Amika Sethia is a high school student from India. Her work has been previously published inL’Éphémère Review,Delhi Poetry Slam,The Louisville Review, and others. When she isn’t writing, you can find her in the depths of a mystical book, or dreaming too much.
Aditya Shankar is an Indian poet, flash fiction author, and translator. His poems, fiction, and translations have appeared or are forthcoming in the Moon Park Review, The GhostParachute, Indian Literature, Modern Poetry in Translation, The LittleMagazine, The GhostParachute,Canada Quarterly, Chandrabhanga, Asiawrites,The Four Quarters Magazine, Muse India, Anti HeroinChic, Dissident Voice, Cliterature and elsewhere. His published books of poetry are After Seeing (2006) and Party Poopers (2014). He lives in Bangalore, India.
Vinita Agarwal is an award winning poet and translator. She has authored number of books — Words Not Spoken, The Longest Pleasure, The Silk Of Hunger and Two Full Moons,
Recipient of the Gayatri GaMarsh Memorial Award for Literary Excellence, USA, 2015, the second prize at the TallGrass Writers Guild Award, Chicago in 2017, two consecutive prizes in the Hongkong Proverse Poetry Prize for 2017 and 2018, and joint winner of the Tagore literary prize for 2018, her poems have appeared in Asiancha, The Fox Chase Review, Pea RiverJournal, Open Road Review, Stockholm Literary Review, Poetry Pacific, Mithila Review, The Bombay Review, Mascara Literary Review, The Blue Fifth Review and other journals.
She was on the panel of judges for the Asian Cha contest in 2015 and for RLFPA Awards (International category) 2016. She has conducted workshops in colleges and institutes of Mumbai.
She has read at Kala Ghoda, SAARC, 100 thousand poets for change, Lucknow Literature Festival, U.S. Consulate, Hyderabad and Mumbai, Max Mueller Bhavan Mumbai, Delhi Poetree, Pentasi India Cappuccino and Women Empowerment Readings. She was featured live in the global transatlantic poetry broadcast. She is on the Advisory Board Of The Tagore Literary Prize
Nalini: Your poetry is personal, intense, out there on the pages to shout out loud what is not supposed to be spoken, to change the way people perceive women and the narrative around them. That’s what I feel when I read your works. I’m not sure if you agree with my assessment, but, it might still be true if we talk about poems like Where I come From, Bespoken, Woman, Park Street Rape Victim in your latest book Two Full Moons. So, here’s the question: Why do you write poetry? What is your goal?
Vinita: I write poetry to vent the thoughts simmering inside me. For me, poetry is the best medium to put across sentiments and emotions. Through poems we build something new on the ground — something that will shine like a sliver of truth when darkness descends and envelops us.
Nalini: When is a poem done?
Vinita: When I can read it without a pause and when I do not need to tweak it or edit it.
Nalini: At some point, we all end up writing poems about writing poetry. You have a couple in your book. Why do you think it becomes pertinent for a poet to write such poems and what purpose do they serve?
Vinita: Writing poems about poetry provides a perspective to this very fine art. The art is validated in the poet’s own words. I too have written a few poems about poetry and tried to express the utter necessity of reading and writing poetry. I wish poetry would resonate with more and more people.
Adil Hasan was born in 1971 in Shillong, north-east India and has made Bangalore his home for the past eighteen years. He is a visual artist and freelance writer, having previously worked in the banking industry. Escape The Dark, an exhibition of his digital art was held in 2014. He is presently working on a mixed media project titled Great Industrial Dreams which pairs artwork with speculative prose and poetry.
What is a poem? “A poem is a constant transformation of itself and every poem is a model of a possible world that only comes into being when reading is active, activated,” will be Charles’s answer. What is the relation between poetry and poetics? “Poetics is an extension of the practise of poetry, and poetry is an extension of thinking with the poems and also the reflection of poetics,” will be his answer. Bernstein doesn’t believe in any conventional poeticism, but his own Pataquericalism, as he explains in this interview, taken during the creation of the anthology, Bridgeable Lines: an Anthology of Borderless World Poetry in Bengali with American poets.
Charles Bernstein’s poetic idea is similar to the “Notun Kobita (New Poetry)” movement of Bengal, which was started in the ’70s by a group of Kaurab poets – Barin Ghosal, Swadesh Sen, Kamal Chakraborty, etc. in Bengal.
Charles Bernstein lives in Brooklyn, New York and is the Donald T. Regan professor of English and comparative literature at the University of Pennsylvania, as well as co-editor of L=A=N=G=U=A=G=E (1978-1981), the Electronic Poetry Center and PennSound and co-founder of SUNY- Buffalo poetics program. He was awarded both the Janus Pannonius Grand Prize for Poetry and the Muenster International Poetry Prize. Bernstein is the author of Pitch of Poetry (University of Chicago, 2016) and Recalculating (Chicago, 2013), among many other books. In 2010, Farrar, Straus & Giroux published All the Whiskey in Heaven: Selected Poems. More information at writing.upenn.edu/authors/bernstein
Runa Bandyopadhyay: Tell us something about how you started your journey in poetry.
Charles Bernstein: The journey never started and so doesn’t end. It feels like it is an active presence. A river of words flowing through me, which I tap into, or perhaps which taps into me (which traps me).
Runa: Is there a relation between the poetic language and the body language of the word? Is a poetic idea revealed in the physical body of the poem?
Charles: Yes. Yes. I am interested in the body of the poem. This is not “material” body but as Blake says, “Spiritual Body”. That is to say, the poem is symbolic space, an imaginary space, where the value lies in not “representing” the world but exploring the “real” in and as language.
Runa: Poetry is form, or process, or [de-]construction or idol-making –– which one of these is closer to your way of writing and why?
Charles: I am interested in intensifying metonymy and iconicity. Not fragments but constellations of particulars. Not de-construction but re-constructions as a process without endpoint. In the Jewish tradition there is a prohibition of “graven images,” which is to say, images of idols. In my secular mutation of this idea, I would say –– in place of images are actions and processes that allow the readers/listeners a space to project their phantasies/desires/anxieties. But I do this not by minimalism or abstraction but by rhythm and association.
Runa: Poetry requires space, where the reader participates in the poem while at the same time remains outside it. What is your opinion on this dichotomy?
Charles: It’s possible to try to break down the divide between viewer/viewed, that is break down the voyeurism by eliding word and object. Gertrude Stein’s Tender Buttons is a key work in this respect, part of a “dialogic” space opened up also (in American poetry) by Mina Loy, William Carlos Williams, and H.D. and also such second-wave modernists as Louis Zukofsky and Charles Reznikoff. I explore this issue in Artifice of Absorption (http://writing.upenn.edu/epc/authors/bernstein/books/artifice/), in particular the possibility for rhythmic oscillation between inside/outside.
Runa: Is poetry a search for “reality” and existence, or a search for mystery? Or none of those? Then what is it?
Charles: Poetry isn’t one thing, even for an individual poet. “Reality” is perhaps always at issue, but whose reality, what aspect of the real? I don’t accept the “realities” imposed upon me by family, state, literary history, and convention; but then I can’t fully reject them either. In poems, I explore these “controlling interests,” to use the title of an early book.
Runa: Is Poetry more than resonance of ideas in the mind? If so, if more, what is it? Is poetry to be understood?
Title: Best Indian Poetry 2018
Editor: Linda Ashok Publisher: RLFPA Editions Page: 180 (Paperback) Price: INR 475 | USD 15
‘This entire pursuit is only a goodwill initiative for the poets of my country and Diaspora—an organized activity that keeps me in the know of poetry as it evolves in its private space,’ says Linda Ashok in the introduction to the Best Indian Poetry (BIP) 2018. As the series editor, she has worked through a wide arena of our culture, linguistic subtleties and poetic forms, and what she has brought out is a rare gem, with beads of pearls interwoven in poetic texture.
The hiatus between English poetry and poetry from India, or more distinctly, between foreign writers writing in English and Indian writers trying the same, has been a debatable topic and will remain unfathomable for years to come. This anthology is an earnest endeavour to bridge the gap and ‘bring the tectonic plates of the west and the east closer than ever… heralding a borderless celebration of poetry across colours, languages and cultural quirks.’
‘Painting is silent poetry, poetry is eloquent painting.’ Tagore’s words sound prophetic as poets try to create an alternative reality with subtle strokes and try to incorporate it in a culture-specific poetic spectrum.
The Best Indian Poetry has tried to bring together myriad shades of life within a single canvas, cutting across diverse cultural ethos. The poets hail from different socio-linguistic backgrounds and their poems certainly add a different flavour to this collection. ‘You cannot tie me/to any one religion, to any one relationship,/ to any one post, don’t put a noose around my neck.’ And ‘accept me the way I am. I am not a goat,/ you will not be able to tie me to a post…’ These self-revelatory lines from Abha Iyenger’s poem “You Cannot Tie Me” (p 20) unobtrusively pinpoint the defiance of a woman in a male-dominated, patriarchal society where women are enslaved, tied to societal norms, meant only to subdue, in the name of religion or age-old customs, and treat them as a sacrificial beast to appease men. Her pen has virtually challenged this myopic vision. Her poems appeal to our intellect and build up an alternative reality in terms of poetic texture. As Mary Wollstonecraft says, ‘I love my man as my fellow, but his scepter, real or usurped, extends not to me, unless the reason of an individual demands my homage, and even then the submission is to reason, and not to man.’
At the core of Rohan Chhetri’s poems are memories: his own and of moments—based in history or moments turning into history rooted within the intricacies and details of mundane daily lives–that transform into memories.
Reading these poems also strike a chord about the universality of death intertwined with the ways one tries to come to terms with it; of love that, even in its transience, creates something permanent, and of the impermanence of all the things that one wants to be permanent: family, home, country, and finally life.
“Every Thing for Me Is Something Else”, for instance, starts with the wind howling through the night, the tap-tap of it like ‘dragging its dirty fingernails’. The autumn light is gradually fading, ‘shortening like a deer’s eye dimming inside the red cave of a python’s belly…’. The light catches the ordinary scene of an urban landscape, ‘The night windows in city apartments overlooking the flyovers and that one silhouette, backlit by a mustard glow.’ Through the rest of the poem, the typical scenes of a day in a city—a couple arguing, a girl begging at the street-light corners through the rain—are described in a dazzling combinations of words, ‘Rainwater awning over her eyelashes, her hair plastered on her skull, & lips trying to spell something inconsolable’. The poem ends with a sudden, almost violent flashback to a scene from the poet’s childhood:
My mother rushing in through the smoke and the cindering floorboards.
Her screaming as she opens the window
& the cold wind howling in the voice of her firstborn, my stillborn brother.