William Faulkner Posts

An extract from “The Epic City: The World on the Streets of Calcutta” by Kushanava Choudhury

The Epic City: The World on the Streets of Calcutta by Kushanava Choudhury is a memoir of his time spent in Calcutta. It is the city of his parents and he has strong familial ties. Despite studying at Yale University he moves to Calcutta to join The Statesman as a reporter. After two years he quits and returns to do his doctorate from Princeton University. There are incredible descriptions recreating a city which is an odd mix of laid back, sometimes busy, always crowded, crumbling juxtaposed with the shiny new concrete jungles. The language is breathtakingly astonishing for in the tiny descriptions lie the multi-layered character of Calcutta. As William Dalrymple observes in the Guardian that The Epic City: The World on the Streets of Calcutta  is “a beautifully observed and even more beautifully written new study of Calcutta”. All true.  Yet it is impossible not to recall the late photographer Raghubir Singh’s book Calcutta, a collection of photographs that sharply document details of a city where the old and new co-exist and continue to charm the outsider. Both the books by Kushanava Choudhury and Raghubir Singh are seminal for the way they capture an old but living city but with a foreigner’s perspective that is refreshing. For instance the following excerpt about little magazines and literary movements encapsulates the hyper-local while giving the global perspective.

The excerpt is taken from The Epic City: The World on the Streets of Calcutta by Kushanava Choudhury published with permission from the publisher, Bloomsbury Publishing India.

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From Tamer Lane, along the gully that leads to the phantom urinal, there is a house with a mosaic mural of two birds with Bengali lettering. The letters read: ‘Little Magazine Library’.

Sandip Dutta sat in the front room of his family home. He looked a bit glum, half asleep, just like a Calcutta doctor in his chamber. Not one of those hotshot cardiologists who rake in millions, but more like the para homeopath without much business.

Surrounding him were bookshelves piled high with stacks of documents. Behind them was a glass showcase covered with pasted magazine clippings, like in a teenager’s room. They included cut-out pictures of Satyajit Ray, Ritwik Ghatak, Ingmar Bergman, Vincent Van Gogh, Jibanananda Das, Mother Teresa, Nelson Mandela, two big red lips, one big eye, Salvador Dalí and Che Guevara. A cartoon read, in rhyming Bengali: ‘Policeman, take off your helmet when you see a poet.’

On one wall was a taped computer printout: ‘‘‘I have been following the grim events (in Nandigram) and their consequences for the victims and am worried.” Noam Chomsky, Nov 13, 2007. 4:18:17 a.m. by email.’

Curios from local fairs were indiscriminately piled high on the desk. Cucumbers made of clay, pencils carved into nudes, tubes of cream that were actually pens, pens with craning rubber necks like swans, bronze statues from South Africa, masks from rural Bengal, a porcelain dancing girl from America. Behind them, Dutta looked like an alchemist in his lair.

‘I went to the National Library in 1971 and I saw that they were throwing away a bunch of little magazines,’ he said. ‘I had a little magazine of my own then, and I took it as a personal affront.’

No one was archiving little magazines at the time. No libraries kept them. When Dutta finished his masters, he started collecting them. At first he had a job that paid fifty rupees a month, then another for one hundred rupees, teaching three days a week in a remote rural school. ‘They were funny jobs,’ he said. ‘Jobs basically to buy magazines.’

In 1978, he got a teaching job down the road at City College School, he told me. That same year, in the two front rooms of his house, he began the Little Magazine Library. Since then he has been running this operation by himself – a bit like those heroes in Bollywood films who take on a whole band of ruffians single-handedly, he likes to say. His is a one-man effort to save the ephemeral present.

Every afternoon he came home from school and set to work at his library. A couple of days were devoted to maintenance, spraying to prevent bookworms and termites. The rest of the afternoons, he kept the library open to the public.

In Bengal, literary movements were usually connected to one little magazine or another. The heyday of the Bengali little magazine was probably the 1960s, when the poets Sunil, Shakti and Sandipan brought out Krittibas. No magazine today packs the same literary punch. Yet people keep publishing Bengali little magazines. By Sandip’s count, each year 500–600 little magazines are still published.

The little magazine originated in early-twentieth century America. Many of the radical strands of modernism – like James Joyce’s Ulysses, which was first serialised in the Chicago based Little Review – first appeared in little magazines before anyone bet on their viability in the capitalist market. The early works of T.S. Eliot, Ernest Hemingway, Zora Neale Hurston, Tennessee Williams, Ezra Pound, Virginia Woolf, William Faulkner and many others were all published in the little magazines of their day. Unlike regular magazines, they relied on patrons and modest sales rather than advertising. Shielded from market pressures, they provided a place for writers to be read, even if by a small number of people, and they gave intrepid readers a way to discover new writers. In Calcutta, like so many other aspects of life taken from the West – the tram, homeopathy, Communism – once adopted, little magazines then took on a life of their own and became central to how we understood ourselves. In a proper capitalist system, these magazines would have vanished long ago, taking with them thousands of writers. But like those 1950s Chevrolets in Havana, the Bengali little magazine rolls on, patched up, creaky, a source of local pride, as if it were uniquely ours and as integral to Bengali-ness as a fish curry and rice lunch.

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Kushanava Choudhury The Epic City: The World on the Streets of Calcutta  Trade Paperback | 272 pp | INR 499

21 August 2017 

Kalyan Ray, “No Country”

Kalyan Ray, “No Country”

I was asked by Asian Age to  interview Kalyan Ray and review his new novel, No Country. The review-cum-interview was published in the Sunday edition of Asian Age on 31 August 2014. Here is the link: http://wwv.asianage.com/books/looking-neverland-504 . I am c&p the article below.) 

no countryThis was no country the world outside cared to know.
(Page 469, No Country)

No Country, Kalyan Ray’s multi-generational second novel, spans nearly 200 years, several continents. Beginning with the murder of a couple of South Asian origin in 1989, it jumps back in time, to Mullaghmore, Sligo County, Ireland, 1843, and three friends — Padraig Aherne, Bridget Shaughnessy and Brendan McCarthaigh — whose lives become inextricably linked with the birth of Padraig and Bridget’s illegitimate daughter, Maeve. Bridget dies in childbirth after Padraig has sailed off to India, later to become a successful timber merchant, and Maeve is cared for by her paternal grandmother, Maire, who on her deathbed hands Maeve to “Papa” Brendan. The potato famine is on; the starving Irish flee to America on overcrowded ships. Papa Brendan and Maeve survive a shipwreck and arrive on a farm in Canada. From here the story moves to two continents, told by various narrators with different points of view, coursing its way through Canada, India, Bangladesh, famines, refugees in America, Ireland, Odessa, Poland… The zooming about is dizzy, and often characters pop up only to disappear soon — we meet Armenians in Calcutta; Padraig Ahern marries Kalidasi; the Easter Uprising of 1916 is reported in the Bengali papers two weeks after it happened, and that reconnects Padraig to his motherland; Padraig’s son and grandson Robert Ahern are caught in the massacre in Jallianwala Bagh in 1919; Jewish pogroms begin just when Jakob Sztolberg, a Polish Jew, marries Maeve; India’s Partition. Dizzying. But it flows smoothly.

Ray attributes his ability to weave various voices in various places to being “born into the rich oral culture of India.” “I have been deeply and permanently influenced by that. I grew up listening to a vast variety of folk stories, tales from Mahabharata and Ramayana, and have been fascinated by the story-telling techniques of the Pandavani. Even our folksongs are voices telling stories. All this colours my palette in conscious and unconscious ways,” he explains. According to him, the responsibility of the writer lies in making the reader sit up all night to read. “If you write about characters that you care deeply about then the reader will be mesmerised; that is the responsibility of the writer.” Ray says that he had to be “particularly careful” about the 10 distinct voices in his novel, ranging from 19th century rural Irish voices to those of Billy Swint of 1960s New York and Kush Mitra of the early 1990s.

Ray took an eight-month sabbatical from his teaching job to immerse himself in Irish literature of 1835-1847 — books, political Kalyan Raypamphlets, newspapers and posters. He said that “later historical research often challenged and corrected contemporary perceptions of events, but I needed to keep in mind that for a novelist, the early estimations, even rumours — especially early rumours — must mark the pigment on the canvas.” The novel is packed with delightful details. “I owed it to my readers to paint the past as vividly and accurately as I could, with its sights and sounds, contemporary opinions and mindsets. So I needed to use numerous books of history, memoirs, and contemporary journals… (I) put in a great deal of effort not to let the research show in the telling of the story…” Grafton Street in Ireland is pointedly described as being paved with wood, whereas most Irish streets were packed with sod. He learnt this tiny fact after “many hours spent often with a magnifying glass in hand peering into photographs of early Victorian-era cityscapes of Dublin, and at Irish landscapes of that period”.

Women are pivotal to the novel, yet they have been described only in terms of their sexuality and the choices they make after becoming pregnant (mostly out of wedlock). Though Maeve’s character develops logically, she comes across women often do in mythology — mostly just strong survivors of circumstances. Though she can read before she is four years old, she is never shown to be doing anything with her literacy. Instead, she swiftly adapts to farming. Ray says that he has been influenced by William Faulkner. Perhaps this slide of realism into myth comes from Faulkner.

Migrants don’t necessarily have the leisure to recall stories, occupied as they are in putting their lives together, making new friends, learning new language, culture. No Country tells their story. In an interview he gave to his publishers, Ray said, “I consider this story to be a seismic shrug, a novel that consists of individual migrations. These are stories about people looking for a country, a place where they could set roots but find it nowhere.” Ray too is a migrant, dividing his time between Kolkata and America. Paradoxically, No Country does not read like a story told by a migrant. Though I read the novel in two sittings, I remained dissatisfied with the outsider’s perspective.

Post 9/11, a noticeable shift in contemporary literature, particularly fiction, is an excessive stress on identities, akin to ghettoisation of literature according to ethnic, regional and religious identities, and literary criticism has always been preoccupied with genres. But No Country is refreshingly rich in multi-cultural diversity and is able to bringing out the commonality amongst migrants.

Kalyan Ray No Country Bloomsbury, Great Britain, 2014. Pb. pp. 560. Rs. 599 

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