This is just to say

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       ‘This is just to say’

‘This is just to say’ is William Carlos William’s most famous poem. Who can convert everyday matter such as a slip or conscious trickery in quotidian domestic life into poetry! That’s WCW for us - a man who otherwise led a contrived life, working as a full time paediatrician, on the go making house calls at all times of the day in the first half of 20^th century America. He lived in the suburbs of New Jersey.  His was a conventional life interwoven with flashes of artistic talent, leavening the humdrum to sweetness and joy.

We are struck by the precise imagery of WCW’s poems. Nouns such as plums and icebox; adjectives such as sweet, cold and delicious, and verbs such as eaten, saving and forgive, combine to etch an episodic scene in the day to day turn of married life. A slice to savour, peep voyeuristically and imagine the sexual underpinnings of marital bliss.

Overriding it is the consistent sensibility of the poet to morph the mundane into something extraordinary and overwhelming like a still life painting!

There are numerous theories about this poem (it’s the fall of Adam and Eve who ate the forbidden fruit, or about repressed sexuality or  an apology for interfering with the schedule of a housewife’s culinary plan) which itself go to make this poem profound. It’s astonishing that something so simple can invoke such varied responses and engage the reader completely. The poem also incites abundant hilarity.

The next poem ‘The Red Wheelbarrow’ is an indelible image to think about. The varied connotation arise from the juxtaposition of colours in the poem, the image of the farm with domesticated poultry, the incurring workload, the abundance of nature, coming together of man - animal and machine, the necessity and miracle of simple machines and other endless pictures.

There is no denying the fact that WCW was an imagist poet. The concise and clear images that his lines put together are undoubtedly colourful, but realistic. The following poems are studies in this regard.

             

In these poems the subject is a fair woman. Her dilemma is loss of youth and vitality in the first poem. In the second she is coveted by a solitary man in a car (the poet) for her beauty and mystery.  The poet is well aware of the societal barriers which separate them, but cannot help the stirrings of desire for the pretty woman behind the wooden walls of her husband’s house.  What better picture of a beautiful small town romance that is never ending!

WCW sought his own idiom of poetry – free unrhymed verse and common vocabulary contrary to his contemporaries Ezra pound and TS Eliot. Their epic poems really rattled WCW, and he wanted to cut away from their formalized and stylistic tradition of writing poetry.  His own epic poem ‘Paterson’ imagines the city to be a man, and its progress with technology written in everyday American English.  

Now here is a poem that showcases his skill to reflect paintings. On a rainy night WCW came upon a noisy fire engine with the figure 5 flashing, tearing through the flooded street. The lasting impression of this encounter resulted in the poem ‘The Great Figure’. The poem was adapted into a modernist, cubist painting by his friend Charles Demuth.

WCW ‘s journey with painting also resulted in ekphrastic poems based on the works of  the Flemish painter, Pieter Brueghel, called ‘Pictures from Brueghel and other poems’. The reader can look up these poems and read them with the snapshots of paintings side by side.

What joy!  

Paterson by Jim Jarmusch

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Goodbye cafes and bohemia, Hello downtown quotidian poetry!

The film ‘Paterson’, inspired by the epic eponymous poem by William Carlos Williams, introduces viewers to down town Paterson, NJ. Against this backdrop we listen to the poetry of Ron Badgett (of the New York School of poets) enunciated by the protagonist who’s also called Paterson. Writing before his shift on the bus as the driver, in the lunch break beside the Passaic Falls, or in his basement room at home, Paterson takes us through a solitude that is one with the world. It’s not poetry in a cafe or a watering hole amidst booze and brawl but in the solitariness of a man’s heart, singing a quiet song rooted in its rich dailiness.

The film is a paean to poetry, portrayed in the form of a poem that stays with us long after it is over. In the original poem, WCW imagines metaphorically speaking, the man to be the city, “Paterson lies in a valley under the Passaic Falls/its spent waters forming the outline of his back. He/lies on his right side, head under the thunder of the waters filling his dreams! Eternally asleep /his dreams walk about the city where he persists/incognito......the subtleties of his machinations drawing their substance from the noise of the pouring river.”

The film continues to grow in our thoughts long after its over. At the heart of the movie lies a rare commodity – a beautiful marriage with his wife Laura that is held together by polarity and cords of understanding like a blue porcelain piece of beautiful china.

The director Jim Jarmusch says, “Nothing is original. Steal from anywhere that resonates with inspiration or fuels your imagination. Select only things to steal that speak directly to your soul. If you do this, your work (and theft) will be authentic. Authenticity is invaluable; originality is nonexistent. And don’t bother concealing your thievery – celebrate it if you feel like it. In any case, always remember what Jean-Luc Godard said: “It’s not where you take things from – it’s where you take them to.”

Jim takes his beloved poetry and philosophy to brush coat an industrial town of mixed ethnicity, similar to Walt Whitman or Allen Ginsberg. He celebrates town life, its sheer predictability, the everydayness of activity and small talk. The view of the town from a bus seat is theatrical; we are looking down into down town shops, back roads, bus depots and the intersections of lights. We pass through lanes and by lanes of small time America and its hub hub of life. The camera veers to the grand Passaic waterfalls, many a times through the film, etching poems on the cascading falls.

Jim coalesces lines of poetry from poets who lived in Paterson such as WCW, Allen Ginsberg or others whom he has admired and read widely.  Markedly most of the poets enumerated in the film led conventional lives interspersed with bursts of poetry inspired by their everyday experiences. The famous ‘Lunch Poems’ by Frank O’Hara is an example. There is a subtle hint at Emily Dickinson too, with her reclusiveness and disinclination to publish her poems, just like Paterson, a poet writing for himself to fulfil his own desire completely detached from things.

On the other hand, Paterson’s better half, Laura, harbours ambitions of becoming a country singer or owning a successful cupcake business. She is artistic and spends her time engaged in creative endeavours of cooking baking dress designing and painting. In the process her home has mushroomed into an artistic haven of color, design and gourmet recipes. She brings spice, distraction and disorder into her husband’s life that is otherwise a disciplined order of events each day. The recitation of WCW’s poem by Paterson in the film ‘This is just to say’ imparts that touch of domestic bliss, here, and completes the gilded frame.

The film is made up seven episodes or poetic stanzas starting Monday morning until the next week. The slow even pace sets in right at the beginning. Paterson wakes up with the morning sun rays streaming into their room, bathing their marital bed in a dappled light.  He kisses his wife, who shares her dream of having twins on one instance (this visual rhyme of twins repeats like a refrain through the film with Paterson encountering twins all over town), has his porridge and walks to the bus depot. He drives the bus the whole day through the town. People get in and off the bus and he listens in to their conversations. At the end of his shift he again walks home, shares a meal with Laura, talking about their day. Later he goes to his basement room and writes and reads poems before walking his dog Marvin, an English bulldog to a bar where he meets the bar owner - Doc and a couple of other regulars such as Marie and Everret. The entire sequence is repeated everyday with few variations.

The interlude of Paterson with the same characters lends gravitas to his persona. He is laconic, contained, peaceful and detached. Laura is verbose, dreamy, ebullient and a people’s person. His co-worker Donny is a constant complaint box and the bar owner is a traditionalist whose bar has a wall of fame where he celebrates the famous people of Paterson- providing a historical context to the place. The other couple in the bar – Marie and Everret bring in the drama – a relationship which is effervescent and dramatic.   Everret’s panache for histrionics and drama is a contrast to Paterson’s practicality and reserve.

Laura envisions a great poet in her husband and keeps cajoling him to print his poems and share them with the world. When finally she extracts a promise from the very reluctant and reserved Paterson to xerox his secret notebook at the end of the week , the director folds in a Freudian slip which makes Paterson leave his notebook on the living room sofa. Marvin plays truant and shreds Paterson’s secret poetry notebook when the couple go out to watch a film.

Paterson ends with, “Poems are just words on water” – it’s the magic and sheer delight of writing poems that’s important, what happens to them later is of no consequence. He meets a Japanese poet on a bench under the Passaic Falls, who gifts him a notebook to begin writing poems again and so the love affair with life and poetry begins anew!

Rushdian Matters

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Rushdian Matters

Do you know why the characters in Salman Rushdie’s novels are monstrous, handicapped, grotesque and sometimes lovely bastards?  It’s because his stories are dealing with issues of identity crisis in an environment of multiculturalism, post-colonialism hybridity, multiplicity, dogmatic power of religions and economic disfiguration.

Another interesting paradox is that he himself straddles a multicultural space – born in India in the post-colonial period and living in the West, drawing from both Eastern and Western cultural traditions.

Thirdly, his agency of depiction is pretty intriguing. He uses magic realism (interplay of fact & fantasy) and chutnification of language to traverse this field of ambiguity. Allusions are drawn with ease, on one hand from classical literature and the other from pop culture. He surprises and disorients the reader with his abandonment and disregard for established code.

Welcome to Rushdian matters.

In conversation with Prema Rocha, professor of English Literature at St. Xavier’s Mapusa and writer of a book on literary criticism of Salman Rushdie’s works.

I would like you to elaborate on the title of your book ‘Shaping the World, Stopping it from Going to Sleep: The Novels of Salman Rushdie’.

Salman Rushdie is generally considered a remarkable contemporary writer. He addresses concerns that are pivotal to our times, like identity, tyranny and terrorism. He believes that writers who are apolitical offer their vote for the way things are. That his books have been mired in controversy has not deterred him from the compulsion to be politically expressive. And indeed, in his own work he takes sides, starts arguments, shapes the world and keeps it alert. The title is a quote from Rushdie, “A poet’s work is to name the unnameable, to point at frauds, to take sides, start arguments, shape the world, and stop it going to sleep”.

 What are the overall themes that prevail in Rushdie’s oeuvre? Name the novels that you have critically analysed in your book.

 Midnight’s Children is concerned with the newly independent India trying to find itself and assert its own identity. This new nation is grappling with religious, social, economic, political and linguistic concerns like the protagonist Saleem Sinai. Shame deals with politics in Pakistan. The Ground Beneath Her Feet explores issues like migration, corruption in India and pop music through a love story. The Moor’s Last Sigh juxtaposes multicultural Spain with a Bombay that is getting increasingly communal. Fury is Rushdie’s first novel set in America. It deals with migration, politics and art. Shalimar the Clown zooms in on Kashmir. It critiques communalism and terrorism. Rushdie’s targets include totalitarianism and oppression in its various avatars. His fiction largely narrates the Indian subcontinent in the 20^th century and its association with the world beyond.

How does myth, classical literature, popular culture and films interweave Rushdie’s novels? Give a prominent example from one of his books.

Rushdie is credited with carving out a space for the Indo-English imagination on the global map with Midnight’s Children. The book was a landmark. It inspired an entire generation of creative writers and forged new directions. A significant part of the galvanising energy of Rushdie’s texts is contributed by the inter-texts. Allusions to cinema, myth, epic, fable, fairytale, gossip, proverbs, superstition, popular songs and films, comics, advertisements as well as his own other work are integrated on his canvas. Rushdie’s love for Bombay cinema finds expression in Midnight’s Children. The motif of switched babies forms the basic plot of the text. So also, the pattern of amnesia from a blow to the head. These are typically formulaic fare in Hindi cinema. 

_{You have devoted a chapter each on Rushdie’s linguistic ebullience and English writing in India – tell us a little about it.}

_{Midnight’s Children put Rushdie on the map and Rushdie put Indian Writing in English on the global map like never before. This literary renaissance has been acknowledged by writers, somuchso that most of the writers of the present day are considered “Midnight’s Grandchildren”.  Shashi Tharoor pays Rushdie tribute when he calls him the “head of my profession”. In Indian writing in English, Rushdie is hailed for his “chutneyfication”. Unlike writers who avoided writing in English, in order to write in their native languages, Rushdie embraced English as yet another Indian language. Rushdie’s Angrezi boldly reworks English as a language of India. He taps into Indian English speech and story-telling techniques. He defamiliarizes English by bringing India into English as a strategy. For example, Hindi expression are literally translated as in “whatsitsname, or “madman from somewhere”.  And he defiantly and strategically doesn’t provide a glossary to this hybrid Indlish.}

_{You say that Rushdie’s non-fiction work forms a manifesto for his fictional writing.  How?}

_{That’s right. Rushdie has a significant number of articles and interviews. His non-fictional essays are a wonderful read. They range from musings on his own experiences, other writers, world issues, and much more. These essays provide valuable insights to the understanding of his fiction.}

How did the transformation from one kind of unpublished manuscript into another, that is, from an unpublished Ph.D. thesis into an as-yet-unpublished book manuscript take place?

I guess it really helps to have a good publisher.  All credit goes to the team. Publishing house Goa1556 did an excellent job. The affable Frederick Noronha is a one-man army when it comes to publishing in Goa. His concerted efforts have changed the publishing scape in our state.  Goa 1556 took care of everything when it came to technicalities, including the creative sketch for the book by Bina Nayak. The project is also associated with Golden Heart Emporium. I am grateful to the Directorate of Art and Culture for the scheme for Goan authors which supported the book. I consider it an honour to have Padma Shri awardee, author and educationist, Dr Maria Aurora Couto write the foreword to the book. She was one of the first critics to engage with Midnight’s Children way back in 1981.

It’s hard to pick up a dissertation and hear its author’s voice. Most of the time the author is quoting from other greats – critics, authors. Revising a dissertation is partly a matter of making the writer’s text speak up. Explain the process.

 It was Issac Newton who is credited with the statement, “If I have seen further, it is by standing on the shoulders of giants”. Research, after all, builds upon previous research. It is imperative that one takes into account the body of existing work. Having said that, one has to keep one’s argument in focus and let one’s own voice and view be heard.

A wise dissertation director once counselled a doctoral student that the dissertation would be the last piece of his student writing, not his first professional work. Every editor at a scholarly publishing house knows this, too. How did you negotiate around this field?

That is so true! Research teaches you humility, among other things. Knowledge is expanding exponentially. In addition, the internet has changed everything. Prof K.S. Bhat, my Ph.D. supervisor and Professors Nina Calderia, Kiran Budkuley and Rafael Fernandes, my teachers at the Goa University provided valuable insights and timely suggestions. They did remind me that the completion of the Ph.D. marks the beginning of the journey. I realise now what they meant. And I try to keep writing!

 Speak about the targeted readership that will benefit from your scholarly book. 

 Being an academic endeavour, the book is aimed at a very specific readership viz teachers and students of Rushdie, those interested in Post Colonialism, Diaspora Studies, Indian Writing in English. I am happy to receive feedback from students who say the book has been of assistance to them. It also pleasantly surprises me when unexpected people stop to say they have seen the book at the wonderful Central Library or elsewhere.

There are very few who have the ability and courage to take on ‘Satan Rushdy’.  Prema Rocha is one of them. 

The Salt of the Earth by Jayanti Naik

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                                                          The Salt of the Earth

May Day, the day that inspires hope in workers and fear in capitalists, was marked with usual rallies and processions this year. A demand for 8 hours of work, 8 hours of recreation and 8 hours of rest for labourers was the hallmark of labour movements beginning 1866 and became official on 01 May 1890. The flag bearers of the movement - Karl Marx, Friedrich Engels, Rosa Luxemburg and Liebknecht worked tirelessly to expose the skewed superstructure of capitalist economic models and demanded rights for workers.  Better working and living conditions and the right to leisure and education were the rallying slogans of these revolutionaries.

Against this backdrop, through the month, I kept myself engaged with the book ‘The Salt of the Earth’ by Konkani writer, Jayanti Naik. Rightly given the epithet of  ‘writer who roars (Garjan)’ by Manohararaya Saradesaya,  she takes up cudgels for the ‘Bahujan’ - the majority in Goa that represent Hindu/Christian lower castes such as toddy tappers, weavers, tribals, fishermen, midwives, rustic singers, medicine men and labourers. She found them to be storehouses of ancient tradition and culture. Closely associating with them, she learnt to tap their repositories of knowledge for her writings.

Born in the village of Amona in Quepem,  Jayanti is a Sahitya Akademi awardee  and a doctorate in Konkani language. Besides being a folklore researcher, her active participation in the Konkani language agitation of the 80s makes her a ‘keeper of memories’ - of the language, its people and the traditional/cultural heritage of this land. She has written more than 32 books, building a ‘Smriti Mandir’ - the reservoir of ancient knowledge of Goa.

‘The Salt of the Earth’ has been translated from Konkani into English by Augusto Pinto, whose creative efforts through translation chronicle the attempt to break barriers and build bridges of understanding between alien cultures . The afterword ‘The Bahujan Writes Back’ is a reader’s delight, where Augusto morphs into a literary critic as he unravels the annotated text of the book. The birth of the Bahujan in post-liberation Goa is touched upon, along with other major themes of the author’s works. This context sheds light on the directions the stories take and illustrates the ancient cultural strands of the community. Augusto also familiarizes the reader with the personal and professional life of the author, delineating the influences which shaped her social work and writings. Through his critical appraisal, Augusto identifies himself with another class of artists, one which I have often highlighted through my works, that of the ‘critic as an artist’.

The protagonist of the stories in the book is the eponymous salt of the earth - the worker who tills, sows and harvests the produce of the rivers and the land.  The author celebrates the cultural practices and customs of these people, when urbanization and alternative economic models were shifting the contours of the Goan society. She delineates the upheavals in family and community structures from feudal systems to capitalist bases, not sparing the darker strains of caste, power structure, illiteracy and gender that perpetuated the social milieu at that time.

Jayanti succeeds in her agenda of breaking through the stereotypical image of Goans as westernized Catholic people, living amidst ubiquitous whitewashed churches.  The stories make an incisive cut into the veneer of supremacy of so-called ‘Portuguese Goa’.  Her stories introduce readers to village communities rooted in an Indian ethos of temples, deities, rituals and traditions. The beliefs and customs of her characters can be traced back to age-old Hindu philosophy and cosmology. She retains the vernacular dialect in certain stories (as illustrated in notes by the translator) through works such as ‘Basvo’. She also paints the canvas of ritualistic practices of the ‘Thakar clan’ with an element of inclusiveness and understanding. There is no suggestion of othering or voyeuristic inclination of study of tribals under a lens. A classy act of subversive writing undertaken with keen sensitivity and empathy, Jayanti disrupts many myths about the Goan majority.  In the end, the subaltern comes into his own and stands tall in the mind of the reader - naked, proud and resplendent in his history, heritage, language and culture.

There is no denying that Jayanti is defensive in her stance to uphold the traditional heritage of worker clans (and this is evidenced from Augusto’s remarks too). Nevertheless, she leaves her stories open ended, suggestive of the fact that she is subtly imbuing her story paintings with colours that can bring change for the better. ‘The Fulfilment of a Desire’ and ‘Curse of a Vozhryo’ are psychological recounts of characters whose lives are living hells, holding on to societal beliefs and religious rituals embedded in their psyche. ‘Biyantul’, ‘Ramaa’ and ‘An Account of Her Life’ etch feminine sketches of unfulfilled desire and sexuality. A proclaimed harbinger of women rights in the Konkani belt, Jayanti goes all out to interweave elements of the feminine mystique in her writings to drive home the humanist lacunae in this sphere.

In Jayanti’s stories, folklore impregnates the storyline in a pronounced manner, very much like the writings of Zora Neale Hurston and Toni Morrison that introduced the world to the sights, smells and music of marginalized black communities. Contemporary writings of Anita Heiss do the same for the Australian aboriginals (Tiddas),  as do works by Mamang Dai for tribals in Arunachal Pradesh. Jayanti’s clearly assertive yet empathetic stance also brings to mind Hansada Sowvendra Shekhar’s novels where the Jharkhand tribal strikes back clearly and irrevocably. An explicit indication of this goal could be Jayanti’s story ‘The Victory’ where the protagonist’s ire against caste oppression of tribals lands him defenceless and drives him to irrepressible wrath against God.

Jayanti’s effort to showcase power equations that reduce tribals to penury is never confrontational. At this juncture, Augusto’s writing lifts the veil and exposes the underlying power play. The reader is made privy to layers of casteism that make conditions tragic for these communities. Besides the darkness, however, the richness of myths and customs comes across to be pondered and meditated upon.

Nevertheless, the work of a translator and a literary critic, embroiled in dialectics of ‘loss in translation’, has yet to be acknowledged by the literary world at par with authorship. Although Augusto’s name appears on the cover of the book, there is no piece on him at the end of the book detailing his credibility and resume. The foreword and afterword sections are classic literary devices that can add a world of wealth to a book. The ability of a critic to read between the lines, analyse and synthesize a text is special. In a divided world, translators and literary critics play the important role of bringing forth the other side of the argument. Dialectics between diverse coteries can set up a dialogue for peace and understanding. Ludwig Wittgenstein said it well for all humanity, “The limits of my language means the limits of my world”.

he illuminations in the book leave us with an alternative perspective of the masses of Goa and a consciousness of the misshapen societal norm responsible for its tragic state of affairs. It’s a long road to freedom, but hope lies in the cultural creative such as Jayanti Naik. More power to her and her efforts!           

The Lightness of being

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The Lightness of Being

“Once more there sounded within me the terrible warning that there is only one life for all men, that there is only one life for all men, that there is no other and that all that can be enjoyed must be enjoyed here. In eternity, no other chance will be given to us.” 
― Nikos Kazantzakis, Zorba the Greek (Greek writer and philosopher 1883-1957).

“The heaviest of burdens crushes us, we sink beneath it, it pins us to the ground. But in love poetry of every age, the woman longs to be weighed down by the man's body. The heaviest of burdens is, therefore, simultaneously an image of life's most intense fulfilment.  The heavier the burden, the closer our lives come to the earth, the more real and truthful they become. Conversely, the absolute absence of burden causes man to be lighter than air, to soar into heights, take leave of the earth and his earthly being, and become only half real, his movements as free as they are insignificant. What then shall we choose? Weight or lightness?” 
― Milan Kundera, The Unbearable Lightness of Being (Czech literary icon 1929 - )

“Quite a lusty lot, those sages. What was the name of the fellow who ravished the fisherwoman smelling of fish, right in the boat and gave her body a permanent perfume? And now, look at these poor Brahmins, descended from such sages...Let’s see who wins in the end - you or me. I’ll destroy Brahmanism, I certainly will. My only sorrow is that there’s no Brahmanism really left to destroy in this place- except you.”

-UR Ananthamurthy, Samskara (Kannada writer 1932-2014)

Life is a conundrum and many philosophers and thinkers have written and shared their insights about its unravelling. The above writers have explored whether a human being should take the path of ‘weight’ or ‘lightness’ in their novels.

In a world where the sacred and the profane exist together, we are lost in a maze of big questions such as whether God exists, which religion to follow and  ramifications of our choices in our understanding of virtue and sin. We revel in segregation, compartmentalizing ourselves on the basis of religion, border, colour, language and caste.  The alienation does not end here. There are widening gulfs tearing the hedonists from the pious within communities and families, too.  This rivalry has left many perplexed.  After all, who is the man of God – one who is good but indulges his senses or the one who prays religiously and has no hedonistic desires? The former is wild and nomadic. He loves partying, drinking and gambling. He doesn’t consider having a string of mistresses as an immoral act. On the contrary, the more religious man is celibate and a crown jewel of Vedic knowledge. He considers it vile to give into his senses. For him, it’s all about mind over matter. Which one would you rather be, or to put it concisely, what would you choose - ‘weight’ or ‘lightness’?

The epitaph on Kazantzakis’ tomb illumines the path of freedom - "I hope for nothing. I fear nothing. I am free." Kazantzakis’ works, especially ‘Zorba the Greek’, are full of joy. The book is a hymn to life and love that is personified in the character sketch of Zorba, epitome of the pulsating life force. It urges you to stop reading words and go jump into the stream of life and live it king size. An excerpt from the book reads, one must be “wrapping oneself in an atmosphere of daily sights, sounds and smells – wild sage, savoury mint and thyme.”

Zorba, the wonderful Macedonian man lives each day as if it is his last, completely involved in what he is doing, be it making love or working the lignite mines. When he cannot express his feelings and energy in words, he dances with gay abandon to the beat of each moment. He lives in perpetual awe of everything around him. He looks at trees, the sky, flowers, women, children as if he was seeing them for the first time. He revels in the mystery of creation and considers the world his playground to frolic and indulge.  His zest for life is all inclusive. The narrator in the story is a foil to Zorba. He is a writer wrestling in his lair with his writings on Buddha, trying to comprehend the world through words and mysticism.

Friedrich Nietzsche’s concepts, ‘God is Dead’ and the ‘Man as Overman’, patterns the exchange between the narrator of the novel and Alexis Zorba. In the end, it isn’t squiggly inky impressions on paper or endless ruminations and reflections, but the act of living that makes the difference. An Irresistible performance by Anthony Quinn made the lusty, life-affirming character of Zorba the Greek a popular icon.

Milan Kundera is a contemporary writer who has dwelled on similar themes. His novel, ‘The Unbearable Lightness of Being’ compares and contrasts cerebral weight with sensual lightness. The first lot are bound by duty, honour, karma and the search for truth. The others live a full life indulging their senses. Self-centeredness, detachment and enjoyment in the present mark their guiding principle in life. They are not guided by regret or the thought of an afterlife. Nonetheless, the climax does not render any type of character contented and happy with their choice.

Ananthamurthy, the doyen of brahmanical practices, initially pitches the moral superiority of Praneshacharya’s yogic existence against the degenerate living of Naranappa in his book ‘Samskara’.  Each character is principled and staunch in his armour. Praneshacharya is an ascetic who is married to an invalid girl and is regarded as the crown of Vedic knowledge. His route to salvation is open, asexual and clear. But Naranappa can see through the bigotry of the entire clan and lives life on his terms. Naranappa dies and has to be cremated by a Brahmin, but no living Brahmin wants to perform the rites for an outlawed one and stain himself. Thus the battle of wills continues even after death, with Naranappa demanding death rites across the void. Pranesacharysa meets his nemesis in Chandri – the prostitute-mistress of his rival. He accidently embraces her and thereafter in his act of loving her, he becomes Naranappa. Thus begins his journey of rebirth, wisdom and a questioning of what he believed to be true.

he common thread in each of the books forefronts the conundrum of the yogi versus the hedonist. What do you choose – weight or lightness?  Perhaps, the wisdom that the duo rest on an even plane leads to the true lightness of being!  If this is the case, ‘Samskara’ would provide the tenet for transformation, liberation and ultimate freedom.

Indian Bond turns 83

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                                                               Indian Bond turns 83

“As a writer, I have difficulty in doing justice to momentous events, the wars of the nations, the politics of power; I am more at ease with the dew of the morning, the sensuous delights of the day, the silent blessings of the night, the joys and sorrows of children, the strivings of ordinary folk, and of course, the ridiculous situations in which we sometimes find ourselves.”  That’s our Indian Bond – 

Ruskin Bond, who turned eighty three on 19^th May.  He is in the pink of health and continues to write simple stories imparting wisdom to his readers to be simple and cultivate humor to be happy.

His first ever memoir ‘Looking for the Rainbow: My years with Daddy’ was launched on his birthday this year at the Cambridge book shop in Landour, Mussorie. The book weaves a story around the two precious years he spent with his father in old Delhi. Intimate conversations, long walks, cinema and books form the core of his interaction with his father. He says, "This little book is a tribute to my father who, over a short period of time, did so much to make my life meaningful for me. I wish all the children could have a father like him," He further adds, "I have written about him before, but never at length, and I thought it was time to thank him in the best possible way through a story woven around the events of those two memorable years. Once upon a time, in old New Delhi..."

It has taken him more than seven decades to write about this period in his life. A wound which took a long – long time to heal – and now maybe he acquired the distance and objectivity to write about it. Love you, Bond.  

His first book ‘Nine Months’ went unpublished, but then at seventeen years, he won the John Llewellyn Rhys Prize, a literary prize awarded annually for the best work written in English and published in UK. ‘The Room on the Roof’ was published in England shortly after he left for India for good.  “I am as Indian as the dust of the plains or the grass of the mountain meadow” – a feeling that has solidly anchored him in the Indian milieu for decades.  Best known for his short stories and poems, he has written a few novels and novellas, too.

“To be happy, be like a flower, this attracts butterflies, bees, lady birds and gentle people.

A flower doesn't have to rush about in order to make friends.  It remains quietly where it has grown and sweetens the air with its fragrance.

God gave this power to flowers and gentle people.” -  Ruskin Bond, ‘To Live in Magic’

The poem ‘A Flower’ is an apt summation of his own qualities of gentleness and sweetness.  He has had a following of the whole Indian continent and abroad, too. Film makers have flocked to him to adapt his stories into films, and he has readily obliged by reworking his novellas into screen scripts. The foremost example is that of ‘A Flight of Pigeons’, based on the 1857 mutiny made into film by Shyam Benegal.  Thereafter, Vishal Bhardwaj worked on the book ‘Biniya’s Blue Umbrella’, and the short story ‘Sunnana’s Seven Husbands’ – and made them into films titled ‘The Blue Umbrella’ and ‘Saat Khoon Maaf’.  His first published work Room on the Roof was adapted into a BBC TV series - The Dehra kids.  In 1990, there used to be a TV show ‘Ek Tha Rusty’, based on his Rusty series, with many an autobiographical reflections in it. Several stories have been incorporated in the school curriculum in India, including "The Night Train at Deoli", "Time Stops at Shamli" and Our Trees Still Grow in Dehra. Scenes from a Writer’s Life and A lamp is Lit are leaves from a journal about his life as a growing child and later years as a writer.   So much for being a gentle flower!

What classifies Bond as a unique writer and segregates him from others is that in spite of his British descent, his writing is not Eurocentric. After a four year sojourn in England, he chose to settle in India permanently.  He writes like a man completely and absorbedly immersed in the vast landscape called INDIA. The stories are an authentication of his deep appreciation and love for India and its people. And yet because of his background, he is able to distance himself and render an overview of all that is not right in his adopted country. The personal travails of his protagonist are juxtaposed with the social, political, cultural, religious and communal fabric of the geographical area around him - a subject of much critical acclaim in his works.  Women on Platform 8 and The Eyes Are Not Here, are must read stories.

The poem, ‘Cherry Tree’ is about the poet’s ecstasy over a tree of his own which took eight

Years to grow.  He is expressing his wonder at the ways of nature and how the cherry

Blossoms are fragile and quick to fall. The tree gives him immense joy when he can see

the stars and the blue sky through dappled green tree.

Eight years have passed

Since I placed my cherry seed in the grass.

“Must have a tree of my own,” I said,

And watered it once and went to bed

And forgot; but cherries have a way of growing,

Though no one's caring very much or knowing.

And suddenly that summer near the end of May,

I found a tree had come to stay.

If you love the ‘Blue Mountains’, are awed by the spectacular and mystical creations on earth, and enthralled by the petty foibles and exchanges of human beings – read his literature; a truly meditative quest.

The Brave New World of Goan Writing

Chuffed to bits!   

  

  

Book launch 'Brave New World of Goan Writing' @ GALF (8th Dec, 2018).

https://www.facebook.com/jugneeta.sudan/posts/916201318579205

My literary essay 'Camoes in Goa- Journey of an Epic' won First Runner-up non-fiction award JRLJ, 2018.

Camoes is to Portugal, what Shakespeare is to England.
'They were not of an age, but belonged to all ages"
(adapting Ben Johnson)
Camoes has been eulogized by literary icons through the centuries, but in my essay I took the story to Goa.
(Credit: Landeg White)

Tap to view pics of the launch and the book.
The link for buying the book is given in the site.
Beautiful Christmas n New Year gift for the literary inclined.
And those who wanna own a slice of the precious riparian sliver on the Arabian Coast of India.
Viva Goa!