The just concluded Kitaab Literary Festival in Lucknow saw interesting discussions on intertextuality and micro literature At a […]
In February last year, I was sitting in Cafe Batavia on Fatahillah Square in Jakarta, talking to an […]
Nineteen years old, I sat at a long table in a small room, a poem in front of […]
1. Once a conversation with an Australian friend surprised me; she told me that Haruki Murakami, the world-famous Japanese […]
Reviewed by Gouri Athale
Title: Strangers No More: New Narratives from India’s Northeast
Author: Sanjoy Hazarika
Publisher: Aleph Book Company (2018)
Pages: 472 (Hardcover)
The title says it all: they are no longer strangers. They are now part of the Indian mainstream despite hiccups in the form of discrimination against them in the rest of India merely because they look different. These are people of the North East, alienated from the rest of the country due to many reasons, not least that of geography (access was difficult), social set up and appearance – differences that were deliberately cultivated and exploited by the former imperial power, Britain.
The book gathers steam only after a very long (nearly 50 page-long) ‘Introduction’, which brings the region to the reader. This is an irritant. After this over-long Introduction, the author notes the many causes for the feelings of alienation among people of the Seven Sisters but omits (at least in this book) the role of the Church in creating this sense of alienation, or its continuing role in Nagaland and Mizoram (and that of the Mother’s Committee of Manipur) in insisting on prohibition. Liquor companies could provide a better insight regarding the sale of liquor (including beer) with alcoholism a serious problem in the region.
In the very first chapter, Hazarika comes to grips with the demand which reverberates across the North East as well as in the Kashmir valley: repeal the Armed Forces Special Powers Act (AFSPA). Or at least make it more humane and make armed forces personnel liable for their conduct under relevant sections of the civil and criminal law. Like many opponents of AFSPA, the author’s view does not take into account that an insurgency or an internal revolt is essentially a civil war fought in a limited area. It is, nevertheless, war and the rules of war, not civil law, apply. The armed forces cannot operate without the legal cover of AFSPA while the other side (freedom fighters or revolutionaries) is free to use tactics like patrolling, raids and ambushes.
Translated from the Gujarati by Mira Desai (from Pravinsinh Chavda’s short story collection Ek Evun Ghar Maley, published by Gurjar Granthratna Karyalaya, 2005)
Ranjit dressed in clothes that he’d carefully ironed and told his father, ‘I’ll be back in a while.’
His father would drape a napkin on his shoulder and sit in an armchair on the front porch all day; his loss of vision had bestowed a certain grace to his posture. If he heard a vehicle pass by or footsteps approaching, he would smile in expectation and his smile would last even after the footsteps had faded away. Ranjit was at a loss as to how to fill in the vacuum of unending time even on Sundays, so he’d pick any direction and begin to walk, enjoying whatever he encountered along the way. His vision had been sharpened, so everything that he saw sprang to life.
Where will you go, son? His father didn’t ask such questions. There wasn’t much that was different in sitting idle on the otlo, the porch, or wandering about like his son did; perhaps he knew this.
That morning Ranjit walked with a special energy; he’d remembered Shriram Mulay as if he’d stepped forth from an old sepia photograph, dressed in his school uniform khakhi shorts and a toothy smile. They didn’t meet very often now; at times a gap of six months or a year would pass before they met, but Shriram’s riverside house and the surrounding backyard often impinged on his memory. When he’d reach Salvivad with his schoolbag on his way to school, Shriram’s Ayi would be waiting on the porch to see him off. All the happenings and news that they collected during the course of the day would be brought out carefully and shared in the evening by that house. Shriram would lead him indoor for a drink of water, and from there they’d step into the backyard as if drawn there. He could still see Shriram’s Ayi walking up to them with a bowlful of goodies, a ladoo or perhaps a til sweet.
The rustic tea stall and the flour mill at the entrance to the neighbourhood were still there. There weren’t too many changes in the locality either; he felt as if he were stepping into the past as he climbed up the steps to the porch. He stood there quite a while after he had gently knocked on the screen door. After what seemed like infinity, Shriram trudged to the door pulling his shirt into place and stared at him quizzically from behind the door-bars.
‘Who is it, bhai?’
‘Just a passer-by. I’ve come here for some water.’
Shriram didn’t laugh out loud. ‘Come,’ he said indifferently and turned away. This was a new way of greeting. Whenever they met in the past, they would trade accusations by way of greeting: You’ve become an important person. Your time is too precious… Only after both of them were satisfied that neither had become overly important would Shaliniben offer a cup of tea as a peace offering.
Look to the whole, the translator asked. The line comes from Helen Lowe-Porter’s correspondence, and can be read as […]
In 2012, having published four books and won the Pulitzer Prize in Fiction, Jhumpa Lahiri moved to Rome. […]
By Mitali Chakravarty
What is homeland
In which we planted
Our hopes, lives,
dreams and memories?
A bit of earth.
— Suchen Christine Lim, Second Fragment, A Bit of Earth
She wanted to run a chicken porridge stall in Singapore. Instead, she wrote about the coolies, the illiterate and the chicken porridge stall owners. Meet Suchen Christine Lim, an established voice in ASEAN literature with multiple awards and fellowships to her credit.
The first thing I notice when we meet is her humility. I remember listening to her during a panel discussion on ASEAN literature where Suchen said that she picked up bits of garbage and put them together to make a story. To me, her stories are anything but a bit of garbage. They record the history of Malaya and then, Singapore and Malaysia. Her works have been lauded by The Straits Times as ‘worthy literary landmarks that capture a slice of South-east Asian history’. Mohammad A. Quayum, Professor and Head of the Department of English Language and Literature, International Islamic University, Malaysia, sees her works as ‘brilliant stimulating and a compelling read’; Lily Rose Tope, PhD, Professor, Department of English and Comparative Literature, University of Phillipines, says, Suchen makes ‘history personal… a joy to teach and a riveting read’. Martin Marroni, a Scottish poet wrote to Suchen: ‘Astonishing tour de force. You have created a physical and social landscape and peopled it with characters with real human feelings on issues of political import as well as on the strains of personal and social survival.’ Yet, when I ask her where she sees herself in the ASEAN literary context, her response is that it is for the critics to decide. ‘I don’t see myself as anything except being able to write.’
Her passion for writing developed in the course of her teaching career. The characters she wrote about in her novels and short stories came to life for her as she went about her daily chores. She became the weaver of tales for these imaginary personas who led her through their adventures. She talks of her works in terms of the wayang kulit (shadow puppet theatre in parts of Indonesia and Malaysia) based on the belief that puppets have a life of their own and their needs must be respected. She sees herself as the dalang, the puppet master, not a puppeteer, she emphasises. ‘And to me, the relationship between a novelist and a character is that of the dalang and the puppet, which eventually evolves a life of its own.’
It took Emily X.R. Pan nearly a decade to write her debut novel The Astonishing Color of After. She’d […]