After our feature on studying language in South Asia on the eve of the seventieth anniversary of Indian Independence, we focus once again on the complex social and linguistic landscape of the subcontinent. Sneha Khaund reviews Man Booker Prize shortlisted author and Ordre des Arts et des Lettres awardee Initizar’s Hussain’s loving, nostalgic account of Delhi that has been recently translated by Ghazala Jamil and Faiz Ullah and published by Yoda Press. The Pakistani author (1923-2016) is widely recognized as a great Urdu writer and was a regular literary columnist for Pakistan’s leading English-language daily Dawn. He migrated to Pakistan in 1947 after it was created by partitioning colonial era India into the two nations of India and Pakistan. Hussain’s acclaimed novel Basti, published in 1979 and later translated into English, addressed the history of Pakistan and the subcontinent. As this review argues, the issues of secularism and language politics are as important in contemporary times as they were during the Partition.
As I reflect on the themes of the book I wish to dwell on in this review, my attention is interrupted by bits of information pouring in through news channels and the internet. A self-styled godman has been convicted of raping two of his former disciples. His followers are spread across Haryana and Punjab, neighbouring states of Delhi where I am writing from. The judgement has come fifteen years after the charges were made, during which period he has cultivated a flamboyant personal image, complete with movies and music videos. On Friday, the time leading up to the verdict was fraught with tension as the media speculated whether his followers would riot if he was convicted. The police had emergency preparations on stand-by, including three stadiums to hold people after arrests. Violence erupted after the verdict, as feared, and at last count, thirty people have died. Curfew has been imposed on parts of northern India and there has been an internet block-out in certain parts so that rumours don’t spread and incite fresh violence.
The deafening silence in the wake of violence in the modern state—whether it is Darjeeling, Kashmir, Punjab, or Haryana—is with what Intizar Hussain begins Once There Was a City Named Dilli. Hussain starts the first chapter by saying that he had arrived in Delhi “two and a half or three years after Partition” (3) and had headed to the Dargah of Hazrat Nizamuddin where he was taken aback by the silence that greeted him instead of the usual hustle and bustle. His surprise will be relatable to modern day readers familiar with the shrine of the Sufi saint in the heart of Delhi that draws throngs of devotees and tourists alike and is located close to one of the busiest railway stations in India. We wonder if a hush has fallen over the city in the aftermath of the violence of Partition, but Hussain draws a larger arc of history.
As he searches in vain for the nineteenth century Urdu poet Ghalib’s grave while the melancholy scream of a lonely peacock tears through the “dusk of that sad evening” (6), he is struck with amazement at how many times the city has been plundered and resettled. Thus begins Hussain’s quest to write the history of Delhi as a series of plunders, conquests, settlements. “Who were the settlers, who were settled?”, he writes. As scholars such as Romila Thapar have shown, these are complex questions because they carry within them the issue of who is the legitimate citizen of India. Both colonialist and nationalist historiography have been guilty of perpetuating the perception that Islam came to India by way of the sword, through figures such as Nadir Shah and Timur. Hussain then proceeds to draw up a historical narrative of the city from the time of the mythical Pandavas of Mahabharat, the period of Islamic dynasties, the colonial era where India’s capital was shifted to Delhi from Calcutta in 1911, ending finally with the nationalist movement in the early twentieth century that eventually led to the creation of two nation states—India and Pakistan.
Seventy years ago today the British left the Subcontinent, and India and Pakistan became separate sovereign states. The Partition is often represented in terms of numbers—one million people were killed and twelve million became refugees. Visual artist Aanchal Malhotra has been making the migrants visible by recording the stories behind the objects the migrants brought to their new homes. One of the intangibles they carried were their languages. Asymptote Social Media Manager Sohini Basak sat down for a long chat with Malhotra to discuss her latest book that records these remnants. A very happy independence day to our Indian and Pakistani readers!
2017 marks not only seventy years of Independence of India and Pakistan, but also of the 1947 Partition, which saw one of the greatest migrations in human history. Close to fifteen million people were uprooted and had to migrate to or from India and the newly created nation, Pakistan.
In her book, Remnants of a Separation, artist and oral historian Aanchal Malhotra looks at the Partition narrative through the lens of the objects that the refugees brought with them as they made the journey. These objects were either the first things they could grab when they found themselves suddenly engulfed by communal riots, or things they considered essential or valuable as they prepared to settle in an unfamiliar land. Aanchal has also founded the Museum of Material Memory, “a digital repository of material culture of the Indian subcontinent, tracing family history and social ethnography through heirlooms, collectibles and objects of antiquity.”
I meet Aanchal in a café on a rainy afternoon in Delhi to talk about the languages she encountered while undertaking this curatorial project. After moving back to India from her studies abroad in 2013, Aanchal realized that in its race to be modern and in tune with the times, her generation—young, urban Indians in their twenties and thirties—often forgot to care about the items of the past. She started visiting historical sites every weekend and, from those visits and discoveries, extended the Partition project, which she started documenting on her blog. “I wanted to share the things I learned from people,” Aanchal says, when I ask her about the impulse that started it all.
Lots of things have been happening in the world of literature, but don’t worry—as always we’ve got you covered with news from far and wide. Maíra Medes Galvão serves up a rich helping of literary festivals and events around Brazil (and New York), including a celebration of Bloomsday. Sneha Khaund gives us the who’s who and the what’s what of India’s literary scene right now, including recently published authors and the most exciting literary readings and events. Stefan Kielbasiewicz provides some tragic, but at the same time uplifting news, and gets into the thick of prizes and festivals that have already happened and all that are yet to come. Strap yourselves in and enjoy the ride.
Maíra Mendes Galvão, Editor-at-Large, reports from Brazil:
As a plea to encourage people to acquire the habit of reading—famously said to be lacking in Brazil—four literature and entertainment blogs from Belém, capital of the State of Pará, have put on a literary festival dubbed a ‘Cultural Marathon‘, which started on June 17 and goes on until the 25th. There will be talks around themes such as sci-fi, the detective & crime genres, new Brazilian literature and others. The festival is hosted by the bookstore chain Leitura and supported by publishing houses Intrínseca, Pandorga and DarkSide.
Bloomsday did not go by unnoticed in Brazilian territory. The city of São Paulo traditionally holds its June 16 celebrations inspired by the initiative of brother poets and translators Haroldo and Augusto de Campos, who first brought the festive date over to São Paulo thirty years ago. Casa das Rosas, a cultural venue and museum dedicated to Haroldo de Campos, and Casa Guilherme de Almeida, dedicated to the eponymous translator and poet, have come together again this year with a program that included a festive wake (Finnegan’s wake, naturally) with live Irish music as well as conferences, talks and readings.
Only two weeks left to submit to Asymptote’s first-ever Special Feature on Contemporary Indian Language Literature in English Translation!
Since we first announced the Feature in August, we have received some very exciting work from all across the Indian map. And we can’t wait to find more voices, because in a country so large, we know there are more out there.
Take advantage of these last two weeks to revise your best translations and send them in!
The Asymptote world tour this time begins in Pakistan, with an update on the Punjabi literary scene from Janani Ganesan, Assistant Managing Editor. Then, we fly north, where Julia Sherwood, Editor-at-Large in Slovakia, shares the latest publications and literary events in Slovakia and the Czech Republic. Our last stop takes us southwest to Argentina, where Assistant Editor Alexis Almeida talks poetry festivals, feminism, and politics. Welcome aboard, and enjoy the ride.
Janani Ganesan, Assistant Managing Editor, with news from Pakistan:
It’s been 250 years since one of the most famous renderings of the Punjabi tragic romance came into being—Heer by Waris Shah, which remains an influence on Punjabi literature and folk traditions. But Punjabi has suffered as a consequence of marginalization during the colonial rule (when Urdu was patronized) as well as the 1947 Partition between India and Pakistan, when (Punjabi-speaking) Sikhs were forced to leave their homeland in Pakistani Punjab (while Urdu and Muslims were expunged from India).
Amidst a growing Punjabi literary movement to correct this historical wrong, Asymptote encountered a reading club in Lahore dedicated to and named after this legendary text—the Heer Study Circle.
Ghulam Ali Sher, co-founder of the group, shares its purpose with Asymptote: “to inculcate an interest for Punjabi reading among university youth; to do away with the religiously-oriented sufistic reading of such Punjabi folktales for a more pluralistic and people-oriented interpretation; and to trace the socio-economic patterns of pre-colonial Punjab through popular historical sources, like this folktale, against the biases of mainstream historiography.”
Wayward Heroes, by Halldór Laxness, tr. Philip Roughton. Archipelago Books.
Review: Beau Lowenstern, Editor-at-large, Australia
The process of reading literature in translation is to dip into the perennial pool: possible meanings are compounded by language, we splash and struggle and only when we begin to get on our feet do we realise how much deeper and longer the cave goes. Often great writers see only a tiny fraction of their oeuvre translated for a wider audience—as a reader, we must play a game of guessing the size and shape and clarity of the submerged iceberg from only its superficial crown. Not to mention the person we all know who constantly admonishes us that if we had only read the original…
Iceland’s Halldór Laxness falls into this lamentable category, with the majority of his collection of stories, essays, novels (including a four-volume memoir), plays and poetry frozen in time to all bar those with a blue tongue. Published in Iceland in 1952 as Gerpla, The Happy Warriors was the title of the original, sparsely recognised English translation, though it contributed to his body of work for which he was awarded the Nobel Prize in Literature in 1955.
In a conversation about a younger generation of Anglophone writers in India, Annie Zaidi’s name is bound to come up. From poetry to non-fiction to drama to a novella that is both ghost story and romance, her writing continually shifts forms, landscapes, and languages. Zaidi is the editor of Unbound: 2,000 years of Indian Women’s Writing and the author of Gulab, Love Stories # 1 to 14, and Known Turf: Bantering with Bandits and Other True Tales. She is also the co-author of The Good Indian Girl. Her work has appeared in several anthologies including Eat the Sky, Drink the Ocean, Mumbai Noir, Women Changing India, and Griffith Review 49: New Asia Now. Zaidi spoke with me about her influences, process, and literary interests in an email interview.
Poorna Swami: Your grandfather was a well-known Urdu writer, and you have said in the past that literature was a big part of your childhood. How has that culture of language and literature influenced your career as a writer? Although you write primarily in English, does Urdu shape your work in any way?
Annie Zaidi: Literature was a big part of my childhood, but not in the sense of literature with a capital L. My family had some literary background, and there were a lot of books around but there were no literary discussions and for many years, I did not have access to a good library. But books were seen as a good thing and we were bought books and comics from an early age. Books were my main source of entertainment and, later, my main solace. I read almost all the time and that turned me into somebody who didn’t know much except the world of words and stories. Turning to literature as a vocation was a very short step from there. READ MORE…
Home and flux mean the same in a land named after a severance, or the great “partition” of the subcontinent: a paradox of freedom-and-loss, umbilical-cord-and-scissors. Born in Pakistan, a country that emerged on the world map after the collapse of the British Raj and the largest mass migration in human history, “permanence” is forever in the shadow of exile.
If poetry seeks who we are, I’ve found myself searching in language, not land. Land, in its aspects worth remembering, becomes language. If I carry language, I carry land. What is exile, then, if not a road paved for poets, permanent wayfarers?
I came to America as a college student. In Passage Work, the first series of poems I completed as my senior thesis at Reed, I wondered: why write in English, the language of the colonist? Have I taken language as a loan for poetry? Have I betrayed Urdu? In these earliest poems, I call language “luggage,” a historical-personal luggage, both burden as well as reason for being. READ MORE…
Read all posts in Mahmud Rahman’s investigation here.
Daisy Rockwell is a painter, writer, and translator. From 1992-2006, she made a detour into academia, from which she emerged with a Ph.D. in South Asian literature and a book on the Hindi author Upendranath Ashk. She had become interested in his writing as a grad student.
In an interview with CNN last year, she said: “Ashk asked me to undertake a short story collection shortly before his death, which I did somewhat reluctantly as I was more interested in translating his long novel, Falling Walls (something I’m finally working on now). It ended up being his dying wish to me, however, so I saw the project through. I finished most of the work around 2000, but had a very hard time finding a publisher, even in India.”
Her translation of Ashk’s Hats & Doctors came out from Penguin India in 2013. About her approach to U.S. publishers, she wrote: “I have tried and so far failed to get my translation published in the U.S., on numerous occasions. I have another work forthcoming and I will try with that too. We’ll see what happens. I haven’t had any explanations. So far I’ve approached them myself. Next up, my agent. Mostly I’ve tried academic presses and small presses. I haven’t tried that many, but since no one maintains a South Asia list, really, the entire thing feels kind of scatter shot and I’ve gotten discouraged easily.” READ MORE…
What are you waiting for? Highlights from Asymptote’s Spring 2014 issue include new work by Nobel laureate Herta Müller, David Bellos (author of “Is that a Fish in Your Ear?”), and Prix Goncourt-winner Jonathan Littell. Plus, our annual English-language fiction feature spotlights Diasporic literature from Bosnia, China, India, Japan, and Singapore.
We give you the ten most popular articles published this year at Asymptote: