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Slices from Life

Wayward Wayanad

Narratives and Photographs by Mohul Bhowmick

Chembra stands out imperceptibly in the background as the mist descends over its northern side. The driver of the rickety auto-rickshaw in which I make the topsy-turvy trip from Kalpetta settles to drop me at the backpacker’s hostel at Chembra’s foothills for 500 rupees. A vast tea estate stretches out for as far as the eye can see, and it is only when one edges closer to the property’s north-western precipice is any semblance of Wayanad encountered. 

Originally a hospital set up by the British in the 1920s, the hostel is a renovated colonial-style structure with a vast corridor that runs parallel to its rooms. I learnt much later that the tea estate that houses the hostel is spread over 700 acres. The fall to the northwest is spectacular, with hills in the lower range of the Western Ghats basking in the late evening sun as it makes its way down to the low-country orbs of Mysore and Chamarajanagar.

It is no surprise that one has to cross Bandipur to reach Wayanad in the first place; any easier and one would have been tempted to think that one was within the anonymity of civilisation.

*

Earlier in the day, the elephants that I spotted from an unobtrusive window on the bus from Mysore seemed triumphant and exultant — for what I did not know. The egret that sat contentedly upon the shoulders of a rather guileless water buffalo winked at me as I struggled to bring my camera out of the mishmash that my backpack had become. I was reminded of an older boy with whom I never got along in school and who often bullied me for the pancakes my mother painstakingly packed. 

*

I am forced to snap out of this reverie when my hostess reminds me that elephants were spotted at the southern expanses of the property a few days ago. She asks me to not step out after dark. In the common area boasting of a sit-out on a makeshift tree house, a motley crew from all hues of life rejoice at what appears to be a joint venture launched by a businessman from Bangalore and an engineer from Bombay. I join the pack and am welcomed by a loud cheer.

John, a chartered accountant who rode all the way from Coimbatore on his imported motorcycle, recounts having seen a leopard when turning in one of the several snaking curves when climbing from Kalpetta. He slurs as he articulates and his eyes appear bloodshot; I know only too well to separate the wheat from the chaff. Advait, a veterinarian from Anantapur, rebuffs everything that John says and vociferously advocates for an early dinner. He is, quite promptly, turned down.

*

The trek towards the peak of Chembra is made through the heartland of the eponymous forest range. Langurs peer out inadvertently while a flying squirrel makes an appearance from its cosmic abode. Catching sight of me and my companions’ incongruously sunscreened visages, it jumps shyly onto the double-storied Bo where it has made its home. Murali, the young forest officer who accompanies us jokes with Estelle, the German lady who quite fortuitously chooses to trek in her Birkenstock footwear, about sightings of bears in the vicinity but restrains himself when she turns ashen white. 

The heart-shaped lake peeks with unabashed curiosity as we huff and puff our way up to the midway point of the trek. To our great consternation, this is where we have to end our trip as the summit of the peak is sealed off by the government. A few years ago, Murali tells us, a group of nincompoops who made it to the summit lit a couple of cigarettes to celebrate. They did not, however, stub them when they were done. What happened next is well documented — a forest fire of gargantuan scale that wiped out about 60 hectares of forest land and claimed the lives of hundreds of wild animals. The summit has been off-limits to travellers ever since. 

The parched outcrops that surround the lake by no means diminish the panorama that lies to the west. A faint countenance of the vast fields of tea and paddy which fortify the district of Wayanad is visible through the mist. It is almost noon, but my companions and I find no reason to shed our coats. Specks of Mohit Chauhan’s Phir Se Ud Chala[1] fill the air; it feels as if Chembra herself has come to life. 

It is not exactly wise, but we surrender to the lure of lying down on the grass and bask, cocooned by the benevolent gaze of Chembra. Dark clouds brew overhead but Begum Akhtar reassures us in her palliative voice, and it is not before the first drops fall on my forehead that I alert the others over our predicament. Unsurprisingly, I find that most of my friends had nodded off, obliged by the exercise and the accompanying iridescent breeze. 

*

The descent, as always, is trickier than the climb, and we take refuge from the rain under a giant rock midway. The shelter is insubstantial for a group of ten, and we end up getting soaked to the skin anyway. Murali, rather ingeniously, offers his service raincoat to Estelle. Much to his chagrin, she declines, and continues unabated in her soaking t-shirt, Nike track pants and Birkenstocks. Someone mentions a childhood spent in the Bavarian Alps…

Dry leaves fall from the trees — these untimely showers ensure that they are not held on to their material comforts for long — and the fauna we encountered on the way up seemed to have disappeared. The langurs call out occasionally, but the mynahs respond in dulcet tones of their own. 

Drenched to the core yet alive beyond measure, the rain loses significance as we meander down the trail. Consciousness makes itself felt in every cell of my body as I lumber past the sludge and try to find a foothold on the wet tracks. Awake to the moment and mindful of not slipping — essentially holding my life in my hands — I experience a pacifying sense of tranquillity that I normally associate with timing a straight drive back past the bowler on a cloudy afternoon at the Gymkhana.

Damp pathways mark our way back to the hostel. On the way, an appetising breakfast of puttu and kadala curry[2] is sought to calm our nerves. A gulp of tea, brewed from the plants of the estate on which our hostel stands, soothes and brings some warmth back into our bodies. After that, we sleep all afternoon. The 1980s restaurant at this point serves as a reputable hotbed for the exchange of accounts as fellow travellers make their way upcountry for further investigation. Krishnagiri, Edakkal, Banasura and even Ooty, among other places, feature on their itinerary. Buses out of Meppadi take the circuitous route towards Sultan Bathery via Kalpetta. A few companions remain as I make the hike back to the hostel. 

Last vestiges of the raindrops from earlier in the day cling on with pride on the tea leaves. Seen from a distance as we walk up the bend onto the track that leads to the hostel’s gates, it appears as if the leaves have shed tears of their own. 

The sky turns a dull shade of orange, almost as if playing testament to friendships made and attachments uncovered. I am content enough to watch the sunset over the lower Western Ghats as another pre-monsoon drizzle wafts in. Someone mentions a fresh batch of pazham pori[3] being made in the kitchen. I scramble down the tree house to beat the rush.

[1] Song from Bollywood movie, Rockstar. Translates to: He flew again

[2] Local fare. Rice cake and spicy chick pea curry

[3] Banana Fritters

Mohul Bhowmick is a national-level cricketer, poet, sports journalist, essayist and travel writer from Hyderabad, India. He has published four collections of poems and one travelogue so far. More of his work can be discovered on his website: www.mohulbhowmick.com.

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

Click here to access Monalisa No Longer Smiles on Kindle Amazon International

Categories
Essay

The Saga of a Dictionary: Japanese-Malayalam Affinities

By Dr. KPP Nambiar

Can anyone say for sure, when Japan and Kerala or, for that matter, Japanese and Malayalam languages, came into contact for the first time? No, it is all buried in the chronicles of yore! This is so, in spite of the legendary Bodhidharma travelling from somewhere in the South-West part of India (Kerala?) to China on its way to Japan in AD 520, albeit still disputed!

With the arrival of the Portuguese in Southern Japan from Cochin(?) during AD 1543, there was obviously a possibility of Malayalee priests or laymen including ‘horse trainers’ and cooks, reaching Japan along with Portuguese navigators. But records of such visits are yet to be made public, being either in Portuguese, Chinese or Japanese archives.

However, according to Takako Mulloor, a daughter-in-law from Japan living in Kerala for the past half a century, such obscurities need not always be the case.  She remembers the story of four Japanese youths who happened to visit Quilon and from there to North Kerala, sometime during the reign of Ōtomo Sōrin (1530-1587).

Sorin was one of the few feudal lords of Japan (Daimyo), to embrace Catholicism under the influence of Portuguese missionaries. Originally known as ‘Fujiwara-no-Yoshishige’, he was very powerful at the time, ruling most of Japan. Apparently, he thought it apt to ascertain the ‘truth’ behind the new religion that was spreading fast in his domain. Thus, he is said to have deputed four Japanese youths to Rome and Europe – a new world — to meet the Holy Pope and report back to him.

These youths, after completing their mission successfully, landed in Quilon, on their return voyage. Quilon was a flourishing port of that period. Due to some unknown reasons, they proceeded further north towards Cochin by local crafts, called ‘Kettuvalloms’. Unfortunately, one of them caught malaria and died somewhere on the way and was buried.

According to personal communication from Takako, such records are available with the NHK ( Nippon Hōsō Kyōkai) Brodcasting Corporation of Japan. She remembered that a TV team from NHK had visited Kerala sometime in 1979-80, to make a documentary on these youths and to locate the grave of the one who had lost his life. Takako was their interpreter on this mission, being fluent in Malayalam, Japanese and English.

While I was in Japan from 1965 to 1969, very little information was available in Kerala about Japan. Prior to leaving India, except for some writings by the renowned author MT Vasudevan Nair, the knowledge of Japanese language or culture was scanty.

On joining Osaka University of Foreign Languages (Ōsaka Gaidai), I was fascinated by the general manners of people in and out of the university. They were always kind, polite and willing to help especially students and others from abroad. 

Despite having an advanced ‘Language Laboratory’ and excellent faculty, my language proficiency was mostly strengthened by the people on the street or in the villages of the Osaka suburbs. From the very beginning, I was also struck with an inexplicable quality in their language, with its unaccented delivery and melodious intonations that always reminded me nostalgically, of Malayalam!

Amazingly, both these languages were similar in several respects such as the order of alphabets, vowels and structure of sentences that usually didn’t end in a consonant.

We foreign students had to learn some special topics namely ‘Things Japanese’ that included Flower arrangement (Ikebana); Japanese theatre traditions Kabuki, Bunraku and the oral Rakugo and so on. In general, most of them including folk arts, proverbs, and day to day practices, reminded me of the village life in Kerala.

For instance, ‘banishing’ evil spirits from home was just the same as practiced in villages here. Above all, I could also recognise a few Japanese words more or less similar in meaning and pronunciation, synonymous with Malayalam!

That was when the idea of a Japanese-Malayalam Dictionary germinated in me. But, back in Tokyo University after completing six months’ language course, my attention was mainly focused on research, to earn a doctorate. Still, I was able to hone my Japanese speaking skills by constant interaction with the local people who were always enthusiastic about teaching foreigners, their language.

During the second year in Tokyo, unexpectedly one day, the Indian Embassy in Tokyo called me to enquire if I could teach a few senior Japanese government officials, Malayalam.

Didactic skill being not my forte with Malayalam, my first response was a polite ‘no’, despite the attractive remuneration offered. But the potential pupils would not be dissuaded. Thus started my part-time job as ‘Malayalam Teacher’, in Tokyo. Nearly three years of teaching came to an end on my completing my doctoral research, so as to return home.

Contacts with my erstwhile students were soon reduced to almost nil. One exception was an exchange of communication with a Shyoichi Itoh, who retained his interest in Malayalam as also Kerala. Occasionally, he used to write to me in Malayalam to my great delight, for comments and correction. He had also written some articles on Kerala in Japanese journals, on topics of interest to Japanese readers, based on his experience.

The unique Writers’ Co-operative of Kerala (SPCS) was one of such topics covered. Similarly, at my request and as suggested by the editor M T Vasudevan Nair, he wrote an article for the Malayalam weekly, Mathrubhoomi, focusing on the ritual suicide of the famous Japanese writer Yukio Mishima, in 1970. He had also written a guide book for Japanese students interested in learning Malayalam entitled ‘Malayalam for Beginners’.

Subsequently in 1974, Itoh made a surprise visit to me in Poona where I was working at the time. In fact, he came with the happy news of joining The Tokyo University of Foreign Studies (TUFS) as Professor and Head of the Department of Malayalam. That was a deserving recognition of his dedication to the study of Malayalam. His Malayalam for Beginners is still in use in the University and elsewhere.

My last meeting with Prof. Itoh was during early 1982, when he visited my official residence in Tokyo, with his dear daughter. At that time, I was on a government of India assignment (1981-’85), renewing old contacts as well.

Sadly, Prof. Itoh passed away rather prematurely, in 1998.

After taking superannuation from my employer — an international organisation at that time – at the beginning of the current millennium, I settled down in Cochin, India. Still, the dictionary dream was alive and efforts for bringing Japanese and Malayalam closer, was always a passion!

During the early nineties, despite being immersed in professional activities, I had undertaken the translation of Nobel Laureate Yasunari Kawabata’s [1]novel, Yama no Oto or ‘Sound of the Mountain’ (1971) directly from Japanese to Malayalam as Malayute Shabdam.

Published by Current Books (Trissur) in 1994, the translation was well received by Malayalee readers, resulting in more editions. Considering the fact that such translations are usually based on the English version due to language constrains, my work, directly from the original Japanese, is thought to be the first of its kind, in Malayalam.

However, the dictionary project could not be taken up immediately even after retirement, due to personal preoccupations. Ultimately, work on this long-awaited project was started in 2002, two years after retirement, in right earnest.

An old dictionary of Japanese-English-Japanese format, brought along from my ‘student’ days in Osaka was used as the first reference source. Published in 1950 by the Obunsha Company of Tokyo, it was the only one available for me at that juncture.

Following untiring work, the first draft was ready in two years. It was prepared in the Japanese-English-Malayalam format covering some 2000 foolscap pages and nearly a hundred thousand head-words. The meaning of each word and phrase was given in English and Malayalam with Japanese pronunciation in Malayalam fonts. The entire manuscript was compiled in long hand, without using a typewriter or computer!

Thereafter, attempts to get a competent publisher in Kerala was futile mainly due to the non-availability of Japanese fonts for printing. As a final solution, it was felt necessary to obtain fonts from Japan. However, the impasse was broken finally when my old friend and great historian Prof (Dr.) M.G.S. Narayanan introduced Toshie Awaya, a faculty member of the TUFS, as a conduit for assistance from that university.

While discussing various possibilities with Awaya, it was a pleasant surprise to know that late Prof. Itoh, my ‘old student’, used to be her Malayalam Professor!

Subsequently, on visiting Japan with my wife, a meeting was arranged with the late Indologist and renowned historian, Prof. Noboru Karashima, whom I knew during Tokyo University days. He was living in Kamakura, and Awaye took us to his very impressive residence for discussion.

On that occasion, as he suggested, it was decided we meet Prof. Jun Takashima and Prof. Makoto Minegishi engaged in dictionary-related research, in TUFS. They were attached to the Institute of Languages and Cultures of Asia and Africa (ILCAA). Established in 1964 within TUFS, this institute was engaged in promoting academic exchanges between Japan and other Asian-African nations, having been recognised as competent to carry out that task.

The two Professors during a meeting that ensued in the Institute, were amazed to see the sample manuscript of the dictionary that was shown to them. Firstly, use of ‘long hand’ instead of typing or computer printing, seemed out of this world to them.

Another fact, of more importance, was that the dictionary used as reference source material was outdated. It was pointed out that in view of the fast-evolving nature of languages with the addition of new words incessantly, the earlier work had become redundant.

While agreeing to discard the manuscript, we decided to start afresh using a latest dictionary as source to digitalise the new version with the help of a software developed by Prof. Takashima! It was also agreed that the manuscript thus produced with my data would be arranged in a ‘camera-ready’ copy at the ILCAA, that could be suitably published in Kerala.

After several exchanges of visits from India to Japan and Japan to India followed by umpteen number of corrections and revisions, the promised ‘final’ product was ready by the end of 2018.

Then, it was a matter of finding a qualified publisher. The Kerala State Institute of Languages, Thiruvananthapuram, that readily agreed, was found to be the most appropriate one to accomplish that task, in an excellent manner.

The formal release of the beautifully printed and bound Japanese-Malayalam Dictionary of some 1500 pages was formally carried out in the presence of the ILCAA Professors, by Kerala State Cultural Minister A.K. Balan.  Hideki Asari, Minister and Dy. Chief of Mission, Japanese Embassy, New Delhi and several other dignitaries were present on the occasion in Thiruvananthapuram on March 8, 2019.

With such a happy finale of a hard work put in during some sixteen years of my post-retirement years, the dictionary may represent a milestone in the annals of Japanese-Malayalam affinities.

During the half a century that elapsed from the time of my first landing in Japan and the release of the dictionary, major changes are manifested in the ethos of Japan-Kerala interactions. Exchange of visits by artists, academics, writers and common people, resulted in the publication of several travelogues, translations, studies, and so forth enabling people of these two parts of the world to come closer, as I dreamt in the 1960s.

Several literary works from Japanese were translated into Malayalam by eminent writers from Kerala including M.K. Menon (Vilasini), K. Kunhikrishnan and others!  General studies were also published about Japan, in Malayalam. An in-depth study of Kerala-Japan cultural relations is available in the remarkable book, ‘The Throne of Chrysanthemums’ by the gifted writer and artist, K. Asok Kumar.

In addition to such developments, many professionals from Kerala are now finding gainful employment in Japan, something unheard of a few years back.

In conclusion, it has to be emphasised that the age-old affinity between Japanese and Malayalam needs to be studied afresh by our linguists and historians, in the light of significant evidence emerging from various new studies.

When Rev.(Dr.) Robert Caldwell (1814-1891) postulated the theory of possible origin of Japanese and Tamil languages from the same root, there was no mention of Malayalam, in particular. So also Japanese professors – Akira Fujiwara (1981) and Susumu Ohno (2007) — who revived that hypothesis recently, were also not referring to the Malayalam connection.

Meanwhile, some of our erudite linguists such as Prof. Naduvattom Gopala Krishnan, were able to prove the ancient origin of Malayalam, from the same root as modern Tamil, proving eligibility of both these languages to be included in the ‘Classical Languages’ category, already accepted officially.

According to Prof Gopala Krishnan, the very fact that some ‘Malayalam only’ words were identified in ‘Sangam Literature’ of 300 BCE- 300 ACE, reaffirms its classical position. Even epigraphical evidence from the Edakkal Caves of Wayanad (Malabar), that go back to 6000 BCE, are said to be supportive of ancient origin of Malayalam, together with Tamil.

As such, there is an urgent need for a relook into our perspective of the gamut of Japanese-Malayalam affinities!

[1]  Yasunari Kawabata (1899-1972) was the first Japanese to win a Nobel prize in 1968

Dr. KPP Nambiar, formerly a Consultant/Technocrat at the UN Food and Agriculture Organisation, is the author of many scientific papers and books, including a 1500-page Japanese-Malayalam dictionary.

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

Click here to access Monalisa No Longer Smiles on Kindle Amazon International