Jaya Posts

Press Release: Launch of “Bibliobibuli” my column on Times of India

From March 2018, I will be contributing blog posts to Times of India. The column is called “Bibliobibuli“.  Bibliobibuli means “to be drunk on books”. The term was coined in 1957 by H. L. Mencken, from the Greek “biblio”, meaning books, and the Latin “bibulous”, from “bibere” (to drink).

The first post was on the gender gap in publishing. It was based on the panel discussion I moderated for the Women Writers Fest 2018 organised by ShethePeople. This was published on 16 March 2018.

19 March 2018 

Panel on “The Business of Books: Is there a Gender Gap in Publishing?”

(L-R) Aditi, Aarti, Rashmi, Jaya, Shantanu and Arpita

( Update: An expanded version of this blog post was published by Times of India on their website on 16 March 2018.)

To celebrate Women’s Day, ShethePeople organised a day long Women Writer’s Fest at Instituto Cervantes, New Delhi on Saturday, 10 March 2018. There were a range of fascinating panel discussions organised. I was moderated the midday session on “The Business of Books: Is there a Gender Gap in Publishing?”.

The panel consisted of eminent publishers such as: Aarti David, VP – Publishing, SAGE India; Shantanu Duttagupta, Head of Publishing, Scholastic India; Arpita Das, founder Yoda Press and co-founder Authors Press; Aditi Maheshwari-Goyal, Director, Copyrights and Translation, Vani Prakashan; and Rashmi Menon, Managing Editor, Amaryllis. The panel was a good representation of different kinds of publishing as they exist in India/ world today. SAGE is a multinational firm specialising in HSS (Humanities and Social Sciences) academic books and journals. Scholastic is a multinational firm specialising in children’s literature and is widely known for its direct marketing initiatives like school book fairs. Amaryllis is the English language imprint/firm launched by the Hindi publishing firm Manjul. Manjul Publishing is known globally for publishing the Hindi translation of Harry Potter. Recently Amaryllis announced its collaboration with HarperCollins India to distribute their books. Vani Prakashan is a family-owned business specialising in Hindi literature across disciplines and was established by Aditi’s grandfather. They also publish translations of international literature. Yodakin is an independent publishing firm co-founded by Arpita specialising in gender, social sciences academic books. They were the first to launch an LGBTQ list in India. A couple of years ago they announced a collaboration with SAGE India to co-publish titles. She is also the co-founder of a self-publishing firm called Authors Press.

The conversation which ensued was fascinating with anecdotal experience about publishing. Aarti David spoke of her entry into publishing after being told by a HR consultant that now she was the mother of a two year old child it would be very difficult for her to get a job. Fortunately the person who interviewed her at SAGE India for the post of an executive assistant was the legendary publisher, late Tejeshwar Singh. After the interview he offered her a post in the marketing department. She has never left the firm. In fact there is gender parity at SAGE evident at the senior management level too. Of course as Arpita pointed out this has to do with the insititutional culture given that one of the co-founders of SAGE is Sara Miller McCune.

Rashmi Menon asserted that this was a complicated topic as depending upon which layer of publishing function one viewed there were gender gaps to be seen. For instance in her experience gender gap was noticeable in every top layer of management but much less in the editorial departments of a publishing firm.

Arpita Das was very clear that a gender gap existed as she rightly pointed out, “Always ask who controls the money?” She too shared some powerful examples of how gender equations work within firms and the publishing eco-system. Unfortunately in her experience after many years of being a publishing professional none of these deeply embedded attitudes have disappeared or are showing any signs of lessening. To illustrate this point she spoke of the male messenger in her first publishing job who had been entrusted with the task of taking their final manuscripts to the printers. At the time of handover this person would stare at the chest of the editor who inevitably was a female. Once Arpita called him out and asked him to look directly in to her eyes and speak. Ever after that all her handovers to the printer had mistakes. Even now, years later, she finds that these scenarios are repeated with her younger colleagues and she is still having the same arguments.

Shantanu Duttagupta was the only male publisher in a women dominated panel. He was also the only publisher to be representing children’s literature which is more often than not viewed largely to be the purview of women editors. He was clear from the outset that the gender gap in their firm is rapidly narrowing. In fact according to a recent statistic released by their HR department nearly 60% of their employees are women. This includes departments that are otherwise not viewed traditionally as women-oriented roles like production, accounts, and sales. He also reiterated that in his opinion this gender gap was in all likelihood being corrected by the ever growing list of books by women where the gender role plays were being discussed, demonstrated and subverted. Classic example of this being Scholastic’s bestseller the Geronimo Stilton series that are written by an Italian woman and then translated into multiple languages.

Aditi had a fascinating perspective to share. Vani Prakashan traditionally sells in the Hindi-speaking belt of the states of Uttar Pradesh and Bihar. In her experience publishing firms established outside the metros in tier-2 and tier-3 towns as well as in the villages are increasingly being managed by women. They are even responsible for printing, publishing and promoting their books. Selling it in the market while balancing a baby on their hip. Nothing deters them from continuing with the business of publishing books. Even at their own firm it is her mother who is responsible for ensuring the GST is filed on time, the office is opened on time, all branches of the firm work efficiently with the employees clocking in on time and leaving on time too. Her mother plays an integral part of the daily running of the firm. But as Arpita pointed out that in many family owned business the role of the woman gains importance which may not necessarily be the case in corporate systems.

After listening to the various perspectives I shared my own experience in the industry. I shared how in the past nine months since the new taxation policy of GST ( 1 July 2017) was announced it has become amply clear how the business lines in this industry are divided. I say this from personal experience at having witnessed and/or participated in events that have been about the business of publishing. Soon after GST came into effect I chaired a panel discussion of tax lawyers with publishing professionals. For the first time in my career (and I have been associated with this industry since the early 1990s) I witnessed a gathering representing finance, production, and editorial. There were people from independent publishers to multinational firms. There were self-publishers. There were language publishers. There were trade, children’s literature and academic publishers. Both men and women were present with men outnumbering the women. In the past year whenever I have attended policy meetings, had conversations about the business of publishing, attended the recently concluded 32nd International Publishers Association Congress and researched for my reports on the book market of India, I have inevitably come across more men than women in key decision-making positions. By “key” I mean designations where the professionals have the authority to comment upon their firm’s business models, income-generating streams, focus on business of making money in an industry which traditionally survives on razor sharp profit margins or those who are at a liberty to speak on behalf of their companies. Having said that there is a perceptible shift in this gender composition of firms to see women workforces in accounting, sales, and production departments and some are distributors and buyers for book retail chains and increasingly men in editorial departments. This gender disparity is “reversed” where the feminisation of the creative side the publishing ecosystem is visible. Increasingly there are more and more women writers, translators, designers, freelance editors, typesetters, reviewers, bloggers, publicists, and booksellers. These creative spaces are where there is less money to be made upfront. Also it is work that can be done juggling other responsibilities like domesticity and caregiving. This part of the workforce is as critical as all the other aspects listed above but is underpaid because  a) they are perceived as being a part of the gig economy and b) because of an inherent gender bias their labour is undervalued since the costs of production are “contained” within reasonable limits. After all the end product, i.e. the book is a price sensitive commodity, even though in my humble opinion every single book is akin to being a design product and needs to be recognised in this manner. Frankly everyone ( irrespective of gender) involved in this publishing ecosystem needs to recognise the importance of being critically aware of how the business of publishing needs to be aligned severely with the creation of books and knowledge platforms. It is probably then that some form of gender parity may begin to creep into the industry. Green shoots of it are already noticeable with some key positions being held by women. Having said that feminisation of the editorial and creative community continue to exist. To my mind this appalling given how the evaluation of this industry is growing in leaps and bounds. According to the latest figures released by Nielsen Book Scan the Indian Book Market is valued at $6.5bn. This is an industry that creates something of value based upon the creative output of others, ie the authors.

So yes, I sincerely believe there is a gender gap in publishing, particularly when it comes to the business of books. There are many, many more strands I can pick up in this discussion but due to constraints of time I am unable to do so.

All said and done it was a fabulous session that according to the wonderful organisers, Kiran Manral and Shaili Chopra, not only went down well with the audience but also gained a lot of traction over social media. If it had not been for the competent emceeing of Saumya Kulshreshtha we would have continued chatting on stage for hours. There is so much to say on the topic!

13 March 2018 

 

 

A.J. Finn’s “The Woman in the Window”

[bwwpp_book sku=’97800626784160000000′]  A. J. Finn’s debut psychological thriller The Woman in the Window is about child psychologist Anna Fox who has a bad case of agoraphobia. Confined to her refurbished brownstone in Harlem she uses her Nikon to take photographs of her neighbours. It is very reminiscent of Alfred Hitchcock’s storytelling particularly Rear Window. The resemblance is probably intentional as Dr Fox is addicted to watching black and white films of the past, many of the classic Hitchcock films are her perennial favourites. She suffers from depression as well so is constantly on a cocktail of prescription chemicals that are constantly being titrated by her doctor. He has to constantly advise her not take alcohol as she is fond of drinking Merlot. ( To her delight she has discovered that for an agoraphobic person like her it is convenient to order cartons of Merlot online and it will be delivered at home.) Otherwise she whiles away her time participating in online group chats with other agarophobic patients and playing chess.

The Woman in the Window is about Anna Fox who is confined at home out of choice and the supposed murder she witnesses across the street. Unfortunately she has a hard time persuading neighbours and the police that it is true and not a hallucination under the deadly influence of medicines and alcohol. The story takes a while to build up though the details are fascinating. It is only about 100 pages into the story that it zips along. It is being promoted to be a thriller in the same vein as Gone Girl and Girl on the Train. The chapters are short, sometimes only a few paragraphs, a form of writing apparently influenced by James Patterson’s writing.

A. J. Finn’s debut is being much talked about as it was sold in a hotly contested auction only to be won by William Morrow in a deal worth seven figures. The movie rights have been sold to Fox 2000 to Hollywood producer Scott Rudin who won an Oscar in 2008 for the adaptation of Tom McCarthy’s No Country for Old Men. It is rumoured that Kate Winslet is in the running for the lead role. So far the book has already been sold in 38 book markets. A.J. Finn is the nom de plume for publishing executive Daniel Mallory who used to work at William Morrow but after the runaway success of his manuscript he has quit his day job. Instead he is focussing on writing his next novel. he is being represented by Felicity Blunt, Curtis Brown Literary Agency, sister to actress Emily Blunt who acted in the film version of Girl on a Train.

The Woman in the Window is also the first debut novel to have made it immediately to the NYT Bestseller List in nearly 12 years. Undoubtedly the influence of Hitchcock exists in the story not necessarily due to the constant references to his films. Though the story is a story that has been told many times before and there are sufficient hints in this novel itself to old films to how the plot is going to develop, yet there it rings true for the character sketch of Anna Fox. Apparently Daniel Mallory suffers from bipolar disorder and had been misdiagnosed for a very long time. So the descriptions of Anna and her breakdown are to a large extent “authentic”. Otherwise the plot itself is very thin and relies heavily on many details being shielded from the reader until the explosive conclusion. A very old fashioned trick. Be that as it may it is a book that will be read, watched on screen and talked about for a long time for the richness of detail and the pitch perfect suspense.

A. J. Finn The Woman in the Window HarperCollins Publishers, London, 2018. Pb. pp. 430 Rs 399 

12 March 2018 

“With the End in Mind: Dying, Death and Wisdom in an Age of Denial” by Kathryn Mannix

Bereaved people, even those who have witnessed the apparently peaceful death of a loved one, ofen need to tell their story repeatedly, and that is an important part of transfering the experience they endured into a memory, instead of reliving it like a parallel reality every time they think about it. 

And those of us who look after very sick people sometimes need to debrief too. It keeps us well, and able to go back to the workplace to be reqounded in the line of duty. 

….

Cognitive therapist and palliative medicine pioneer Kathryn Mannix’s With the End In Mind is a collection of medico-narrative stories which focus on the stages of dying. Usually the stories focus on terminally ill patients as it is in such scenarios the patients and their families are anxious and fearful of impending death. The stories are based on decades of her experience with the NHS in UK. They are stories which work equally well as case studies and for the benefit of getting the point across well at times Dr Mannix has clubbed together experiences of more than one patient in one narrative. These are grouped in sections such as “Patterns”, “My Way”, “Naming Death”, “Looking Beyond the Now”, “Legacy” and “Transcendance”.

The stories included in the volume are extraordinary. It is not only the magical quality to the storytelling of experiences while sitting by a patient’s deathbed but it is the calm sense of peace and kindness that pervades every single story. Undoubtedly the crippling anxiety that grips every patient and their families as death approaches has its impact on the families. Every one has a different response mechanism in managing the situation. These may be defined by an individual’s choice of the cultural codes of behaviour they have learned to adopt while processing the dastardly news. The stories are about the experiences of all ages of patients including those who have died in hospitals or those who have died at home surrounded by family. It is always the conversations about dying with every person and their caregivers that may never be easy but has to be conducted.

Notice how often you hear euphemisms like ‘passed’, ‘passed away’, ‘lost’, in conversations and in the media. How can we talk about dying, plan our care or support those we love during dying, theirs or ours, if we are not prepared to name death?

There are many conversations recounted that are memorable for demonstrating to a lay person and the medical professional that certain bedside manners with a large dose of humility, patience, honesty, level headedness, cultural sensitivity, and empathy are required when on a death watch whether offering solace to keening mothers who have lost their babies or even the elderly.  There is one particularly straightforward conversation the “leader” ( head of the hospice where Dr Mannix worked as a young physician) had with a WWII French resistance woman called Sabine who wears her Resistance Medal and who withstood the terror of war and yet was afraid of death. She was an elegant eighty-year-old inmate who was always well mannered and well turned out. Kathryn Mannix was a young trainee in the new speciality of palliative medicine. Her trainer was the consultant in charge of the hospice who had a good rapport with Sabine as he was bilingual and would at times converse with her in French. So when he decided to have the conversation about dying with her in the presence of the nurse to whom she had confided her fears and the young physician Kathryn Mannix, no one was prepared for how the conversation would develop. For the young Kathryn Mannix this particular episode was transformative and has lived with her throughout her career as if on a cinema reel. It formed the basis of her future practice, teaching her to be calm in the face of other people’s storms of fear and “to be confident that the more we understand about the way dying proceeds, the better we will manage it”. She realised over decades of clinical practice that:

The process of dying is recognisable. There are clear stages, a predictable sequence of events. In the generations of humanity before dying was hijacked into hospitals, the process was common knowledge and had been seen many times by anyone who lived into their thirties or forties. Most communities relied on local wise women to support patient and family during and after a death, much as they did ( and still do) during and after a birth. The art of dying has become a forgotten wisdom, but every deathbed is an opportunity to restore that wisdom to those who will live, to benefit from it as they face other deaths in the future, including their own. 

It is curious that Dr Mannix refers to the “art of dying being a forgotten wisdom” as coincidentally historian and chronicler of Delhi and accomplished Urdu translator Rana Safvi mentioned that she has read an account of daily life within the Red Fort during Mughal times where existed a category of women called khair salla waaliyan. They were employed in the Red Fort presumably by the noble families. Their job was to look after well being of the family. They weren’t necessarily nurses or care givers but who could make people feel good.  She thinks their job was to look after the emotional well being of the people being left behind the dying person. None exist now. It is only the professional mourners like the rudalis who continue to exist in Indian society.

[bwwpp_book sku=’97815011732400000000′]

Preparation for death is culturally specific too as with the Swedish ‘Döstädning’, or ‘death cleaning’ which is the focus of Margareta Magnusson’s The Gentle Art of Swedish Death Cleaning discussed beautifully in Christina Patterson’s essay “The ‘new hygge’: downshifting for death“. Journalist Arifa Akbar in her interview with Dr Mannix asked a pertinent question noticeable by its absence in the book itself:

AA: The people whose stories you tell in the book do not ever talk about God or an afterlife. Did you edit out these discussions? (You have said that you didn’t want to discuss religion in the context of end-of-life as it can be polarising and unhelpful.) Could you say if some patients do talk about this aspect and if it is helpful to them?

KM: People’s spirituality manifests in different ways. Where this is a religious faith, then people do discuss God and their hopes, anxieties and desires for an afterlife, as well as measuring their personal worth against the constructs of their faith. I’ve met people hopeful for heaven, fearful of hell, anticipating reincarnation, angry with God, or leaving their fate entirely in Divine hands; I’ve met people with no belief and at peace with the idea of oblivion, and others feeling sad at the ending of self-awareness; I’ve met people who have lost their longstanding faith in the face of the perceived injustice of illness; I’ve met people who discover a faith amidst the emotional storms of terminal decline.

Dr Mannix offers some thought provoking options to initiate conversations about dying as well as a way for the mourners to come to terms with their grief such as death cafes where people in similar situations could gather and share their experiences. She also provides template of a letter with possible points to consider for having a conversation about dying. She shares a list of resources that can be considered to prepare for this ultimate stage of life and recommends watching Australian intensive care specialist Dr Peter Saul’s TED Talk “Let’s Talk about Dying” ( Nov 2011). She also acknowledges Dr Atul Gawande’s books too.

With the End in Mind is a devastatingly powerful book of which extracts must be made available freely. It is certainly a book to be read cover to cover and take its learnings to heart, make them your own.  Persuade those who are anxious about the deteriorating health of their loved ones to read it. It is going to be a near-impossible task, but try nevertheless.  It is unsurprising that this book is on the Wellcome Book Prize 2018 longlist. Well deserved recognition!

Kathryn Mannix With the End in Mind: Dying, Death and Wisdom in an Age of Denial ( William Collins, an imprint of HarperCollins Publishers, London, 2017. Pb. pp.340 Rs 599 

12 March 2018 

 

Nazia Erum’s “Mothering a Muslim”

The azan was an alarm clock for parents, a curfew to get back home for us kids, a segue into night after a cluttered day filled with school, friends and random visits from relatives — it was a lot of things to a lot of people — but never a war cry or an announcement of faith. 

****

Nazia Erum’s Mothering a Muslim was published a few weeks ago and within a few days sold out its first edition. It is based upon the fear that gripped her when she became a mother in 2014. It suddenly dawned upon her that mothers are the bridges between a child’s inner and outer world. Over the years there has been a tectonic shift in India with the country being divided along religious fault lines. How was she going to decode the world for her infant daughter particularly a world that was increasingly prejudiced towards certain communities. Nazia Erum’s distress began from when as a new parent she had to give her daughter a name, she fretted whether it was too “Muslim-sounding name”. Mothering a Muslim is about the journey she decided to embark upon to understand if a Muslim mother’s worry was in any way similar to that of her Hindu, Christian or Sikh counterparts.

Mothering a Muslim is based upon the innumerable interviews she conducted with adults and children to understand what constitutes a Muslim identity. How does it affect social relationships? What has been the transformation over the years? What has been extraordinary is the chilling discovery the bigotry towards Muslims is very deeply embedded in the Indian psyche. Unfortunately the indoctrination begins in childhood as she illustrates with children being bullied within schools — most of which are prominent middle class private schools.

The morphing of the secular fabric of the Indian democracy rapidly into a communal society is very unsettling. Ravish Kumar in his The Free Voice: On Democracy, Culture and the Nation refers to the “socialization of fear” which to his mind it “to be afraid is to be civilized in this democracy”. Nazia Erum’s Mothering a Muslim illustrates  this well. What is truly mindboggling is that this unfortunate transformation of Indian society has happened in living memory. If truth be told this in itself is unsurprising given that more than 40% of the Indian population is less than 25 years old. So this young Indian population has absolutely no recollection of the violent events of 1984/riots, the rath yatra, the Mandal commission riots, fall of Babri Masjid, the maha artis in Mumbai and the subsequent events, leading to 2002 / Godhra/ Gujarat pogrom and more…bringing us to present day where a panel is constituted by the Centre’s Cultural Ministry to rewrite 12,000 years of the Indian subcontinent history proving that Hindus descended from the earliest inhabitants of India.

It is a book meant to be read, to understand and to hope that the complete breakdown and deterioration of this country that we are hurtling towards does not happen.

We live in hope!

Nazia Erum Mothering a Muslim: The Dark Secrets in Our Schools and Playgrounds Juggernaut Books, Delhi, 2017. Hb. pp. 220 Rs 399

11 March 2018 

Elizabeth Laird’s “Welcome to Nowhere”

Elizabeth Laird’s Welcome to Nowhere has been justifiably longlisted for the CILIP Carnegie 2018. It is about  twelve-year-old Omar who has to flee Syria soon after the war breaks out. Born and brought up in Dosra, Omar has four siblings including an older brother, Musa, who despite having cerebral palsy is very sharp. At times when he gets agitated no one can understand what he says except for Omar. The youngest sibling is a two-year-old girl Nadia. Their father works for the Syrian government and is most distressed when civil strife breaks out. He insists on referring to the citizens fighting against the government as “terrorists”. As the war intensifies the family has to cross the international border with Jordan and enter a refugee camp. It is a horrific experience for the family who have to make do in a makeshift shelter, live on the kits distributed by the United Nations and the food is rationed, unless one can afford to buy what is offered in the black market. To realise it is survival of the fittest at the camp, Omar takes the lead to do his best by the family, particularly after his father decides to return to Dosra.

There are descriptions in the book that seem authentic. They ring true. Apparently Elizabeth Laird researched this book thoroughly before writing it. Years ago she had lived in Lebanon during their shattering civil war. She says in the letter by the author that “I saw at first hand how lives were disrupted and families lived in fear”.  Later she was invited to Jordan to run writing workshops with teachers and youth trainers in two Syrian refugee camps, Zaatari and Azraq. It was while talking to the refugees that Omar’s story crystallised in her mind.

Welcome to Nowhere is a book that will remain relevant as long as conflict zones exist not just in Syria. This story is meant to be read by young adults and adults alike.

Elizabeth Laird Welcome to Nowhere Pan Macmillan, London, 2017. Hb. pp. 

11 March 2018 

“The Free Voice: On Democracy, Culture and the Nation” by Ravish Kumar

The Free Voice: On Democracy, Culture and the Nation by renowned journalist Ravish Kumar is a collection of his essays on the state of the nation and he stresses the importance of how citizens of a functioning democracy must use every space available to them to speak out. Otherwise the new normal is that “the socialization of fear is complete. To be afraid is to be civilised in this new democracy”. Every single essay deserves to be read over and over again but there is a particularly chilling one which he wrote called “Wherever a Mob Gathers Is Hitler’s Germany” drawing parallels between the propoganda by right wing fundamentalists in Nazi Germany and conservative politicians of today, many of whom have a history of being responsibile for pogroms. “Any other narrative was allowed no existence at all. People were steadily moulded by the propoganda and they did not realize they had been transformed into a weapon. Propaganda has only one purpose — the construction of a mob. It is the mob which carries out the killings and blood splatters the clothes of those who make  up the mob. the government and the leaders all appear blameless. No one questions the role of propaganda in bringing mobs together.”

These essays have been translated from Hindi by Chitra Padmanabhan, Anurag Basnet and Ravi Singh. These essays are going to be discussed for a long time to come. Ideally the book should be released with the audio version of these essays being narrated in Hindi by Ravish Kumar. Or release the audio clips online.

The following is an extract from “Being the People” being published here with permission. It is an essay that encourages people to be active citizens of a democracy if they wish to protect their rights. “It is time to stop looking for all sorts of excuses for our ‘lack of strength’, or powerlessness, and face teh reality that this enfeeblement of citizens has come about because we have abandoned dissent and turned to supplication.”

*****

Now once again there is a move to drag history-writing back to the chronicles of kings and queens. It is reckless myth-making, fuelled by the idea of retribution—the ‘faithful’, the ‘true Hindus’, will avenge the deeds, real and imagined, of those who are no longer in our midst. The idea of vengeance persists even though those who exist in the present have nothing to do with that history and are not responsible for any of it.

Through these narratives of the new national curriculum, young hearts are being filled with the flames of hatred; they are being transformed into human bombs walking in our midst. Communalism turns human beings into bombs—we will see this change not just in our neighbour’s child but also in our own. When a youth filled with pure hatred chances upon an ordinary quarrel between two individuals who happen to be from different faiths, he can only see the incident with a communal eye and explode, human bomb that he is. He becomes a participant in the act of killing; part of the crowd that kills a Pehlu Khan or Muhammad Akhlaq or Junaid Khan, knowing he will never be punished by the powers that be. This is the kind of human bomb we have in our midst today. We are no longer a weak-hearted people; now that 1,200 years of slavery and sixty years of sickularism and bad governance are behind us, we have produced our own Jihadi John, who hacks and burns a man to death and releases the video on the internet.

As these human bombs increase in numbers in any society or nation, it is not the state that stands to lose but all of us—our status and power as citizens will correspondingly shrink. When we watch television images of a person beaten to pulp by a crowd—he may be of any religion—the moment at which the victim is overpowered by the crowd leaves us shaken and afraid even though we are watching the news in the safety of our home. We are wary of sharing our feelings on Facebook and hesitate to step out of the house at certain times. We feel intimidated and our civil rights as citizens get eroded.

Our minds are being filled with hatred not only for the sole purpose of perpetuating the hold of a particular party or ideology on power but to ensure the complete decimation of the power that comes with being the citizens of a democracy. I earnestly urge you to keep your child safe from the ill-effects of the new national curriculum on social media and prime-time television, and keep yourself out of its reach as well. The national curriculum is virulent in its theme, and unrelenting. It has a predictable pattern—wherever there is an election, it makes its presence felt. All of us need to have the self-confidence that is part of the consciousness of being the people of a strong civilization, a rich and diverse culture. Just as justice and injustice are part of our present, so it was in the past. We need to learn to deal with it. We should know how to negotiate history. But these debates are pushing us to the farthest extremes; consequently, we are moving inexorably towards communalization—an ever-widening gulf of mistrust with regard to a particular community.

In schools all over Germany, children are educated on how to deal with the blot on their past because of Hitler and his Nazi regime, one of the most evil in all history. This is a stigma that cannot be removed either by tearing out or burning those pages of history, or by running away and hiding from it. I once asked a German journalist if they were overcome by a sense of guilt.

Mentioning that politicians in my country didn’t think twice about casually branding anybody as Hitler, I asked her if that were so in Germany as well. She replied, ‘We are very careful about how we bring Hitler’s name into any debate; only an individual who loses the ability to offer a reasoned and human argument is thought to possess a Hitlerian streak.’

She recalled that around the time the film Schindler’s List, set in Nazi Germany, was released, their teacher spoke to them. This is what the teacher said: ‘The film dwells on the darkest chapter in the history of our nation. Yes, it did happen, but we are not to blame—neither your father nor mine. We ought to be ashamed of this dark chapter of our history and we are, but when we watch the film we shall not be wracked by guilt or anger. Rather, we shall experience a sense of self-confidence that we are no longer trapped in that time; we have come a long way from that juncture and are living in a new age.’

We in India have not educated our citizens on ways to negotiate history. On the contrary, the narrative that is being created as a ‘tradition’, especially through our television channels, is one of inhumanity. Perhaps many will dismiss these words of caution, calling me alarmist. But there will come a time when we will recall these words in distress—if not for ourselves, then for our children, for no one among us wants to see our child pick up a sword to kill a neighbour. Our child may well be saved by the party he owes allegiance to, but we will not get a moment’s sleep knowing that our child is a murderer.

When Pehlu Khan was lynched in Alwar, there was little reaction on the part of society and none from the government. When Junaid Khan was killed on a crowded railway platform, no one came to his aid, and later there were no witnesses, everyone claimed to have been somewhere else, or busy with something so consuming that the cries of a man being butchered and his brothers did not reach them. Examine the damage that was done: two men died, in terror and unimaginable pain. If that does not matter to us, do we think of those who killed and will not be punished? How many were they? Eight? Ten? Twenty? We don’t know, we make no effort to know. Those men, they must have gone home after they killed. What food did they eat that evening? Who cooked it for them? How many greeted them in their mohallas the next morning? There are eight, ten, twenty murderers roaming freely in our society. In another year there may be eight hundred, or twenty thousand. Murder will be normal then. It will be like any other job—like weaving a beautiful carpet or sari, driving a car, tending a garden, writing software or nursing the sick. Killers will emerge among us, kill and come back home after a day’s work. They might be our children, our siblings, our husbands or wives. Have we agreed to this? When we cast our vote, was this the world we chose?

Let us not turn away from what is happening. The future is grim. Due to the ongoing poisonous Hindu-Muslim discourse, human bombs are being prepared in large numbers, out of hatred among the Hindus and out of sheer fear among the Muslims. Our society is poised to reach its nadir. In places with dense populations, communalism will incubate more human bombs.

Ravish Kumar The Free Voice: On Democracy, Culture and the Nation Speaking Tiger, New Delhi, 2018. Hb. pp. 180 Rs.499

11 March 2018 

Romila Thapar “Indian Cultures as Heritage: Contemporary Pasts”

Renowned historian Romila Thapar has recently published an extremely relevant Indian Cultures as Heritage: Contemporary Pasts.  Her premise is how the centuries texts and monuments are mostly historical records of elite cultures that “received larger patronage and symbolized the patterns of life of dominant groups”. These over time were conveyed and became readily available symbols of heritage as opposed to the objects of the socially lower groups “whose less durable cultural manifestations often do not survive. This also predisposed people to associate culture as essentially that of the elite”.

According to her most early societies register inequalities. All men and women may be said to be equal in the eyes of God but they may at the same time be differentiated in the eyes of men and women. She argues that societies are not static and change their forms and rules of functioning. Cultures are a reflection of these social patterns, so they also change. Culture is constructed, determined, and preserved by institutions and social codes.  It is within this framework she spends a chapter discussing how perceptions of women in Indian society and the role of caste in providing contexts to determining attitudes to Indian culture. Ultimately there is a process of socialisation which makes these codes of conduct acceptable and then are more or less cast in stone, being passed on as tradition. She examines how “the single category of ‘women’ is no longer viable, since women, like men, perform a variety of social functions. These conform to the section of society they belong, detemining much of their activity and their articulation, both of which are now seen as a crucial aspect of the larger pattern of living”. Prof. Thapar makes a fascinating case for how the “history of what was often described as ‘women in ancient India’, was a reiteration of what was said about the role of women in society, in the Dharmashastras. These were heavily male-oriented and not much attention was given to women other than unnerlining their subservience to men.” Whereas she argues that the position of women in society which was usually defined by rules of caste and patriarchy, in part revolving around their sexuality, would at times be subverted. This was particularly noticeable in their modes of  renouncing the world as documented by non-Brahmanical and secular literature.

These outstanding essays discuss history as heritage and the “Indian culture” that we extrapolate from this inheritance. This need to understand and discuss culture is from how the study of the past has changed in the few decades particularly with the upsurgence of nationalism as evident in its desire to focus on charting history through objects.  Listen to this talk where she clearly states that true nationalism is inclusive of all traditions and does not occur at the cost of one or the other religion. She recorded this a year before this book was released — “Our Shared Cultural Heritage”History as Heritage”  ( Anhad India, 26 Feb 2017).  As she says in this interview to journalist Manjula Narayan “The secularization of society is essential to ensure the existence of democracy. The need for the secular is not just to enable us to say that we are not a theocratic state, but is essential to the functioning of democracy. Democratic systems cannot exist where there are predetermined religious majority and minority groups that are treated as fundamental to the functioning of democratic institutions, such as in elections to the Lok Sabha. We have been combining religion and politics by observing laws that claim religious sanctity as the basis of civil laws. This is an impediment in a multi-religious society.” ( Hindustan Times, 9 March 2018)

Read and share this book widely. It is imperative to do so in these times.

Romila Thapar Indian Cultures As  Heritage: Contemporary Pasts Aleph Book Company, Delhi, 2018. Hb. pp. 222 Rs 599 

11 March 2018 

 

 

Ruskin Bond “Till the Clouds Roll by”

The following is an extract from Ruskin Bond’s delicious new book Till the Clouds Roll By. It is a gently told, haunting memoir of his childhood, recounting incidents soon after his father passed away. He was lonely despite spending his holidays with his mother and her new family. The following extract has been used with permission from the publishers, Puffin Books.

The following day, when the hunting party headed for the jungle, I had the rest house to myself—except for Mohan, the boy assistant, who had been left in charge of the kitchen.

Exploring the old bungalow, I discovered a storeroom at the rear—a room full of old and broken furniture: a settee with the stuffing coming out, a bed with broken springs, a cupboard with a missing door. The remaining door swung open at my touch to reveal a treasure trove of books—books that were in good condition because they hadn’t been touched for years, the collection of some bygone forest officer perhaps.

Here I found enough reading to keep me occupied for the rest of the week. Here I discovered the ghost stories of M.R. James, that master of the supernatural tale, scholarly and convincing. Here I discovered an early P.G. Wodehouse novel, Love among the Chickens, featuring Ukridge, that happy optimist, who was to become my favourite Wodehouse

character. Ukridge always addresses everyone as ‘old horse’—‘And how are you, old horse?’or ‘Lend me a fiver, old horse!’—and for several months I found myself addressing friends and families in the same manner, until one day, back in school, I addressed my headmaster as ‘old horse’ and received a caning for my pains.

In the forest bungalow I also discovered Agatha Christie’s first Poirot novel, The Mysterious Affair at Styles, John Buchan’s spy thriller The Thirty-Nine Steps and the short stories of O. Henry and W.W. Jacobs. There were some children’s books in that cupboard too—and I have to confess that I read very few children’s books as a boy. I had gone straight from comic papers to adult fiction!

The front veranda of the bungalow had a very comfortable armchair, and I spent most of the day stretched out in it with one of those books for company. Instead of becoming a great shikari, as my mother and stepfather might have wished, I had become an incurable bookworm, and was to remain one for the rest of my life.

Mohan would bring me bread and butter and a glass of hot tea, and I was quite content with this spartan lunch. The cook and the food baskets would go along with the shikar party, who would be enjoying mutton koftas and pilau rice whenever they tired of following an elusive tiger. But I was having an adventure of my own.

The shikar party decided to make one last rumble through the jungle in search of the fabled tiger. It was literally a rumble, because Mr Hari had engaged some thirty to forty villagers from across the river to ‘beat’ the jungle—that is, to advance in a line through the forest, beating drums, or kerosene tins, and blowing on horns, or home-made trumpets, in a bid to drive the forest creatures out of their lairs and into the open.

This they succeeded in doing, but in the wrong direction.

While the hunters waited for their quarry at the edge of the forest, the villagers—confused by the trumpeting of the elephants—took another route, in effect driving the animals to safety, and in the direction of the rest house.

I was sitting in the veranda, a book on my knee, when I heard a lot of grunting and squealing. I looked up to see a number of wild boars streaming across the clearing in front of me!

They emerged from one side of the jungle and disappeared into the thickets on the other side.

Now they were followed by a herd of deer—beautiful spotted chital, and then handsome, tall sambar. All emerging from the trees, moving swiftly across the clearing and making their way into the forest.

Peacocks and junglefowl, also disturbed by the village orchestra, flew across the clearing, exchanging sal for shisham.

Fascinated by this sudden appearance of birds and beasts, I remained sitting in my armchair—not in the least alarmed—because it was obvious that the animals were intent on getting as far away from humans as possible.

And presently I was rewarded with the sight of a lithe and sinewy leopard slinking past the bungalow. It may have been looking out for its own safety or it may have been following the

deer, but there it was—all black and gold in the late afternoon sun.

And then it vanished into the dense green foliage.

Hours later, the hunters returned, grumpy and empty-handed except for an unfortunate barking deer.

‘I saw a leopard while you were away,’ I told my mother and stepfather.

They were not impressed.

‘He’s making it up,’ said Mr Hari.

‘Well, he does have a vivid imagination,’ said my mother. ‘It must be all those books he’s been reading.’

I did not argue with them. You don’t argue with adults who have made up their minds about you.

The tiger had eluded them, but I had seen a leopard. So I had achieved a small victory.

Excerpted from Till the Clouds Roll by, authored by Ruskin Bond, published by Puffin Books (An imprint of Penguin Random House). MRP:250/-

8 March 2018 

 

C. V. Raman: An illustrated story of a life

28 February is celebrated as National Science Day in India to commemorate the  discovery of scattered lighting or better known as “Raman Effect” named after Nobel laureate and physicist C. V. Raman. He was the first Asian scientist to be awarded the Nobel Prize. He received it in 1930. The scientist wished to explain the phenomenon of sea being blue which tell then had been presumed to be blue as a reflection of the sky. Raman was not convinced especially after observing on a day when the overcast sky was grey but the sea continued to be blue. On 28 February 1928 at the IACS ( Indian Association for the Cultivation of Science) Raman conducted an experiment to prove his theory of modified scattering. According to Dr Tanu Shree Singh who has written a lucid biography of the scientist for children in the DK Indian Icon series: 

For this experiment, Raman used a pocket spectroscope to examine the scattering of light. It also involved using a blue-violet filter and a piece of uranium glass to render the radiation nearly monochromatic. The experiment led to Raman and Krishnan observing two distinct bands — a strong one, representing the incident light, and a feeble one, correspoding to the scattered light. This was the clinching evidence for what later came to be known as the “Raman Effect”. His discovery explained the change in the wavelength of light that occurs when a light beam is deflected by molecules.

C.V. Raman’s biography by Dr Tanu Shree Singh is a slim book, packed with information and plenty of illustrations. The DK Indian Icon series has been recently launched by DK India to give in-depth accounts of Indian luminaries. Instead of making these text heavy unlike many of the biographies that are being published today for a young readership are. In spirit with DK India’s strength of being able to access archives to produce richly illustrated, fact filled, and well-researched books, the DK Indian Icon series have been launched as reasonably priced paperbacks without compromising on the quality of paper, ink and binding. The other two inaugural titles are on ‘Father of the Nation’, M. K Gandhi, and superstar cricketer Virat Kohli. These are the kind of books straddling information, good storytelling and inspirational reads that will be read multiple times, consulted and probably scribbled upon by youngsters. Regretfully the narrow margins and lack of blank pages at the end to encourage taking notes limits the use of these books. Be that as it may if the first three titles are the blueprint of the forthcoming titles then DK Indian Icon series is a collection worth building in schools or at home.

DK Indian Icon Series, DK India, New Delhi, 2018. Pb. Rs 250 

28 Feberuary 2018 

 

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