Penguin India | Jaya's blog

Ruzbeh Bharucha “Rabda: My Sai…My Sigh”

‘Baba, there are so many who are going through hell. the Hindus believe that there are thirty-three crore Gods and Goddesses and there are so many Masters. I mean there are more Gods in heaven than there are people in a few countries down here on Mother Earth. Why can’t you all just work something out and tell those going through their private hell?’

‘You are such a classical idiot, my daft child. The answer is simple, Rabda. Either you believe that God does not exist, there is no Supreme Power running this grand show, or you believe in a just God. You cannot believe in a God who exists but is unjust. God is completely just. S(H)e loves each and every being, no matter how seemingly insignificant it may be to others. God exists and throbs in a worm just as S(H)e breathes and works through a perfect Master and archangels.’ ( p.52)

I am not a regular reader of spiritual books but a lot of people I know are devout followers of Sai Baba of Shirdi. So when I spotted Rabda: My Sai…My Sigh I was intrigued. Ruzbeh N. Bharucha too one had heard of. The book is about Rabda who has attempted suicide and Sai Baba of Shirdi who enters the hospital room and awakens the spirit body of Rabda. From then on, it is a conversation that flips back and forth in time. For once, the book blurb says it well: “Set in the present, Rabda takes the reader to the past, to when the Sai lived in His physical body. The life and philosophy of Sai Baba of Shirdi are revealed, often in His own words, and questions pertaining to Him and spirituality are answered.” What I found fascinating while reading this book was the stress on establishing the Sufi principles of the Sai Baba are very clear. Till I read this book, I had no idea that the Sai Baba was a spiritual leader for communities across religions. Otherwise the saffronisation of the Sai Baba is the dominant image in public discourse. ( The book jacket is in saffron.) I strongly suspect this book will be a sleeper hit. It is not the publicity buzz but word-of-mouth recommendations that will propel book sales.

After reading the book, I emailed Ruzbeh Bharucha a bunch of questions. Here is the edited version:

How long did this book take you to write?
It took me forty days to write the book. I researched for two months prior that but most of the conversations and ideology of BABA has come through naturally while writing the book. Trust me. The book wrote itself or if I don’t sound too preachy, BABA must have for some reason known best to HIM, wrote the book, as HE couldn’t leave something so important to a dork like me.

What prompted you to write a history about the Sai Baba? Are they not enough books published on the Sai Baba?

No amount of books can do justice to a Master. I also wanted to bring about three things from Rabda. First and foremost I wanted to focus on BABA’s ideology and not the innumerable miracles performed by BABA. Most books focus on the miracles. HE is a Master so HE better perform miracles. No big deal :-). Secondly I wanted to bring forth BABA’s spiritual Oneness and HIS sufism. His words and conversations with Abdul, HIS disciple, who recorded BABA’s preachings are rarely spoken or written about. Thirdly, I wanted BABA’s schedule, style of speaking, HIS Divine madness and HIS humaneness and sense of humour and HIS flowery abusive language to flow through which not many books bring forth. BABA was GOD in man. I wanted both GOD and man to come forth.

The writing makes me feel as if you are a medium for Sai Baba. I may be wrong and my apologies for asking this. I know little about spiritual writing or even different beliefs. But are you a medium? Your website describes you as a “Channel”? What is the difference?

I really don’t know if BABA comes through me. And if HE does I have no idea why. I certainly am flawed nice and proper. Medium or Channel or Instrument are merely words. They mean the same thing that the grace and love and wisdom and guidance of the Master flows through the individual. But I believe we all are mediums when we do something right, humane, compassionate.

There is a line in Mike Dooley’s The Top Ten Things Dead People Want to Tell You which says ” Religion needs spirituality. Spirituality does not need religion.” What do you think?

Religion now is used to bring forth duality and discord while spirituality, then, now and for eternity will always bring forth Oneness. Relgion is a code of rules. Spirituality is the breath of the Divine.

How did you venture into writing books about spirituality?

Since a child I have always been fascinated with the paranormal. I have always seen the futility of existence as we know it. Have been taken to innumerable sages, sufis, mediums, since a child, with the hope that I would behave like a rational human being and They have for some reason always treated me with lot of love and humour. At the age of seventeen yoga brought forth the sanity of going within and The Autobiography of a Yogi, which I read at the age of eighteen made me realise that the world of the spirit was far more real and fascinating than our so called real but mundane world. And then of course researching for The Last Marathon, my first book on spirit communication and life after death made me realise that I love spirits; both the paranormal and the drinking type like absinthe and sake and fenny. Spirits rock. Apart from this, as I channel and people come from all over, I have realised that if I can write about the world of spirits, channeling, Masters, may be my existence and burden on mother Earth, could be partially justified. Also I like to believe, that most Zoroastrians are either paranormal or abnormal. I chose the former hee hee.

Ruzbeh N. Bharucha Rabda: My Sai . . . My Sigh Penguin Ananda, an imprint of Penguin Books, Gurgaon, India. Pb. pp.278 Rs 299

29 December 2014

Naseeruddin Shah, “And Then One Day”

25 09 , 2014 No Comments

“The same year I watched a play for the first time, in the Sem concert hall. It was called Mr Fixit and has faded from my memory almost entirely but while watching it the only thing I wanted was to be up there with those people. When a long limousine, which I later discovered to be plywood cutout on wheels, came gliding on to the stage, I was back in the same universe of wonder where I had watched ‘that man’ dancing on that stage a hundred feet high. And I have since steadfastly believe that the only magic that happens in this world happens on the stage. Films take you captive, they feed you everything on a plate, the legerdemain they create transports you into a state where you may as well be dreaming, but theatre takes you into a world where your imagination is stimulated, your judgement is unimpaired, and thus your enjoyment heightened. It is only in the theatre that there can be this kind of exchange of energies between actor and audience. The finest definition of theatre that I have come across is ‘one actor-one audience’. Implying of course that any meaningful interaction between two people anywhere fits the definition of ideal theatre, with the same qualities needed of both participants as are required from them in an actual theatre. Theatre really is a one-on-one experience.” ( p.13-14)

Renowned actor Naseeruddin Shah’s memoir, And Then One Day, is a fabulous example of what a memoir should be –an insight into the personal life of the man/memoirist combined with the vast understanding with their life/passion. A good memoir should not consist entirely of personal details and who said what to whom, where and when; given that it is about an individual who is admired and looked up to for the success they have achieved in their career, a reader wants to know more about the industry/niche the author represents. This is what Naseeruddin Shah does. This is a smartly written memoir which is not a necessarily sugar-coated description of success having come easily to the actor. He attempts to be as realistic in his telling with his love for theatre and films being apparent from childhood.

A life of performance is what he yearns for, knows it is hard work and is willing to do it. For instance after the disastrous workshop of Grotowski held in Poland, that Naseeruddin Shah fled from, made him realise “no one at all could in fact help, and whatever I wanted to learn I’d have to do on my own”. It is a love for films and theatre that seeps through the pages of the memoir, Naseeruddin Shah does not merely rattle off names of films he has seen, plays he has acted in or actors he has hobnobbed with, there is a reason why every person mentioned in the book is present. Whether it is Mr Kendal and his love for staging Shakespeare or Captain Hook in the animated Peter Pan, Spencer Tracy in The Old Man and the Sea, Jose Ferrer in I Accuse!, Peter O’Toole in Becket or appreciating Shammi Kapoor and “Hindi cinema’s certified nutcase Mr Kishore Kumar” and Mehmood, “one of the most skilful actors I’ve ever seen, was not quite up there with Chaplin in terms of ability but much ahead in terms of self-love”. Every description and analysis is filled with a love and understanding of the profession, it is as if being in the world of cinema is like oxygen to Naseeruddin Shah.

Also as a good memoir should be the historical background of newly-independent India, the growth of Bollywood, the emergence of alternative cinema and changing tastes of the audiences is neatly woven through And Then One Day. This is a book which will continue to sell well beyond the immediate buzz of a beloved and admired actor having written his memoirs since it is a rich repository of information about the profession, the literature and theories around it, without being dull.

Of the many, many news stories, reviews, blog posts about the memoir, so far the best interaction has been between Barkha Dutt in conversation with Naseeruddin Shah, NDTV, 14 September 2014 ( Prithvi Theatre, Mumbai) – http://www.ndtv.com/video/player/we-the-people/watch-master-s-take-in-conversation-with-naseeruddin-shah/338122 . As of this week, the publishers, Penguin Books India have collaborated with the Hindustan Times to release a series of short films called “Naseer on Naseer”. The first one was released on 22 September 2014 – http://www.hindustantimes.com/audio-news-video/AV-Entertainment/Naseer-on-Naseer-How-and-why-I-became-an-actor/Article2-1266974.aspx . These short films echo the sentiments of the actor as recorded in his memoir – his love for acting and the stage.

“I wanted more, I could happily have stayed on that stage forever, and in a sense I have. Whether I’d done well or badly was of no consequence. As an imitation of Mr Kendal it wasn’t too far off the mark, but the real revelation for me was the charge of energy I felt that day, and have continued to feel whenever I am onstage. I found myself doing things I hadn’t planned and doing them with complete certainty and to the approval of the audience. It was as if another hand was guiding me. This feeling has stayed with me till today; and therefore, though I am grateful for compliments, I never take full responsibility for either my successes or failures but do try to make sure that they ‘theatre god’ does not turn his back on me. ” (p. 60-1)

Naseeruddin Shah And Then One Day: A Memoir Hamish Hamilton, an imprint of Penguin Books, Gurgaon, India, 2014. Hb. pp. 330 Rs 699

A conversation with Prajwal Parajuly

04 03 , 2014 No Comments

I first heard about Prajwal Parajuly in winter 2012. He had the book launch of his short stories, The Gurkha’s Daughter, in December 2012. He was being discussed as a new author to watch out for. In 2013 he was shortlisted for the Dylan Thomas Prize, world’s largest literary prize for young writers. It was extraordinary that his debut as a writer was marked by a collection of short stories. To top it he had signed a two-book deal with Quercus in London, UK and then launched in India by Penguin India. ( Quercus are known as the English-language publishers of Steig Larsson.) It is understood that he has sold the rights to his books in twenty-six countries, a dream run that any debut author would be pleased to have. In 2014, Prajwal Parajuly has already launched his novel, Land where I flee, and is promoting the book extensively in South Asia, USA and UK. Every time Prajwal and I meet, we have intense discussions about writing and publishing, but this conversation was conducted via email.

1. How do you visualise your stories? Do you create back stories or does an idea grip you?

I don’t visualise my stories. I really don’t. I have tried doing it in the past, but the characters do crazy things and the plot sprouts wings of its own. I sit down to write and things happen. Wow, I am so pretentious. Ha.

2. During one of our conversations about writers and writing, you mentioned that you write of the “very ordinary”, which may be true, but the detailing is minute. Do you take extensive notes while meeting and observing people or does storytelling come naturally to you?

No, I don’t. I am not one of those writers who think about writing every second. I am so far removed from writing most of the time that it never occurs to me to take notes. Observing people and their idiosyncrasies comes naturally to me – I don’t even ‘feel’ myself doing it – as I am sure it does to a lot of writers.

3. In the recent article in New Statesmen “What use is Gross Domestic Happiness to Bhutan’s 106,000 global refugees?” ( http://www.newstatesman.com/world-affairs/2014/02/what-use-gross-domestic-happiness-bhutans-106000-global-refugees) you are not referred to as a successful author but someone who writes about “about Nepali-speaking people – the Nepalis of India, Nepal and Bhutan”. Isn’t this identity exactly what defines your writing?

Well, for now, yes. I am two books old, and both my books have been about the Nepali-speaking world. Perhaps my third book will be different? I don’t know.

4. When and why did a copywriter, based in NYC, opt to write best-selling fiction?

I wasn’t a copywriter. I was an advertising account executive. I am impulsive by nature. The job was fun in the beginning, but do it for three years, and you want to do more exciting things. Also, the idea of returning home was appealing at that time. It helped that I was gradually forgetting how to read and write in Nepali – that reads dramatic, but it once took me 45 minutes to read what I’d have normally done in 15. Writing just happened. I had traveled a bit and didn’t know what to do with my life. Telling the world I was working on a book meant I was semi-okay and not frittering my life away.

5. What do you think is lacking in contemporary writing in, about and from the northeast and Nepal that makes your fiction and voice stand out so distinctly?

I don’t think there’s anything lacking. English writing from the northeast and Nepal continues to grow. Perhaps one reason I stood out was – and this has nothing to do with how good or bad a writer I am – because I garnered a lot of (undeserved) press even before the books came out. That’s how it is in India – we still look at the West for approval. Had mine not been a multi-country book deal, chances are I’d have received very little press. So, yes, I stood out even before my books came out – I doubt my voice and fiction had anything to do with it.

6. Your short stories and novel are linked yet can be read independent of each other. Was that a conscious decision or did it just happen? Also which came first in creation – The Gurkha’s Daughter or Land where I flee?

Yes, there are very, very minor links – so insignificant that the novel can survive without the references to the characters in the short-story collection. I call it my attempt to nudge-nudge-wink-wink at a very serious reader. I thought it would be fun. The Gurkha’s Daughter was written before Land Where I Flee.

7. You have done a master’s in creative writing course from Oxford. Do you think it helps an author to enroll in at least one course while writing? Are these of any help?

It depends on your personality and the nature of the course. I joined my course because there was nothing to do. My course helped me become a better poet, a mediocre screenwriter (I knew nothing about screenwriting when I started the course) – which made me a better writer of fiction. And I didn’t have to go to class every day – definitely my favorite thing about the course.

8. What next? Will it be more fiction about Nepali-speaking people or will you explore fiction?

So many plans. Phew. I am tired of writing about the Nepali-speaking world, but I am tempted to write a sequel to the stories in The Gurkha’s Daughter. Or a Land Where I Flee prequel. Or a children’s book. Or an American-campus-based novel. I will be on tour almost all of this year. After I get done with the promotion of Land Where I Flee in India, the UK, South Africa and Ireland, I need to go to America, where The Gurkha’s Daughter comes out in June.

9. Is it fair to ask if there are any autobiographical elements in these two books? Is Ruthwa loosely based upon your experiences as an author?

Ruthwa isn’t who I am, but some of his experiences are what I experienced as an author. When I was writing Land Where I Flee – which I did once the book deal happened and triggered a media frenzy – I’d often lie awake wondering what would happen if the same media declared I wasn’t worth the hype. That’s how Ruthwa’s character came about. I wouldn’t be very comfortable writing about my family the way Ruthwa does, though. I don’t understand the entire ‘your-first-book-is-almost-always-about-your-life-and-family’ claptrap. I lead too dull a life for it to translate into a good book.

10. Your fascination by strong women characters, is that a conscious choice made in writing?

Female characters, especially strong women, are fun to write. I am tired of reading about the veiled, subservient Indian grandma.

11. Your novel is one of the recent publications that seems to work like a novel and not with chapters in it that can work as “long reads” online. While drafting Land where I flee who was your ideal reader? The online or print reader?

I still don’t visualise an online reader. This is the first time someone has asked me this question. Interesting. Have writers begun thinking about whether they will be read online or print? Should I be mindful of it? Perhaps not.

4 March 2014

Meena Kandaswamy

24 02 , 2014 No Comments

Meena Kandasamy is a poet with two collections to her discredit: Touch and Ms Militancy. Her first novel The Gypsy Goddess releases next month. Reproduced below with permission is a poem she published on Facebook on 17 February 2014, soon after the Wendy Doniger and Penguin India controversy broke on 11 February 2014. At the time of posting it on the blog, it had been shared 219 times, 452 ‘likes’ and 85 comments.

This poem is not a Hindu.
This poem is eager to offend.
This poem is shallow and distorted.
This poem is a non-serious representation of Hinduism.
This poem is a haphazard presentation.
This poem is riddled.
This poem is a heresy.
This poem is a factual inaccuracy.
This poem has missionary zeal.
This poem has a hidden agenda.
This poem denigrates Hindus.
This poem shows them in poor light.
This poem concentrates on the negative aspects of Hinduism.
This poem concentrates on the evil practices of Hinduism.
This poem asserts its moral right to use objectionable words for Gods.
This poem celebrates Krishna’s freedom to perch on a naked woman.
This poem flames with the fires of a woman hungry of sex.
This poem supplies sexual connotations.
This poem puts the phallus back into the picture.
This poem makes the shiva lingam the male sexual organ.
This poem does not make the above-mentioned organ erect.
This poem prides itself in its perverse mindset.
This poem shows malice to Hinduism for Untouchability and misogyny.
This poem declares the absence of a Hindu canon.
This poem declares itself the Hindu canon.
This poem follows the monkey.
This poem worships the horse.
This poem supersedes the Vedas and the supreme scriptures.
This poem does not culture the jungle.
This poem jungles the culture.
This poem storms into temples with tanks.
This poem stands corrected: the RSS is BJP’s mother.
This poem is not vulnerable.
This poem is Section 153-A proof.
This poem is also idiot-proof.
This poem quotes Dr.Ambedkar.
This poem considers Ramayana a hetero-normative novel.
This poem breaches Section 295A of the Indian Penile Code.
This poem is pure and total blasphemy.
This poem is a voyeur.
This poem gossips about the sex between Sita and Laxman.
This poem is a witness to the rape of Shurpanaka.
This poem smears Rama for his suspicious mind.
This poem was once forced into suttee.
This poem is now taking her revenge.
This poem is addicted to eating beef.
This poem knows the castes of all the thirty-three million Hindu Gods.
This poem got court summons for switching the castes of Gods.
This poem once dated Karna who was sure he was no test-tube baby.
This poem is not curious about who-was-the-father.
This poem is horizontally flipped.
This poem is a plagiarised version.
This poem is selectively chosen.
This poem is running paternity tests on Hindutva.
This poem saw Godse (of the RSS) kill Gandhi.
This poem is not afraid of being imprisoned.
This poem does not comply to client demands.
This poem is pornographic.
This poem will not tender an unconditional apology.
This poem will not be Penguined.
This poem will not be pulped.

(C) Meena Kandaswamy, February 2014

PubSpeak: Total Recall

21 02 , 2014 1 Comment

( My column, “PubSpeak”, in BusinessWorld online focuses on the Wendy Doniger book controversy. Here is the url to it: http://businessworld.in/news/economy/total-recall/1266222/page-1.html . )

On 11 February, Penguin Books India reached a compromise drawn up in a Delhi Court that insisted it cease the publication and sale of American Indologist, Wendy Doniger’s book The Hindus: An Alternative History in India within six months. Dina Nath Batra of Shiksha Bachao Andolan Samitri had filed a civil suit against the publishers to withdraw from circulation all copies. Given that Batra had filed the case four years ago and it was still subjudice, the news of this compromise spread like wildfire. Later that day, Doniger issued a press statement “I was, of course, angry and disappointed to see this happen, and I am deeply troubled by what it foretells for free speech in India in the present, and steadily worsening, political climate. And as a publisher’s daughter, I particularly wince at the knowledge that the existing books (unless they are bought out quickly by people intrigued by all the brouhaha) will be pulped. But I do not blame Penguin Books, India. Other publishers have just quietly withdrawn other books without making the effort that Penguin made to save this book. Penguin, India, took this book on knowing that it would stir anger in the Hindutva ranks, and they defended it in the courts for four years, both as a civil and as a criminal suit. They were finally defeated by the true villain of this piece — the Indian law that makes it a criminal rather than civil offense to publish a book that offends any Hindu, a law that jeopardises the physical safety of any publisher, no matter how ludicrous the accusation brought against a book.”

Penguin Books India released a statement on 14 February stating “a publishing company has the same obligation as any other organisation to respect the laws of the land in which it operates, however intolerant and restrictive those laws may be. We also have a moral responsibility to protect our employees against threats and harassment where we can…. The settlement reached this week brings to a close a four year legal process in which Penguin has defended the publication of the Indian edition of The Hindus by Wendy Doniger. We have published, in succession, hardcover, paperback and e-book editions of the title. International editions of the book remain available physically and digitally to Indian readers who still wish to purchase it.”

What followed the announcement perhaps was only a natural outcome given the speed at which social media helps communicate information. There was public outrage at this development— newspapers, print, digital, and, of course, social media forums. A number of commentators, journalists, and even Penguin authors wrote passionately against Penguin Book India’s decision to destroy the book. Arundhati Roy in an open letter spoke of her distress and said “You owe us, your writers an explanation at the very least”. Nilanjana Roy, author and member of PEN Delhi wrote on censorship and how to remain free; Jakob de Roover in an outstanding essay “Untangling the Knot” discussed the complexities of governance, judiciary and free speech; journalist Salil Tripathi commented perceptively on the issue on many platforms ; Stephen Alter wrote, “Both as a writer and as a reader, I am deeply offended that anyone should dictate what I may read or write”; Penguin author and essayist, Amit Chaudhuri reiterated that “It’s important that the law protect all texts”; and Antara Dev Sen, Editor, The Little Magazine, wrote that the Indian Penal Code “Section 295A targets ‘deliberate and malicious acts (which include speech, writings or signs) intended to outrage religious feelings of any class by insulting its religion or religious beliefs’. In an age of identity politics and hurt sentiments, this has been used frequently by politically motivated people to stifle free speech. But back in 1957, the Supreme Court had ruled that only when there is a ‘deliberate and malicious intention of outraging religious feelings’ is it an offence under this law. Higher courts in India have consistently ruled in favour of freedom of speech and have protected books and people hauled to court under this law.”

In fact, two Penguin authors, Siddharth Varadarajan and Jyotirmaya Sharma, asked for their contracts to be terminated. Another Penguin author, Arshia Sattar (who has translated Valmiki’s Ramayana and the Kathasaritsagara from Sanskrit to English) expressed her dismay at the “complete capitulation” of the firm and how her “pride and that faith has been shaken…of being with a publishing house that protected its people and the books they wrote”.

A counter legal initiative perhaps was expected. According to the website, Legally India, advocate Lawrence Liang, part of the Bangalore-based Alternative Law Forum, has issued a 30-paragraph legal notice to Penguin India, claiming that the publisher has violated freedom of speech laws and readers’ rights by agreeing to destroy all copies of Wendy Doniger’s book ‘The Hindus’. The notice sent on behalf of Liang’s clients, Shuddhabrata Sengupta and Aarthi Sethi, argues that because Penguin has agreed to withdraw the book from India and destroy all copies, after a legal dispute with a religious group, it has “effectively acknowledged that it is no longer interested in exercising” its ownership in the work and should surrender its copyright to the Indian public. Sengupta is a Delhi-based artist and writer, while Sethi is an anthropologist with a “deep interest in Hindu philosophy”, according to the legal notice. Both are “avid bibliophiles” and were apparently “delighted” when Penguin published Doniger’s book, “and as people who have closely followed the scholarly contributions of the said author they regard this book to be a significant contribution to the study of Hinduism. They consider Ms Doniger’s translations of Indian classical texts and her work on various facets of Hinduism from morality in the Mahabharata to the erotic history of Hinduism as an inspiration for their own intellectual pursuits.”

At the recent Globalocal event (German Book Office, New Delhi’s annual B2B conference on publishing), a regional language publisher wondered if it was possible for any other publisher to option this book and publish it, after all it has not been legally banned in this territory. Echoing this sentiment, Shamnad Basheer, IPR lawyer, writing in Spicy IP, reflected upon the pros and cons of compulsory licensing, and whether it was possible if a publisher decides to stop publication, one could apply for a compulsory license.

Globally Penguin has been in the news related to their peripheral businesses and their merger with Random House. In 2012, Pearson PLC (of which Penguin Books India is a part of) acquired the self-publishing firm, Author Solutions, for $116 million. But in 2013, this deal soured as a number of disgruntled authors filed lawsuits against Author Solutions for its poor service. In the landmark case pertaining to ebooks and agency pricing, in April 2012, the US Department of Justice sued Apple and five publishers, including Penguin, for conspiring to raise prices and restrain competition. This was done after Amazon filed a complaint with the Federal Trade Commission. In 2013, Penguin was obliged to pay $75 million. George Packer observes in the New Yorker, “an enormous sum in a business that has always struggled to maintain respectable profit margins”. On 1 July 2013, the global merger between Penguin Books and Random House was announced. It was a strategic alliance, forged as a response to the growing presence of Amazon in the publishing industry. The formation of Penguin Random House (PRH) has created a group that has 25 per cent of the market share. A merger comes at a cost of resources that have to be taken into account for the new firm to begin work on a strong footing.

In Oct 2013, Penguin Random House announced the completion of its purchase of Ananda Publishers Private Limited’s minority stake in Penguin Books India. It plans to invest Rs 55 crore or $8.6 million for this stake buy. As banker-turned-author Ravi Subramanian, with whom in June 2013 Penguin Books India signed a two-book deal worth an estimated Rs 1.25 crore (approx $210,700) wrote on his blog with respect to Doniger’s case, “publishing is a business”. For any firm, particularly in publishing, this is a lot of money being moved around its balance sheets. Naturally the ripple effect of these financial adjustments will be felt even in the local markets—it is like conducting business in a global village where in the context of a globally contacted world, the minimum consumption that people desire is also influenced by what is going on elsewhere.

Similarly, with the Doniger case, Penguin Books India has probably taken an informed business decision, based upon a global strategy when it signed this deal on 11 February, in order to preserve a healthy English-language publishing market in India.

Chiki Sarkar, Publisher, Penguin Books India, in a guest blog post in 2012 during the Banned Books week, had this to say: “Injunctions make things costly, time consuming, and take our energies away from the work we are really meant to do. And so we try and avoid them as much as possible. Apart from the fact that we don’t fight hard enough for them, I wonder whether it means we impose a kind of self-censorship on ourselves.”

Ironically this latest controversy broke exactly twenty-five years after the fatwa was issued against Salman Rushdie for his ‘Satanic Verses’ published by Penguin. At the time, his publishers stood by him and did not pulp the book. The fact is publishing is a business that is built upon the creative energies and emotions of people. India is also a functioning democracy. Freedom of speech is the right of every citizen. With the General Elections less than a hundred days away, the need for openness, frank conversations without any inhibitions, and certainly not a capitulation to any ideological position is imperative.

Scholar-journalist and historian Mukul Kesavan points out that that selling books is not like selling any other commodity. Publishers have moral responsibility and a publisher voluntarily agreeing to withdraw a book has previously been challenged with the case of James Laine’s book on Shivaji in 2007. Oxford University Press voluntarily agreed to withdraw the book. An FIR was issued against the publisher and printer of the book in Pune (one charge, under Section 153 A, was ‘inciting class hatred’) and the printer was actually arrested. When the case (‘Manzar Sayeed Khan vs State Of Maharashtra, 2007’) came up before the Supreme Court, however, the government of Maharashtra’s case against the author and the publisher of the book was found to be wanting. So, there is a precedent by the Supreme Court to rule in favour of free speech.

Nevertheless, the Wendy Doniger book controversy raises a bunch of issues pertaining to the publishing industry. Questions about legislation and the freedom of speech, what are the ethics involved in publishing, do readers and authors have a right that they can exercise, what does it mean for licensing, do possibilities exist in a mixed environment of digital and print publishing such as do readers have a choice?

Finally does this self-censorship by a publishing firm mean an inadvertent promotion for self-publishing, encouraging authors to be responsible for their books completely? Interestingly in a space of less than six weeks I have heard John Makinson, CEO, Penguin Random House and Jon Fine, Director, Author & Publishing Relations, Amazon talk about their publishing businesses and both have stressed upon the importance of discoverability of an author. This controversy could not have come at a better time for Doniger and even Penguin. They have achieved the Streisand effect whereby in an attempt to censor a piece of information, it has had the unintended consequence of publicising the information more widely. It has achieved what no PR could have—a boost in sales.

21 Feb 2014

The Essential Ved Mehta

23 12 , 2013 No Comments

The Essential Ved Mehta is a collection of the author’s writings spanning 1957 to 2003. These are excerpts from his non-fiction writing, but each extract is prefaced by a new introduction he has written especially for this volume. So there is a filtering of the texts, his looking back and at the same time, guiding the reader on how to read the texts he has selected. This is curious and at the same time interesting. He writes, ” I have written an introduction for each selection and ordered them in such a way that each piece speaks to the next one. Read together, they will, I hope, give a sense of my writing life.”

The last time Ved Mehta came to Delhi, it was in 2009. During a literary halt at the CMYK store, Meharchand Market, Mayank Austen Soofi ( The Delhiwalla) was present with his camera. Here is a link to some photographs of that evening: http://thedelhiwalla.blogspot.in/2009/11/city-sighting-ved-mehta-meharchand.html

Ved Mehta The Essential Ved Mehta Hamish Hamilton, an imprint of Penguin Books, New Delhi, 2013. Hb. pp. 390. Rs 599.

Guest post: Rohini Chowdhury, translator of “Bosky’s Panchatantra”

11 09 , 2013 No Comments

( I invited Rohini Chowdhury to talk about her experience in translating Bosky’s Panchatantra for Red Turtle. She translated Gulzar’s verse rendition of Panchatantra.

She is a widely published children’s writer, and an established literary translator. As a children’s writer, she has more than twenty books and several short stories to her credit. Her published writing is in Hindi and English, and covers a wide spectrum of literary genres including translations, novels, short fiction, comics, and non-fiction.

Rohini’s primary languages as a literary translator are pre-modern (Braj Bhasha and Avadhi) and modern (Khari Boli) Hindi, and English. She has translated the seventeenth century Braj Bhasha text Ardhakathanak, into modern Hindi and into English; both translations were published by Penguin India. Ardhakathanak is the autobiography of the poet, merchant and philosopher, Banarasidas; written in 1641, it is widely regarded as the first autobiography in an Indian language. Her translations include the Hindi novel Tyagpatra [The Resignation] by Jainendra, one of the leading Hindi novelists of the modern period, into English, also published by Penguin India.

Rohini was born and educated in India, and was a management professional before moving to London in 1997. She is widely travelled and brings in the nuances of the cultures of Asia, Africa and the West in her writings.

Gulzar Bosky’s Panchatantra Translated by Rohini Chowdhury, illustrated by Rajiv Eipe. Rupa Publications (2013) Pb. Rs. 195

When I was first asked to translate Gulzar’s verse renditions of stories from the Panchatantra, I was both excited and curious. Excited because I would be translating Gulzar, and curious because these were familiar tales, that I had grown up listening to; also, I had earlier translated several of these stories from the original Sanskrit Panchatantram. Moreover, these stories had been told and retold a hundred times before, in varying forms and formats, by writers and translators of all colours, and I wondered what new twist or angle Gulzar could possibly have given them. The excitement and curiosity were soon replaced by apprehension: Would I be able to do justice to the tales, or would my own familiarity with them stand in the way of my translation? And then, it was Gulzar that I was translating, and translating the work of a living poet of his stature brought its own demands— the quality of my translation had to match the greatness of his reputation, and please the poet as well! As if these doubts were not enough, the tales were meant for children, and children, as anyone who has had anything to do with them will tell you, are far more demanding and discerning than adults. So there I was, faced with a trio of unprecedented challenges— an overly familiar subject, the text written by a famous and much-revered poet, and meant for children!

But I need not have worried, not about the ‘overly familiar’ at least! As I worked through the tales, I was drawn into their magic once more, and this time the magic came with the added sparkle of Gulzar’s wit and lively humour. Gulzar’s gentle imagination had fleshed out the original tales with dialogue and descriptions, and added events and happenings the way one does when telling a well-loved story to a child several times. The humour and the detail made these stories uniquely Gulzar’s, familiar yes, but new as well!

Gulzar Sahib approved my translation of the first story, and I breathed a sigh of relief. So the second worry was gone too! I could now focus on what, in any case, is any translator’s primary concern— to transmit the original in as accurate and as interesting a manner as possible to her audience, which, in my case, would be made up mainly of children.

Gulzar’s Panchatantra stories are in Hindustani, that inimitable mix of Hindi and Urdu that is so rarely heard these days, the tales related as he would have related them to his daughter, Bosky, when she was little. My main challenge now became to transmit the tones and nuances of his sparkling, softly flowing, idiomatic Hindustani into the much staider, crisper English.

Each language brings with it its own context, social, historical, cultural, so that when we move from one language into another, we also move worlds. Translation therefore becomes a negotiation between languages and cultures, and the translator, as mediator, must address the issues that arise in such a negotiation: How accurately must the translation follow the original? Which words may be kept, which must be discarded? How best may an idea that is intrinsic to the original culture but alien to the other be transmitted? Can it be transmitted at all? I, too, asked these questions as I sat down to translate Gulzar’s stories.

Gulzar’s use of idiom makes the stories easy to read, but difficult to translate without taking some liberties with the original. Take, for example, the Hindi phrase, ‘jhoot ke pair nahin hote’ which translates literally into ‘falsehood has no feet’. In Hindi the phrase makes perfect sense, in English, not so much, not without further explanation of some sort. We finally settled upon ‘A lie never goes very far/For it has no feet at all’.

Certain cultural and social norms which are easily conveyed in Hindi, are almost impossible to convey in English, and compromises are inevitable. Consider the Hindu practice whereby a woman may not address her husband by name. This is conveyed perfectly in Hindi but in English translation, the cultural context is by and large lost. Take the tale of Manram Swaroop, the Brahmin. Though he had a wonderful name, no one ever used it: the entire village called him ‘Panditji’, and his wife, of course, would never address him by name:

His wife would call him

‘Hey, sir!’

‘Ho, sir!’

‘Do you hear me?’

That’s how she would address him…

Though technically correct and adequate for the purpose of telling the story, the translation does not and cannot in itself capture the social and cultural implications that are implicit in this tradition, unless it be accompanied by further explanation, either in the main text itself or in footnotes. But any such explanation would have made the text heavier, and given that my translation was not a scholarly exercise but aimed at young readers, I decided to skip the explanation.

Puns and double meanings are ever the translator’s bane and Gulzar’s gentle and clever play on words throughout the text presented another challenge in translation. Unfortunately, in some instances, this was inevitably lost in translation, though sometimes English actually enhanced the humour of the original. In the tale of the singing donkey, for example, English gave me the facility of playing with two words ‘donkey’ and ‘ass’ to convey the two meanings (the animal, and a fool) of the single Hindi word ‘gadha’.

Gulzar’s stories are in free verse, and therefore, to stay as close to the spirit of the original as possible, I wanted my translation to be in free verse as well. Translating into verse constrains the translator even further for verse demands economy in the use of words, so that the translator must use words not only effectively, but both efficiently as well. I found myself writing and rewriting, cutting and pruning and editing, till the lines fell into place just so. An arduous exercise, but worth the effort.

Of course, as I worked, every decision I made— the words I used, the phrases I chose to explain or leave to the readers’ understanding, the ideas I chose to convey or glossed over briefly – was influenced by the fact that this work was meant for children.

One might ask, and I asked myself this: why should a translation aimed at children require more care from the translator than a translation aimed at adults? The answer, I realized, lay in the responsibility I feel when writing for children. Children are demanding readers, they absorb and observe, criticize and comment with a great deal more engagement and involvement than do most adults. They are also our future, and therefore, whether it is an original novel or story, or a translated work, children deserve the best that I can give.

London, 11 Sept 2013

(C) Rohini Chowdhury

Email: [email protected]

Jumpstart, “Speaking in Tongues”, 29-30 Aug 2013, New Delhi

18 08 , 2013 No Comments

Jumpstart is an annual platform provided in India by the German Book Office (GBO) that is targeted specifically at professionals within the children’s book industry, bringing together authors, publishers, illustrators, designers, booksellers and retailers, teachers and librarians. It began in 2009 with a small workshop for professionals. But over the years it has blossomed into a two-day event that is clearly demarcated by open sessions that include panel discussions and workshops/master classes. Each event revolves around a theme that is encapsulated well in three words — “Join the Dots” (2010); “Out of the Box” ( 2011); “Off the Page” (2012) and this year it is “Speaking in Tongues”. The event is scheduled to be held on 29-30 August 2013, the India International Centre, New Delhi. Since last year the Book Souk, matchmaking between publishers and authors, has become a key aspect of the festival too. Key publishers such as Scholastic India, National Book Trust, HarperCollins, Hachette, Young Zubaan, Tulika, Tara, Karadi Tales, Pratham, Eklavya and others have participated in past Jumpstart festivals with direct, positive outcomes. For instance Pratham Books has recently acquired the publishing rights to five books by the French artist Herve Tullet who participated in 2012.

According to Prashasti Rastogi, Director, German Book Office, Delhi “This year we will focus on language. The festival is organised by the German Book Office New and Frankfurt Academy with support from the Federal Foreign Office, Germany. Our partners are Pratham Books as are our Knowledge Partners along with India International Centre and CMYK Book Store. Pratham Books is partnering for a session with language teachers and librarians.”

The focus on publishing children’s literature in different languages, the challenges and the thrill of doing so are what are to be discussed at the end of August. One of the panel discussions during the open session will be “Translation is tricky. Dialogue is difficult.” Some of the questions being raised are “How can we know that a book that works in one language will work in another? Which stories travel? Which ones ‘stick’? Why are there so few children’s books translated from one Indian language to another? Are illustrations just as culture-bound as words? ” The other Open Sessions that sound fascinating are “Art as language, designer as author” where award-winning illustrators Julia Kaergel, Emily Gravett will be co-panelists with publisher Arundhati Deosthali and Dorling Kindersley Design Director Stuart Jackman; “What is your bhasha? What is your language?” A workshop for teachers and librarians where panel of speakers who have experiences to share about the teaching and learning of different languages and its impact on learning as a whole. Authors will share experiences on why they choose to write in a particular language and their own experiments with it. To the right is a photograph that I took last year from the open session when Herve Tullet was on stage.

Such an event is important given that of 1.1 billion people in India, only 2 per cent are able to read and write English. The number of young people below the age of thirty is 550 million who are not only literate in English, but prefer to communicate in the language . The per capita number of book titles published in India is around 8 per 1,00,000 population. This number is much lower in comparison to those of the countries like the United Kingdom, the United States of America, France, and Germany. According to Rubin D’Cruz, Asst Editor, Malayalam, NBT, in terms of languages, the per capita number of titles published per 1,00,000 persons is 6.3 in Bengali, 6.2 in Gujarati, 5 in Hindi, 4.8 in Kannada, 4.2 in Telugu, 3.9 in Urdu, and 7.7 in Assamese (the highest). The publishing industry in Tamil and Malayalam are extremely active and although the Assamese speaking population is relatively low, the publishing industry in Assamese is a lot more active than it is in Marathi, Bengali, Telugu, Gujarati or Kannada. Some of the statistics from 2012 are:

• Hindi (422 million)
• Bangla (83 million)
• Telugu (74 million)
• Marathi (74 million)
• Tamil (60 million)
• Urdu (51 million)
• Gujarati (46 million)
• Kannada (38 million)
• Malayalam (33 million)
• Oriya (33 million)
• Punjabi (29 million)
• Assamiya (13 million)

From the National Youth Readership Survey, National Book Trust, 2010:
1. Of 1.1 billion people in India, only 2 per cent are able to read and write English.
2. 42% of India’s book-buyers are habitual readers; per capita consumption is Rs 80
3. Literate youth=333 m (2009) = 27.4% of total Indian pop or 73% of total youth pop. Signif: Rural (62%; 206.6m) and Urban (126.1m)
4. Pop of literate youth (2001-9) has grown 2.49% higher than the overall pop growth (2.08%)
5. Growth more rapid in Urban (3.15% p.a) than Rural (2.11% p.a.) areas.
6. Hindi is the principal medium of instruction, however as the youth go for higher education the proportion of Hindi as the medium of instruction declines.
7. Approx 25% literate youth read books for pleasure, relaxation and knowledge enhancement; more females read (27%) for leisure than males.
8. Schools are imp for readership development. 59% developed a reading habit in schools. Peer influence is also an important factor.

Actually publishing in India is exciting. As long as you understand the peculiarities of India like the multi-lingual character of the territory, the reverence Indian readers have for the written word. There exists a thriving middle class; increasing amounts of disposable income coupled with a disposition to read for pleasure rather than to clear an examination (a noticeable shift in recent years). Earlier the inclination was to buy books for children, but slowly between the ages of 8+ till graduation from university the casual reader disappeared, so there were no books available for this segment too. Today there is still a considerable vacuum in this age-group, but the market is slowly being transformed as is evident by the appearance of at least three new imprints for young adults in the past year – Inked (Penguin India), Red Turtle (Rupa Publications) and Scholastic Nova (Scholastic India).

As the first Prime Minister of India, Jawaharlal Nehru, also patron of Sahitya Akademi, said in a speech he delivered extempore in 1962. “…to think that a language is crushed or suppressed by another language, is not quite correct. It is enriched by another language. So also our languages will be enriched the more they get into touch with each other … .” (p.319-320 Best of Indian Literature 1957-2007, Vol 1 Book 1, Sahitya Akademi. Eds, Nirmal Kanti Bhattacharjee and A. J. Thomas.)

If the previous editions of Jumpstart are anything to go by, Jumpstart 2013 sounds very promising. I am definitely going to attend this year too!

Jumpstart: http://www.youtube.com/watch?v=FpK_38mScEg
Website and registeration: http://www.jumpstartfest.com/home

18 Aug 2013

Jaya Bhattacharji Rose is an international publishing consultant. She has a monthly column on the business of publishing called “PubSpeak” in BusinessWorld online.

Twitter: @JBhattacharji

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