The sea with its moods, vibrancy and colours has been a source of fascination for countless poets, writers, photographers and artists.
Break, Break, Break,Alfred Tennyson’s elegy, written for his friend Arthur Hallum in 1835 and immortalised over centuries, uses the violence of waves to express the grief and the sense of helplessness caused by loss. Jules Verne’s Twenty Thousand Leagues Underthe Sea (1870) brought the ocean to our doorstep and subsequently on to the silver screen.
Around the same time, in 1867, Matthew Arnold , a British poet, published Dover Beach, which again plumbs into the darkness and the depth of the sea, some critics say to express “ a stand against a world of broken faith”. A little earlier than Mathew Arnold artist William Turner also expressed his fascination for the sea with his paintings The Slave Ship and Dawn after theWreck (1840).
Munshi Premchand(1880-1936), born as Dhanpat Rai Shrivastav, was one of the foremost Hindi writers of the early twentieth century. He has to his credit more than three hundred short stories, fourteen novels, many more essays, letters translations and plays and even a film script.
His short story Shatranj ke Khiladi was made into an award winning film by Satyajit Ray as were a number of his other works by noted directors, like Hrishikesh Mukherjee.
With his reformatory zeal and an ability to create empathetic overtones, Premchand was a prominent writer in Hindi who was appreciated more after his death than before. Writes David Rubin, late translator and scholar, in The World of Premchand(Oxford, 2001): “To Premchand belongs the distinction of creating the genre of the serious short story—and the serious novel as well—in both Hindi and Urdu. Virtually single-handed he lifted fiction in these languages from a quagmire of aimless romantic chronicles to a high level of realistic narrative comparable to European fiction of the time; and in both languages, he has, in addition, remained an unsurpassed master.” Interestingly, Rubin taught for a number of years in Allahabad and Rajasthan Universities in India and is also known to have translated not only Premchand but also another very well-known Hindi poet, Suryakant Tripathi ‘Nirala’.
Based as a newspaper reporter and climate blogger in Taiwan, since 2011 I’ve been promoting the rising ‘cli-fi’ movement to boost the literary fortunes of ‘climate change fiction’, a new genre of literature now accompanying ‘sci-fi’ within modern literature’s classification system. I’m not a novelist or a short story writer myself, just a reader and what I described as ‘a climate activist of the literary kind’. I use my PR skills learned over a lifetime of newspaper and magazine work in North America, Europe, Japan and Taiwan to communicate my cli-fi passion with editors, novelists, literary critics and fellow readers.
I’m not the only one doing this now. There’s a veritable army of PR people and literary critics shepherding cli-fi novels and short story anthologies into publication in over a dozen languages. What started out as a small movement in the anglophone world in 2011, has now become a global phenomenon among literary people in India, Singapore, Sweden, France and Australia. among other nations.
So what is cli-fi? As a subgenre of science fiction, it crosses the boundary between literary fiction and sci-fi to imagine the past, present, and future effects of man-made climate change, allowing readers to see what life might be like on a burning, drowning, dying planet. But the genre also encompasses writers who pen utopian novels and short stories full of hope and optimism. Cli-fi is not all dystopian and nightmarish visions of the future. There’s a lot of room for hope and better days, too.
Title: A Feminist Foremother: Critical Essays on Rokeya Sakhawat Hossain Edited by: Mohammad A. Quayum and Md. Mahmudul Hasan Publisher: Orient BlackSwan Pvt Ltd. Pages: 312 (Hardcover) Buy
In an essay entitled “Griha” [Home] Rokeya Skhawat Hossain (1880-1932) says that Indian women are treated worse than animals since even animals have homes, but Indian women have none: they must always be dependent on a man for shelter. It was in such an unfavourable time that Rokeya emerged as a crusader for the emancipation of Indian women and dedicated her life to building a gender-just society. A Feminist Foremother: Critical Essays on Rokeya Sakhawat Hossain (Orient Blackswan, 2017), takes a critical look into Rokeya’s struggle and becoming one of India’s most ‘courageous feminists’. Seen within the socio-cultural and historical context of her times, the book also examines her literary works and social reform activities to better appreciate the challenges she faced as a Bengali Muslim woman.
The book contains 13 essays by reputed academics and critics. It is co-edited by Mohammad A. Quayum, Professor of English at the International Islamic University Malaysia (IIUM), and Adjunct Professor of English and Creative Writing at Flinders University, Australia; and Md. Mahmudul Hasan, Associate Professor of English at the International Islamic University Malaysia (IIUM). They both have decades-long research on early feminist movement in the Indian subcontinent, especially in undivided Bengal. Professor Quayum has previously edited and translated The Essential Rokeya: Selected Works of Rokeya Sakhawat Hossain 1880-1932 (Brill, 2013). Dr. Hasan has a Ph.D in comparative study of Rokeya Sakhawat Hossain, Mary Wollstonecraft, Virginia Woolf, Attia Hosain and Monica Ali.
The first essay, “Rokeya Skhawat Hossain: A Biographical Essay,” by Mohammad A. Quayum provides a comprehensive discussion on Rokeya’s life and works. Professor Quayum highlights how Rokeya—overcoming all kinds of hurdles coming both from her family and society—continued to learn Bengali and English from her elder sister Karimunnesa and elder brother Ibrahim Saber, who contributed immensely to her early literary growth. Her father Abu Ali Saber—whose ancestors migrated to India from Tabriz, Iran in the sixteenth century and settled in Pairaband in 1583—did not want her to learn Bengali or English. For one thing, the Ashraf migrant community and its members, such as Rokeya’s father, looked down upon Bengali as it was spoken by ‘low-born Ajlaf Muslims’. It also deemed Arab and Persian traditions to be ‘authentic Islamic culture’ and detested English as it was the language of a new colonial power. The essay critically evaluates Rokeya’s literary endeavour and social reform initiatives and argues that ‘both her school and her literary works have survived the test of time; both serve as enduring testimonies to Rokeya’s genius and vision as a writer, educationist and social activist.’