take you across the border with Russia…” Tony introduced them to her.

Upon seeing these men, Manjit didn’t like them. One could see the debauchery in their eyes. Then Manjit began to shake with some unknown fear. A woman, no matter how simple she may be, is an expert in reading the eyes of men.  And Manjit set out on that path where there was no dignity or honour. She put Dipu to sleep then she took a blanket and tried to sleep. The loud drunken laughter coming from the other room kept her awake.

A while later, Pala came into her room and dragged her out from underneath the blanket.  He was the rape champion. He didn’t let Manjit put up the slightest resistance and, like Peter, gave evidence of manliness on the floor of the room. When Pala had exhausted himself, Narman came. He couldn’t speak a word of Punjabi, but every torturer understands the language of cruelty and how to use it. Narman was not unfamiliar with this language.  This happened repeatedly throughout the night.  As if both men had decided their turns. Inside, Manjit had lost her will to say anything. She was not prepared for these sudden assaults.

The next day, Tony stayed with her the entire day.  Because of the incident the night before, whatever hesitation he had was now gone.  Now he violated Manjit in front of Dipu. If Dipu cried, he threatened to turn him over to the police. Several days passed like this.  So, when Tony finally handed over the paperwork to travel onwards, Manjit could not believe it.  Tony took four hundred dollars from her, claiming that it was for purchasing things and bribing onward agents. 

“Take these jeans and top and put it on.  You’ll get caught in Indian clothes.” And then he told her to change her clothes.

The next day, Pala and Narman put her on the train going to Budapest.  The long trip took two days and nights and was exhausting.  But at all times, on the train, there were checkers and other passengers. Because of this, she was not afraid of those two sadists.  At the border with Hungary, the railway employees gathered the passports which, upon reaching Budapest, were returned.

Once they reached Budapest, Pala and Narman dropped her off at a flat and returned.

“So be it.  I escaped that hell,” Manjit consoled herself.

According to what Paul said, two men going by the names of Ali and Makhan would facilitate her border crossing into Austria that evening. Manjit stretched out on the sofa and began waiting for these two strange men.

It was now quite dark but the two men had not come. Manjit felt restless. She didn’t know where she was, their ages or even what they looked like.  But it turns out that she didn’t have to wait much longer.  Around nine o’clock at night, the door to the flat opened and the two young men came in together. One was dark complexioned and the other was wheatish.

Manjit sat up on the sofa.

“It’s okay. Be comfortable. You can stay where you were,” the dark-complexioned man said.

The two men looked at each other and made secretive gestures.  Manjit saw everything and ignored it.  She had become used to tolerating such filthy gazes and rapacious behavior. The two of them went into the kitchen and began warming something. Then they took out a bottle of booze and put it on the table.  The dark one, Ali, filled two glasses with alcohol and offered some to Manjit.

“No.” Manjit answered with hatred.

“Makhna. You take this,” Ali yelled at Makhan who was standing in the kitchen.

“No. I am not drinking,” Makhan answered from the kitchen.

“Drink it, bastard! If you drink, you’ll have the courage to act.” Ali picked up the glass and went to give it to him in the kitchen.

Ali returned and put Manjit’s neck in his right arm and kissed her for a long time.  Manjit did not resist. It was as if she had lost the power to fight back. Dipu got up and began to play with the brass statues on the shelf. He had become accustomed to seeing everything.

“You do not have a visa for Austria. The police are very strict here…,” Ali began to strike fear in Manjit’s heart.

“I know. I do not have a visa. I know how strict the police are. However strict they are, compared to animals like you, they will be gentle…” Manjit suddenly boiled with rage.

Ali and Makhan looked in her direction in bewilderment.

“What do you want to say, girl?” Ali asked in an annoyed voice.

“Why are all of you dogs all alike?” Manjit’s voice was also piqued.

“From which jackal and wolf-infested jungle have you come? You should be grateful that they didn’t chew on your bones or your kid’s.” Ali’s eyes had the sparkle of a butcher, and he grabbed Manjit by her braid and yanked it hard. Manjit let out a cry and even Dipu began to cry out of fear. Ali slapped Manjit on the face two or three times and grabbing her braid dragged her into the other room.

Ali said “We have become bored with white meat. These days, we rarely get any Indian women.” He then rendered Manjit helpless and threw her on the bed.

“Makhan’s turn came after Ali’s.  Then came Ali’s turn, then Makhan’s. Both of them repeatedly did their duty.

After abusing her like this for some time, Ali demanded one hundred dollars from her so that he could give it to the agent who would take her onward. Manjit withdrew the last one hundred dollars from her bag and handed it to him. In the evening, Ali put her in a car and took her to the snow-covered mountains ahead. Before getting out of the car, he gave some instructions to Manjit.

“The next station after this will be your husband’s house.  Once you’ve reached there, you should not talk about us. Even we have a reputation. You also will be disgraced.  For this reason, you should forget everything that has happened during your journey.” Then he handed her over to Jack, the driver of the Sky Train, and left.

Jack took her to a guest house. He then said something in an unknown language to the older white woman sitting at the reception and they both laughed. Manjit could neither understand anything nor did she want to.

At night, Jack came to make use of his manliness. Manjit laid quietly on the bed like a corpse.

The next evening, Jack took her on foot along the twisting mountainous route. Ahead there was a dense forest and the darkness of night. But Jack wanted to make her cross the border at midnight, when the soldiers on guard would change shifts at midnight. They spent several hours walking along the uneven path.  Both were ready to drop due to the cold and exhaustion. Both took turns carrying Dipu, who was asleep.

“Look! There is Germany…”  Jack signaled towards the wire fencing ahead.

Manjit looked ahead with wide eyes as if she were searching for her lost destination in the darkness.

“We must crawl under this wire. There is a current running through it twenty-four hours a day.  If it is touched by you ever so slightly, you will be caught.” Jack warned her of the dangers.

She hesitated for a moment.

Jack warned her, “Do it quickly. Otherwise, I will leave you here and go back.”  Then she gathered her courage and laid herself out in the crevice that had been excavated beneath the wire. She squeezed herself through to the other side on her back. Jack handed her Dipu in the same way, then ran towards the dark forest.

Manjit, without wasting a single minute, turned towards the left following Jack’s instruction. Around five hundred feet ahead, there was a black car waiting for her in the darkness. Without giving it much thought or consideration, she got into the car. The Gujarati driver started the car without even turning around to look.

As the car sped up, Manjit’s memories came flooding back just as rapidly. She remembered each and every moment of her life like some story.  Only she knew what had happened to her, what she had suffered, and what she endured in silence. She could tell no one.  She was contemplating the deep extent of a woman’s suffering. She worships like a God the very one who destroys her. She wasn’t even considered worthy of explaining the reality of these so-called gentlemen who have been appointed the caretakers of society. If she were to say the slightest thing in protest of their cruelties, she would be punished. Society would boycott her. She would be exiled from the homes of her father and husband, and the mark of the stigma would always be a target on her forehead. Perhaps fearing this, she would tolerate all of the abuse quietly and would not share her agony.

Up to this point, she had endured in silence. Her heart had already been crushed in her own country, where people and her relatives taunted her and ruined her life. Without any other option, she had to set upon this dangerous path. Otherwise, somehow or the other, she would have remained waiting for Harjit her entire life. She had no objection.  But in this way, she was kicked out of her village.

Physically, she had been eviscerated by the monsters of this unknown land. Monsters who roamed around everywhere in the guise of men, whose hunger could only be sated by the flesh of women. They didn’t leave any meat on her body. Ali was correct when he said that if they could, they would chew on her bones. There was no part of her body that did not have the marks of the teeth and nails of those monstrous beasts. Even now, she felt their rough hands probing her body as if they wanted to tear away her flesh. Who knew which hand belonged to whom? There were so many hands, and they all felt the same. It was as if they weren’t fingers on her entire body, but lizards slithering. Filthy lizards, under whose stench, the fragrance of the beautiful moments spent with Harjit were vitiated.

She was thinking about Harjit when she recalled with great intensity all of those incidents that happened to her.

“Should I tell Harjit about this?” she asked herself.

“No. You’ll just cause problems for yourself.” Tony’s words were ringing in her ears.

“How can one keep such an enormous truth away from the man with whom one will spend her entire life?” she asked of the darkness.

“In the entire world, there has never been a man born who will let a woman who has been with another man in his house.” Ali’s eyes glimmered in the dark.

“Then what should I do?” Worried, she clutched her bag.

She found a packet of hard cane sugar, which her father had given her for good luck. She felt as if her hands had frozen.

“When your father comes to know your story, he will kill himself by eating poison.  Harjit won’t keep you…How will you go — having left Dipu alone in this cruel world?  You have seen the savagery and reality of this world. For this reason, you will remain quiet. Leave the decision in the hand of God…Women tolerate anything to preserve the honour of the family.” The packet grabbed her hand.

“So be it…If this ever gets out, then I will explain to Harjit that I destroyed myself for his son.  If it hadn’t been for Dipu, she would have ended her story by leaping into a well in the village. Maybe Harjit will forgive me. He is so educated and gentle. If he cannot understand my pain, then curse this life.” Thinking about this, she began her journey quietly like a train that would stop at several stations, and travelers would get on and off continuing forward towards its final destination.

“In just ten minutes, we will deliver you to your husband.” The Gujarati driver said in Hindi, breaking the silence.

Manjit’s heart began to pound hard and her hands and feet began to tremble.  Her mouth was dry.  She ran her hands over her hair and fixed her chunni[3].

“Have I really reached my husband’s country? What will be the first words I say to him?” But Harjit wouldn’t let her say anything. He would run to her and bring her into his arms in front of everyone…Maybe he’d even forget Dipu…But she would stop him herself to say, “Take care of your child. With great difficulty, I cared for him these last five years. Now it’s your turn.” All of this seemed to be a dream.

Suddenly the car stopped with a jerk beneath an electricity poll. Manjit looked outside from the window.   Some man was standing there with his hands inside the pockets of a leather jacket. Manjit watched with great attention.  This was indeed Harjit. He got a little heavier and perhaps this was why she didn’t recognise him.

The driver got out of the car and was talking with Harjit for some time. Manjit began to feel anxious. Why was Harjit taking so long?  Why hasn’t he come over to open the door and embrace her? When Manjit could no longer control herself, she slowly opened the door and came outside. Outside there was a frigid wind blowing and her chunni flew off, but Manjit didn’t realise this. Taking soft steps, she approached Harjit and the Gujarati man.

“Who is this,” Harjit asked in surprise.

“This is your wife…,” the Gujarati said happily.

“My wife? Dude, you have brought me the wrong woman. This is not my wife…” Harjit said worriedly.

“Believe me, sir… This is your wife. Look carefully.” The Gujrati was very distressed.

“Do you think that I am looking at my wife for the first time?  She is very beautiful.  Here. Look at her picture…” Harjit took his wallet from his pocket.

Manjit saw that Harjit was showing the photo of her when she was a maiden with two braids in which she is standing holding a book to her chest…a young girl.

Manjit wanted to say something, but the words would not come out.

“You certainly should be able to recognise your child?” The driver wanted to give more proof.

“When the wife isn’t mine, how can the kid be mine? Go. Go make an idiot of someone else…,” Harjit said in a stern voice and quickly went and sat in his car parked on the other side of the road.

“You…You. Please listen to me.” The driver ran behind him.

But Harjit, with a jolt, turned his car around and disappeared in a plume of smoke.

Just as Harjit’s car turned around, Manjit’s mind began to spin… She felt dizzy, and everything around her seemed to be spinning. It was as if the entire universe was spinning…Manjit lost her footing. Before the driver could do anything, she fell to the ground.

[1] Jat  here refers to a person from the farming community. It also could be the caste of the boy

[2] Alright. Stop.

[3] Veil or long scarf

Veena Verma is a Punjabi short story writer based in UK. She has brought out three anthologies of short stories.

C. Christine Fair, the translator,  is a professor in Georgetown University’s Security Studies Program.  Her books include In Their Own Words: Understanding the Lashkar-e-Tayyaba (OUP 2019); Fighting to the End: The Pakistan Army’s Way of War (OUP, 2014); and Cuisines of the Axis of Evil and Other Irritating States (Globe Pequot, 2008). Her translations of Hindi, Urdu and Punjabi stories have appeared in the Bombay Literary Magazine, Bombay Review, Muse India, Kitaab, The Punch Magazine, and Borderless Journal. She reads, writes and speaks Punjabi, Hindi, and Urdu.

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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
Poetry

Eight Short Poems by Munir Momin

Translated from Balochi by Fazal Baloch

                   A POEM
Like a mat, we laid out the night,
And birds adorned the jungle around their feet,
Heart —- an ocean, and within the ocean,
Each tide wore shackles around their feet.


A POEM

Everyday,
Time slips through my hands,
Like millet grains.
Would that you were a bird,
You'd be my guest!

A SCENE

Crystalline shards
Of shattered smiles,
Once they pierce the eyes,
The world, like a teardrop,
Seeks an escape
Towards the lap.


A POEM

Just an evening,
From the seasons of your eyes,
Let my heart
Soar for a moment,
With the birds of silence.


STARS
If one night,
Suddenly,
Stars scatter across my eyes,
I’ll cast my eyes at your lap,
And spread the sky,
Upon the earth.


WAITING

With the same pace and rhythm,
They sail ahead --
Yet the moon reaches the shore,
Long before the boats.

MELODIES AT DAWN

“Is there someone, each night who comes,
Sprinkling on the city's somnolent birds,
The colourful melodies of her words?”

“What secrets do I hold? What sights I’ve seen?
In the ambiance, a beauty sifted through,
Casting a strange, enchanting sheen,
Painting hues on voices, wings and silence.”


WORLD

In a bottle,
Carved from your beauty
I’ve preserved for me
A lush green moment of spring --
A nest,
In the nest,
A sweet birdsong.
A window,
Every morning it opens
To a melodious overture of sea-waves
And a cold, bright moment of solitude --
Like a tear drop,
The size of a tiny pearl,
Sustaining you, me and my God.

Munir Momin is a contemporary Balochi poet widely cherished for his sublime art of poetry. Meticulously crafted images, linguistic finesse and profound aesthetic sense have earned him a distinguished place in Balochi literature. His poetry speaks through images, more than words. Momin’s poetry flows far beyond the reach of any ideology or socio-political movement. Nevertheless, he is not ignorant of the stark realities of life. The immenseness of his imagination and his mastery over the language rescues his poetry from becoming the part of any mundane narrative. So far Munir has published seven collections of his poetry and an anthology of short stories. His poetry has been translated into Urdu, English and Persian.  He also edits a literary journal called Gidár.

Fazal Baloch is a Balochi writer and translator. He has translated many Balochi poems and short stories into English. His translations have been featured in Pakistani Literature published by Pakistan Academy of Letters and in the form of books and anthologies.

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

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

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Categories
Review

Maya Nagari: Stories of Bombay-Mumbai

Book Review by Somdatta Mandal

 Title: Maya Nagari: Bombay-Mumbai A City in Stories

Editors: Shanta Gokhale, Jerry Pinto

Publisher: Speaking Tiger Books

The very mention of the name Mumbai (or Bombay) brings to our minds a great city in India where the thriving metropolis grows at a rapid speed because people not only flock here from different parts of the country to make quick bucks and survive against all odds, but also because the film industry of Bollywood has also established it as a city of dreams, one that never sleeps and instead creates a mirage-of-sorts — an illusion, rightly labelled by the editors of this anthology as ‘Maya Nagari’. Edited by Shanta Gokhale and Jerry Pinto, this book, comprising twenty-one short stories about Mumbai takes the road less taken to create a non-uniform image of the metropolis. In tune with its multicultural and multilingual nature, we have stories about the city that is a sea of people and speaks at least a dozen languages. There are stories translated from Marathi, Urdu, Gujarati, Tamil, Hindi, Kannada, Malayalam, and stories written originally in English. Among the writers are legends and new voices—Baburao Bagul, Ismat Chughtai, Pu La Deshpande, Ambai,Urmila Pawar, Mohan Rakesh, Saadat Hasan Manto, Ambai, Jayant Kaikini, Bhupen Khakhar, Shripad Narayan Pendse, Manasi, Krishan Chander, Udayan Thakker, Cyrus Mistry, Vilas Sarang, Jayant Pawar, Tejaswini Apte-Rahm and Anuradha Kumar.

As Jerry Pinto clearly states in the introduction, the stories can be read as we like, we can begin with the first story or the last, or any story in between. The observant reader might notice that he and the other editor Shanta Gokhale have deliberately chosen not to organise the material according to chronology, or geography. This is partly because they believe that the city lives in several time zones and spaces at once, as does India, but also because there is something essentially chaotic about its nature. So, he says, “the stories echo and bounce off each other, they do not collide, but there is a Brownian motion to these patterns” and he hopes to let the readers find it. Here, Mumbai is stripped of its twinkle; it is deglamourised to reveal how it’s the quotidian that lends the city its character—warmth and hostility alike and as inhabitants of the city the editors call ‘home,’ they hope a narrative will emerge.

In the twenty-one stories of this collection, there is the city that labours in the mills and streets, and the city that sips and nibbles in five-star lounges, the city of Ganapati, Haji Malang and the Virgin Mary. What binds the stories together is ‘human muscle’ – the desperate attempts of men and women of all classes and castes to survive in this heartless city amid all odds.

The stories are of different lengths and written in different narrative styles. Of the five or six stories translated by Shanta Gokhale herself from Marathi, one is struck by the excessive length of the so called ‘short’ stories. The very first one “Oh! The Joy of Devotion” by Jayant Pawar, forty-five pages in length, narrates in detail about the Ganapati festival and how it is related to the fate of the local people. Pu La Deshpande’s story “A Cultural Moment is Born”, set in the 1940s, tells stories of people living in chawls [slums] and how they spend their cultural days. Another very long story translated by Gokhale called “The Ramsharan Story” tells us about the rise and fall of a bus conductor by the name of Ramsharan who turns out to become a union leader. Baburao Bagul’s “Woman of the Street”, written originally in Marathi and translated by Gokhale again, tells the story of Girija, a sex-worker trying to collect money to cure her son in the village. The story ends on a disturbing note, as it reaffirms the relativity of success.

Once again, Krishan Chander’s story “The Children of Dadar Bridge” translated from Hindustani by Jerry Pinto is so long that it qualifies to be called a sort of novella. In this powerful story God comes to earth to a chawl and offers food to the first-person narrator. Then, impersonating as a small and innocent child, and along with the child narrator, he moves around different places in the city to witness its activities firsthand — we get to know about behind the scene affairs that take place in the film studios, about satta[1] dens, about bribery, local dons who arm-twist every new hawker to carry on their business after receiving their weekly cut money and more. In “Civic Duty and Physics Practicals”, Malayalam writer Manasi reveals the different experiences one comes across living in a society defined by power equations. Issues of hooliganism, superstition, illegal colonies, corruption, intimidation and violence are explored in a single story where the narrator is struggling, for days, with blaring speakers at a wedding nearby, even as her son tries hard to prepare for his upcoming exams. The story soon takes a dark turn where power trumps over consideration for fellow human beings.

A very powerful story written by Ambai in Tamil called “Kala Ghora Chowk” deals with issues of Marxist ideology, trade unions and the fate of a raped woman called Rosa. Anuradha Kumar’s “Neera Joshi’s Unfinished Book” tells us the life story of one woman who “made the city” and the perennial problems of displaced mill workers when the closed mills give way to high-rise buildings. Some of the stories are of course written in a lighter vein, though they also depict different problems related to city life. As the title of Vilas Sarang’s story “An Afternoon Among the Rocks” suggests, it narrates the plight of a couple trying to make love in the deserted seashore and how they get hijacked by a smuggler! In “The Flat on the Fifth Floor”, Mohan Rakesh writes about two sisters who meet the narrator after one failed love affair. A moving picture of the closing down of cinema halls in Mumbai comes out very beautifully in the Kannada story “Opera House” by Jayant Kaikini, especially narrating the plight of one of the sweepers working there when the declaration of permanent closure is pasted everywhere. Tejaswini Apte-Rahm’s “Mili” tells the story of a man who meets his ex-girlfriend after five years.

Though it is not possible to give the details of each and every story included in this anthology in this review, one must mention some of the stories that were originally written in English. Cyrus Mistry’s “Percy” about a young and lonely Parsi boy is so compelling that it was even made into a Gujarati motion-picture. “House Cleaning” by Jerry Pinto tells the story of a woman cleaner and his son, who talks about the reality of street dwellers. Eunice de Souza’s “Rina of Queen’s Diamonds” is not a straightforward narration at all but offers a collage of different vignettes of life in Bombay.

Though most of the stories portray the seamier side of life and in some ways de-glamourise Mumbai, at the same time they also portray how human resilience can combat all sorts of odds, and the city can be revealed only through shared experiences. Thus, each of the twenty-one stories in this collection tells a different tale of Mumbai, Bombay, Momoi, Bambai, Manbai and many others. As the editors have rightly pointed out at the beginning of their introduction, “You cannot catch a city in words. You cannot catch a city at all.”  They felt that “it is not meant to be caught…this city resists even more because it was not designed at all; it just happened and it keeps on happening.” Thus, the four-hundred plus pages of this anthology Maya-Nagari remains a book to be treasured and read now at leisure and also at any time in the future.

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[1] Betting or gambling dens

Somdatta Mandal, critic and translator, is a former Professor of English at Visva-Bharati, Santiniketan, India.

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Categories
Review

The History Teacher of Lahore by Tahira Naqvi

Book Review by Somdatta Mandal

Title: The History Teacher of Lahore: A Novel

Author: Tahira Naqvi

Publisher: Speaking Tiger Books

Tahira Naqvi, the Pakistani American writer, has extensively translated the works of Saadat Hasan Manto, Khadija Mastur, Hajra Masroor, and the majority of works by Ismat Chughtai from Urdu into English. As a teacher/professor of Urdu language and literature at New York University, she has regaled us with several short stories that speak of cross-cultural encounters of immigrant Pakistanis in America, especially about how women experience acculturation in the New World. The History Teacher of Lahore is her first novel where she recollects the sights, sounds, and ambience of growing up in Lahore in intimate details. The setting of this novel is the nineteen eighties, which was particularly a time of unrest in Lahore. In this debut political novel, Naqvi eloquently portrays the struggle between a besieged democracy and the rise of Islamic fundamentalism on the one hand, and the thriving cultural traditions of Urdu poetry on the other.

The story begins with the young protagonist Arif Ali who moves from his hometown of Sialkot to Lahore with a dream of being a history teacher and a poet. A ‘tall, slight man in his late twenties,’ we find him relaxing on a bench in Jinnah Park — a place that has become haven for him to spend his time reading, far away from the ferocity of traffic and street crowds. In the days that followed, Arif realised that in the Government Model School for Boys where he taught, he was forced to teach the boys another kind of history for his sake as much as theirs. But that required deep thought, time, and enthusiasm. He befriended Salman Shah, another teacher in his school, and his rapport with him grew stronger by the day. But once again, Arif found the atmosphere in the school was becoming increasingly confining. He would often engage in animated chatter with the high school Islamiyat teacher Samiullah Sheikh, whom he found disagreeable. Not only dressed in Shariyah compliant clothes, but this man was also waiting for his opportunity to teach at a madrassah[1]. This was the period when bans were being imposed on popular music of the kind Nazia Hasan and her brother sang for the younger generation, and even though ‘Disco Deewane’ and ‘Dreamer Deewane’ were sung loud, fear had become an elixir for rebellion. Arif was forced to resign from the school and along with his friend Salman. he ultimately got another position as a history teacher in another private school, Lahore Grammar Institute, where there was more freedom to teach than in the earlier one. The free socializing among the sexes here was new and noteworthy for Arif.

As Arif’s impotent rage towards the increasing religious intolerance grew, he joined his friend’s uncle Kamal and his partner Nadira to secretly help them rescue underprivileged children in clandestine ways. In the meantime, his poetic creations found great impetus when he found a secret admirer in Roohi, Salman’s sister, and started sending her his poems regularly. Though they never met, Roohi would write letters to him every week, and gradually, the more letters Arif received from her, the more his feelings for her grew. The secrecy of their epistolary courtship continued for quite some time till things were disclosed and after a lot of twists and turns in the story, they were finally engaged to get married.

In the meantime, his friend Salman got engaged to a colleague Zehra Raza, and despite the Shia-Sunni clashes that prevailed in society all around, they were unaffected by such ideology. The three of them developed a close camaraderie among themselves, but soon after, the General’s death brought in a lot of political turmoil in the city. The mentality of the public also changed, people went en-masse to watch public flogging, and trouble loomed ahead when Sunni Shia, Ahmadi non-Ahmadi, Punjabi Urdu-speaking, Protestant-Catholic, divisions and sub-divisions, inter-faith, inter-class and inter-religion issues became more and more marked in all spheres of society. The warp and weft of faith produced such tangled intricacies as could only be imagined in nightmares.

As the nation was caught in the vortex of religious extremism, Arif’s position also underwent a great change in the school when he wanted to teach ‘true’ history to his students. He was caught in a dilemma when he found he was forced to teach false historical information in the doctored textbook that Aurangzeb with his hatred of other religions was adored whereas Akbar with more religious tolerance was totally sidelined. He tried to rectify the errors by providing supplementary notes to his students, but that landed him in more trouble. Apart from differences of opinion with the other teachers in school, Arif’s was gripped with a kind of fear and frustration when some unidentified goons threatened him to stay away from issues that did not concern him. Things got worse when a Christian student in his class was falsely accused of blasphemy and Arif decided to save him from being arrested. He embarked on a dangerous mission to resolve this Christian-Muslim conflict that landed him in the middle of sectarian clashes and without giving out all the details, one just mentions that the novel ends at a tragic moment.

In the acknowledgement section Naqvi states that she is grateful to her father for many things but especially for his Urdu poetry which she has used freely in translation. These poems, ghazals and nazms, help to explain the different moods of the protagonist and his mental situation very clearly. One interesting aspect of the novel is that each of the twenty-two chapters is prefaced by a small quote that in a way summarizes the mood and content of that chapter. Most of these quotes are from Jean-Paul Sartre, while others are from Spinoza, Ghalib, Shakespeare’s Sonnet 116, H.W. Longfellow, Jacques Derrida, Tertullian, Thomas Mann, and four entries particularly from The Lahore Observer dated 15 September 1990, December 1990, January 1997, and January 1998 respectively. These wide-ranging quotes not only increase the story-telling impact, but also endorse the erudition of the novelist herself.

To conclude we can say that Bapsi Sidhwa’s The Ice-Candy Man gave us the sights, sounds and details of Lahore during the Partition in 1947, and the same city becomes wonderfully alive again through the pen of another woman writer from Pakistan who had spent her growing years there, and who gives us details about it from the 1980’s onwards when  the political situation of the country was once again very murky. The novel wonderfully portrays the radical Islamisation of the country that included murder, mayhem, and public flogging and more that was visible in Lahore, as this process resulted in terrible uncertainty in the lives of the city’s residents from all walks of life. Strongly recommended for all readers, we eagerly wait for more novels by Tahira Naqvi in the future. The insider-outsider’s point of view offered by her is remarkable and this debut novel can be counted as a collector’s item.

[1] Muslim religious school

Somdatta Mandal, critic and translator, is a former Professor of English from Visva-Bharati University, Santiniketan, India.

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Categories
Poetry

The White Lady by Atta Shad

Translated from Balochi by Fazal Baloch

O, White Lady!

Your alluring figure,
With seductive gestures
And sway of your gentle gait,
Sets lamps aquiver
In shame and discomfiture.

O, White Lady!
Your flower-adorned hair,
At times, gleams red,
At times, shines black,
At times, turns grey.
The morning and evening breeze
Tousle them in shameful disarray.
Women, sneer at you
As with comely grace
Their exquisite clothes they array.

Atta Shad (1939-1997) is the most revered and cherished modern Balochi poet. He instilled a new spirit in the moribund body of modern Balochi poetry in the early 1950s when the latter was drastically paralysed by the influence of Persian and Urdu poetry. Atta Shad gave a new orientation to modern Balochi poetry by giving a formidable ground to the free verse, which also brought in its wake a chain of new themes and mode of expression hitherto untouched by Balochi poets. Apart from the popular motifs of love and romance, subjugation and suffering, freedom and liberty, life and its absurdities are a few recurrent themes which appear in Shad’s poetry. What sets Shad apart from the rest of Balochi poets is his subtle, metaphoric and symbolic approach while versifying socio-political themes. He seemed more concerned about the aesthetic sense of art than anything else.

Shad’s poetry anthologies include Roch Ger and Shap Sahaar Andem, which were later collected in a single anthology under the title Gulzameen, posthumously published by the Balochi Academy Quetta in 2015.

Fazal Baloch is a Balochi writer and translator. He has translated many Balochi poems and short stories into English. His translations have been featured in Pakistani Literature published by Pakistan Academy of Letters and in the form of books and anthologies. Fazal Baloch has the translation rights of Atta Shad from the publisher.

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Categories
Stories

Just Another Day

 By Neeman Sobhan

These days, it seems to sixty-year-old Husna that the past is clearer than the blur of her mirror…

The black Morris had come to a halt near the major crossing on Top-Khana road. In the back seat, feeling as plump as the upholstery, Husna was sweating and dabbing her pretty twenty-year-old face and neck with the anchal end of her cotton Jamdani sari.

Pregnancy had made it hard for her to fit into the long tunics and gathered pants of her hitherto comfortable shalwar-kameez outfits. Beside her lay the folded newspaper that Baba, her father Dr. Rahman, had left behind that morning, when he got dropped at the Dacca Medical College. She picked it up to fan herself. It was the Bengali language daily, Azad[1], dated February 20, 1952. The headlines wafted back and forth, screaming in print the news of the continuing agitations around Dacca, East Pakistan, on the language issue.

Without needing to look at the paper, she knew about the meeting that day of the Language Action Committee from her youngest brother Shonju, the student activist. She knew that they were meeting to discuss a nationwide hartal[2] scheduled for tomorrow, a general strike against the government’s repressive policies and disregard for the legitimate demand of the people that their mother language be given its rightful place as one of the two state languages of the country.

Since January, when she had returned home from West Pakistan for her confinement, all the discussion around the family dinner table involved the Prime Minister Khwaja Nazimuddin’s reiteration of Governor-General of Pakistan, Jinnah’s enraging declaration of two years ago that “Urdu, and only Urdu shall be the state language of Pakistan.” 

She glanced at driver Rashid Miya. The middle-aged man seemed unaffected by the heat, unlike Husna. She was due for delivery in a “matter of days”, as Daktar Chacha[3], her father’s MD friend, had promised during the last check-up, patting her head as if she were still the teen-aged, newly married bride, who had left for West Pakistan a year ago with her banker husband, Jamil.

In a way she was glad that Jamil and she had left their familiar world of Dacca immediately after their arranged marriage, helping two newlywed strangers to bond over the shared adventure of starting life as Bengalis new to the quasi-foreign, Urdu-speaking territory of Karachi in West Pakistan.

Not that Urdu was unfamiliar to Husna. Despite problems with gender in the language, she could manage basic social conversation (though, it annoyed her that she never found any Urdu speaking Pakistani who could utter even a word of Bengali, or tried to). But she was proud that just by listening to the radio she had learnt to sing the popular film ghazals of her favourite Indian playback singer Talat Mahmood, or Noor Jahan, now a Pakistani singer, who migrated to Lahore recently, after the Partition of India five years ago.

It was a bit disappointing that Jamil preferred her to sing the Tagore and Nazrul songs her music teacher had taught her since childhood, when all along her heart hummed with film songs. Songs from Bengali and Hindi films that her strict mother had seldom allowed her to see, unless escorted to the cinema halls by friends and relatives, and on special occasions, like Eid.

She had hoped to right this wrong immediately upon getting married. After all, Ma always said, “Do whatever you wish….after you’re married.” And Jamil did take her to the cinema, though, mostly to see English films. Matinees or late shows at the Rex or Ritz, or an early show at the Odeon followed by dinner in a hotel like Beach Luxury. Once she had seen a belly dancer from Beirut or Cairo perform there and had felt embarrassed yet fascinated by the lissom female body, the unfettered, uninhibited moves. She had felt a dizzy sense of freedom just watching the dancer.

She sighed, running her hand over the watermelon that was her belly! Today she didn’t feel like that bright eyed young girl in Karachi anymore. Nor even a mother-to-be. She just felt like a bloated animal, she sulked looking out of the car window. They were at a standstill for what seemed like an hour. Minutes crawled like the runnels of sweat under Husna’s new high-necked blouse, inspired by the popular Indian Bengali actress Suchitra Sen. She dabbed the constant beading of her nose and upper lip that Jamil always said he found endearing.

She started a mental reply to his last letter. “Dearest one. . . ” She began, then floundered. This would be her third letter to him since she arrived in Dacca, but she was still not convinced about how to address him in writing. Some of her Urdu-speaking female acquaintances in Karachi called their husbands by name, though often using the polite pronoun “aap[4].” Ma always called Baba “Ogo[5]” or “Shuncho?” as in “Are you listening?” That was funny because even if Baba were not listening, Ma would chatter on.

She felt awkward and insincere mimicking the spontaneous affection in Jamil’s letters, calling her “Beloved” and his “Myna bird” and so many other endearments, while she was unable to address him in a way that felt comfortable and not a lie. As usual, she settled for no salutations but an outright “Kemon acho?”

How’re you? I’m as well as can be expected. It’s only February and already Dhaka is uncomfortably warm. How is Karachi? Here, it’s not just the weather that’s heating up, but the political environment as well. The ‘bhasha andolon’, which the English newspapers refer to as ‘the Language Movement’ is going on full force. Baba and Ma are always worrying about Shonju, who is out on the streets every day and in student meetings at all hours. He creeps home late and stores all his protest posters and fliers under my bed and fills me in on what’s going on. I often have to cover for him to the family….”

She pulled forward the end of her sari and tried to cover her belly and wipe her glistening face. Oh! Pregnancy was so boring; and this heat was claustrophobic. If only she could be like Shonju, free to just come and go, walk the streets or ride the cycle or take a rickshaw.

Ki holo, Rashid Bhai? What’s up?” she asked, as she wound the window all the way down.

Apa[6], I think there’s a procession approaching. I feel we should take a side street. This road is blocked.” Rashid was already turning the steering wheel.

“Oh! Then, no New Market today? I wanted to collect my harmonium that I left for tuning.” Husna’s voice was lost in a volley of shouts that came from somewhere ahead. Meanwhile, a rickshaw edged close to the car, and two boys, possibly students, with cloth bags hanging from their shoulders, started throwing pamphlets through the windows of a few buses and into other rickshaws that were milling around.

One pamphlet landed on Husna’s lap like the silly, anonymous love-note she had once received while being driven to college, just two years ago. She smiled. She had often wished the author had been her elder brother’s friend and her girlhood crush, Farid. But he was hardly the type to write something romantic to her. Certainly not “Beloved one” or “My Myna bird.” No, it was hard to imagine that serious, brooding, good-looking face bent over anything but medical books. 

Rashid stopped to make way for a group of demonstrators, banners folded under their arms. Some raised a slogan and the rest joined in. “Manbo na! Manbo na! Never will we accept!”  Husna’s heart pumped. Ah! Unlike her, these boys dared to proclaim that they rejected whatever was being imposed on them. Was this possible? She wished she could get out of the car and walk with the boys, raise her voice in slogans. Unthinkable and unladylike, of course; plus, she was a waddling, pregnant beast.

Rashid Miya swung the car around and they entered a narrow street that led out to a wider road. He braked to give way to a truck that sped past, full of khaki-uniformed police, their rifles flashing in the sun. “Too many demonstrations today near the university, Apa. I hope tomorrow, your father will not go to Medical College. And our Shonju Bhaiyya should be careful. He and his friends were getting on a rickshaw at the gate this morning, when I was wiping the car, and they were talking about processions tomorrow. I kept hearing the date. 21st…Ekushey February. God only knows what will happen!”

“We better go home, Rashid Bhai. Shall we pick up Baba?”

“No, it’s only past 5. I’ll come for him later. Let me drop you first.”

Suddenly, preceded by the rumble of microphone, a van came into view. As it crawled past, it left the sputtering debris of words in crackling Bengali. She could decipher only: Section 144 imposed in the city… for 30 days…a ban on gatherings of more than 4 people in public places…processions or demonstrations to be severely punished…

Husna grew restless for Shonju. She prayed he would come home safely and not get embroiled in something foolhardy. He usually confided in her. At least, he used to till Husna got married. They were the closest among their many siblings. Even on the eve of her wedding, it was he and not one of her sisters who had insisted that if she had any doubts about this arranged marriage, it was not too late to speak up.

But she had never mustered enough courage. Or conviction. After all, Farid had not really confessed his feelings for her, and, from what she discovered about Jamil, he was a perfectly decent human being. In fact, she had no complaints about her husband, except that he was not the one her heart had chosen. If only she had met him on her own, and he had not been imposed on her, as if by state decree: “Jamil, and only Jamil shall be your husband!” And… if only elusive Farid had been clear about his feelings. Even if it were non-reciprocal, she would have felt free. Her heart would not now feel so mute.

Why was the language of the heart so complicated, so hard to decipher? It was as if its familiar truths, which could be accessed non-verbally, instinctively, were now locked in a foreign alphabet that she had to relearn in order to decode their meanings. Almost like that ridiculous proposal in the Legislative Assembly two years ago that Shonju had laughed with her about, regarding the use of Arabic script to write Bengali!

“Just imagine, Bubu, the word ‘mother’ would still be pronounced ‘Ma’ but not written ‘moye-akar’ but ‘meem-alef’! Our Brahmi script curling and prancing forward gracefully from left to right would be attacked from right to left by the slanting arrows of the Nastaliq squiggles, and then both colliding explosively in the middle!”

Oh! Shonju was so dramatic! A laugh escaped Husna, then she fell silent.

They were driving past the Ramna Racecourse. Her baby shifted in her womb. Later. . . many years later, she would think that her son Azeem knew that they were passing what in two decades would be a historical spot: the pulse point of an unprecedented political gathering on a March morning in 1971. On the seventh day of that month, a voice would rise like a colossal bird filling the Dhaka sky with its fateful, uncompromising call, announcing that the time had come “for the ultimate struggle, the struggle for freedom”: Ebarer shongram, shadhinotar shongram!  

Had she been clairvoyant, known that the heady creature would swoop down and snatch her son and hurl them all into the whirlpool of destiny, perhaps she would have told Rashid Miya to change route, take another road. But would that have changed the course of history, erased the scribbling of fate?

For the moment, the Black Morris like a rigid pen on paper drives inexorably forward, and the future is drowned out by the sporadic shouts in the distance of “Rashtro bhasha Bangla chai! We demand Bangla for national language!”

The baby came early. In fact, the very evening after she returned from her outing, the pains started. There was no time to shift her to the maternity ward of the private clinic of Daktar Chacha, so he sent a nurse over to help deliver her baby at home. Early in the morning of February 21, her baby son arrived.

A trunk call was made to Karachi to give Jamil the good news. Then there was much rejoicing in the house with relatives dropping in to see the baby. By late afternoon, however, the atmosphere in the house became subdued as disturbing news from the streets filtered through.        

The police had opened fire on protesting students. There were hushed discussions so she would not hear. But she overheard the day nurse telling the night nurse before she left that injured students had been taken to the Medical College. The very next day, Husna’s elder brother, the final year medical student, Monju Bhaijan, had come to the breakfast table shouting in rage that a student had succumbed to his wounds, and the body of another had been found on the floor behind the Anatomy room. Baba confirmed it with sadness.

Even Jamil’s letter to her after the joy of the news of Azeem’s birth contained a postscript: “Stay safe. These are volatile times. Worried about Shonju. The Dawn newspaper here carried an editorial saying that the people of West Pakistan have no objection to Bangla getting a status equal to Urdu. Why is there always such a divide between the wielders of political power and the populace?”

A few days later, Husna wasn’t sure if it was the 25th or 26th, Ma and the nurse had just taken away the baby when Shonju arrived. He was carrying a box of sweets. “Moron Chand and Sons” it said on the box. Inside were her favourite sweets: the soft, creamy white, renin-based balls of rose-scented pranhara-shondesh.

Ma must have bought the sweets and forced him to come visit his newborn nephew. Husna breathed a sigh of relief, seeing her brother, who paced restlessly, refusing to sit.

“I saw the baby in Ma’s room on my way in. Looks like Dulabhai.”

“Really? I think he has our family nose.”

“Poor kid! Hope not.” Shonju finally grinned, but his mind was elsewhere. He was wearing a black badge of mourning on his white kurta sleeve.

Husna stretched her arm and took his hand: “My heart aches for those who died, Shonju. But I’m so grateful you are okay.”

He didn’t let go of her hand but turned his angry face away.

“We students are still in battle mode. It will continue, the andolon, the protests, the confrontation. The Shaheed Minar memorial we constructed outside Medical College was destroyed, but we will rebuild it.”

Shabdhan[7], Shonju!” Husna cautioned.

He pulled his hand away, clicking his tongue: “Oh! Don’t worry. Nothing will happen to me. When you fight for a cause you feel superhuman, invincible. The collective spirit strengthens us, makes us feel immortal. We are more than an individual life. What will our enemies do? Kill or wound one person, right? But the cause… they can’t defeat that. We are the multitudes… ”

Uff!  Stop this speechifying!” Husna rolled her eyes. “Mothers don’t want multitudes. They just want their sons. Sisters want their brothers. Yes, even though you’re a moron, I’d rather have you than a street full of heroes.”

Shonju laughed. “In that case, Bubu, you better start speaking only in Urdu. Sell your mother tongue to these politicians.”

After Shonju left, the nurse brought the baby to be fed. Husna touched baby Azeem’s toes, his petal-like fingers. Once, she had laughed at her elder sister for her incessant baby talk when her son was born. Now it spilled out of her, and she felt no embarrassment. Soft, mashed up balls of Bengali words lisped with maternal love, sweeter, and more tender than the pranhara in the box.

Was that how all mother tongues started? With silly, besotted mothers cooing to the babies in their language? She realised that if she had to make up baby talk in another language, she probably couldn’t do it. There was something about expressing oneself in one’s own tongue, heard from infancy. It was the home that one carried within, because the earliest memories of the mother’s voice absorbed from the womb animated it. It was a birth right that no one could be permitted to take away or undermine.

But was it worth dying for? Worth being martyred like the student the police had shot on Thursday, the twenty-first?

A week later, after lunch, the house suddenly filled with voices. Shonju entered, followed by Monju Bhaijan, and Farid. Husna looked at him surreptitiously. His face was impassive and he gave her a distracted nod. What else could he do, or say, Husna could understand. After all, there she was, much married and a mother, to boot.

Loudly ordering tea to be served, sounding like a housewife, she left the room, disappointed in herself that despite her show of poise and indifference, her heart still ached in a dim way.

She asked herself, if, in the past, she and Farid had been granted the opportunity and the courage to express to each other what she was certain was a mutual attraction, would her life be different? Would the knowledge that her feelings were requited, or not, have made a difference to her sense of self?

When Jamil’s proposal of marriage came to her parents, and they had accepted on her behalf. It was too late. Farid was not around, having gone to visit his parents in Barishal, so nothing had been acknowledged. There had been no beginning, and subsequently, no closure. 

During her impending wedding she had to make sure her feelings did not go into a Bhasha Andolon of sorts within her, agitating and demanding the right of her heart’s true language to be respected. Instead, she had gagged her heart, imposed on herself another language: a formal, emotionally correct, and socially acceptable language. The vocabulary of wedded propriety appropriate to an obedient daughter and daughter-in-law. An official language, foreign to her, like Urdu.

She sighed. Language supposedly empowered humans and differentiated them from animals. But if, despite the ability to verbalise, people could not make their wishes known or heard, were they not equal to dumb beasts? What use was the mother tongue when ones’ own mother had not understood her daughter’s unspoken wish just because she could not speak out: “I don’t want to marry, yet. I want to wait! Manbo na! Manbo na!” And what use was language when Farid too, had failed to use his tongue, express himself at the right time, ask her clearly to wait and not accede to the arranged marriage.

*

No, it was better that the Bengalis had spoken out. It was better that they had taken to the streets. This andolon would lead them to express their rights and desires, claim what was true. Of course, it would take four more years for Bengali to be constitutionally recognised as a state language of Pakistan, along with Urdu. But time was a tiny link in the cosmic chain of historical and personal events. Obviously, this last was not something thought up by Husna at the time, but by the Husna of today, watching her past self.

Today, she observed herself through the telescope of time, on the first day the young mother Husna nursed her baby son. Surely, she was unaware at that moment that everything was connected: her breast milk and baby talk in Bangla nourished not just her child, Azeem, but through him later, Shonju’s “multitudes” of a future generation, as a whole nation journeyed from Ekushey or twenty-first, to Ekattor or seventy-one: from the upheaval for language of February 21, 1952 to claiming a home for it in the war of independence of 1971. All were linked, even if separated by time and generation. In the end, everything existed in a grand NOW, where past and present simmered together.

Needless to say, all this was what she would think many years later, as an older sixty-year-old woman, looking back on her life as she wrote her journal, sitting in her room in her daughter’s suburban home in Maryland, in the US.

She dusted the photo frames on the painted bureau. Her doting late husband Jamil, and her gentle yet impassioned elder son Azeem looked at her from the distance of lost eras. One was gone in 1966 in a helicopter crash. The other in 1971, as a freedom fighter.

Farid, unframed, was a forbidden, almost forgotten memory. Lost like an unspoken language. Lost, because she had never fought for him.

She has a fanciful wish: in some after life she would like to ask those who had agitated and fought for a cause, and even laid down their life for it: in the end, was the sacrifice worth it?

“Today is February 21, 2002. Commemorated as Omor Ekushey in Bangladesh. But just another day here…” She wrote in her diary in Bangla, a language that her grandchildren could not speak.

She pulled out from under her bed the harmonium her daughter had recently bought for her from an Indian family that was moving back to India. She sat down on the rug, stroking the black and white keys with one hand and pumping lightly on the bellows at the back of the instrument.

On top of her harmonium lay open her old songbook, marked and written on by the music teacher of her childhood. She was a trained singer, and in 1950, she with a group from her school had performed some mass anthems and marching songs on what was then Radio Pakistan Dacca. There, they had met a musician named Abdul Latif, who would later put to melody a poem written by a journalist named Abdul Gaffar Choudhury for the student who had died on February 21. Later, the song would be recomposed by a noted composer named Altaf Mahmud and emerge as an anthem for what became Mother Language Day.

For her, of course, the day had a different and personal significance. It was the sacred anniversary of her motherhood that she had entered so reluctantly. On this day, every year, she sang to the son who had taught her the ultimate lesson of love and sacrifice and of never forgetting.

She started to hum the familiar refrain as she tried out a few chords.

Her granddaughter Zainab peeked through the door.

“What’re you singing, Nani[8]?” She said in her American accent.

“It’s a song about love, sweetie. About loving one’s language.”

“Which language, Nani?”

“Any language that you love, sweetheart. For me it’s Bangla, which you hear me speak with your mom.”

She sang the first lines. Zainab sat down beside Husna, gazing at her moving fingers.

“Cool! It’s like a portable piano! Can I learn to play it?”

“Well, only if you also learn to sing this song with me.”

“Deal!”

In bed that night, Husna wrote in her journal: “Today is February 21. International Mother Language Day. Today Zainab learnt to sing the Ekushey song, especially the refrain ‘Ami ki bhulite pari?’ And when I tested her on what it meant, she got it right as she ran away giggling and yelling: ‘Can I ever forget it?’

So, today turned out to be. . . not just another day, after all.”

Husna closed her eyes with a smile on her face. Just before she fell asleep, she felt as if she understood the world not with the uttered meanings of any language, but like an unborn baby breathing in the womb its mother’s voice, dreaming his or her first spoken word.

Dreaming in whatever language would become their home, their motherland.

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[1] Literal translation of Azad is free

[2] Strike, translated from Bangla

[3] Doctor uncle, translated from Bangla

[4] Formal way of addressing in Urdu or Hindi — You

[5] Informal way of addressing a husband in Bangla as taking a husband’s name was seen as disrespectful and harmful

[6] Elder sister

[7] Careful, translation from Bangla

[8] Maternal grandmother, translation from Bangla

Neeman Sobhan is an Italy based Bangladeshi writer, poet, columnist and translator. Till recently, she taught Bengali and English at the University of Rome. She has an anthology of columns, An Abiding City: Ruminations from Rome; fiction collection: Piazza Bangladesh; Poetry: Calligraphy of Wet Leaves. Armando Curcio Editore is publishing her stories in Italian. This short story was first published in Ekhushey Anthology 1952-2022, edited by Niaz Zaman, writers.ink in 2022.

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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
Excerpt

Tales of a Curious Land

Journey of a Lonesome Boat by Nabendu Ghosh

Title: Eka Naukar Jatri/ Journey of a Lonesome Boat

Author: Nabendu Ghosh, translated by Ratnottama Sengupta

Publisher: Dey’s Publishing

Nabendu Ghosh writes of the time when two directors had wanted to film his novel – but why it was not made… 

Putul Nacher Itikatha[1] did not prove to be a hit but those with any understanding of screenplay all said, “Nabendu Ghosh did a great job.” 

I got the proof of this soon enough. One morning, around 11, Jahar Roy showed up on the first floor of my rented flat on Mahanirban Road.

“Nabenduda, Udayer Pathe[2]beckons.” 

Who?” 

Jahar sang out, “Bimal Roy, the Director of Udayer Pathey! He was all praises for one of your writings. So I offered to escort you — and introduce you if he so wished. He said, ‘He is a creative talent, I’d surely likely to meet him.’  Forthwith I set out on this venture.”

I was stunned. Overwhelmed. My experience of the craze in Rajsahi – when the police had to lathi charge on the crowds that thronged the theatre where Udayer Pathey had released — flashed through my mind. I recalled my deep seated desire to work with him. 

At this point Kanaklata stepped into the room. Jahar sprung forward and despite her vehement protest he bowed to the ground and touched her feet. “Boudi,” he spoke to her, “renowned director Bimal Roy has expressed his wish to meet Nabenduda. I’m here to escort him.”

“Sure, after you’ve tasted some sweetmeat and had a drink of water. The fish curry rice can wait for you to come back for lunch.”

“Thy wished is my command Boudi!” Jahar bowed again. 

*

Bimal Roy lived on Sardar Shankar Road in South Calcutta. Tall, fair complexioned, attractive looking with a commanding presence, Bimal Roy was a heavy smoker.  

After a while of polite conversation he said, “I’ve read your Daak Diye Jaai [3]and Phears Lane. As an admirer of your writing I can say that it has all the essentials of a screenplay.”

This observation brought me alive to a latent aspect of my writing. I kind of rediscovered myself. Gratefully I thanked him. 

“Why don’t you narrate a story that can be made into a film?” he said. “Something new, different, and arresting,” he added.

So I narrated the storyline of my new novel, Ajab Nagarer Kahini (Tales of a Curious Land). It was an allegorical story about contemporary civilisation, about the state, and about love too. His face lit up as he listened to the story. He sat still for a couple of minutes. When I stopped, I waited eagerly for his response. Tense. 

“I liked the story very much,” Bimal Roy pronounced. “It’s a peerless but relatable and captivating emblematic story. But there’s a slight problem. Mr B N Sircar, the proprietor of New Theatres must hear the story. I firmly believe he will also like it. But right now he is not in Calcutta. Just a few days ago he left for Europe. He will be back after two months. So you will have to wait this while.”

“I will wait,” I replied, earnestly.

*

Two months went by. 

One day Mrinal Sen came over. 

“Welcome Mrinal Babu, do come in.” Soon as he sat down Mrinal excitedly said, “I’ve got a producer. I’ll direct a film – so I need a good story.” 

I narrated two stories, of which Mrinal liked one. Then, after some random conversation I spilled out that “Bimal Roy of Udayer Pathe fame has selected a story of mine.” Mrinal was naturally curious and I had to narrate the storyline to him as well. 

The minute I stopped the narration Mrinal clasped my hand, “Give this story to me.”

“But Bimal Roy…” I started out but before I could finish the sentence Mrinal said,“Ritwik [Ghatak] and Hrishikesh [Mukherjee] will both be working with me.”

“Who’s Hrishikesh?” 

“He is a well-known assistant in the Editing department of New Theatres. Very intelligent.” 

“I cannot give you the story without having a word with Bimal Roy,” I told Mrinal. Mr Sircar will be back in a matter of days.”

Mrinal left for the day.

*

I met Bimal Roy the very next day. He informed me that Mr Sircar’s return had been delayed, it will be some more weeks before he returns.

But more than a fortnight went by and I did not hear from Bimal Roy. Besides, I was facing financial hardship. I needed money to keep the kitchen fire going.

Suddenly Mrinal showed up again. “I must have that story Nabendu Babu,” he said and shoved 500/- rupees in my hand. 

I ended up saying ‘Yes’ to Mrinal Sen. 

Two days later we signed an agreement.

On the third day a postcard landed in my flat. Bimal Roy was writing to say that, “Mr Sircar is back from Europe. He has also liked the story idea of Ajab Nagarer Kahini. Come over right away, we must meet Mr Sircar to sign the contract with him.”

The next morning I went to his house and told Bimal Roy about Mrinal Sen. The solemn gentleman turned grave.

I sat still with bowed head. 

The Shubh Mahurat, two months later spelt the ‘auspicious commencement’ of the film. The lead character of Arindam was to be played by Sambhu Mitra, the famous theatre personality who is still revered as an actor, director, playwright, and reciter. In Technicians Studio, the clapstick was sounded on a shot of him by the eminent actor of Bengali theatre and screen ‘Maharshi’, whose name was Monoranjan Bhattacharya. But why was he called ‘Maharshi’? Because the very first role he essayed was of Maharshi Balmiki in Sita produced and acted by Sisir Kumar Bhaduri[4]. His Ramchandra was an amazing portrayal of Lord Rama. So long back he had portrayed the author of Ramayan, yet that remained his calling card in popular imagination, for decades. Why? Because he was a stalwart as far as his wisdom and character was concerned too.

Mahurat, yes, but that initial instalment of Rs 501 was not followed up by another. So what if an agreement was drawn up and signed!

“Oh sir!” I complained to Mrinal Sen, “I need…”

“Yes, he will give,” Mrinal assured me, “in a few days you will get the second instalment. I have spoken with him.”

Six months later Mrinal himself told me, “This producer does not have any fund. You better send him a notice.” 

So I sent him a notice – to the effect that unless you clear all my dues within 15 days, then the agreement will stand cancelled. Null and void. The producer did not bother to grace me with a reply. So legally the rights to the story was now mine again.

Forthwith I visited Bimal Roy again.

“Come, come Nabendu Babu…”

His gracious welcome was encouraging. I said, “It’s been a while since I was here. So, what’s keeping you busy?”

Bimal Roy smiled, “Your story was not available, so I am currently shooting a film about Netaji’s INA.”

“Who is the author?”

” Nazir Hussain, a gentleman who was formerly with INA.”

“Excellent,” I said. Then I murmured in a low voice, “Necessity obfuscates clarity of thought. That’s what happened with me Mr Roy. But my story is back with me now. Those who had acquired the right did not have the wherewithal to film it.”

“Let me complete this film,” Bimal Roy said, “I will speak with Mr Sircar after that. I’ll be happy if we can film your story.”

I drank up the tea, greeted him with folded hands and came away.

*

Then I went through a difficult phase. To put it bluntly, I was in dire need of money. Here’s why.

Literature was my main occupation. However, writing the scripts for Putul Nacher Itikatha and Swarna Sita[5]had spelt a certain prosperity and made life easier. But both literature and cinema was dealt a blow by the political development of 1947.

I think of the Partition as a national curse. I still think so. The direct impact of that was I was alienated from my birthplace, Dhaka, which had become East Pakistan. I still had a link – Bengali Literature and Bengali Cinema. But Pakistan was Pakistan, be it East or West. So the Pak mind thinks differently – rather, quite the opposite. Iconic dramatist Dwijendralal Roy’s classic play Shahjahan had a scene revolving around Danishmand, a celebrated figure from Persia who came to India and was the court jester during Aurangzeb’s rule. Then, he went by the name of Dildar. In the aforementioned scene he discussed the Hindus and Muslims and commented that “These two communities will remain opposites. One prays facing East, the other faces West; one writes from left to right, the other from right to left. One wears a pleated dhoti, the other wears the unpleated lungi. One has a pig tail at the back of his head; the other nurses nur, a tuft of hair on his chin.”

I recalled the scene in the fading days of 1948 when the government of East Pakistan dealt a blow to Bengali language and films by declaring Urdu as the national language of Pakistan at the cost of Bengali, the language of the people’s heart.

In fact, those deciding the fate of the people from distant Islamabad mandated that Bengali too should be written in the Arabic script. What is more, to destroy every emotive link between Bengalis on either side of the divide, Bengali books and Bengali movies were banned in East Pakistan. As a result, once again the middle class and upper class Hindus started deserting their home and hearth and crossing the borders even to live as refugees in West Bengal. 

This dealt a massive blow to the commerce of publishing and cinema.

I had just completed a short novel; I started doing the rounds of publishers to try my luck with it. My household was crying out for money to keep the kitchen fire alive.

I went over to Bengal Publishers. Manoj Da said, “I will definitely publish this Nabendu but after two-three months. The market is stymied right now.”

Sachin Babu of Baak Sahitya also said the same thing in polite words.

I walked over to Cornwallis Street and into the office of D M Library. Gopal Das Majumdar warmly welcomed me and treated me to tea and sandesh[6]. Then he said, “You leave the manuscript with me. I will most certainly publish it but not right away. The market is reeling under this attack by Pakistan. Just wait for a couple of months. Meanwhile here’s an advance for you.”

That’s what I did eventually. That novel was titled Nahe Phoolhaar[7]

Meanwhile, since Gana Natya Sangha, the radical theatre group or People’s Theatre Association that attempted to bring social and political theatre to rural villages in the 1930s and 1940s, was banned by the West Bengal government. Bijon Bhattacharya, the famed dramatist of the classic Nabanna (1944), and other major members founded another organisation named Natyachakra. On its very first night of performance Neel Darpan[8]written by Dinabandhu Mitra in 1858-1859 and pivotal to the Indigo Revolt of 1859, raised a storm amongst the theatre lovers. We the members of Natyachakra were inspired by that.

*

Almost a year had passed by. One day I was visiting my friend Santosh Kumar Ghosh in Bhowanipore. One of the majors in the editorial department of the newspaper, Ananda Bazar Patrika, who was acclaimed as the author of Kinu Gowalar Gali, this friend of mine lived on the first floor of a house opposite Bijoli Cinema. On this visit I noticed that Bijoli was showing Pahela Aadmi[9]

I glanced at my wrist watch — 5.30 pm. “I feel like watching a movie,” I told Santosh Babu. “Care to join me?” 

“Which film?”  

“That one playing in Bijoli – Bimal Roy’s latest creation. The evening show starts at 6 pm.” 

“I’m game for it,” Santosh Kumar said in English. “Let’s go.”

Right away the two of us friends made our way to the balcony of Bijoli Cinema. 

Some of the scenes of Azad Hind Fauj [10] excited us and made us feel proud. The structuring of the story and direction made me salute Bimal Roy once more.  “Jai Hind[11],” I said to myself in his honour. Santosh Ghosh also highly praised the film. ‘’This gentleman Bimal Roy is a rare talent – and this film once again proves that. Well done.” 

As soon as I reached home I told Kanaklata about Pahela Aadmi. She was happy and unhappy, “Such a nice film but I didn’t get to see it.”

“I will take you to watch the film – it is worth a second viewing.”

Next morning at 9 am, I told Kanaklata, “I need to buy some writing paper, I’ll just be back from the market.” But I did not go to the market. I headed straight for Sardar Sankar Road, to Bimal Roy’s residence.

“Come Nabendu Babu, step inside.” Bimal Roy was, as before, holding a cigarette between his fore fingers. 

“I watched Pahela Admi yesterday,” I started the conversation. 

“In which theatre?” he asked, smiling. “Bijoli. And with me was Santosh Kumar Ghosh of Ananda Bazaar Patrika.” 

Kinu Gowalar Gali[12]?”

“Yes Sir. Both of us liked the film very much. It’s very courageous. To make a film concerning INA[13] calls for a lot of courage. We congratulate both New Theatres and you Sir.”

“Thank you,” he replied with a smile. Then he called out, directing his voice inward, “Two cups of tea here, please.”

“Yes, I will send…” a lady’s voice replied. Then he puffed his cigarette in silence. After a few seconds I mumbled what I had actually come for, “Now that Pahela Aadmi has released, will you consider my story?”

“No,” Bimal Roy looked straight at me and shook his head. “And I am sorry to say this. Because I am leaving New Theatres to go to Bombay. There, no one will value your story the way Bengali cinema would. Besides, I am going to Bombay to make a Hindi film for Bombay Talkies.”

He fell silent. And I felt darkness descend around me.

Bimal Roy had not finished. He took a puff off his cigarette and then spoke again, “Himangshu Rai’s wife Devika Rani has sold all the rights over Bombay Talkies and left.  At present thespian Ashok Kumar is the owner of the Bombay Talkies. He has invited me to make a film.” 

Waah!” I was overwhelmed on hearing the name, Ashok Kumar.

Bimal Roy went on speaking, “Bombay is at the other end of India. The demands of the Hindi film world are quite different, so there is a risk involved in this. Besides, the financial condition of Bombay Talkies is not robust at the moment. If I cannot make a film that is both good and successful, then…” his voice trailed off. 

Silently I started pondering over what options I had before me. 

A maid brought tea and biscuits for us. “Have the tea,” Bimal Roy’s voice cut into my thoughts. I kept thinking even as I downed the tea, “What now? Pakistan has as good as killed the markets for both, books and films. Everything was uncertain at the moment. I had no option but to send off Kanaklata and our four year old son to live with her parents in Malda.”

“Nabendu Babu,” Bimal Roy’s voice floated into my ears. I looked at him. He smiled a bit as he said, “My chief assistant Asit Sen is going with me and so is Hrishikesh Mukherjee as the editor in my team. Can you join us as our screenplay writer?”

‘Ayn!’ Surprised, I looked at him with renewed attention. “Are you asking me to go to Bombay with you?” I sought to clarify my own thoughts perhaps. “Yes. Screenplay writing is a very serious part of filmmaking. Not everybody can become a screenplay writer. Along with the ability to wield the pen the person must also possess a sound sense of drama. You have that.”

Am I dreaming! Was I dreaming?! After watching Udayer Pathe in Rajsahi I had secretly desired to work with that film’s director. God seemed to have heard me then and was all set to fulfil that desire.

“I will be happy to do so, Mr Roy,” I replied, gratitude overflowing in my voice. 

“Our future is uncertain, let me caution you Nabendu Babu. You will have to treat it as an adventure. And, another thing: Asit, Hrishi, all these guys will go alone for now, leaving their families here.”

“So will I Mr Roy,” I stressed. “I will go with you to Bombay — ”

[1] Bengali movie, translation: The Puppet’s Tale

[3] The Clarion Call

[2] 1944 Bengali movie, translation: Towards the Light

[4] Pioneer of Bengali theatre, 1889-1959

[5] Golden Sita

[6] Sweet

[7] Not a Garland of Flowers

[8] Indigo Mirror

[9] Bollywood movie, The First Man

[10] Netaji Subhash Chandra Bose’s army, Indian National Army

[11] Hail India

[12] A novel by Santosh Ghosh published in 1950, Translation: Kinu Milkman’s Lane

[13] Indian National Army

About the Book: Published in 2008, this is the autobiography of the legendary screenplay writer and Bengali litterateur, Nabendu Ghosh. Spanning through Pre-Partition India to the modern times, it is both a political and an artistic commentary of his times.

About the author: Nabendu Ghosh was born 27 March 1917 in Dhaka (now in Bangladesh). At the age of 12 he became a popular actor on stage. As an acclaimed dancer in Uday Shankar style, he won several medals between 1939 and 1945. Ghosh lost a government job in 1944 for writing Dak Diye Jaai, set against the Quit India Movement launched by Indian National Congress. The novel catapulted him to fame and he moved to Calcutta in 1945. He soon ranked among the most progressive young writers in Bengali literature.

Nabendu Ghosh has written on all historical upheavals of 1940s – famine, riots, partition – as well as love. His oeuvre bears the distinct stamp of his outlook towards life. His literary efforts are ‘pointing fingers.’ There is a multi-coloured variety, a deep empathy for human emotions, mysterious layers of meaning, subtle symbolism, description of unbearable life. Love for humanity is also reflected in his writings. He has to his credit 26 novels and 14 collections of short story. He directed the film Trishagni (1988), based on Saradindu Bandopadhyay‘s historical short story Maru O Sangha.

He died on 15 December 2007. 

About the Translator: Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and write books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award. 

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

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

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Categories
Interview Review

Hyderabad’s History Retold by Common People

A brief introduction to Remaking History:1948 Police Action and the Muslims of Hyderabad, published by Cambridge University Press, and a conversation with the author, Afsar Mohammed

In a world given to wars and fanning differences, an in-depth study of history only reflects how we can find it repeating itself. In Remaking History:1948 Police Action and the Muslims of Hyderabad, academic and writer, Afsar Mohammad, takes us back to the last century to help us fathom a part of history that has remained hoary to many of us.

On 15thAugust, 1947, when India and Pakistan ‘awoke’ to a freedom amidst the darkness of hatred and bloody trains and rivers, there was a part of the subcontinent which remained independent and continued under the rule of a Nizam, Mir Osman Ali Khan, Asaf Jah VII. This was Hyderabad. Later, in post-Jinnah times, when India decided to integrate the independent kingdom, which had even found a name for its independent existence — ‘Osmanistan’ — what broke out was an episode called Police Action, code name Operation Polo. Mohammad’s book is an exhaustive relook at the integration of a people into the mainstream nation of India, using the voices of common people.

There were strands of communists in the Telangana movement and the mercenaries we know of as Razakars. His own family was involved in the events, and he had an uncle arrested for the performance of Burra Katha, a form of theatre used by Left to educate the audience, somewhat like a musical street theatre. Mohammad has interviewed survivors extensively and knitted into his narrative findings which make us wonder if religion or nationalism were used as a subtext of power play and greed. For, we have the local cultural lore where the people despite differences in faith had a tehzeeb or a way of life, where Hindu writers wrote in Urdu for the love of it and Muslims used Telugu.

Afsar Mohammad interviewing an activist from a basti in Old Hyderabad. Photo Credits: Sajaya Kakarla

Hyderabad was perceived by some as a sanctuary, like writer Jaini Mallaya Gupta. He contends: “Like me, many leftist writers and activists had migrated to the city at that point and they became popular by using pseudonyms. Hyderabad was like a sanctuary as it could hide us in its remote neighborhoods where we were supported by local Muslim community too. But we all became really closer to each other and more connected to the Urdu literary culture that indeed provided a model for our activities.”

But did things stay that way post Operation Polo? Razia, a witness to the police action, states: “It was a phase of unfortunate turns—everything so unexpected! Not about the Razakars or the Nizam, but most of the ordinary Muslims (ām Musalmān) whom I know fully well since my childhood had a hard time. Particularly young Muslim men and women … all suddenly became suspects and many of them from their homes leaving everything. They just wanted to live somewhere rather than dying in the bloody hands of the Razakars and Hindu fundamentalists.”

That cultural hegemony has a tendency of typecasting languages based on political needs is shown as a myth by Mohammad as both Hindu and Muslims used Urdu and Telugu in Hyderabad. His book revives Hyderabadi tehzeeb as the ultimate glue for defining a Hyderabadi. This is somewhat similar to what Bengal faced which had been divided along religious lines in 1947. Professor Fakrul Alam, a well-known academic, essayist and translator, tells us in his essay on the birth of Bangladesh in 1971, “The key issue here was language and the catalyst was the insistence by the central government of Pakistan that Urdu should be the lingua franca of the country…” Bangladesh emerged as a protest against linguistic and cultural hegemony. Eminent writer, Aruna Chakravarti, goes further back in history in her historical novel, Daughters of Jorasanko (2016), and shows how Tagore was involved in preventing the division of Bengal proposed by Lord Curzon in 1905. However, despite these historic precedents, we are seeing the world suffer wars from such divides and common people continue to be affected by the violence and bloodshed, losing their homes, livelihoods and often, their lives. What happened in the last century continues to reiterate itself more virulently in the current world. In times such as these, Remaking History surfaces as a book that has much to offer, perhaps if humanity is willing to learn lessons from history.

Your book is focussed on a small group of people, the common people of Hyderabad who suffered during the integration into a nation. Why would this be important in a larger context? How would it assimilate into stories of the world? By stories, I would mean plight of Rohingyas, Muslims, Jews … more or less plight of minority groups of people. Do you see any emerging patterns in all these stories?

In this work, I’ve consistently used the category of ordinary people as related to Hyderabad and Deccan. I needed this term to speak about both Hindus and Muslims as I was constantly reminded of the divisive politics persistent in this region and throughout South Asia. Despite the focus on the Muslims of Hyderabad, this work emphasises the inseparability of Hindus and Muslims when it comes to the violence and trauma of the Police Action of 1948. According to many interlocutors, the violence had inflicted the entire community — mostly the ordinary people of the Deccan.

I started writing this book with a primary idea that this lens of ordinariness helps us to not just this 1948 violence in Deccan, but many other religious conflicts now rampant through the globe. The examples you just mentioned above are not an exception. Since we’re blind to an ordinary person’s approach or emotional life, we totally failed to capture many dimensions of these violent events. Most patterns, either subjective or objective, that emerge out of this violence and trauma have their origins in this search for ordinariness.

Along with a few interviews, you have brought up the issues through writings of great Telugu and Urdu writers of that time. Can you tell us if literature actually translates to real life situations?

To be honest, being a writer and poet by myself, I’ve always believed that literature is half-truth which is filtered by multi-dimensional subjectivity of a writer. Specifically, when there’s a political situation, literary writings also tend to project a partial reality. However, these gaps could be filled by empirical evidence that we gather from the stories of ordinary people who not only witnessed the violence, but also suffered many setbacks caused by such violence. Yet, we require a balanced perspective to level these oral narratives and written materials. In this way, rather than relying fully on a singular story, we can explore the possibilities of multiple stories of a singular event.

Your family and you profess Leftist leanings. And yet, you write of religious minorities. Historically, the Left professes to be above traditional religions, like Hinduism and Islam. How do you integrate religion into communist ideology? Would you agree with Harari that Left is a religion unto itself?

One of the major critiques in this work is to contest the left-centric approach to 1948 and even the Telangana armed rebellion of 1946-1951. As I argued in this book, leftist writers, poets and ideologues completely failed to capture the reality of the day. I’ve presented evidence for this argument from various writings and witness narratives too. Since their high emphasis on economic determinism, many key social and religious dimensions remained their blind spots. Various religious and caste developments during the periods of the 1930s and 40s were determining factors of modern Indian history. Yes, of course, I still believe in the Leftist ideology, but never worship it though! To put it simply, I’m a critical Leftist and critical Muslim!

‘Popular understanding is largely shaped by what exists in circulation. This is what we see in the form of how people understand the Police Action across India as well as folklore, including the reconstructed folk narratives such as Adluri Ayodhya Rama Kavi’s burra katha. Such popular representations further reinforce the larger narrative peddled by the state.’ What exactly is burra katha? And what was your family involvement in it?

Burra katha was a popular storytelling and music genre in Telugu utilised by the leftist organisations to circulate their idea of resistance against the status quo in Telangana and elsewhere. Shaik Nazar was an icon of this radical narrative tradition and he also trained hundreds of disciples in this genre. Most artists and writers from the leftist camp were busy producing stories based on the Telangana armed rebellion and other resistance movements to gather the people in the public meetings between 1946 and 1952. My family also had some role in the production and circulation of this genre. However, it’s a story beyond my family’s history and had numerous political and performative implications that I’ve discussed in my book. I already have a detailed narrative of these personal and professional connections in my book and I encourage my readers to access them directly from the book. Just a brief note, many performers were arrested and put in prisons for months and months during this armed rebellion and they also suffered heavily due to the oppression of the Nehru’s government.

A burra katha performance

Do you see a parallel between what was happening then to such performers and protest writers in more recent times? Do you find still that popular opinion is being shaped by stuff circulating in media?

I see many parallels between the past and the present conditions of performers and writers who speak out against the hierarchies and status quo. Recent times, we see more strategic ways of silencing such protest and performance genres. Various apparatuses of the state have become extremely powerful and most writers/performers are being cleverly trapped into a governmental system. Nevertheless, there’re always exceptions. This book captures such intense moments that stubbornly contested the government-led media or privileges. We need more such strong voices to change the current state of things.

Were Razakars the Nizam’s army? I had been under the impression that they were mercenaries — irrespective of religion. But you say they were volunteers. Can you explain who were the Razakars exactly?

During the earliest phase of the Razakar activism, this was not Nizam’s army. It was supposed to be a group of young Muslims who volunteered to initiate radical changes in the Hyderabadi-Deccan Muslim community.  In that sense, Razakar was a “volunteer,” the actual literal meaning of the term. Later, when Kasim Razvi became the president of this group, it took on a totally different manifestation. Razvi promoted a version of the Razakar activism that eventually served the military needs of the Nizam. I actually tried to show these different faces/phases of Razakar activism by collecting evidence from various writings and oral histories.

Before the Indian government ‘integrated’ the state of Hyderabad, there seems to have been a simmering of resentment against the Nawabi lifestyle and the common people, irrespective of their religious beliefs as you have shown. Do you find in the world context such reactions against wars or cultural hegemony currently?

Before, during and after the integration of the state into the Indian national government, it was an extremely complicated situation which we could name it as a “transition” period. It was similar to many states in India, but Hyderabad state had a peculiar situation due to its local politics and Deccani identity. Of course, there was a resistance to the Nawabi lifestyle as the new generation Muslims were engaging with many facets of modernity and embracing a reformist version of Islam. Nevertheless, these changes were not merely the products of local Muslim life. As I argued in the book, local Islam and Muslim sense of belonging was in constant dialogue with the larger networks of Islam and Muslim politics. I see similar thread continuing in contemporary Muslim discourse since 1992 when Hindu nationalism became a defining factor for many identities.

Did and do common people resent the “integration” as they did the Nawab? What would be the cause of that? Was it religion or economic and social discontent that becomes the focal point of riots then and as of now?

Whereas the Nawab’s resistance had his own political and private reasons, as I noticed from the evidence, the resistance from ordinary people had more to do with the common good and also, there was a protest against the way the entire military invasion was initiated and promulgated. People were concerned about the atrocities of the military which were aimed at wiping out the leftist movement on the first hand. At the end of the day, the Nawab and the Nehru government remained safe and friendly, while thousands of people were killed for this power sharing. Despite several different viewpoints, most of the public opinion was against this military invasion and the killings.  

Why is evolving a Muslim, or for that matter any religious identity, important in today’s world? Will these not lead to conflict as we are experiencing in the post-pandemic twenty first century?

It’s not about a specific religious identity: now it’s high time for any identity to be discussed and disseminated. I see this more as a conflict resolution so that we become aware of our differences and learn the limits of our discourses. We’ve bigger issues that the pandemic. We’ve caste, religion, gender and regional issues that we need to sort out gradually. Many conflicts around us are due to our failure to acknowledge these identities and their role in the making of our community.

“The nationalist/textbook version of history is determined by the nation-state as is seen in how a nascent India emphasized and celebrated the ‘integration’ with an utter disregard for native opinion or the costs people paid associated with the bloody event.” Is this true not just in the Indian context but in context of the battles we see happening in the world?

Yes! Absolutely! The desire for “integration” is a product of hegemonic politics and turning into global phenomenon and we’re all plagued by the idea of nationalism and we’re forced to declare a singular nation, culture and language in many instances. We’ve too many examples right now to prove this and I don’t have to rehearse everything here.

Can you suggest a solution to finding and enforcing, peace, love, kindness and forgiving?

At first, we need to realise our mutual desire for such love and compassion. Our sheer dependence on political parties and making their goals as our own goals is a self-defeat by all means. I see community as a larger concept and we need to acknowledge its real sources of being and belongingness.

Thanks for your time and the comprehensive book.

.

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

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Review

Naulakhi Kothi: A Saga by Ali Akbar Natiq

Book Review by Somdatta Mandal

Title: Naulakhi Kothi

Author: Ali Akbar Natiq (Written originally in Urdu)

Translator: Naima Rashid

Publisher: Penguin Random House India

The recent interest of big publishing houses in India venturing to bring out translated texts from various regional languages and bhasha[1] literatures into English is adding not only richness to the publishing arena but is also spreading the awareness of the existence of so many classic Indian texts which were inaccessible to the layman reader due to their inability to read the language used by the author. This has not only increased pan-Indian readership but spread the richness of Indian literature worldwide.

The novel, Naulakhi Kothi[2], containing 56 chapters and 464 pages, was written originally in Urdu by Ali Akbar Natiq, and has been translated into English by Naima Rashid. It contains a wide historical and meticulous geographical canvas in the micro-level as well as the sweeping narrative of rural Punjab that begins in British India and goes on in the years leading up to the Partition and ends around the nineteen-eighties. It brings us face to face with the lived culture of this place. The days of ordinary people of the entire rural Punjab region going about their business also come alive before us.

The wide canvas of Naulakhi Kothi offers more or less three simultaneous perspectives – that of the feud in the villages of Punjab between the Muslims and the Sikhs and the role of the British administrators who, in trying to maintain law and order in the region, also have their own axe to grind. In the sprawling canvas of characters, in the intricate, multi-layered world that Natiq conjures, with subtext, backstory and arcs, it seems as if we are literally living in the world and conversing daily with its contours.

The first chapter aptly titled “Homecoming” tells us the story of one of the protagonists of the novel, the Britisher, William, who after eight long years in England was returning to Hindustan, the land he had spent his childhood, to work as the newly appointed assistant commissioner of Jalalabad in eastern Punjab. He dreamt of returning ‘home’ to the idyllic Naulakhi Kothi, the titular bungalow built by his grandfather. The manner in which the Britishers had been spoilt silly in Hindustan made many families live like Nawabs and they lived a class apart – often more powerful than the kings who ruled the country. Throughout the novel William is warned by the hardened commissioner Hailey that his behaviour and softness towards the locals does not bode well for any British officer living in Hindustan. His nature was said to display “signs of a certain rebellion and a proclivity towards a poetic bent of mind”.  He was reminded that the British were there to rule these lands and not to romance them. He was asked to maintain a distance between the ruler and the ruled and in dispensing justice, distance himself from the wrongdoer and the wronged.

For the four years he was posted in Jalalabad, William took many radical steps. He toiled so diligently, putting his heart and soul in his work that he managed to change the entire face of the region. The standard of education alone had surpassed that in all other tehsils[3] of Punjab. He also had a new canal and several other small streams built. As a result of these, there was a plentiful supply of water across the tehsil, and an abundant produce of wheat, rice, and maize crops; a general well-being began to show on people’s faces. Because of his connections he could prevent his transfer from the place for some time but could not do so for ever. Through many twists and turns of events, after frequent transfers, and after the war broke out, he realised there was a grand conspiracy in which everyone had teamed up against him – the Hindus, the Muslims and the British. By the end of the novel, we find a decrepit old man who, shorn of his former British glory and power, living a lonely life in Naulakhi Kothi when his wife and children left him and went back to England. But soon he was even thrown out of that place to settle in one of the nehri kothis [4]nearby, and in the end, he died like a pauper with no one to even remember him. So much for his love for Hindustan!

The next sub-plot centres around Maulavi Karamat who for the past thirty years, had been the head imam of the small village mosque. The poor people of the village who could barely make ends meet, could not pay him a salary but instead supplied him with rotis daily which were religiously collected every day by his son Fazal Din. Whatever Maulavi Karamat had learnt from his father, Ahmed Din, and even that which he didn’t fully know, he used to transfer it all to Fazal Din, for the survival of their family rested with him. The fortunes of this man took a good turn when he was appointed by William to become the head munshi in Jalalabad and teach Urdu, Arabic and Persian to young children. This move was basically undertaken to do away with the disparity and poor percentage of Muslim students attending the government schools. From then on, we find Maulavi’s fortunes rising and gradually his son Fazal Din turns into a mature and sensible sarkari babu[5]. After two years of working at the Governor House, Fazal Din had enough to buy his own land and build a house. Post Partition, Fazal Din’s work increased considerably and with adequate means to prepare false property documents, he got enmeshed in corruption and amassed a great amount of wealth. His desire to learn more English and to go to Britain to rise above his class is an example often found among those who worked in the administrative service of the government.

The other most significant strand in the narrative is of course the constant enmity between the Muslims and the Sikhs. We are given the story of Sher Haidar who was the zamindar of a certain area being killed by Sardar Sauda Singh and his men — not in a clandestine way, but in an open, offensive manner. Ghulam Haidar, the son of Sher Haidar was entrusted by his subjects and relatives who pledged their loyalty to the new heir to take revenge of the killing and after a lot of incidents, looting, and fighting that ensues between the two rival religious groups, their fortunes kept fluctuating while the ordinary villagers continue suffering. The Sikh leader who was accused of murder remains free and he showed his prowess by moving around with arms in the open. Detailed descriptions of attack and counterattacks between the warring groups are narrated meticulously and one becomes aware of the looting, arson and treachery that prevailed in the villages of Punjab at that time.

It is difficult do justice to the vast canvas of storyline that Natiq so brilliantly interweaves throughout the novel in this review. The problems the British rulers faced during the world war, the changing equations in the country with the Quit India Movement, Jinnah’s policy for an independent Pakistan, the role of the Muslim League, the silent exodus of the British leaving Hindustan, the idea of Partition that had silently started ripping the population apart,  the resultant flow of refugees after the Partition was officially declared, the exodus – all these find detailed mention in the narrative as well.

Ali Akbar Natiq’s unique narrative style and the equally brilliant translation by Naima Rashid that stays close to the Urdu text preserving the flavour of Urdu sprinkled with regional dialect is to be really appreciated. There are no footnotes or glossaries but the context holds enough clues for flow of the narrative. In the translator’s note at the beginning, Rashid mentions that in the creative choices she has made. She favoured the mood and tone of the original – “If it’s bitingly sarcastic or insulting in the original, I’ve attempted to recreate the same tone and tailored the other choices accordingly.”  Throughout the novel the very detailed descriptions of characters and incidents create a great visual impact upon the reader, and we see the sequences like we do in films. Natiq has managed to cover such a wide canvas of the storyline with dexterity by juxtaposing chapters in such a way that they unfold like a cinematic reel in front of our eyes. Thus, despite its length, this novel with its social, political, religious, historical, and geographical issues covering a wide cross-section of the Punjab region remains a page-turner and is strongly recommended for all classes of reader alike.

.

[1]  Language, referring to different languages of India

[2] Translates to House of nine lakhs(ninety thousand)

[3] Subdistricts

[4] Houses by the river

[5] Government officer

Somdatta Mandal, critic, academic, and translator is a former professor of English at Visva-Bharati, Santiniketan, India.

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Interview Review

To Egypt with Syed Mujtaba Ali and Nazes Afroz

A discussion with Nazes Afroz along with a brief introduction to his new translation of Syed Mujtaba Ali’s Tales of a Voyager (Joley Dangay), brought out by Speaking Tiger Books.

Translations bridge borders, bring diverse cultures to our doorstep. But here is a translation of a man, who congealed diversity into his very being — Syed Mujtaba Ali (1904-1974), a student of Tagore, who lived by his convictions and wit. Like his guru, Mujtaba Ali, was a well-travelled polyglot, who till a few years ago was popular only among Bengali readers with his wide plethora of literary gems that can never be boxed into genres precisely. People were wary of translating his witty but touching renditions of various aspects of life, including travel and history from a refreshing perspective, till Nazes Afroz, a former BBC editor, took it up. His debut translation Mujtaba Ali’s Deshe Bideshe as In a Land Far from Home: A Bengali in Afghanistan in 2015 was outstanding enough to be nominated for the Crossword Prize. Recently, he has translated another book by Mujtaba Ali, Tales of a Voyager (Joley Dangay[1]), a book that takes us back a hundred years in time — a travelogue about a sea voyage to Egypt and travel within.

This narrative almost evokes a flavour of Egypt as depicted by Agatha Christie’s Death on the Nile (1937) or The Mummy (film, set in 1932), simply because it is set around the same time period. Afroz in his introduction sets the date of Mujtaba Ali’s travels translated here between 1935 and 1939. The book was published in 1955. This book is a treasure not only because it gives a slice of historic perspective but also weaves together diverse cultures with syncretism.

Mujtaba Ali has two young travel companions, Percy and Paul, who despite being British (one of them is on the way to study in Oxford) seem to have a fair knowledge of Indian lore and there is the inimitable Abul Asfia Noor Uddin Muhammad Abdul Karim Siddiqi, who almost misses a train while trying to argue about the discrepancies shown in the time between his Swiss watch and the clock at Cairo. The description is sprinkled with tongue-in-cheek humour.

The voyage starts at Sri Lanka and sails through the Arabian Sea to Africa, where the ship pauses at Djibouti. Here, Mujtaba Ali expands his entourage with the addition of the long-named Abul Asfia, well-described in the blurb as a man who “carried toffees, a gold cigarette case, and other sundry items in his capacious overcoat pocket and who had the answer to all problems though he barely spoke a word ever.” Afroz himself has given an excellent introduction to the writer and the book — almost in the style of Mujtaba Ali himself. This is a necessary addition as it highlights Mujtaba Ali’s perspectives and gives his background to contextualise the relevance of this translation.

Mujtaba Ali’s style is poetic and humorous. It demystifies erudition and touches the heart simultaneously. His ability to laugh at himself is inimitable. He tells us a story about how the giraffe from Africa was introduced to China by a king from Bengal. At the end, he and his companions reflect about the tallness of this tale!

Mujtaba Ali contends: “‘…One of my friends is learning Chinese in order to read Buddhist scriptures in that language. Possibly you know that many of our ancient scriptures were destroyed with the decline of Buddhism in India. But they are still available in Chinese translations. My friend came across this story while searching for Buddhist scriptures. He had it translated and published in Bengali with the copy of the painting in a newspaper. Or else Bengalis would never have known of this because there is no mention of it in our history books or documents in the archives in Bengal.’”

The irony is not lost that Buddha is of Indian origin and yet an Indian has to learn Chinese to read the scriptures. The narrative continues with more dialogues:

“Percy said, ‘But sir, it didn’t sound like history. It [the giraffe’s story] exceeds fiction.’

“I [Mujtaba Ali] replied, ‘Why, brother? There is the saying in your language, ‘Truth is stranger than fiction.’

“And my personal opinion was that if the narrative of an event could not rouse interest in someone more than fiction, then that event had no historical value. Or I would say that the narrator was not a true historian. In our land, most of our historians are such dry bores.”

As Mujtaba Ali’s renditions are colourful – is he a ‘true historian’ by his own definition? Such narratives dot the travelogue, generating curiosity about major issues in a light vein and linking ancient cultures with the commonality of human needs, creating bridges, taking us to another time, finding parallels and making learned, hard concepts comprehensible by the simplicity of his observations.

Similarly, he says of the rose: “The Mughal-Pathan era of India ended a long time ago, but can we say for how long the roses brought by them will continue to give us fragrance?”

Some of his renditions are poetic and beautiful. Mujtaba Ali watches the sunrise by the pyramids and describes it: “Streaks of light were gradually lighting up the liquid darkness. The white parting in the middle of black hair was becoming visible. There was a light daubing of vermillion on that.”

Borrowing from diverse cultures, Mujtaba Ali skilfully weaves the commonality of cultures, customs and countries into his narrative under the umbrella of humanity. Afroz with his journalistic background and a traveller himself, is perhaps the best person to translate this narrative of another traveller from the past. The depth of erudition simplified with humour has been well captured in this translation too. In this interview, Afroz discusses more about the author, his new translation and the relevance of the book in the present context.

Nazes Afroz

You have translated two books by Mujtaba Ali. Is he essentially an essayist? Were there many essayists and travel writers at that point, especially from within Bengal? Where would you place him as a writer in the annals of Bengali literature?

I don’t think that ‘essentially an essayist’ is the right description of Mujtaba Ali. Of course he wrote many essays but his repertoire included novels, short stories, funny anecdotal pieces based on his experiences (in Bangla they are called romyorochona) and stories from his travels, his encounters with extremely interesting people across the globe. He was deeply interested in culinary experiences. So he wrote a lot about food habits, multitude of cuisine and also gave recipes. Hence, it is difficult to box him into one genre of writing. With the publication of his first book, Deshe Bideshe, (serialised in 1948 in Bangla literary magazine Desh and as a book in 1949) he instantly occupied a significant place in Bengali literature.

Syed Mujtaba Ali

His Bangla prose, steeped in effortless and seamless multilingual and multicultural references, swept the discerning readers of Bangla literature off their feet. It was not only the prose that he created but the breadth and depth of subjects his pen touched was unparalleled. No author in Bangla language has been able to write on such a wide range of topics till date.

Coming to the other part of the question about travel writers and essayist in Bengal in early part of the twentieth century: the short answer is, yes there were many. Travel writing has been an important genre in Bangla literature. Bengalis had been travelling – for pilgrimage, for rest and recuperation following illnesses, or just for pleasure since the middle of the nineteenth century, which was the time of Bengal renaissance. Writers who undertook such journeys, wrote about their travels too. So Mujtaba Ali is no exception in that regard. He followed in the footsteps of his predecessors and also his peers.

You have called the book ‘Tales’ of the Voyager — would you say that some of the stories are like tall tales here — perhaps tales to convey an idea or a thought which in itself would be larger than history in explaining the truth of a civilisation, like the tale of the giraffe? Would you see this as a comment on the gap between popular and documented narratives in history and on the different interpretations of history? 

Ali was an excellent raconteur. He was also gifted with an almost eidetic memory. This allowed him to learn a dozen languages – some with native proficiency. He was a voracious reader too. So, not only did he read tomes on history and philosophy in many languages across cultures but also he gathered fascinating tales from many corners of the world as he loved storytelling. Whenever opportunities came, he masterfully wove those stories into his writing. Thus the tale of the giraffe’s journey from Africa to China via Bengal found its way in this book as he was narrating stories from the east coast of Africa. There is another thing that makes Ali’s writing attractive. He weaves in fascinating quirky funny stories while discussing something apparently dense and dry. I have not come across many writers who have done that. I don’t know whether to name it as his comment on bridging the gap between popular and documented history. There’s no evidence to prove that he was trying to achieve that as he never mentioned it. We could only conclude that it was a style that he invented and mastered in an effort to engage with his readers.

A writer that came to mind while reading this book of Mujtaba Ali is, one who is really more entertaining than accurate –Marco Polo. We know he lived five centuries before Mujtaba Ali. Mujtaba Ali of course is erudite, a scholar, but he seems to have a similar fire within him, a wanderlust. Do you think he would have been impacted by the writings of Marco Polo? Was wanderlust not a very typical phenomenon that was part of the culture that had evolved in Bengal post the Tagorean renaissance? Did Mujtaba Ali also travel for wanderlust? 

Reading Ali’s books, one may think that he had wanderlust in the true sense. It will be correct to assume that he was fidgety; he refused to settle down; he moved jobs; he moved cities and even continents. But to be  truly smitten by wanderlust, one has to enjoy the travel, which wasn’t possibly the case for Ali. His son told me that even though he travelled extensively, Ali didn’t enjoy travelling much. There had been many, of his time, who were really smitten by wanderlust — like Rahul Sankrityayan (1893-1963, walked to Tibet twice and wrote only in Hindi), Bimal Mukherjee (1903-1996, a true globetrotter who cycled to London from Kolkata), Umaprasad Mukhopadhyay (1902-1997, who crisscrossed the Himalayas from one end to another), Probodh Kumar Sanyal (1905-1983, his travelogues of the Himalayas), Premankur Atorthi (1890-1964, author of Mahasthobir Jatok) — to name a few. While these authors were inherently bohemian and were drawn towards travelling only for the sake of it, Ali was more of an unsettled soul who travelled with a particular purpose and wrote about his experiences as he had picked up fascinating stories and observed connections between cultures. Because he loved to tell stories and also because he was infused with the idea of internationalism that he inculcated from Tagore, there was no way he could escape but narrating the stories and cultural experienced from his travels.

Tales of a Voyager takes us on a sea voyage to Egypt. Did you travel to Egypt while translating the book? Would you say that the Egypt of those times still resonates in the present day — especially after the 2011 uprising?

Even before his one night stopover in Cairo that he narrated in Tales of a Voyager, Ali had previous experience of Cairo where he spent a year as a post-doctoral scholar in 1933-34 at the Al-Azhar University. So there are many short pieces on Cairo and Egypt by him in his other books. He raved about the café-culture of Cairo and came to the conclusion that Egyptians surpassed the Bengali in terms of adda—hours of the purposeless sessions of chitchat and chinwag. I have been to Cairo at least half a dozen times and realised how acute his observation was. I witnessed in person why Ali mentioned that this was a city that never slept. The cafes and shops were open all night and the streets were full of people with families including children until well past midnight.

Late night, a cafe in Cairo. Photo Courtesy: Nazes Afroz

As expected, the political landscape that you mention in the question, would be completely different between Ali’s time in the 1930s and in 2010 when I started visiting Cairo. When Ali first went to Cairo in 1933, Cairo had just gained full independence from the forty years of British occupation (not as an annexed state but more of a protectorate). So there are some references of the political figures like Sa’ad Zaghloul Pasha[2] in his various writings but the main focus was on its cultures.

When I started travelling to Cairo from 2010, I witnessed some similarities in the cultural traits as elaborated by Ali. But politically by then, Egypt had moved far from where it was in the 1930. It had become an architect of the Non-Aligned Movement in the 1950s. It was the most prosperous country in North Africa and an important leader among the Arab nations. But it was also reeling under the oppression of one party rule and the youth were bubbling to break away from that. This is something we witnessed unfolding from 2011.

What were the challenges you faced while translating this book? Was it easier to handle as it was the second book by the same author? 

The main challenge of translating Mujtaba Ali is transposing his unique language steeped in multi-lingual references into English. Also to get his oblique sense of wit and puns from Bangla into another language, which at times, may not have the right words for them. Translating the second book of the same author doesn’t make it easier as the challenges I just mentioned remain for every book.

Tell us what spurs you on to continue translating Mujtaba Ali. Please elaborate.

Syed Mujtaba Ali’s writing had a huge influence on me from my young age. His writing shaped my worldview, planted the seeds of curiosity about many societies, taught me how to make friends in distant lands and start making connections between cultures. So what I’m today is largely due to his writing. As an avid reader of his texts, I felt that it was my duty to introduce him to a wider readership. That’s the motivation of my taking up the translation of Ali. It is also a tribute to a writer who had such an impact on me.

In your introduction you have written of Mujtaba Ali and his writing. What had he written to be put on the Pakistani watchlist in 1950s? 

He had penned an essay opposing the imposition of Urdu as Pakistan’s national language on the Bengalis who were in majority in the newly created East Pakistan. He even predicted how the Bengalis would rebel against such a policy, which came true in 1952 in the form of the Language Movement. He wrote this when he was the principal of a government college in Bogura. So he drew wrath of the Pakistani leaders and an arrest warrant was issued against him. That was the time when he left Pakistan and returned to India in 1949.

There also the other difficult personal situation. His wife (married in 1951) who was from Dhaka and was working in the education ministry, continued to live in East Pakistan with their two sons while he lived in India working for the Indian Government. So Pakistanis always thought he was an Indian spy while he was under suspicion in India that he was on the side of Pakistan!

Did Mujtaba Ali participate in the political upheaval between Pakistan and Bangladesh? Please elaborate if possible. 

Ali was hugely affected in 1971 because of his personal situation as I just mentioned. I don’t know how deeply he was involved with the liberation war in Bangladesh but he wrote a novel, Tulonaheena (his last novel), against that backdrop – based in Kolkata, Shillong and Agartala and told through the story of a lover couple – Shipra and Kirti. So it is likely that he was involved in some capacity with the war efforts.

Mujtaba Ali studied in Santiniketan — that would have been in the early days of the university. Would he have been influenced by Tagore himself and the other luminaries who were in Santiniketan at that time? Can you tell us how? And did that impact his work and outlook? 

The simple answer is: it was huge. Tagore was the polar star for Mujtaba Ali, which he acknowledged every now and then in his writing. This experience also decided his life’s journey. He imbibed humanism and internationalism as a direct student of Tagore in Santiniketan. He also developed deep apathy towards all sorts of bigotry. So it was not surprising that he would find it very difficult to accept a country that was created on the basis of religion.

Do you find him relevant in the present-day context? Is your writing influenced or inspired by his style?

I feel that his relevance will never fade. His ability to create cultural connection from different corners of the world will continue to fascinate readers for generations. Yes, in this globalised world when information from around the world are at our finger tips with the click of a button but one also needs to learn how to look at those information beyond mere facts and go deep underneath to make a sense. Apart from being fun and entertaining read, I feel his writing is one such training tool to learn how to make cultural connections. This way, if one wants, one can truly become a global citizen.

As for me, my outlook towards the world is massively influenced by Ali’s writing but not my writing style. It’s simply because I’m not a polyglot like him! I’ll not be able to come anywhere close to his style even if I try.

Well, that is for the reader to judge I guess! You have books on Afghanistan. But you do travel with your camera often. Will you write of your own travels at some point — like Mujtaba Ali but in English?

I have only one book on Afghanistan – a cultural guide book that I co-authored with an Afghan friend. I was working on my own book on Afghanistan, which would have capture one decade of Afghan history and interspersed with my own direct experiences of the country between 2002 and 2015. But the research got stalled for lack of funding. I hope to revive it at some point. And, yes I would like to do my own writing from my travels. That’s there in the wish list.

What are your future plans as a journalist, writer and photographer? 

Travel more, see the world more, make more friends and photograph more!

Thanks a lot for giving us your time and the wonderful translation.

[1] Literal translation from Bengali, In Water and On Land

[2] 1857-1957, Egyptian revolutionary and statesman

Read the excerpt from Tales of a Voyager by clicking here


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

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

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

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