A Qissa for a Globalised World

[Following is a guest post by Kavita Bhanot. She is a london based writer. Her short stories and non-fiction have been published widely in anthologies, magazines and journals, two of her stories have been broadcast on BBC Radio 4, and she is the editor of the short story collection Too Asian, Not Asian Enough (Tindal Street Press, 2011.) ]

There has, of late, been a revival of Punjabi cinema directed towards and watched by Punjabi audiences. A recent addition to Punjabi language cinema, albeit less ‘commercial’ and more ‘artistic’ is the Punjabi language film Qissa: Tale of a Lonely Ghost which has been doing the rounds at international film festivals and was screened last week at the London Indian Film Festival.

The film is about the violent consequences of son obsession in a Sikh refugee family in post-partition East Punjab.Visually striking, Qissa stands out for its cinematography; the framing, the use of shadows and light, the unusual angles. It was often absorbing, most of all in the scenes between actresses Tillotama Shome and Rasika Dugal, playing the couple Kanwar Singh and Neeli who find themselves in a predicament after marriage when they both discover that Kawar is actually a woman. Their interactions quiver with layered tension and chemistry.
Qissa [click to continue…]

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Open with Nehru’s “Tryst with Destiny” if you are a male* Indian/Gora author.
Open with Jinnah’s “You are Free to Go” if you are a male Pakistani author.
No one will ask you to write anything if you belong to current state of Bangladesh, so do not worry (one imagines you may have something to say about 1947).

Connect Nehru to Development; development to Congress; Congress to Decline; And turn to Modi, and open Markets. This should take one paragraph.
Connect Jinnah to secularism; secularism to Taliban; Taliban to lack of civil will to fight, and open Terror. This should take one paragraph.

If India: your nut graph should be keywords: trade, growth, poverty, rights, political.
If Pakistan: your nut graph should be keywords: turbulence, crisis, terrorism, US, failure.

Literary Value: For India, Established Male Fiction Authors should evoke example from a “classics” text here to peg. EMFAs for Pakistan do not exist, so you will necessarily be a One Book Author and should focus on evoking a White Author (preferably Russian writing in short pithy sentences about Chaos).

Human Interest Value: For India, Slums and Sexual Violence. For Pakistan, Persecution of Minorities, Terrorism *focused on Gender Abuses.

Concluding Paragraph for India must tackle what Modi’s visit to US will mean, and how do we want to remind Americans that they do not care about 2002. For Pakistan, the failure of the civil regime to make the military regime destroy the terrorists that they created to destroy the civil regime and what it means for Syria? Iraq? The Pakistan op-ed has more room to maneuver but “drones” are not on the table this year.

Open Remarks: No history lessons people. 1947 and 2014 are the only two important years with 2001 and 2002 as regional markers. Please try to keep your attention focused away from un-necessary people centered debates and certainly do not go into “domestic” issues. I heard from someone that infrastructure (water and power), IMF payments and Saudi Arabia/China were important players but we really do not have the space in 800 words to tackle this. Make sure that your novel has a catchy title for the bio line!

* The chances that a female authored piece will get published are slim but do give it a shot, if you are genetically inclined.

Looking forward to the submissions.

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XQs III: A Conversation with Arafaat Valiani

The XQs (Ten Questions) series is a conversation with the author of new and exciting works in South Asian Studies, whose aim is not to “review” but to contextualize, historicize and promote new scholarship

valiani-150x150Arafaat A. Valiani earned his doctoral degree from Columbia University. From September 2014, he will be Associate Professor of History in the Department of History at the University of Oregon. He is the author of Militant Publics in India: Physical Culture and Violence in the Making of a Modern Polity, published by Palgrave (2011).

[Interview conducted by Sanyasi, via email, May-August, 2014]

1. Could you explain what you mean by physical culture?

Sure. Though I argue in my book that physical culture is central to various nationalist movements in South Asia I’ll start with Hindu nationalist understandings of it. The founding organization of the Hindu nationalist movement, the Rashtriya Swayamsevak Sangh (RSS), has sought to introduce a set of physical practices comprising drills and games to young men and women residing in the cities, towns, and villages India. Performed during daily meetings in local branches, such routines of physical culture are framed as a set of bodily exercises described in Vedic texts that only the most privileged (usually high-caste) Hindus are permitted learn and perform. For the RSS, as well as other Hindu nationalist organizations today like the Vishwa Hindu Parishad (World Hindu Council) and the Bajrang Dal, the collective performance of these physical practices affords the practitioner with physical power, courage and self-mastery while also reforming him/her morally because of the discipline required to undertake these physical practices on a daily basis.

These practices also have broader national goals in that they are also supposed to unite all Hindus because they consistently attract young men and women to branch meetings, in which they train together and thus form affective bonds, all the while incorporating them into the moral and institutional sphere of Hindu nationalist organizations throughout the country (and globally). (One striking thing about neighborhood shakhas is that in my research, many Hindus and certain Indian minorities of all castes and classes confirmed some kind of experience with a local branch when they were growing up so it is a common experience among Indian youth in large metropolises as well as provincial cities and towns in India.) For particularly adept swayamsevaks and sevikas (male and female volunteers respectively), branches are an entry point into a vast national and international network of branches whose members are selected by branch shikshaks (teachers) to attend periodic training camps. For Hindu nationalists, the project of enracinating this particular vision of physical culture among all Hindus is crucial because it seeks to repair what its founders viewed as a divided, cowardly and physically weak Hindu nation.
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A Formula for Being Human


I am a man in exile in Beirut in 1982 – cast out by a military dictator.

On this ground too
unfurls
my blood stained standard

where the flag of Palestinian home
flows

Your Master has destroyed
one Palestine;
My wounds
have prospered
how many Palestines.


I am a woman; long hair, dreadlocked; ashes covering my naked body; living inside a tree; in love with an apparition. I am hunted by the emperor.

I, Lalla, set out
wanting to flower
                       like the bloom of cotton:
that was I, tenuous,
      whom the seed-picking cleaner
then the carder so abused
    when the woman spinning
had lifted me off
  thread by trembling thread
that was I, so cruelly used,
    set to hang in the weaver’s room.

I have seen a serious man hunger, and of hunger dying:
   as a leaf being taken in winter
         by the least wind,
                       ever so gentle.

I have seen a moron murderously beating a cook
      and since then I, Lalla, am waiting —
           will it not be torn? This love,
                  ever so delightful.1


I am a man; wandering; obese; in love with a young man who follows me, at some distance. I am sought by emperors for conversation. Eventually, they cut off my head.

O Sarmad, you won such fame throughout the world
After converting from kufr to Islam
And yet, in the end, what fault you found with Allah and the Prophet?
that you became a disciple of Ram and Lakshman?


It is hard for us to imagine what it means to speak outside of our privilege – to look at the world through the eyes of the dispossessed. We have sequestered our fears.

I quote three individuals: Lal Ded. Sarmad. Faiz. In fourteenth century Kashmir. In seventeenth century Delhi. In twentieth century Beirut. These individuals spoke, and acted outside the worlds which they inhabited. We tend to remember martyrs from the fact of their martyrdom but their life and words before had enough courage to achieve immortality. Seeing them as immortals before their deaths, allows us to conceive of the courage to speak and express our critical world view as an everyday courage, and a everyday concern.

Like many of you, I have done little but read the news from Gaza in the past few weeks. I have shuddered in witnessing how everyday life in Gaza has vanished under plumes of smoke and under debris. I feel helpless and I try to read poets and I try to reconcile my sorrow at a world spinning away.

For Gaza, for Syria, for Iraq, for minorities in Pakistan, this summer of destruction is etched in poetry. For resistance, for hope, please read Lal Ded, Sarmad, Darwish, and Faiz:

Forever thus
have people tangled with tyranny;
nor their rituals new, nor our ways new.

Forever thus
have we blossomed flowers in fire;
nor their defeat new, nor our victory new.


I am a woman; writing books and pamphlets in prison; working to unionize workers in Berlin. I am kidnapped, shot in the head, and my body is dumped in the canal.

I’m telling you that as soon as I can stick my nose out again I will hunt and harry your society of frogs with trumpet blasts, whip-crackings, and bloodhounds-like Penthesilea I wanted to say, but by God, you people are no Achilles. Have you had enough of a New Year’s greeting now? Then see to it that you stay HUMAN… Being human means joyfully throwing your whole life “on the scales of destiny” when need be, but all the while rejoicing in every sunny day and every beautiful cloud. Ach, I know of no formula to write you for being human…

———
  1. translation from Kashmiri original by Sonam Kachru []

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There’s something about Rats

My new interview with Amitava Kumar about his book A Matter of Ratsrockwell-1, out from Duke University Press, is up on Bookslut. Here’s a sneak peak:

You discuss a Hindi short story in your book, in which the three kilometers the young heroine must walk to college each day is described in three phases, and represents a kind of microcosm of the trials and tribulations of making one’s way through Patna. If you were to choose a stretch of road in Patna to describe in that manner, what stretch would you choose and why?

Oh, that passage! I wish I had written it myself! I’d gladly exchange a whole book for three paragraphs of Arun Prakash. Frankly, I think his brief description of the three stages of his protagonist’s journey from her home to her college is better than many sociological treatises on cities.

Your question makes me think of the street near my house, Boring Road. I used to catch my school bus there. The house of my history teacher, a man who drank himself to death, is now a bank. Across from that building is a huge structure that also houses a new coaching institute. Next door is the Hindi paper, Prabhat Khabar. Down the road is the house of the great historian Ram Sharan Sharma, and closer than that is the home of another great historian, Surendra Gopal. This was where a great communist leader lived till his death, and a communist poet has a small apartment there. The shabby stalls selling chicken and fish are still there, and a Sudha milk-booth. Right in the middle of the chauraha is the temple, which appears bigger with each passing visit. When I was a schoolboy, it was just a shrine, coming up to my knees. The main change is the explosion of commerce on this street. New stores with their air-conditioned galleries and security guards, jewelry merchants, sweet and gift shops, even a spa. What I’d like to do is write three paragraphs naming each store and take note of how recent they were. My theory is simply that the dates of their establishment would prove a simple fact to us: in place of the old culture, including the prized place of the intelligentsia, what we have now is the sudden influx of black money. Unaccounted-for cash that proves wrong all dire observations about economic downturn. Yes, there might be no electric supply, an absence of wide roads, a general sense of pollution, even violence in the air… but in the secret lives of the people, there is industry and ambition. Too bad that it can’t always be distinguished from criminality and greed.

Read the rest here.

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My Dear Americans

My Dear Americans

My Dear Americans

Happy July 4th, my dear Americans. Here is a short made by Arpita Kumar, being screened at PBS ONLINE FILM FESTIVAL.

Here is what Kumar told us about the short:

I made My Dear Americans during my Project Involve fellowship at Film Independent in Los Angeles. We were asked to pitch short film projects focused on the theme of traditions. I thought it would be interesting to focus on an American tradition but from the point-of-view of an outsider. I chose to build a narrative around the 4th of July tradition since it’s the most American and patriotic of the holidays. And, I decided on a Sikh couple as the outsiders largely because around that time there was a shooting in a Sikh Gurudwara in Wisconsin. The white supremacist perpetrator associated the Sikhs with Osama Bin Laden and it shocked me that there was such ignorance about the Sikh community still. It had been more than a decade since 9/11 and the backlash continued. I realized that we cannot do much about the ignorance of others. What we can do is change our reaction to their ignorance. And, that inspired the film and the actions of the wife, Tejpreet.

I arrived in the U.S. eleven years ago with the unbearable enthusiasm of Baldev – the husband in the film – for all things American. Over the years, the enthusiasm has not tapered but my mind has gained a more complex understanding of national identity, displacement, and the idea of home. The film is a window into that mindscape.

Additionally, every time I start a film I give myself a challenge and for this one it was to tell a story with as little dialogue as possible. Watch and let me know if I succeeded. Also, vote.

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The savage violence in Badaun and Pune reveals an abiding moral ugliness at the heart of present-day elite Hindu society, argues Rohit Chopra

It is an ethical obscenity to even try to imagine what the parents of the Badaun girls or Mohsin Shaikh must be going through. The iron on the flesh is the iron on the flesh. We might know though, all of us, that the pain of those we love devastates more, burns fiercer, than the pain we ourselves experience. We might know, too, that there is no pain like the pain of a child. There are few things harder to watch, no knowledge worse to bear than witnessing a child suffering.

The images haunt. The parents of the Badaun girls falling at the feet of politicians. They are begging for justice for their murdered children. Mohsin Shaikh, the young Muslim man in his twenties, beaten to death by Hindu terrorists. He is smiling, slightly self-conscious. It is the kind of photograph the local photo studio in any Indian lane would proudly display on their walls.
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