Monday, April 30, 2007

Ye duniyaa agar mil bhi jaaye to kyaa hai?

A few years ago, film-maker Shashi Anand and I discussed the idea of bringing out a book (in English) of selected Hindi film songs.

Hindi film songs used to combine outstanding poetry, melody, vocal and instrumental virtuosity, choreography / picturisation, and social and cultural communication. They formed an important part of the education of millions of Indians from all walks of life.

We wanted to celebrate and pay tribute to Hindi film songs as exemplars of social integration, and to share our own intensive appreciation of many songs. We thought that through our book, a heightened appreciation of Hindi film songs would be awakened, besides reaching out to many others who are otherwise indifferent or lukewarm to this art form.

Apart from basic information on the singer, film, music director, director etc, there would be an accompanying commentary on each song to enhance readers’ appreciation of the meaning and significance of the songs.

Well, that was another project that remains unrealized.

But one of the songs that would have been high on the list is “Yeh duniyaa agar mil bhi jaaye to kya hai?” This is from the film Pyaasa (1957), directed by Guru Dutt.

With lyrics by Sahir Ludhianvi, and the music composed by Sachin Dev Burman, the song is sung by the immortal Mohammed Rafi.

The title of the song means: Even if this world is attained – so what?

Who gives a damn for this rotten world?

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The lyrics in Hindi text are accessible here.



ye mahalon, ye takton, ye taajon kii duniyaa / This world of palaces, of stages, of crowns
ye inasaan ke dushman samaajon kii duniyaa / This world of societies that are enemies of humans
ye mahalon, ye takton, ye taajon kii duniyaa / This world of palaces, of stages, of crowns
ye inasaan ke dushman samaajon kii duniyaa / This world of societies that are enemies of humans
ye daulat ke bhuukhe rivaazon kii duniyaa / This world of wealth-craving rites
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?

har ek jism ghaayal, har ek ruh pyaasii / Every body wounded, every soul thirsty
nigaaho mein uljhan, dilon me udaasii / Sight confused, hearts sorrowful
ye duniyaa hai yaa aalam-e-badhavaasii / Is this a world or a beacon of an ill-wind?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?

yahaan ek khilaunaa hai inasaan kii hastii / Here man is a puppet
ye bastii hai murdaa-paraston kii bastii / This is a place of necrophiliacs
yahan to jo jiivan se hai maut sastii / Here cheaper than life is death
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?

javaanii bhatakatii hai badkaar banker / Youth goes astray by transgression
javaan jism sajte hain baazaar banker / Marketplaces arise and young flesh adorns itself
jahaan pyaar hotaa hai vyaapaar banker / Where loving mutates into commerce
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?

ye duniyaa jahaan aadamii kuchh nahiin hai / This world where people count for nothing,
vafaa kuchh nahiin, dostii kuchh nahiin hai / Honour is nothing, friendship is nothing,
ye duniyaa jahaan aadamii kuchh nahiin hai / This world where people count for nothing,
vafaa kuchh nahiin, dostii kuchh nahiin hai / Honour is nothing, friendship is nothing,
jahaan pyaar ki kadr hii kuchh nahiin hai / Where respect for love is itself non-existent
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?

jalaa do, ise bhunk daalo ye duniyaa / Burn down, raze this world
jalaa do, jalaa do, ise bhunk daalo ye duniyaa / Burn down, burn down, raze this world
mere saamane se hataa lo ye duniyaa / Remove this world from my sight
tumhaarii hai tum hii sambhalo ye duniyaa / Its yours, you take care of it
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?
ye duniyaa agar mil bhii jaaye to kyaa hai / Even if this world is attained – so what?

Saturday, April 28, 2007

Seeing



When one reads an allegory, its a question of being able to see it as allegorical, notwithstanding the intensive detail within the story.

Mythology is like that; the unrealistic, the fantastic - the magical has to be seen as indicative of transformation, from the lens of one's own life experience.

It calls for the ability to step back and see in perspective.

Illustration: Scene from John Milton’s Paradise Lost, by John Baptist Medina.

Trans-historical


A painting on bark by Kneepad,
of Groote Eylandt, illustrates creation
story from Australian indigenous people.

In Mahayana Buddhism, there are several very sacred texts, of apocryphal origin, which are very mythic in their content, and phantasmagorical in their description.

The Prince who became a Cuckoo: reading this within the specific psycho-social circumstances I was in, and the state of mind-being generated by that - I only saw it as a "manual of planning".

The Lotus of the True Law: became a "manual of long-term planning” (i.e.trans-historic, e.g. for a final outcome that will emerge after several centuries and then endure over millenia).

The Land of Bliss: a "textbook of civics".

During the period I read these texts - everything took on an aura.

The Sufi teaching has this trans-historicity.

Hermann Hesse’s Journey to the East is an example from contemporary times.

Perfect & Flawless



Two years ago, I came upon the “uncollected” stories of JD Salinger. This included his last published work, Hapworth 16, 1924 (which appeared in the New Yorker in 1965). The “story” is in the form of a long letter written by seven year old Seymour Glass to his family, when he and his brother are at summer camp.

The critical reviews of this story that I found on the net - I thought those were entirely inappropriate. That was NOT a dark work, but a funny and cheerful one.

I valued the distinction made by the protagonist in the story, Seymour Glass, between "perfect" and "flawless".

We can all find perfection in ourselves, howsoever flawed and sullied we are! Self-dissolution is the key; and adversity and suffering, valiantly borne, only aid this. Succour and cheer also come, often enough amidst the bleak reality - if one can see and feel the ever-present grace surrounding one; until one becomes immured to grasping for ephemeral happiness and running away from the unavoidable reality of dissolution, and simply is, amidst one's circumstances; internally a feeling, seeing, knowing being; and externally simply an instrument of life in its infinite mystery...

Here’s the relevant extract, for which I invoke the author’s kind approval.

.............

John Bunyan. If I am getting too curt or terse, please excuse it, but I am racing to a brisk conclusion of this letter. All too frankly, I did not give this man a fair chance when I was younger, finding him too unwilling to give a few personal weaknesses, such as sloth, greed, and many others, the benefit of a few prickly, quite torturous doubts; I personally have met dozens upon dozens of splendid, touching human beings on the road of life who enjoy sloth to the hilt, yet remain human beings one would turn to in need, as well as excellent, beneficial company for children, such as the slothful, delightful Herb Cowley, fired from one menial, theatrical job after another! Does the slothful Herb Cowley ever fail his friends in need? Are his humor and jolliness not a subtle support to passing strangers? Does John Bunyan think God has some maddening prejudice against taking these things into very pleasant consideration on Judgment Day, which, in my forward opinion, quite regularly occurs between human bodies? Upon re-reading John Bunyan this time, I am aiming to give his natural, touching genius more recognition and admiration, but his general attitude is a permanent thorn in my side, I am afraid. He is too damnably harsh for my taste. Here is where a decent, private re-reading of the touching, splendid Holy Bible comes in very handy, freely preserving one’s precious sanity on a rainy day, the incomparable Jesus Christ freely suggesting, as follows: “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Quite right; I do not find one thing unreasonable there, far from it; however, John Bunyan, a baptized Christian warrior, to be sure, seems to think the noble Jesus Christ said, as follows: “Be ye therefore flawless, even as your Father which is in heaven is flawless!” My God, here is inaccuracy incarnate! Did anybody say anything about being flawless? Perfection is an absolutely different word, magnificently left hanging for the human being’s kind benefit throughout the ages! That is what I call thrilling, sensible leeway. My God, I am fully in favor of a little leeway or the damnable jig is up! Fortunately, in my own forward opinion, based on the dubious information of the unreliable brain, the jig is never damnable and never up; when it maddeningly appears to be, it is merely time to rally one’s magnificent forces again and review the issue, if necessary, quite up to one’s neck in blood or deceptive, ignorant sorrow, taking plenty of decent time to recall that even our magnificent God’s perfection allows for a touching amount of maddening leeway, such as famines, untimely deaths, on the surface, of young children, lovely women and ladies, valiant, stubborn men, and countless other, quite shocking discrepancies in the opinion of the human brain. However, if I keep this up, I will firmly decline to give this immortal author, John Bunyan, a quite decent re-reading this summer. I swiftly pass on to the next author on the disorderly list.

Musical inspiration

Having discovered the wonders of YouTube, I picked up clips of some of the important sources of my musical nourishment and inspiration over the last 40+ years.

Here's a pick of a dozen.

Three cheers for YouTube!

O Mein Papa



Paul Burkhard's 1939 German classic, sung (in French, "Oh! Mon Papa") by Yvann Sangsue.

German lyrics here, French lyrics here.

The English version, "Oh! My Pa-Pa", by Eddie Fisher (1954):

Oh, my pa-pa, to me he was so wonderful
Oh, my pa-pa, to me he was so good
No one could be, so gentle and so lovable
Oh, my pa-pa, he always understood.

Gone are the days when he could take me on his knee
And with a smile he'd change my tears to laughter

Oh, my pa-pa, so funny, so adorable
Always the clown so funny in his way
Oh, my pa-pa, to me he was so wonderful
Deep in my heart I miss him so today.

Harri Belafonte, Jamaica Farewell



From Harry Belafonte's Calypso (1956), lyrics by Lord Burgess.

Down the bay where the nights are gay
And the sun shines daily on the mountain top
I took a trip on a sailing ship
And when I reached Jamaica I made a stop

But I'm sad to say I'm on my way
Won't be back for many a day
My heart is down, my head is turning around
I had to leave a little girl in Kingston town

Down the market you can hear
Ladies cry out while on their heads they bear
`Akey' rice, salt fish are nice
And the rum is fine any time of year

Sounds of laughter everywhere
And the dancing girls sway to and fro
I must declare my heart is there
Though I've been from Maine to Mexico

Maria, from West Side Story



The film, West Side Story, directed by Robert Wise and Jerome Robbins, was relesed in 1961. Music by Leonard Bernstein, lyrics by Stephen Sondheim.

The lyrics appear on the screen.

MS Subbulakshmi



The incomparable, divine-voiced MS Subbulakshmi.

From the Hindi film Meera (1945). Music director: Dilip Kumar Roy.
Raga: Mohanam (Bhupali), Aadi Taalam. Lyrics: Meera

Adoration of the infant Krishna.

giridhara gopaalaa baalaa
giridhara gopaalaa baalaa
giridhara gopaalaa

shyaamala sharira kaustubha haara
shyaamala sharira kaustubha haara
pitaambara-dhara prabho muraare
pitaambara-dhara prabho muraare

giridhara gopaalaa

nanda sukumaara mana-mohanaa-kaara
nanda sukumaara mana-mohanaa-kaara
brindaavana-cara tulasi-haara
brindaavana-cara tulasi-haara
giridhara gopaalaa baalaa
giridhara gopaalaa

giridhara gopaalaa
giridhara gopaalaa
kamsa vidaara
giridhara gopaalaa
kamsa vidara
miraa maanasa saro-vihaara
miraa maanasa saro-vihaara

giridhara gopaalaa baalaa
giridhara gopaalaa
baalaa

The Blue Danube Waltz



Herbert von Karajan conducts "The Blue Danube Waltz" by Johann Strauss Jr.

Diya jalao



From the Hindi film Tansen (1943), sung by the immortal KL Saigal. Music by Khemchand Prakash, Naushad was his assistant.

L'amour Est Un Oiseau Rebelle



The "Habanera" aria, or "L'amour Est Un Oiseau Rebelle", from Georges Bizet's Carmen, sung by Maria Callas in concert in Hamburg (1962).

L'amour est un oiseau rebelle
que nul ne peut apprivoiser,
et c'est bien en vain qu'on l'appelle,
s'il lui convient de refuser.
Rien n'y fait, menace ou prière,
l'un parle bien, l'autre se tait:
Et c'est l'autre que je préfère,
Il n'a rien dit mais il me plaît.
L'amour! L'amour! L'amour! L'amour!
L'amour est enfant de Bohême,
il n'a jamais, jamais connu de loi;
si tu ne m'aimes pas, je t'aime:
si je t'aime, prends garde à toi! etc.
L'oiseau que tu croyais surprendre
battit de l'aile et s'envola ...
l'amour est loin, tu peux l'attendre;
tu ne l'attends plus, il est là!
Tout autour de toi, vite, vite,
il vient, s'en va, puis il revient ...
tu crois le tenir, il t'évite,
tu crois l'éviter, il te tient.
L'amour! L'amour! L'amour! L'amour!

In translation:

Love is a rebellious bird
that nobody can tame,
and you call him quite in vain
if it suits him not to come.
Nothing helps, neither threat nor prayer.
One man talks well, the other's mum;
it's the other one that I prefer.
He's silent but I like his looks.
Love! Love! Love! Love!
Love is a gypsy child,
it has never, never, known a law;
love me not, then I love you;
if I love you, you'd best beware!
The bird you thought you had caught
beat its wings and flies away ...
love stays away, you wait and wait;
when least expected, love appears!
All around you, swift, so swift,
it comes, it goes, and then returns ...
you think you hold it fast, it flees
you think you're free, it holds you fast.
Love! Love! Love! Love!

Eartha Kitt, Santa Baby



Eartha Kitt's hit, of 1952.

Santa baby, slip a sable under the tree,
For me.
been an awful good girl,
Santa baby, so hurry down the chimney tonight.

Santa baby, a 54 convertible too,
Light blue.
I'll wait up for you dear,
Santa baby, so hurry down the chimney tonight.

Think of all the fun I've missed,
Think of all the fellas that I haven't kissed,
Next year I could be just as good,
If you'll check off my Christmas list,

Santa baby, I wanna yacht,
And really that's not a lot,
Been an angel all year,
Santa baby, so hurry down the chimney tonight.

Santa honey, there's one thing I really do need,
The deed
To a platinum mine,
Santa honey, so hurry down the chimney tonight.

Santa cutie, and fill my stocking with a duplex,
And checks.
Sign your 'X' on the line,
Santa cutie, and hurry down the chimney tonight.

O sole mio



From the Three Tenors Concert, Rome, 1990; Placido Domingo - Jose Carreras - Luciano Pavarotti, conducted By Zubin Mehta.

Che bella cosa, 'na Iurnata 'e sole
N'aria serena doppo 'na tempesta
Pe' ll'aria fresca pare già 'na festa
Che bella cosa 'na iurnata 'e sole
Ma n'atu sole cchiù bello, ohi nè
'o sole mio, sta nfronte a te
'o sole, o sole mio
sta nfronte a te, sta nfronte a te!


In English translation:

What a wonderful thing a sunny day
The cool air after a thunderstorm!
The fresh breezes banish the heavy air…
What a wonderful thing a sunny day.

But another sun,
that’s brighter still
It’s my own sun
that’s in your face!
The sun, my own sun
It’s in your face!
It’s in your face!

Ave Maria



Luciano Pavarotti sings Franz Schubert’s "Ave Maria".

The words, in Latin:

Ave Maria
Gratia plena
Maria, gratia plena
Maria, gratia plena
Ave, ave dominus
Dominus tecum
Benedicta tu in mulieribus
Et benedictus
Et benedictus fructus ventris
Ventris tuae, Jesus
Ave Maria


In English translation:

Hail Mary,
Full of grace
Mary, full of grace
Mary, full of grace
Hail, hail the Lord
The Lord is with thee
Blessed art thou amongst women
And blessed,
and blessed is the fruit of thy womb,
of thy womb, Jesus.
Hail Mary

Kumar Gandharva



Indian classical vocalist genius, the late Pandit Kumar Gandharva, from the 60s. A varsha geet (rainy season song), Aisan kaisa.

Rasathi



From the Tamil film Thiruda Thiruda. The film's score and soundtrack are composed by A. R. Rahman.

Friday, April 27, 2007

"I have a dream"



Dr Martin Luther King Jr organized a massive march in Washington, DC, on August 28, 1963. On the steps of the Lincoln Memorial, he evoked the name of Lincoln in his famous "I Have a Dream" speech.

The following is the exact text of the spoken speech, transcribed from recordings.


I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize a shameful condition.

In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the unalienable rights of life, liberty, and the pursuit of happiness.

It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we have come to cash this check — a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quick sands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.

We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny and their freedom is inextricably bound to our freedom. We cannot walk alone.

As we walk, we must make the pledge that we shall march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied, as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.

Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.

I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal."

I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today.

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification; one day right there in Alabama, little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today.

I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.

This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God's children will be able to sing with a new meaning, "My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim's pride, from every mountainside, let freedom ring."

And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania!

Let freedom ring from the snowcapped Rockies of Colorado!

Let freedom ring from the curvaceous slopes of California!

But not only that; let freedom ring from Stone Mountain of Georgia!

Let freedom ring from Lookout Mountain of Tennessee!

Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring.

And when this happens, When we allow freedom to ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! free at last! thank God Almighty, we are free at last!"

Love



"Love does not consist in gazing at each other, but in looking outward together in the same direction."

Antoine Saint-Exupery

Image: Lunar CRater Observation and Sensing Satellite (LCROSS) mission (2008-09), NASA.

Thursday, April 26, 2007

P Lal



I have written about Sasthi Brata, and Subimal Misra. But it was remiss of me not to have expressed my reverence for Purushottam Lal. Born in 1929, P Lal is a teacher, literature scholar, poet, writer, trans-creator, publisher, editor and book-maker, who made Calcutta his home.

Writers Workshop, started by P Lal in 1958, has published over 3,000 titles.

“Alternative publishing is desperately needed whenever commercial publication rules. WW is not a professional publishing house. It does not print well-known names. It makes names known and well known, and then leaves them in the loving clutches of the so-called “free market” (which can be and is very cut-throat and very expensive). It is not sad, it is obnoxious, to plead, as publishers do, “I will not publish poetry because it does not sell”. Most English book publishing today in boom-time India and outside is book-dumping. There is a nexus between high-profile PR-conscious book publishers, semi-literate booksellers, moribund public and state libraries, poorly informed and nepotistic underlings in charge of book review pages and supplements of most national newspapers and magazines, and biased bulk purchases of near worthless books by bureaucratic institutions set up – believe it or not! – to inform, educate and elevate the reading public.

…WW goes in for serious creative writing.”

(from "Writers Workshop - A Credo", by P. Lal)



Among writers and poets whose early work was published by WW are Vikram Seth, Nissim Ezekiel, Jayanta Mahapatra, Ruskin Bond, Pritish Nandy and Chitra Banerjee Divakaruni.

Yesterday I finally got myself a copy of P Lal’s Calcutta - A Long Poem. With some books, the resonances associated, even before reading, are so powerful that its almost impossible to read. The book becomes a very special magical instrument, of sens-ation.

From the very dedication, to Fr Thomas Merton. Just reading the Preface yesterday - I was plunged in Merton, and thus, Abraham Joshua Heschel (with whom Merton shared a correspondence and friendship towards the end of his life), both of whom are very dear to me through their writings.

That P Lal knew Merton, and met him just before his accidental death (which I did not know about) …

This morning I ventured to the book’s Prelude, and "Mr Mervyn D'Mello". So many resonances, so many things separated in space-time yet now co-existent through my reading.

For more than 20 years, Calcutta has been my life and life-work. And since 2005, I have been engaged in translating the stories of Subimal Misra. Reading Calcutta - A Long Poem - I have gained an altogether new perspective. P Lal has entirely anticipated Subimal Misra's concerns and work, and also mine.

For me, reading Calcutta now is like coming full circle, knowing myself and my city, Calcutta - my "valley of sorrows" too - anew.

I wish the world of literature / publishing had something like an "Oscar" for Lifetime Achievement. P Lal would be a unique and apt recipient of such an award. Perhaps the Nobel Prize itself could be such an award. Nothing would give me greater happiness than to see this conferred on him in his lifetime. But irrespective of that, I would still venerate him within myself, and as a Calcuttan, take pride in him and consider myself fortunate to live in the same city as him.

P Lal's essay "Indian Influences on English, American and European Literature" is accessible here. The concluding section of this essay talks about The Beatles. I recall attending a lecture-audio presentation by P Lal on this subject at the British Council in Calcutta in late 1976.

I was happy to see an entry on P Lal on Wikipedia.

Read Anjana Basu’s tribute to P Lal.

Bertie, Mel & Fuzz on YouTube



Fuzz has uploaded some videos from the Bertie, Mel, Fuzz: Redux concert of 12 April. This is merely an amateur recording, on home video. A better, professionally-recorded version should be available soon.

Until then ... enjoy these.

The above clip has She was in the Moonlight and Have You Been Lonely?

More videos are available here.

Wednesday, April 25, 2007

Abraham Joshua Heschel


Abraham Joshua Heschel (2nd from right) in the Selma
Civil Rights March, with Martin Luther King, Jr. and others.


"For many of us the march from Selma to Montgomery was both protest and prayer. Legs are not lips, and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying."

"Well-adjusted people think that faith is an answer to all human problems. In truth, however, faith is a challenge to all human persons. To have faith is to be in labour."

"We are commanded to love our neighbor: this must mean that we can."

"One hundred years ago, the emancipation was proclaimed. It is time for the white man to strive for self-emancipation, to set himself free of bigotry. The greatest sin is that of indifference. Equality is a good thing ... what is lacking is a sense of the monstrosity of inequality."

"Some are guilty, but all are responsible."

"There are three ways in which a man expresses his deep sorrow: the man on the lowest level cries; the man on the next level is silent; the man on the highest level knows how to turn his sorrow into a song."

Abraham Joshua Heschel

Thomas Merton



"The one who has attained final integration is no longer limited by the culture in which he has grown up. 'He has embraced all of life.' He passes beyond all these limiting forms, while retaining all that is best and most universal in them, finally giving birth to a fully comprehensive self. He accepts not only his own community, his own society, his own friends, his own culture, but all humanity. He does not remain bound to one limited set of values in such a way that he opposes them aggressively or defensively to others. He is fully 'Catholic' in the best sense of the word. He has a unified vision and experience of the one truth shining out in all its various manifestations, some clearer than others, some more definite and more certain than others. He does not set these partial views up in opposition to each other, but unifies them in a dialectic or an insight of complementarity. With this view of life he is able to bring perspective, liberty and spontaneity into the lives of others. The finally integrated person is a peacemaker, and that is why there is such a desperate need for our leaders to become such persons of insight."

"...Whereas final integration was, in the past the privilege of a few, it is now becoming a need and aspiration of humanity as a whole. The whole world is in an existential crisis to which there are various reactions, some of them negative, tragic, destructive, demonic, others proffering a human hope that is yet not fully clear."

"'Secular' society is by its nature committed to what Pascal calls "diversion", that is, to movement which has, before all else, the anaesthetic function of quieting our anguish. All society, without exception, tends to be in some respect 'secular'. But a genuinely secular society is one which cannot be content with innocent escapes from itself. More and more it tends to need and to demand, with insatiable dependence, satisfaction in pursuits that are unjust, evil, or even criminal. Hence the growth of economically useless businesses that exist for profit and not for real production, that create artificial needs which they fill with cheap and quickly exhausted products. Hence the wars that arise when producers compete for markets and sources of raw material. Hence the nihilism, despair and destructive anarchy that follows war and then the blind rush into totalitarianism as an escape from despair.

In the sacred society, on the other hand, the person admits no dependence on anything lower than himself, or even outside himself in a spatial sense. His only Master is God. Only when God is our Master can we be free, for God is within ourselves as well as above ourselves. He rules us by liberating us from our dependence on created things outside us. We use and dominate them, so that they exist for our sakes, and not we for theirs. There is no purely sacred society except in heaven.

This change of perspective is impossible as long as we are afraid of our own nothingness, as long as we are afraid of fear, afraid of poverty, afraid of boredom - as long as we run away from ourselves. What we need is the gift of God which make us able to find in ourselves not just ourselves but Him: and then our nothingness becomes His all. This is not possible without the liberation effected by compunction and humility. It requires not talent, not mere insight, but sorrow, pouring itself out in love and trust."

Thomas Merton

Tuesday, April 24, 2007

God's architect



by Graham Keeley

Antoni Gaudí (1852-1926), the deeply pious architect whose unfinished cathedral in Barcelona, the Sagrada Familia, has inspired Catholics for generations, is being considered for sainthood - but his masterpiece may be under threat.

Cardinal José Saraiva Martins, the Portuguese prelate who heads the Vatican's Congregation for the Causes of Saints and decides who should be recommended for sainthood, has been mulling a delicate issue for some time; should he give the nod to Pope Benedict XVI to make Antoni Gaudí a saint? The Pontiff gets the final say.

A pile of documents gathered by the then Archbishop of Barcelona, Cardinal Ricard Maria Carles, was sent to the Vatican as proof of Gaudí's ability to intercede with God on behalf of those who pray to him. "God's architect", as the monk-like Gaudí is famously known, left this world with his life's work, the Sagrada Familia cathedral, less than half completed. But campaigners for the beatification of Gaudí are quietly confident that the Vatican has been convinced of their argument and their hero will soon be on the fast track to receive the Lord's greatest honour.

They rest their case on the argument that Gaudí's Sagrada Familia was not simply the work of a visionary architect. The Association for the Beatification of Gaudí, which has been gathering up to 80,000 supporters from around the world for the past 25 years, believes it also inspires unbelievers. Archbishop Carles has said: "Can anyone acquainted with Gaudí's work believe that all which one contemplates could possibly have been produced only by cold thought?"



Antoni Gaudí was born in Catalonia into a poorly paid family of metal workers. Too weak to play with friends because of chronic rheumatism, the young Gaudí spent much of his childhood observing nature, an influence that featured heavily in his work. As an architecture student at the Escola Tècnica Superior d'Arquitectura in Barcelona from 1873 to 1877, his grades were mediocre. His racy architectural designs, which married gothic and traditional Spanish architectural modes with influences drawn from nature, were a radical departure from the architecture of the time. At his graduation in 1878, his patron, Elies Rogent, declared: "I have either found a lunatic or a genius."

In 1883, Gaudí took over the Sagrada Familia project after a dispute between the church's original architect and its founder. Then aged 31, he was already considered a brilliant artist who drew his inspiration from nature and, soon after, from God.

"He found everything in nature," said his biographer Joan Bassegoda. "He would look at an insect or a duck and find interesting forms that he would transfer into architecture. After Gaudí, there were no Gaudí schools. Because Gaudí always said, 'Don't copy me, copy nature'."

Campaigners for Gaudí's beatification also believe his legendary piety is reason enough to lift him up among St Peter and St Paul. Gaudi was obsessively pious, especially in his old age. He used to shuffle around the streets of his native Barcelona nibbling on crusts of bread and seeking alms for the building of the Sagrada Familia.

When he was hit by a tram in Barcelona's Gran Via in 1926, he was so dishevelled taxi drivers refused to take him to hospital, believing he was a tramp. He died days later in a paupers' hospital, after his friends had at first failed to recognise him.

Meanwhile, another more earthly problem may bedevil those who are behind Gaudí's bid for sainthood. The Sagrada Familia, on which campaigners have based their campaign for his beatification, faces a new threat from plans for a railway tunnel just a few feet from its foundations. Architects, geologists and the authorities that run the Sagrada Familia oppose the route of the high-speed AVE train from Madrid, which is due to start operating later this year.

The cathedral's crypt and Nativity façade are Unesco World Heritage Sites and campaigners want to mobilise international pressure to force the authorities behind the plan to change the route of the AVE train.

Read the full article in The Independent.

Development & Discontent



Media Solidarity presents "Development & Discontent", a programme of film-screenings and discussion.

Date: 3-4 May 2007

Place: Max Mueller Bhavan, Calcutta

3rd May:

3.00 - 3.30 pm Inauguration and Keynote Address.

3.30 -5.00 pm Life and Debt (Jamaica / 85min)

a documentary look at the effects of globalization on Jamaican industry and agriculture, by Stephanie Black.

5.30 - 6.00 pm Who’s Land Is It Anyway? ( India / 28min.)

a documentary on peasant movement against land acquisition in Singur, by Ladly Mukhopadhyay.

6.15- 7.30 pm Interactive Discussion: Economy of Development

Moderator: Subhendu Dasgupta. Participants: Anjan Chakraborty, Jaya Mitra, Raghab Bandyopadhyay and others.

7.30-8.35 pm Aftershock: The Rough Guide to Democracy (India / 64min.)

a documentary about the transformation of the welfare state into an instrument of corporate governance after Gujarat earthquake, by Rakesh Sharma.

4th May:

3.00-3.35 pm SEZ: A Prelude to Anarchy (India / 35 min.)

a critical, in-depth documentary on Special Economy Zone projects, by Atul Pethe.

3.50- 4.35 pm Development at Gunpoint (India / 45min.)


a film on peasants’ resistance movement at Nandigram and the massacre following it, by Pramod Gupta.

5.00-5.30 pm Filming Eviction


Filmmakers Pramod Gupta and Ranu Ghosh share their experience.

5.30- 7.00 pm Interactive Discussion: Reporting from the Edge - Singur and Nandigram.

Moderator: Raju Raman. Participants: Journalists who reported from Singur and Nandigram.

7.00-8.50 pm. Kanehsatake: 270 Years of Resistance (Canada / 120 min.)

The 78-day stand-off in 1990 between Mohawk Indians and the Canadian government provides the basis of this insightful documentary that focuses on the Mohawks’ courageous defiance and determination to protect their land in the face of mortal danger. By Alanis Obomsawin.

Or

The Fourth World War (USA / 76 min.)

this documentary offers an eyeball-to-eyeball look at the people’s battle against the growing global empire. By Richard Rowley.

Monday, April 23, 2007

On industrialisation

If multi-party parliamentary democracy means giving people a wide range of political choices, we have it in plenty in India, parties big or small with a variety of labels. However, if we have to choose also the content in critical areas of economic policy there is hardly any choice anymore. A marked convergence among political parties is taking place, less apparent in their rhetoric, but unmistakably clear in their actions.

One could have believed that this is the result of compromise of coalition politics at the centre. But when the same thing happens at the level of states, and political parties of different labels follow with equal vengeance the same economic course, no room is left even for illusions. Grand terms like 'growth, 'industrialisation', and 'development are used by politicians with abandon these days to hide the poverty of their economics and politics. And, the central question remains unanswered.

If a high rate of growth necessarily entails a certain type of industrialisation, is this industrialisation synonymous with development?

Thus begins an article, "Industrialisation: Which Way Now?", by Amit Bhaduri, Professor of Economics, University of Pavia, Italy, and Medha Patkar, social activist and leader of Narmada Bachao Andolan and National Alliance of People's Movements.

Read the full article here.

In Solidarity

SANHATI (meaning "solidarity") has been created to resist neoliberal forces in West Bengal and to spread the spirit of dissent that has been sparked by Singur. The forced acquisition of agricultural land and the consequent dispossession of thousands of farmers made many of us rally in Calcutta, elsewhere in India and abroad. Democratic forces, leftist forces, people who stand for human rights and civil liberties all came together to form the Chhatra Chhatri Sanhati Mancha (Students' Solidarity Forum) in Calcutta. Sanhati is inspired by this solidarity of resistance.

Singur marks a watershed event in the moribund political landscape of West Bengal. A loud and resounding NO has been heard all over Bengal – a strong negation of a linear anti-people development model. With their livelihoods threatened, thousands of peasants have united in resistance. The State has responded with terror.

We are voices of dissent. We oppose the murderous politics of the state government of West Bengal as well as the cheap populism of otherwise pro-liberalism parties. We stand in solidarity, in Sanhati, with all forces that oppose police terror in Bengal and the inhuman urban-industrial vision. We staunchly defend the rights of tillers over their lives and their lands.

We have a vision that Sanhati will develop both as a clearing house for ideas and as a platform for people looking for a new way - from old third-streamers to new activists. We may be the last generation to be able to realistically organize. We may be the first generation to drive back the “development” beast.

The above introduction is from the website of SANHATI. The website is a valuable resource as it makes available important documents, such as the reports of APDR and a medical team on the Nandigram massacre. Upcoming events have also been announced, such as the Cultural Convention, featuring Kabir Suman, Dohar, Moushumi Bhowmick, Joy Goswami and others. Several important recent articles on the forced land acquisition in West Bengal and the resistance movement against it are also accessible here.

Sunday, April 22, 2007

Samran's story



Samran sent me the link to her short story "Amar pichu chadey na" and suggested I translate this.

I started reading it, and began translating it immediately.

The story is like an exquisite kantha. With great simplicity, skill and subtlety Samran deftly weaves a unique and beautiful tale, encompassing diverse threads and images, a story about herself, a story of the land. I would like to think that the world of writing, the world of literature, has found a fresh new voice, which is rooted in the soil and yet speaks to people, and women, everywhere. Bravo Samran!

......

Ever shadowing me

by Samran Huda

I never trust cats, they are vehicles of ghosts. As there’s no way of recognising which one’s a cat and which one a ghost, all cats were in my suspects list. And if a cat ever somehow passed by my feet, then death was certain. Neither would anyone get the slightest hint of how the death would take place, and when. Why, just recently, a ghost in cat’s guise actually killed a friend of father’s. Simply dug into and tore his throat. And that Tareque uncle couldn’t do a thing. How could he? Can anyone stand up to ghosts and djinns? Hamdu aunty (Hamid uncle’s wife) had come during youngest uncle’s marriage. She taught that whenever one senses a ghost nearby, the mantra must be recited. Apparently the ghosts would then become aware that this person possesses the great mantra, that no harm can be done him.

Ghostie’s my laddie
Witch’s my maid
O my dear cheap thief
What’ll you do to me?


That’s why I never give any cat a chance to pass beneath my feet. When I sit to eat, I sit with both my legs raised and folded on the chair. But the cats too don’t stop following me. Whenever they get the opportunity they stare intently. They let me know that they know my motives. I’ve been timid from my childhood. Fragments of incidents narrated by friends of my age; the kadam tree standing in one corner of the field, solitary in night’s darkness; the dark of night; all the true-false tales told by the maidservant aunties - all made me permanently timid.

That day returning home drenched in the pouring rain I saw mother was sleeping. Glancing from the veranda I saw the rain water flowing like a waterfall down the second-floor tin roof. Checking once again to see if mother was indeed asleep, I was under that waterfall. The rear of the house was usually quite dirty. Even though the rear courtyard was fairly large, it was not used for anything other than throwing garbage. Just beside the spot where I was standing and bathing in the water of this waterfall was a narrow open drain. As I’d slipped and fallen into it earlier, I knew there was really murky foul water there, which came to my knees. Now, in this torrential rain it had turned into a wide stream.

Fee fie foe
To uncle’s house I go
Aunty gave me milk and rice
Ate till I was full so nice
Uncle comes with a mace oh me
Oh lets flee!


I didn’t notice that an unknown cat came and stopped on the sunshade beneath the second-floor railing. As soon as I spotted it, forgetting all about the rain waterfall bath I became statue-still. I stared unblinking at the cat and the cat too gazed specifically at me with its cold fixed eyes. As soon as my wits returned, just as I was about to scream out Mummy and run, as soon as I put out my foot one leg fell straight into that drain. Mother heard the scream as well as the sound of falling. Rushing there and not finding anyone, she shouted out, Who’s that? What’s happened? I somehow managed to utter, Its me Mummy! By then the cat had disappeared. Having slipped and fallen into the drain, I had hurt myself quite a bit, and on top of that mother first landed two round blows on my back and then dragged me along to the water-tap.

I believe girls’ open hair is loved by evil djinns. Granny said that at twilight (just before and after sunset) all the djinns and ghosts roam around. Hence I was not to go out after evening with my hair open. As soon as the evil djinn spotted open hair it came and made a nest. And if the djinn took a liking to that girl then it was an even graver problem. The djinn married the girl, and started a family with her. Humans cannot see djinns with their eyes. Only those whom the djinns wished to be seen by could see them. The girl would talk to and laugh with the djinn. Cook for him. Even while living among everyone, the djinn remained unseen and so people thought she had become mad. And then she was done for! Stratagems for curing the girl’s madness would start. The moulvi sahib would come. He would make her wear many talismans. Reciting the Surah Fatiha, he would impart water sanctified with his breath. "All praise belongs to God alone, Lord of all worlds …" Reciting the Astagafar and blowing repeatedly into a black braid, he made nine knots and tied it to the djinn-possessed girl’s hand. So that the djinn wouldn’t be able to come near the girl any more.

Astag firullaha rabbi min kulli jambi watubu ilika la howla wala kuyata illa billa hil aliul azim

Despite drinking the sanctified water, the girl did not get well. The djinn was not going to leave the girl at any event. Then there are many djinns who take away the girl they fancy. Who are never found again.

That’s why as soon as its evening I tie up my hair tight. I don’t want to go to the veranda after dusk. The kadam tree in the corner of the field is clearly visible. Darkness nestles thickly on this kadam tree. If for some reason I need to go to the veranda, I force my eyes to keep away from this kadam tree. All the time I think someone watches me from there. Two red eyes. Unblinking, as if they are staring at me, as if were I to dare to look, it would call me with a gesture. Night after night, I keep my eyes away from this kadam tree. As soon as its evening I shut the room’s window. The cat that mews and roams around nearby at daytime, and creeps in and sits under the dining table – at night, the same cat sits perched on this kadam tree. Its eyes are red then. It gazes unblinkingly at me.

But when the kadam blooms during the rains, then on most days, I go with Hena, Mili and Setu to pluck those blooms. Setu too loves kadam flowers. Mili and others sing a ditty:

Moon’s risen
Flowers bloomed
Who goes under the kadam tree?
Little girlie will be wedded
With her head fully covered.


Sometimes I go alone too. The kadam tree really draws me. When I wake up in the morning and go to the veranda, my eyes first settle on that kadam tree. Then I can’t see two red eyes. Then it’s not a nest of any evil djinns. Then it’s just a kadam tree. Its branches and leaves sway in the breeze. Rain falls on the flower-bedecked kadam tree. On some days, right in the morning I go out all alone, across that small field, to the base of the kadam tree. My heart thumps in fear. Yet I go. I can’t stay away. That kadam tree really pulls me.

Noni’s dad says, Afa my dear, don’t leave your home at all at night. I see all that happens at night. I ask Noni’s dad, Old Mian, don’t they say anything to you? Noni’s dad, our old watchman answers, but I recite prayers and blow sanctifying breaths over my body and keep my body shut. That’s why they can’t do a thing to me. Otherwise they’d have finished me off long ago! I plead with Old Mian to teach me to shut my body. I too want to go out at night. I want to go beneath the berry tree. I want to pluck that large safeda from the slender winding branches of the safeda tree. I want to stand leaning on the railing of the second-floor and gaze at the night sky. If Old Mian doesn’t teach me body shutting, then I wouldn’t be able to go out at all. All the time I’d have to stay the way I now do, if I ever awaken at night, keeping my eyes shut tight and lying curled up. How Old Mian, turban on his head, staff in hand, walks around the house all night long! Deep into the night, he recites the Darud tunefully:

Nur mohammad sallallah
Mafi kalfi gairullah
All recite with pure hearts
La ilaha il allah


My sleep breaks, I lie with my eyes shut. Does Old Mian see them right now?

I can’t speak to anybody about this fear and anxiety of mine. At exactly nine thirty in the morning Setu appears. Its time to go to school. Setu and I study in the same school. White salwar-kameez, pleated white odna tucked into the broad green belt on the waist. Hurriedly grabbing the tiffin money from mother I go out. Setu and I go to school by cycle-rickshaw. My most favourite class is Rubina Apa’s class. Rubina Apa taught Bengali. Most of the girls felt thirsty during the class. For Rubina Apa was very nice. She didn’t make any girl stand outside the class. As many times as the girls asked questions about the subjects, so many times did she explain.

Not a home, but a bird’s nest, a cataract of torn leaves
Just a little bit of rain and the water drips.
Just a bit of breeze and the shanty quivers
Beneath that live the angels all year long.
Can’t eat to belly’s fill, the few bones sticking out of her chest
Are witness to the days she’s gone without food.
Sweet face, lit bright by her smile
Extinguished by the slap of great deprivation.
Clad in a patchwork of hundreds of torn cloths
That mock the golden hue of her colour.
Not a trace of laughter in your two black eyes
From where a flood of tears flow.

Jasimuddin

She told us stories on the pretext of study. Holding the thread of the tale or poem taught she would wander to a land of many more tales. She spoke of poets. Spoke about writers. The question arose in my mind: so beautiful looking was Rubina Apa, didn’t any djinn take a fancy to her? Rubina Apa didn’t wear a head-scarf. So did Rubina Apa know how to shut her body? I ask Setu. Setu says a djinn’s going to take you away for sure one day!

Every Thursday night Old Mian sees them. Apparently there are four or five of them. Really tall. Moving their immense legs they walk over our house and go towards the hillock behind. My sleep is broken again and again on this night. Even if the curtain moves in the wind of the fan I think someone’s in the room. I recite the Ayatul Kursi and blow on my chest:

Allahu la ilaha illa-aa huyal haiyul quaiyum. La ta’khuju hu sina tu wala naum. Lahu ma fis sama wati wama fil arad …

The night seems terribly long and vast.

Friday, April 20, 2007

Summer vacation photoblog 1



Grapes of bliss.



Feast for locusts.

Wednesday, April 18, 2007

Why didn't they snatch food to eat?



Dying in hordes, they still didn’t snatch the food to eat. You know why, Babu?

Not one, not ten, but hundreds, hundreds of thousands, they went to their deaths. They stretched their hands to beg, tossed in the pain of hunger, they begged for the gruel drained off cooked rice to make it fluffy, they fought with stray dogs pawing through rotting dumps, but they did not put their hands to snatch food. Yet food was within their reach. With stacks of good-to-eat stuff in the shops, they waited on the roadside before those shops to lick the serving leaves for bits of syrup and crumbs. The marketplaces had piles of fruits and vegetables and the grocery shops and warehouses held rice and lentils, salt and oil, the illegal godowns were bursting with rice, the storerooms of rich homes stocking ten to twenty years’ worth of food. The word ‘food’ gained currency thanks to you people, Babu, so that even the stupidest weaver of the remotest village know what the word means. They know that the staples of rice, lentils, oil and salt that disappear through hidden transactions from one godown to another, bypassing the hungry mouths of the poor, are called food. Yes, they do know that fish-and-meat, milk-and-butter, those are also food. You’ve given currency to the word food to save your work of saying and writing down ten different names for ten kinds of food; you’ve shouted slogans demanding that the food problem be solved. Well, as far as they’re concerned, you didn’t need to bother so much. You could just as well use the word rice. Just rice, cleaned or not, bug-infested or not, any kind of rice in any form. The people who died from hunger were, of course, not asking for meat-fish, milk-butter, oil-salt. They could’ve done with just some rice, without your having to worry about ‘food.’ There were leaves on trees, roots in forests, and they wouldn’t have died. One can live even by chewing up and swallowing just a handful of dry, uncooked rice a day. You won’t believe it, Babu, but one can. No matter how weak they’d get on that diet, they could go on barely surviving.

Thus begins the story "chhiniye khaye ni keno?" ("Why didn't they snatch food to eat?"), about the 1943 Bengal famine, written in the mid-forties by the celebrated Bengali writer Manik Bandyopadhyay. This has been translated by Kalpana Bardhan on her website.

Read the story here.

Tuesday, April 17, 2007

Be original!



I spoke to Subimal Misra yesterday evening, and sought his approval of the idea of a programme to felicitate him. He thanked me and said he was touched by the honour I was expressing – but he had spent a lifetime in anti-establishment praxis. He did not believe in sitting apart from people, on a stage or dias. And in relation to “people”, he added that as much as one has to have a sensitivity towards and commitment in favour of the downtrodden, equally, people have to educate themselves to be able to engage with Subimal Misra’s writing.

I realised that if I wanted to felicitate Misra, I should invite him to my house and do whatever I wanted.

Dr Mrinal Bose too wrote to me on this subject: By all means garland, bouquet and such things should be avoided on the occasion. It should be unconventional. Come on, think!

Once again, I am grateful to Dr Bose for having made me aware of my limitations, my bankruptcy of imagination and colonised thinking. Surely someone like Subimal Misra deserves better. Something unique and original, like his writing, like his life.

I was reminded of an exchange between Patrick Geddes and Mahatma Gandhi.

In late March 1918, while in Indore, Geddes had a brief exchange of correspondence with Mahatma Gandhi. His second letter, an eight page one, referred to the Hindi Conference then just held in Indore. He asked Gandhi, the President of the Conference, why Indians have merely copied the customary and orderly ritual of every British congress - when there were other examples in the West: the Highland gatherings with splendid Herculean feats, dance and pipe music; the revival of Provencal life and culture by Frederic Mistral (their Robert Burns and Rabindranath Tagore in one), who reopened the Graeco-Roman theatre of their region, and who, with his Nobel Prize money, built the Musee Provencal. The letter concluded with a plea to rival and even surpass all these examples, "and so make the needed step beyond your present enlarged edition of the English public meeting."

But there was a two-page P.S., which included an explanation of his town planning efforts. He said that Gandhi's pandal (open air platform with canopy) was a good example of "seeking the needed material environment for effective action - the fulcrum of your lever, before you can move the world." But he suggested that what was needed was no mere transient pandal, and with its poor acoustics, but the open air theatre and ampitheatre, the supreme material achievement of the Hellenic culture.

In the same P.S. he also referred to Gandhi's plea for the union of the Hindi with the Urdu vocabulary, and reminded him of how modern English owes its best qualities to the long mingling of Saxon and French.

Gandhi's reply came within a week. He thanked Geddes for his letter, expressed his broad concurrence with Geddes' views, and said he would treasure the letter. Could he make public use of it? Finally, he asked Geddes for advice on how he may build cheap and durable houses - from the foundation to the roof.

Monday, April 16, 2007

Felicitation



I was dwelling on the idea of organising a quiet felicitation programme to commemorate and celebrate 40 years of Subimal Misra’s writing. Various people likely to be interested would have to be contacted, involved and invited. A small public hall could be hired, like Students’ Hall, or Mahabodhi Society Hall, on College Square; or why not in Coffee House itself?! A suitable chief guest could be thought of. There would be a few speeches, tributes and reminiscences. Some extracts would be read out. If one is ambitious, one could even think of a documentary film on Misra being screened (provided someone makes one!). Or a theatrical adaptation of something by him performed. And Subimal Misra would be honoured, with a flower garland, a bouquet of flowers, a shawl and a scroll – in Bangla calligraphy, expressing his readers’ and fellow-citizens appreciation, regard, gratitude and good wishes for him. A readers’ / citizen’s award.

I thought about an appropriate date for this. There must surely be something like “World Literature Day”, which would be a fitting date. So I googled, and discovered that while there is no “World Literature Day”, there is a “World Book & Copyright Day”, instituted by UNESCO. This is on 23 April. “By celebrating this Day throughout the world, UNESCO seeks to promote reading, publishing and the protection of intellectual property through copyright.”

But this would not be suitable at all! Because Subimal Misra does not believe in copyright. So either some other befitting date should be determined – or this can be done on 23 April, with the aspect of Misra’s lifelong shunning and defiance of commercial publishing, and rejection of “copyright”, being highlighted using the occasion of this date.

Perhaps 21 February, the day commemorating the martyrs of the Bengali language movement, known in Bangladesh and West Bengal as Bhasha Andolon Dibosh (Language Movement Day), would be the best date. Since 2000, this is celebrated by UNESCO as "International Mother Language Day". After all, Subimal Misra is most fundamentally a Bengali writer. While being completely rooted in the vernacular, and therefore inevitably in the subaltern, he is at the same time abreast with and speaking of, and to, humanity at large. He looks at the world through the prism of the city of Calcutta and Bengali society and culture.

If it is 21 February – then that will have to be in 2008. And 23 April 2007 is just a week away, that’s too soon! If a really appropriate date in 2007 suggests itself – that would settle it.

Wishful thinking …

Full circle



Around March 2005, I googled “Sasthi Brata”. I had been talking to writer Amit Chaudhuri at a family function where he was also present. He told me that he was putting together a collection of writings about Calcutta. I asked whether he was including anything by Sasthi Brata. He said that he was well aware of the writer's name, but had been unable to get any of his books anywhere.

Sasthi Brata (born 1939) catapulted to renown with the publication of his (autobiographical) My God Died Young (in 1968). This was followed by his book Confessions of an Indian Woman Eater. I read My God Died Young in 1978-79, during my final year in college. He captured and conveyed beautifully the ethos of student life in Calcutta, in the late-50s, which, being a student myself in the same city, albeit two decades later, I found rivetting.

Sasthi Brata was a contemporary of my aunt Indu (my father's youngest sister). Also born in 1939, she was a student at the Calcutta Medical College, and knew Sasthi from debating competitions (he studied physics in Presidency College, next door). Sasthi Brata left for England in the 60s, as did my aunt.

Sasthi Brata’s name is hardly known among younger readers in Calcutta and India today. And after his initial two books, he seems to have paled into oblivion. What a strange turn of events. But also sad, because he was prodigiously talented and capable, far more so than many of the host of Indian writers in English who are all the rage now.

Sasthi and Indu – were brilliant students of Calcutta in the late-50s. As students, they related not merely to the subjects they studied at university, but to literature, life and the world, to society and politics. They were culturally strongly rooted, very left-wing, and repulsed by and rebelled against everything around them. And both migrated to England, which was like a natural progression for people of this city who were formed like them. But their brilliance had to contend with the complex personal and psychological dilemmas they carried inside them - which could also be seen as being specific to their circumstances, of the cusp of time-place they were born and grew up in. And eventually succumb.

Another - and even more brilliiant - contemporary of theirs, a friend of Indu, was Gayatri Chakravarty. She too left the country and settled eventually in the USA. But she was able to realise the promise of her student days, unlike shooting stars Sasthi and Indu.



The city of Calcutta too fell into blight soon after, from the mid-60s, with none of its own brilliant offspring there to help renew the city, when it needed them most.

After I googled “Sasthi Brata”, I came upon an article about him by one Mrinal Bose. I emailed him in appreciation. And thus began our friendship. We met for the first time in August 2005, and went to a bar in Barrackpore to sit and talk. Sasthi Brata’s name figured in our discussion. Accompanying me on my visit to Dr Mrinal Bose was my friend Abhijit. A few days later Abhijit sent me the link to Sasthi Brata’s website. Visiting that, I emailed him. I mentioned that Indu was my aunt and that she has been unwell for long and was in hospital. I was pleasantly surprised to get his email reply. He told me his first two books were being re-issued. He also wrote: "I am sorry to hear about Indu. I saw her last some years ago ... Please give her my love, if you contact her. Perhaps I could visit her in hospital, if she would like it."

It was during that encounter with Dr Mrinal Bose that I first heard the name of Subimal Misra. He had been scathing about the quality of contemporary Bengali writing and so I asked him to name one writer in the contemporary Bengali literary scene whose work he considered important. And he came up with Subimal Misra’s name. I said I would translate his writing.

Dr Bose gave me Subimal Misra’s phone number a few days later (from one of Misra’s books). I rang up the author to enquire about getting his books, and expressed my intention to translate. Misra directed me to a couple of bookshops in College Street, and also to a publisher who had brought out compilations of his stories and novels. I followed this up immediately, and obtained whatever was available. The books lay in my study for a month and a half as I went about my usual busy work schedule. On the last day of Durga Puja 2005, at home and having nothing to do in the afternoon, I picked up a collection of Misra's early short stories and began reading the first one. That was “Haran Majhi”. And thus began my project.

After completing my first round of translation of “Haran Majhi”, I telephoned Subimal Misra and told him that I had actually begun the translation project and just completed one story. I sent this to him, by courier. And since then – for the last one and a half years – we have been in touch, over the phone, through long, long conversations. I called him yesterday, and he wished me for the Bengali New Year. I told him I had marked the occasion of the New Year by putting up a blog of his stories.

Yesterday evening, after posting a story on the Subimal Misra stories blog, I accompanied my sons to a bookshop where they wanted to get some books with their saved money. A fortnight ago, another friend, Nilanjan, had met me to urge me to translate a selection of “alternative” texts on Calcutta that he was compiling. I had proposed a selection from My God Died Young, and so this had to be obtained. I had seen Sasthi Brata’s newly re-issued books in this bookshop some months back. So I got My God... yesterday.

Skimming through My God Died Young, I was immediately captivated. I am going to enjoy reading it. And of course I was taken back to 1979, when I first read it. But I would be able to appreciate this much more, and with greater depth now. Thanks to the re-issue, a new generation of readers have become acquainted with this book. See for instance the responses here and here.

I like to think that after four decades, Calcutta has awakened, to a new dawn, a new spring. Attending Bertie, Mel and Fuzz's concert last week (see here and here) reinforced this feeling in me. Well, if that's the case, its only fitting that Sasthi's book makes a reappearance now.

I should write to Sasthi Brata now, to tell him I have his book and am savouring the prospect of reading this.

Sunday, April 15, 2007

Subimal Misra stories blog



Yesterday afternoon, as I read retired civil servant and scholar D Bandopadhyay's article in The Statesman, quoting National Sample Survey data, about intimations of great Bengal famine like conditions in parts of West Bengal, I remembered Zainul Abedin's sketches from the Bengal famine (1943). As well as Subimal Misra's short-story haran majhir bidhoba bou-er moda ba shonar gandhi-murti, written in 1969. Eventually that led to my deciding to start a blog-site to share my translations of Subimal Misra's short stories.

And thus I also made the connection, for the first time: 1943. The year of the great Bengal famine, the year Zainul Abedin travelled through the countryside and saw starving people dying by the roadside on their way to the cities in search of food, and made a series of sketches, called chiyattorer monontor, rendered in Chinese ink and brush on cheap packing paper, which were published in a Calcutta daily called Swadhinota (meaning, independence). The year Subimal Misra was born. Little wonder then that he went on to do what he did. Could it have been otherwise?

Misra's story haran majhir bidhoba bou-er moda ba shonar gandhi-murti - also about starvation, and about relentless pauperisation, represents another work like Zainul Abedin's, this time in post-independence Bengal, in the late 60s. It is as iconic. It was first published in a literary magazine in 1969, and then anthologised in his first published volume, which bore the title of this story.

This year marks 40 years of Subimal Misra's writing. I hope I will be able to organise a quiet felicitation. Through the Subimal Misra stories blog, I pay tribute to this unique and valiant figure in the world of literature.

Zainul Abedin (1914-1976) was memorialised in Bangladesh as Shilpacharya, or great teacher of the arts. Subimal Misra is for me Sahityacharya, a great teacher of literature.

The new blog, titled Anti-stories, is accessible here.

Saturday, April 14, 2007

Prosperity Index



Speaking at a function at Delhi University’s Shri Ram College of Commerce, President of India, Dr. APJ Abdul Kalam, said: “For achieving Vision 2020 ~ inclusive growth of our one billion people ~ we need a comprehensive measure of our growth in terms of a National Prosperity Index”.

The President urged the students and faculty to go beyond the Gross Domestic Product and devise the National Prosperity Index on the basis of “key socio-economic parameters”: availability of proper nutrition, potable water, sanitation, housing, employment, quality education and healthcare ~ and “a value system derived from our civilizational heritage”.

Image: Santhal Village, Chaibasa, Jharkhand, by Marcus Leatherdale.