Tuesday, May 30, 2023

Current Issue of Pratik now on Amazon

Pratik

A Magazine of Contemporary Literature

Vol XVIII No 3

Córdoba

A Celebration in Poetry and Art

Amazon USA : https://www.amazon.com/dp/B0CBMTVX5K?ref=myi_title_dp Amazon Canada: https://www.amazon.ca/dp/B0CBL1DZZG?ref=myi_title_dp Amazon UK :https://www.amazon.co.uk/dp/B0CBMTVX5K?ref=myi_title_dp Amazon India: https://www.amazon.in/dp/B0CBBWYB48?ref=myi_title_dp




Alejandro López Andrada  Balbina Prior Fernando Sánchez Mayo  Francisco Gálvez  Francisco  Onieva  Joaquín Pérez-Azaústre  José Luis Rey  Juana Castro  Manuel Gahete  María Rosal  Pilar Sanabria Cañete  Rafaela Hames

Poetry Witchery: 15 Poets Of Meter & Magic

Annie Finch  Autumn Newman Dawn Trepesta  Diane Lee Moomey  Jennifer Schomburg  Kanke  Jessica Duffy  Joanne Godley  Joshua Davis  Lisa St John  Maya Ribault  Richelle Lee Slota  Rodney Brown  Sapphire  Sunni Wilkinson  Wendy Sloan

13 Poets From Colorado

Dan Beachy-Quick  Raza Ali Hasan  Linda Hogan Joseph Hutchison  Mark Irwin  David Mason  Juan J. Morales  Veronica Patterson  Pattiann Rogers  Rosemerry Wahtola Trommer  Wendy Videlock  Lisa Zimmerman

Austrian Voices

Karin Ivancsics  Ilse Kilic  Patricia Brooks   Birgit Schwaner  Dietmar Tauchner  Herbert Pauli  Fritz Widhalm  Dine Petrik  Erika Kronabitter  Linda Kreiss Christl Greller Sophie Reyer

Featuring

A SHORT STORY by Ivan Sullivan, Peter Booth’s translations of Hafiz

New work by Sonnet Mondal Sarabjeet Garcha Chad Norman

Plus all Other Columns

 




Saturday, May 27, 2023

PRATIK SOUTH ASIA SPECIAL : AN INTERVIEW WITH DISTINGUISHED AMERICAN INDIAN POET RAVI SHANKAR

 

INTERVIEW

 

 

 

RAVI SHANKAR

The Fate of South Asian Literature

 

 


 

Pushcart-prize winning poet, author, editor, translator, and professor, Ravi Shankar is the author and editor of over fifteen books and chapbooks of poetry, including most recently, the memoir Correctional called “the work of an absolutely brilliant writer” by advance reviewer and shortlisted for the 2022 CT Lit Prize; the Many Uses of Mint: New and Selected Poems: 1998-2018 (Recent Works Press); W.W. Norton & Co.’s Language for a New Century called a “beautiful achievement for world literature” by Nobel Prize winner Nadine Gordimer; the Muse India Award winning translations of 8th century Tamil poet/saint, Andal: The Autobiography of a Goddess  (Zubaan/University of Chicago Press); an anthology celebrating a new poetic form and honoring Gwendolyn Brooks, The Golden Shovel (University of Arkansas Press); a collaboration with T.S. Eliot Prize winner George Szirtes, A Field Guide to Southern China (Eyewear Books); the National Poetry Review Prize winning Deepening Groove; the Carolina Wren judges award winning What Else Could it Be; a collaboration with late American artist Sol LeWitt Seamless Matter (Rain Taxi Ohm Editions); and the finalist for the Connecticut Book Awards Instrumentality,  poems from which have appeared around the world. Translated into over 12 languages and recipient of a Glenna Luschei Award from Prairie Schooner as well as winner of the Gulf Coast Poetry Prize, Shankar has taught at such institutions as Columbia University, Fairfield University, the City University of Hong Kong and the University of Sydney. He has held fellowships from the Corporation of Yaddo, the MacDowell Colony, the Jentel Foundation, the Atlantic Center for the Arts, the Blue Mountain Center and many others. Recipient of numerous grants and awards, including multiple “Excellence-in-Teaching Awards,” his students have gone on to publish dozens of books of their own. Granted fellowships by the New York State Council on the Arts and the Rhode Island State Commission on the Arts, Shankar has been featured in The New York Times, the Chronicle of Higher Education, BBC, NPR and the PBS Newshour. His essays have appeared in such places as the Georgia Review, the Hartford Courant, and for the Poetry Society of America. He has been featured at the Poetry Foundation, the Academy of American Poets, Poetry International and he founded one of the world’s oldest electronic journals of the arts, Drunken Boat, winner of a South-by-Southwest Web Award and featured on BBC-Vietnam. He currently teaches creative writing at Tufts University and for the New York Writers Workshop and is outgoing Chairman of the Asia Pacific Writers Workshop. He currently teaches for the New York Writers Workshop and lives a nomadic existence centered around Boston, Massachusetts and Sydney, Australia. In addition to performances and lectures, he is available for individual consultancy, workshops, editing and mentoring services around the world.

 

 

Pratik: Being a prominent writer and literary activist possessing a wide range of infrastructure to get your work known internationally, in what special sense do you associate yourself with South Asian literature?

 

Ravi Shankar: In the ancient Sanskrit text and one of the minor Upanishads of Hinduism, the Kaivalya Upanishad, it is written that “Meditating on the lotus of your heart, in the center is the untainted; the exquisitely pure, clear, and sorrowless; the inconceivable; the unmanifest, of infinite form; blissful, tranquil and immortal.” I begin with that quote to underscore the fact that my association with South Asian literature is in fact universal and the wisdom of those regions that were diminished by colonialism reverberates through its civilizing lacquer. Because I was born in America, I will always be American, but because my mother tongue is Tamil and I spent good chunks of my childhood in Chennai, I feel a deep connection to the subcontinent as well. I have always advocated for those voices that are too little known outside their place of origin, which is why part of my publishing project has to translate the work of Andal, the 8th century Tamil poet/saint; to edit collections like W.W. Norton’s Language for a New Century, still the most representative collection of poetry from Asia and the Middle East; and to resuscitate ancient poetic forms from the Vedas, like the pankti, to stand alongside the sonnets and villanelles that constitute the Western canon.

 

Pratik: What do you think binds diverse and varied traditions of South Asian literature together?

Ravi Shankar: South Asian literature is united only in its multiplicity, which is made clear just by the wagonload of South Asian literary anthologies just published in the last year alone. From Penguin India’s Singing in the Dark: A Global Anthology of Poetry under Lockdown to Vinita Agrawal and Ranjit Hoskote’s Open Your Eyes: An Anthology on Climate Change which tackles the au courant issue of the “anthropocene,” it is hard to generalize about South Asian poetry in the 21st century because we have a rich polyphony of voices who are Muslim, queer, feminist, classist, avant-garde, monolingual, polyglot...it’s a rich and complex tradition.The sense of community that reciting and singing ghazals in Urdu in what’s called tarannum, derived from the Persian verb to trill and to quaver, underscores the oral and performative aspect of South Asian literature while a movement like the Prakalpana in the Bengali language is truly avant-garde, creating a magazine meant to be read from back to front and frequently including graphics within the body of the work. This is hybridity before hybridity became trendy. I mention these two distinctive traditions as examples of how various South Asian poetry can be and perhaps what ultimately binds this body of work together is the seriousness of the aesthetic attention and exploration of form across the region.

 


Pratik: Do you have some authors writing in vernacular  in South Asia in mind who you believe deserve a better, wider, international recognition?

 

Ravi Shankar: There are so many unknown and underrepresented authors from South Asia that it is difficult to just choose a few, but let me mention the Hindi poet Shrikant Verma who has been judiciously translated into English by Rahul Soni. I’d also add Kunwar Narayan and Geet Chaturvedi, who is a postmodern Hindi author who merges together philosophy, myth and poetry. Assamese poet Nirmalprabha Bordoloi is also too little known internationally, and I’d also like to give a nod to a few prominent female Tamil poets including Salma, Kutti Revathi and Sukirtharani, each of whom has been translated by Lakshmi Holmström MBE. Finally, though Arun Kolatkar, who wrote in Marthai and English, is the only Indian poet other than Kabir to be named a World Classic by the New York Review of Books, he’s still relatively unrecognized as I feel he should be in the conversation with Marianne Moore and Wallace Stevens as some of the 20th century’s greatest modernist poets. After reading his work, you’ll never look at the Kala Ghoda neighborhood in Mumbai again the same way.

 

 

Pratik:  To what extent do you represent the south Asian region you come from?

 

Ravi Shankar: I am a TamBramAm, that is a Tamliian Brahmin American and proud of it, even as I shirk from nationalisms of any kind. My family comes from South India, Chennai and Coimbatore to be precise, and my grandfather was one of the early members of the Press Corp of India and was a journalist for The Hindu, the largest English language newspaper in India. He interviewed General Mountbatten and had tea with Jawaharlal Nehru and I owe my own inclination towards letters to him. Therefore, I can’t help but represent Tamil Nadu and am prone to saying roomba nandri instead of thank you very much when I’m speaking to my amma. Because I also went to grade school for a year at the M.A.K. Convent in (then) Madras and was rapped on the knuckles with a ruler by nuns and ate lunch with my hands out of a tiffin carrier, though in the Diaspora, I secret the color, chaos, greed and generosity within me. There are a few chapters of my forthcoming memoir Correctional that delve into those experiences in India. And given that Tamil is my mother tongue, I was grateful to co-translate one of the region’s most revered goddesses/poets, Andal, in a book The Autobiography of a Goddess published by Zubaan Books in India and winner of the Muse India translation prize. She’s a figure whose Thiruppavai is still recited at South Indian weddings today. Given that my parents still go to temple and perform pooja, are devout vegetarians who watch movies with Sivakumar and Sridevi, India still flourishes within me.

 

Pratik: What role has South Asia played in shaping your writing?

 

Ravi Shankar: I would say, in all earnestness, that my earliest memories of going to Hindu temples with my parents and listening to the Hindu bhajans reciting in Sanskrit, a language that I did not understand and yet that I responded viscerally too, was my first stirring into poetry, though I wouldn’t have known it at the time. I also devoured Amar Chitra Katha comics and developed my affinity for Hanuman from them. I particularly liked the Panchatantra and the Jataka tales, a kind of Indian counterpart to Aesop’s fables. And who can forget Ravana who tore across the sky in his pushpaka vimana, a celestial chariot until receiving his comeuppance from Rama? Those stories constellated in my imagination and then later in college when I was introduced to something as spirtually erotic as Jayadeva’s Gita Govinda I was hooked. I suppose sharing the name of India’s most famous musician, which has its drawbacks, has nonetheless made me necessarily more aware of the word of ragas and rasas, patterns and moods, and as parts of the Vedas prefigure quantum mechanics and my own primary concern is the cosmic via specific manifestation, South Asia is fully present in my work. I’m also part of collectives like Matwaala, the Asia Pacific Writers & Translators (APWT) of which I am Chairman, and the Board of the IndoAmerican Arts Council and these organizations bring together South Asian writers in enlivening and supportive ways. The reading series I curate IsoBreak has featured numerous writers from South Asia and is one of the liveliest and most diverse reading online reading events around.

 


Pratik: To what extent the British Colonial presence is in attendance even today in the literary arena of South Asian literature? What role do you believe the British Empire, or the Colonists who came before the British played in shaping the literature of the continent?

 

Ravi Shankar: Well, the easiest answer remains the sustained prevalence of English! Hinglish, Tanglish, Manglish...the list goes on and the great capaciousness of the English language is that it is able to accommodate so many different tongues and I feel the legacy of the British Empire still exists in the fastidious prose and rigorous argumentation that have characterized some of my Indian students’ work. India’s political institutions owe much to the British, while its ancient culture has roots that stretch back over millennia and that concordance - some call it a conflict - has helped shape the possibilities of Indian writing, both in English and in regional dialects. Would there have been a Rabindranath Tagore or Salman Rushdie without British colonialism? We know that there would not have been a V.S. Naipaul, at least if we are to believe Edward Said he considered him a “coloniser among the colonisers. Said wrote about Naipaul’s work, “he is neither a professional Orientalist nor a thrill seeker. He is a man of the Third World who sends back dispatches from the Third World to an implied audience of disenchanted Western liberals who can never hear bad enough things about all the Third World myths — national liberation movements, revolutionary goals, the evils of colonialism — which in Naipaul’s opinion do nothing to explain the sorry state of African and Asian countries who are sinking under poverty, native impotence, badly learned, unabsorbed Western ideas like industrialisation and modernisation. These are people, Naipaul says in one of his books, who know how to use a telephone but can neither fix nor invent one.” You couldn’t manufacture that kind of self-loathing without British colonialism! It has been argued that Indians creating literature in English helped cultivate the sense of nationalism that would help rise up against imperialism. That’s one of the few good things to come out of the racist institutional practices the British implemented in India, such as Macauley’s educational reforms (1835) which basically repudiated all Indian forms of knowledge for the British; like many others in history, South Asians were able to subvert their oppressors by using their very tools, in this case, the English language, against them and to that extent, the British influence on the literature of the continent persists.

 

Pratik: How do you think the English language has shaped the making or unmaking current of south Asian literature?

 

Ravi Shankar: Here’s the thing - we can’t have a serious discussion about the English language without a corresponding discussion about late-stage capitalism, for the two forces are inextricably interrelated. The legacy of British colonialism helped shape English language writers in India, Pakistan, Burma, Ceylon, Malaysia etc. And because the soft power of American democracy is about exporting its culture to other countries, Hollywood helped accelerate this making and unmaking - let’s call it a remaking - of South Asian literature. One hardly discussed fact is that English serves as a kind of lingua franca in much of Asia so that regional communities and dialects have no direct interchange with one another. So there’s hardly a book in Tamil translated directly into Bengali, Telegu or Gujarati; instead you would have a book translated first into English and then into another language. The effect of this is to make work hew to a more Western aesthetic sensibility and likewise the books that are chosen to be translated for the English language market are those deemed to be consumable by a populace growing less literate by the tweet. Therefore, works that sensationalize and exoticize are encouraged, and books on yoga and the kama sutra, are clamored after because they provide the kind of Indian literature that the big publishing houses want. That desire can’t help but encourage writers to hoe the same furrow, in some cases very productively as in the case of Pulitzer Prize winner Vijay Seshadri whose latest book That Was Now, This is Then, which refracts the facets of longing could not have been possible without his childhood in India and his education as a creative writer in the United States.

 

There’s sadly another way in which the allure of North America and UK publishing has inflected--indeed infected--South Asian literature. It’s created in certain circles a desperation to be seen, read and validated by the Western world, and those few will hijack any social imperative if it helps them further their self-serving cause. So while it’s profoundly important that the deeply patriarchal and in many respects backwards, even oppressive gender and racial politics in India or Pakistan gets shaken up, it’s also important to call out those who glom onto #metoo or #blacklivesmatter in a spirit of vicarious moral outrage when really their public displays of virtue signaling and being offended on behalf of someone else (often without actually knowing the facts) thinly veil their own true motives, which is to call more attention to themselves.

 

 Traveling to India as an American boy, I always had a sense that the country existed in a kind of time warp, a few years behind what was happening culturally--Pac Man, parachute pants, grunge music--all seemed to arrive after the fact and seeing the fervent zeal with which these young writers are flinging themselves into identity politics and social justice movements with origins elsewhere, rather than concentrate on craft and study and local activism, it feels that way again. I suppose the pendulum always has to overcorrect, but I fear much of the work produced under this influence won’t last and perhaps that’s a good thing.

 

Pratik: India being so big in every sense of the world, geographically and demographically, do you feel smaller south Asian nations feel subdued by India’s giant literary presence in the sub- continent?

 

Ravi Shankar: Yes, absolutely. India is the elephant in the room, while countries like the Maldives or Bhutan barely rate a mention in our conversations about global literature, which is a shame, because that means that we have not done enough work to translate the work that is being produced there. The rise of Indian nationalism hasn’t helped because it has helped bring Brahmanical constructs of superiority back to the forefront, just as Trumpism has emboldened racism under the guise of patriotism in the US. The tension between Pakistan and India also has given rise to this sense of territorialism which is intrinsically silly since bounded together, the voices in South Asia, collectively, have a much better chance of penetrating the attention of readers across the globe. Parochialism is almost as bad as patriotism when it comes to stifling originality.

 

Pratik: What are your fond memories of traveling to the south Asian nations?

 

Ravi Shankar: Ah, as a young boy I travelled all over India and got my head shaved at many of the great temples, including Tirupati Venkateswara. I ate mangos and drank freshly squeezed sugarcane juice at my grandparent’s house in Coimbatore and toured the slums in Mumbai which is seared into my memory: we were welcomed into the home of a family of six living in shack with walls made of newspaper and no running water, and they offered us dal and chai, though they had next to nothing themselves. Then later in my life I had the great good fortune to make multiple trips to South Asia to visit family and participate in literary happenings. I would say some of the most meaningful trips I have ever taken to South Asia included performing at the Jaipur Literary Festival in front of over 10,000 readers at a Rajasthani palace; meeting the Dalai Lama on a plane to Dharamshala; staying with family in Trivandrum and a dear friend in Dhaka where I saw the Lalbagh Fort, textile mills, and ate begun bhaja and labra; launching my translations of Andal in New Delhi; and finally how can I ever forget the amazing time that I had in Kathmandu with the Editor of Pratik, Himalayan poet Yuyutsu Sharma, where I was treated to a private performance of Newari dancers and feted like visiting royalty. And perhaps that’s the ultimate truth in the end; just as at land’s end India, Kanyakumari, there’s an enormous statue of the Tamil poet and philosopher Valluvar, so in many parts of South Asia I was treated with warmth, respect and dignity, all for writing literature and devoting myself to its propagation around the world.

 

 

 

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Wednesday, April 19, 2023

Pratik South Asia Special : Three poems by Pakistani-British poet Moniza Alvi

 

Moniza Alvi

Three Poems

from Fairoz : A book-length sequence of poems in which a schoolgirl Fairoz has been drawn to extremism and has become involved with Tahir, a man she has met online

 


1.

The eye

 

O hardware shop.

O faithful eye –

 

has it seen anything unusual?

The hardware shop is dark

 

and so closely forested.

How can the recording eye see?

 

But it does. It’s well-trained.

The forester is quick and deliberate.

 

The hammers are ranged like

strong-beaked birds

 

on the bristling wall-rack.

A claw hammer, that’s it.

 

And a club hammer.

Drops them into the open cage

 

of his basket. Adds long nails.

Hurries to the wooden counter.

 

Something not right? He’s too

intent, no glancing around.

 

Someone wants to hammer a nail

through the universe.

 

Does the eye weep?

The eye is dispassionate.

 

 

2.

She’s heard nothing from Tahir

 

‘Speak Soon’. That’s what he said.

‘Speak soon love you Fairoz.’

 

And now she  

 

              cuts herself on the ice of waiting

              cuts herself on the ice of not knowing

              cuts herself on the ice

 

3.

Call him three times

 

Tahir? said the woman in the wood.

Who’s Tahir? Oh you mean Abdul.

He’s really Abdul. Sometimes

Anwar. Names are a risk.

 

I don’t think you’ll see him,

not for a while. Maybe

not in this life.

He was always careful,

 

so skilled at

covering his tracks.

But it’s hard

to hide in these woods.

Don’t despair. Inshallah,

no one needs be lonely here.

Friendship, marriage –

just footsteps away.

 

But try calling him now.

Three times, once for each name.

Abdul – Anwar – Tahir.

He’ll answer, if he hasn’t moved on.

 

Moniza Alvi was born in Lahore and grew up in Hertfordshire. Three of her collections The Country at My Shoulder, Europa and At the Time of Partition, have been shortlisted for the T.S. Eliot Prize.

Moniza received a Cholmondeley Award in 2002.

 

 

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Friday, April 14, 2023

PRATIK CURRENT SOUTH ASIA ISSUE SPECIAL : American Poet and Translator Carolyne Wright on Collaborative Translation from Bengali—Patterns and Challenges

 

 Carolyne Wright

 

Collaborative Translation from Bengali—Patterns and Challenges

 


Because the two parts of greater Bengal—the Indian state of West Bengal, and the nation of Bangladesh—have been distinct political entities since 1947, in order to translate the work of Bengali women poets, I could not simply shuttle back and forth between the two states’ principal cities, Kolkata and Dhaka. I needed to live in one city at a time during two distinct fellowship periods (with thanks for those fellowships!), and undertake two discrete periods of fieldwork. It was fortunate that such was the case, because I was able to focus on the two Bengals separately, and come to understand their deep underlying similarities and shared history; as well as their individual differences of religion, religion-based customs and traditions, regional dialects, and recent political and social history. All of this information gave me greater insight into the literature I collected and translated, and into the lives of the women who had written it. 

Because my knowledge of Bengali was limited at the start of my project—to translate the best representative work by modern and contemporary West Bengali and Bangladeshi women poets for a comprehensive anthology—my translation efforts have been collaborative. Though my Bangla has improved—thanks in large part to the opportunities provided by fellowships to live and speak the language for a total of two years in Kolkata and two in Dhaka—I am acutely aware that many nuances still elude my grasp. Working with collaborators—in some cases the poets themselves—is painstaking and time-consuming, but it is satisfying to produce English versions that meet with the approval of both the original poet and non-Bengali readers: translations that sound natural in English, and remain faithful to the Bengali as well.

In Dhaka, I worked in much the same manner with Bangladeshi women poets as I had earlier with the women poets of West Bengal. For the poems of Shamim Azad, Dilara Hafiz, and Ruby Rahman, I collaborated with one of my staunchest translation collaborators, Syed Manzoorul Islam, Chair of Dhaka University’s English Department and a renowned writer and critic in his own right. We worked together—sometimes with one poet, other times with two, and on one occasion, all three poets with Manzoor and me—over the course of the nearly two years of my Fulbright fellowship period in Dhaka. We usually met in Manzoor’s large, breezy English Department office to read through each poem word for word, producing the first version in English that conveyed accurately the sense of the original Bengali.  For the poems of Nasima Sultana and Taslima Nasrin, I worked with Mohammad Nurul Huda, Director of the Bangla Academy, meeting in his office at that institution dedicated to the study of the Bengali language and culture. All of these poets had studied English, but like me with Bengali, they were comfortable working with a collaborator more fully versed in both languages.

By the time I met her, on one of her visits to Dhaka during my Fulbright stay there, Dilara Hashem had lived in the U.S. for the last few decades, working for Voice of America – Bangla Service in Washington, DC.  She was thus fluent in English and sensitive to American colloquialisms, and she and I translated her work together, with no intermediary, after I returned to the U.S.

With the work of all of these poets, the process was similar. Going through each original poem word for word, the collaborator and I produced a first version in English that conveyed accurately the sense of the original Bengali, even if the phrasing was clumsy. I copied out the literal word order, with subtleties such as idiomatic phrases, multiple entendres or word play, and level of diction—the formality or familiarity of verbs, pronouns, and other forms of address; and with nouns and adjectives—whether they were standard or colloquial Bengali (like common English words of Anglo-Saxon origin), or of “high” Sanskritic derivation, similar to words of Latin or Greek origin in English.  Each collaborator and poet also supplied cultural information built into the poem’s language through proverbial expressions, allusions to history or mythology, and references to customs and traditions Bengali readers would be familiar with. 

Then I combined elements from the word-for-word literal version and the relevant cultural information, to create an English version as faithful as possible to the original in meaning and tone, and also successful as a poem in its own right. At this stage I worked alone, with a Bengali-English dictionary for reference, but thinking and creating as a poet. My raw materials were those of the Bengali poet as glimpsed through the sensibility of the Bengali translator. Having immersed myself as best I could in the life of the original poem, I tried to write the poem as it might have been had Shamim, or Ruby, or Nasima, or Taslima, or either Dilara been writing in English in the first place! When my tentative final version of each poem was finished, I showed it once again to collaborator and poet. If there were any remaining inaccuracies, they were cleared up here. At that point, the translation was essentially complete. 

Besides the typical economy of phrasing in Bengali—created by compound verbs, inflection of nouns, and the lack of predicates (a challenge in all the work I have translated)—many of the poems are in form, and so I have tried to reflect their rhyming, and to a lesser extent their syllabic patterns. Since Bengali, like Italian and Spanish and other Romance languages, is rhyme-rich, with many words ending in vowels or a few key consonants, it is easy to rhyme—not so in rhyme-poor English. For many translations, I have had to resort to slant rhyme to reflect, at least partially, the full rhyme of the original poems. No wonder poetry translation takes so much time for relatively few lines, but it is an engrossing and rewarding process, and the need to work collaboratively brings the translator much closer to the poets and their worlds!

 

American poet and translator Carolyne Wright spent four years on Indo-U. S. Sub-commission and Fulbright Senior Research fellowships in Kolkata, India, and Dhaka, Bangladesh, collecting and translating the work of Bengali women poets and writers. Another published collection is The Game in Reverse: Poems of Taslima Nasrin. Wright has published five books and four chapbooks of poetry, a book of essays, and three bilinguals (Spanish-English). Carolyne’s own most recent book is This Dream the World: New & Selected Poems, which received ten Pushcart Prize nominations.

 

 

 

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Sunday, February 19, 2023

PRATIK SOUTH ASIA SPECIAL : CELEBRATED INDIAN POET K. SATCHIDANANDAN's "Between Seventy And Seventy five"

 

 

K. SATCHIDANANDAN

 

Between Seventy And Seventy five

 


There is a dark place between

Seventy and seventy five: broad

Like memory, deep like death.

Those trapped there have no return.

They roam about in the childhood bushes

Or fall headlong into the well of decrepitude.

 

Be warned if those between seventy and seventy five

Behave like the young: for, they are young.

They can love, can dance to music, and if need be

Even lead a war or a revolution. In fact

They are not dead, like most young are.

 

Those between seventy and seventy five

May suffer from delusions: at times they want

A horse-ride; at times want to fly above oceans and mountains

On the back of an eagle, wander along deserts

Looking for water that is not there,  stand naked

In the rain, or  read a poem no one has written yet. There

Are times when they feel history is retracing its step,

And feel like crying aloud, screaming, almost.

The solitude of those between seventy and seventy five

Is sepia, like some early morning dreams or

Like the friendships in old albums. When they

Laugh, sunlight retreats into village lanes.

Their sweat smells soft like sesame flowers.

Their walk is like the descending scale of saveri 1                       

And their lilting speech is littered with gamakas 2 

 

You wonder, why, this is all about men. Yes,

Women do not pass at all between

Seventy and seventy five; invisible to us,

They just glide along on a tender rainbow of affection,

With the soft feet of fairies fragrant like heaven

And the smile of oleanders, an invitation to salvation.

 

Translated from the Malayalam by the poet

 

---

1 Saveri :  A raga in Karnatic music

2 Gamakas: embellishments done on a musical note

 


K. Satchidanandan is widely published Indian poet and critic writing in Malayalam and English. A pioneer of modern poetry in Malayalam, he is the festival director of Kerala Literature Festival.

 

 

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Saturday, February 18, 2023

Her Excellency Ms. Felicity Volk's address at the Kathmandu Launch of Yuyutsu Sharma's Lost Horoscope & Pratik's Special South Asia Issue

"...Yuyu takes my breath away with the unexpected and the new.  He has an unwavering capacity to startle with the perfect image, with his attention to small, revelatory detail and his sly, understated humour, often directed at himself."


Book launch – Yuyutsu Sharma – 18 February

Lost Horoscope/Pratik South Asia Vol 18 No 1-2

Photo by SN Misra

With the words of Yuyu’s own invocation at the beginning of his new volume of poetry, I greet this gathering of book lovers:

 

“Believe me,

I’m risking my life here

coming out in the open

to sit in Café Mozart

to resume my routine

of pouring sparks

from my tamed sleep

onto the pages of my moleskine

notebook that had remained

blank for more than a year.”

 

Namaskar distinguished guests, friends and Happy Maha Shivaratri.

I’m delighted to join you to celebrate Yuyutsu Sharma and to thank him for risking his life at the Café Mozart, for resuming his routine with his notebook and for unravelling the vermilion thread of his lost horoscope, inviting us into that most intimate space of birth chart and poet’s heart.

Yuyu, I’m grateful for the honour of speaking for a few minutes at the dual launch of Lost Horoscope and Volume 18 of the journal, Pratik.

I first had the pleasure of meeting Yuyu last year. He appeared in an email having heard that I was a writer as well as diplomat. We began a correspondence that led to a book exchange.  Indeed, Yuyu first manifested physically in my world as a package of books – Annapurna Poems, A Blizzard in my Bones, past editions of Pratik.  He assume the shape that all writers take, namely a universe delivered in the most economical confines of bound pages.

And soon after, Yuyu appeared in the flesh when we had a long lunch at my residence at the Australian Embassy compound.  We talked for hours about books and writing.  I count it as a gift from Nepal that I’ve had the chance to experience this country through the prism of Yuyu’s eye and painted by his hand. 

In addition to crossing paths with Yuyu last year, I also crossed paths with myself - as in the self that is ordained in my stars.

For the first time in my life, thanks to a Nepali artist friend, I had my birth chart drawn up by a priest and read to me by an astrologer who lives in the shadow of Pashupatinath. In a drawer in my Bansbari bedroom, I have a red and gold woven pouch.  Within this is my own ‘scroll of scented homemade paper’, the sort that Yuyu writes of in his titular poem, Lost Horoscope; a ‘crumpled calendar of chaos/ with astral lines and circuitous loops’.

In my case, I went searching in the stars to make sense of a brief, doomed love. It was one in a series of exercises to exorcise the loss. A tarot card reading and numerology by a soothsayer, a Tantric meditation retreat led by an anagarik, Sunil Babu Pant, (not nearly as racy as it might sound to those with a stereotypical western understanding of Tantra). I joined a puja led by a lama at a monastery in Boudhanath, lit butter lamps, and had regular shiatsu massages with a dreadlocked dog whisperer in Budhanilkantha.

As Yuyu writes, I was ‘Humming the prayers drenched in the Monsoon showers/ of the Himalayan valleys/ rolling in the world of spirits and sages.’ But ultimately, my healing sprang from the reliable doctoring of time and distance, the medicine of all peripatetic wanderers.

So, when Lost Horoscope arrived a couple of weeks ago, penned by another peripatetic wanderer, I was reminded of the universe’s love of symmetry and the comfort it takes in overlapping orbits of space and time, something we might call destiny. And I’m so happy that my destiny has overlapped with Yuyu’s here in Kathmandu.

I have welcomed Lost Horoscope as an old friend. Yuyu’s wry pitting of mysticism against the prosaic is deeply familiar to me as a way of viewing the world.

He writes of (quote):

‘a dingy world of my Punjabi town

where God was the only resort’

 

and:

‘a moldy world of rickety realities

a hyperbole of spirited domes

a medley of omens,

spirits wheeling in and out of our sleep’.

But as much as I might read such observations and think, I love this because I recognise it, because I know it; on page after page Yuyu takes my breath away with the unexpected and the new.  He has an unwavering capacity to startle with the perfect image, with his attention to small, revelatory detail and his sly, understated humour, often directed at himself.

In Dai, Chengdu, we meet a girl named Xio Xio, who asks the writer ‘How old are you?’. We’re told her ‘eyes shone like blackbirds in the white nest of her singing face’, and in her slender waist is ‘a gold-spangled ring with a tiny lotus dangling out of it’.

But romantic possibility dissolves when she dispenses the writer with the delicious flick of her observation regarding his age, ‘You must be Dai then, an elder brother, I was wondering how to address you’.

In Unstitching a California Poem, a woman tells Yuyu ‘You dress too elegantly to be a poet from Tibet or wherever you say you are from’. She calls him ‘Yoyo’ and, when she asked him to gift her his tie, he ‘looked into her green eyes, and saw wild animals prowling there’ and meekly handed the apparel over.

Yuyu demonstrates an immaculate capacity to weave his personal narrative into the warp of the historical, at once illuminating both.

In Lost Horoscope, he writes:


‘I’ve faint memories of a lanky priest

his small-pox face, his tiny head wrapped up

in a large white starched cotton turban.

Under the light of a marooned sky

we went to his cubicle-shaped shop

along the narrow brick lanes

leading to the main bazaar that

the Muslims of our town/ had left behind in rush,

prior to crossing

the bleeding borders,

almost a decade

before my birth.”

 

The sweep of Yuyu’s canvas in Lost Horoscope, the richness and piquancy of the tableau of characters to which Yuyu introduces us, including himself at different ages, renders this poem at once epic in its ambition and yet intimate in its invitation into the poet’s private navigation of destiny and memory.

This collection underlines Yuyu’s reputation as one of the region’s foremost poets, ‘The Himalayan Neruda’, as American poet, Mike Graves, puts it. But as we move to the subject of today’s second launch, Volume 18 of Pratik, we are reminded that Yuyu is not just a formidable creator, but a talented and diligent curator.

And so we celebrate his capacity to choreograph both his own work in the Lost Horoscope collection, and the assembled works of others in his careful editing of Pratik. And we are grateful to him that he devotes as much, if not more, effort to discovering and amplifying the voices of other writers, as his own.  His is an uncharacteristic generosity among the writing tribe.

Looking at the extensive list of contributors to the South Asian issue, it is clear that Yuyu has a covening power second to none. And I am honoured to have an excerpt of my first novel, Lightning, included in the collection. I join the South Asian edition as a writer currently based in the region, and with a protagonist in Lightning who is a Pakistani, Ahmed, who has made himself out to be an Afghan to gain asylum in Australia in the early 2000s.

Travelling through the pages of Pratik, has been a miraculous and joyous travelling back in time for me, to my first diplomatic posting in Bangladesh in the early 1990s. Through this issue of Pratik, I have been reacquainted with women I knew at that time: Nasima Sultana, Taslima Nasrin and even Carolyne Wright, their translator from Bengali and herself an accomplished poet who was in Dhaka on a Fulbright scholarship, if I recall correctly, when I was posted there.

So, in addition to feeling grateful to Yuyu for making space for my Ahmed’s story in Pratik, I deeply appreciate that he has reunited me with friends from over thirty years ago. Another Lost Horoscope, rediscovered. Another reminder of the way destiny calls us back to itself whatever detours we might make. Another reminder that, however far we might journey away from a place and its people, we are ultimately travelling back towards them, because we walk the surface of a round earth. Because time, as we know from Yuyu’s Lost Horoscope, is not linear.

This notion of travelling away from home to travel towards it leads to themes in my own writing.  And Yuyu has asked me to read a section from my novel, Lightning, as appears in Pratik.

By way of introduction, my protagonist Ahmed, a Pakistani surgeon, is recounting the story of his journey by boat to Australia as a refugee, only to be incarcerated in a migration detention centre on Christmas Island, off the Australian mainland. Ahmed describes his journey with the camouflage of third person to his companion as they drive through the Australian desert.  He says:

‘The man lost everything when the boat capsized — his photos, his medicine, his money, his clothes, such as they were, and so on. For the first two days after he arrived, he simply lay on the grass outside his quarters in the detention centre. He lay face down on the ground and the grass thatched his forehead and his cheeks. He felt the earth solid beneath his fingers, his wrists, his forearms, his upper arms, his chest, groin, thighs, shins, the tops of his feet, his toes. He breathed in the sand around the roots of the ground cover; he inhaled the dust. He discovered that dust is not the same wherever you are in the world. And that sand is not sand. The fact that the ground smelled unfamiliar was painful to the man, yet he was glad to be attached to something that in its mustiness proclaimed its age and promised not to shift too far, too fast, something that assured him it wouldn’t drown him nor draw him down into its depths. The back of his head was hot with the sun and his neck burned. The soles of his feet too. It hurt him to walk. It hurt him to breathe. It hurt him to be alive.

‘He told the Christmas Island detention centre officials that he was an Afghan and that he had fled religious persecution. The other refugees knew this was not the man’s truth but they also knew that truth wears many guises. If truth were dressed in an Afghan chadri rather than a Pakistani burqa, was it any less the truth under its cloth? If it were fleeing from Islamic fundamentalists in Kabul instead of an equally dangerous threat in Islamabad, was it any less the truth behind the particularities of its fear? The survival instinct teaches you that truth must be supple, pliable. The molecules that comprise it are the same whatever state they take. H2O is H2O, whether liquid, ice or vapour. The words truth uses to describe itself must be allowed some licence, some flexibility. A brittle truth breaks and then its essence is spilled, wasted, lost.’

And this reflection takes me back finally to Yuyutsu’s poetry in his Lost Horoscope collection. Yuyu’s work, like a Bohemian artist’s, embodies the four ideals of truth, beauty, love and freedom. He writes with a raw honesty, supple candour and with great elegance. His opening lines are a perhaps unwitting metaphor for this stance : ‘Believe me, I’m risking my life here, coming out in the open…’

Yuyu takes us with courage and conviction into the ambiguous layers where we are reminded of the mystical and often painful essence of our living. 

And as he races to Café Mozart, hoping to recover what lay in the horoscope he lost decades ago, he helps us, his readers, to rediscover and understand ourselves better, too, as part of the crumpled calendar of chaos where destiny and self-determination intersect.

Thank you. Dhanyabad.

 

 --Her Excellency Ms.  Felicity Volk

Australian Ambassador to Nepal

 

 



Photo by Bikas Rauniar

Australia’s Ambassador to Nepal, Felicity Volk has published two novels, Lightning (Picador Australia) and Desire Lines, (Hachette Australia). She studied English literature and law at the University of Queensland before joining Australia’s Department of Foreign Affairs and Trade (DFAT). After diplomatic postings in Bangladesh and Laos, and following the birth of her two daughters, she began writing for publication while continuing to work at DFAT. Volk is recipient of a grant and fellowships from artsACT and the Eleanor Dark Foundation, (Varuna, the Writers’ House). Several of her short stories have won awards. “No place like home,” was a prize-winner in The Australian Women’s Weekly/Penguin Short Story Competition (2006), “Steal it with a kiss” won the Angelo Natoli Short Story Award (FAW National Literary Awards) and “Ite, missa est” (Go, you are sent forth) won the 2013 Carmel Bird Long Story Award.