Poetry Posts

Meena Kandaswamy

Meena Kandaswamy

Meena Kandaswamy, Trivandrum Press Club, July 2013Meena 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 

 

Landays

Landays

In my dream, I was the president. 

When I awoke, I was the world’s beggar. 

In Afghan culture, poetry is revered, particularly the high literary forms that derive from Persian or Arabic. But the poem above is a folk couplet – a landay – an oral and often anonymous scrap of song created by and for mostly illiterate people: the more than twenty million Pashtun women who span the border between Afghanistan and Pakistan. Traditionally, landays are sung aloud, often to the beat of a hand drum, which, along with other kinds of music, was banned by the Taliban from 1996 to 2001, and in some places, still is.

A landay is a kind of poetry that has few formal properties. Each has twenty-two syllables: nine in the first line, thirteen in the second. The poem ends with the sound “ma” or “na”. Sometimes they rhyme, but more often not. In Pashto, they lilt internally from word to word in a kind of two-line lullaby that belies the sharpness of their content, which is distinctive not only for its beauty, bawdiness, and wit, but also for the piercing ability to articulate a common truth about war, separation, homeland, grief, or love. Within these five main tropes, the couplets express a collective fury, a lament, an earthy joke, a love of home, a longing for the end of separation, a call to arms, all of which frustrate any facile image of a Pashtun woman as nothing but a mute ghost beneath a blue burqa.

Landays began among nomads and farmers. They were shared around a fire, sung after a day in the fields or at a wedding. More than three decades of war has diluted culture and displaced millons of people who can’t return safely to their villages. Conflict has also contributed to globalization. Now people share landays virtually via the internet, Facebook, text messages, and the radio. It’s not only the subject matter that makes them risque. Landays are mostly sung, ….women singers are viewed as prostitutes. Women get around this by singing in secret — in front of only close family …Usually in a village or a family one woman is more skilled at singing landays than others, yet men have no idea who she is. … . (p.195-6)

One leading theory of landays’ origin traces back to the Bronze Age arrival of Indo-Aryan caravans to Afghanistan, Pakistan, and India around 1700 BCE. These poems could have evolved out of a communication through call and response back and forth over a long caravan train. Many of the poems refer back to this nomadic way of life, as well as to the moon, flowers, nature. As ancient songs, they are thought to be related to the Vedas, the Hindu scriptures at least five thousand years old and comprised of couplets called slokas, not unlike landays, except that they are sixteen rather than twenty-two syllables long. (p.221)

The call and response nature of landays has morphed into teasing and sparring love poems between men and women; a kind of stichomythia that rivals that of ancient Greece. Although it’s possible that a woman might sing one part and a man another, they’re not really antiphonal. …

These opening paragraphs are extracts from the special issue of Poetry ( http://www.poetryfoundation.org/media/landays.html) put together by Eliza Griswold with the help of Ilya Kaminsky and the Harriet Monroe Poetry Institute, Catherine Halley and poetryfoundation.org, Jonathan Galassi and Farrar, Straus and Giroux, and the Pulitzer Centre. It is a slim volume that consists of many examples of landays, but is a wonderful account of Eliza Griswold’s attempts at gathering the landays, interacting with a women’s literary group on the radio in Afghanistan called Mirman Baheer and a generous amount of pictures taken by Seamus Murphy. As she notes in the introduction ” finding, collecting, recording, and translating these little poems word by word posed an extraordinary challenge. Gathering them led Seamus and me through the pages of out-of-print collections, and in secret into refugee camps, private homes, a horse farm, and several weddings. Since landays belong to the hidden world of Afghan women, many won’t share them in front of one another out of fear that they’d later be gossiped about. Some requested that their names be changed or that I not record how I came by the landays that they whispered to me. One husband hurried up to me after I’d had tea  with his wife and asked the subject of the landay that she’d given me. ‘Separation’, I told him. The poem was about sex.” (p.198-9)

Her description of the translation process is also fascinating. This is what she has to say on p.200-1

“Translating these poems was an intricate process. I collected most of them in person with two native Pashto speakers, both of whom were, of necessity, young women. Over gallons of green tea …we transcribed the poems in Pashto, which has the same characters and sounds as Arabic, so I could sound out words although I had no clue of their meaning. On the fly, we’d rough out an English version in the car or during lunch to gauge whether the landay merited the time it would take to render properly in English. Then, along with a translator, I translated the selected poems word by word into English. Working from that frequently nonsensical literal translation, I sat with a handful of native Pashto speakers — academics, writers, journalists, and ordinary women — and went over each poem to make certain the translations made sense. My versions rhyme more often than the originals do, because the English folk tradition of rhyme proved more effective way of carrying the lilt of the Pashto cover into English. The most useful note on translation came from Mustafa Salik, one of Afghanistan’s leading novelists: “Don’t worry so much about being faithful to the Pashto. Get them right in English so that people can enjoy them.”

If you can, buy this slim volume of Poetry. It is well worth every penny spent. A treasure. A document that will exist for a long time. I have to thank Dipika Mukherjee for having sent this edition to me from Chicago. I am so glad she did!

1 Oct 2013 

Poetry ( vol CCII, No 3, June 2013) Poetryfoundation.org

$3.75 USA $5.00 CAN £3.00

Prasoon Joshi, “Sunshine Lanes”

Prasoon Joshi, “Sunshine Lanes”

The other day some friends of mine dipped into my copy of Prasoon Joshi’s Sunshine Lanes, a collection of his poetry/ lyrics written over the years. The poems are typeset in Hindi and English. It includes some his popular songs composed for music groups like Silk Route and Bollywood films like “Delhi 6”, “Taare Zameen Par”, and “Rang De Basanti”. My friends cannot stop raving about this book. They say it is such a pleasure to be able to dip into Prasoon Joshi’s poetry and discover the words of well-known songs, many of which one hums but rarely knows all the words. According to them this is a book waiting to happen, absolutely delighted that it has and is going to be a steady seller for a long, long time.

Publication details: Sunshine Lanes, published by Rupa Publications Pvt. Ltd., New Delhi, India, 2013. Hb. Rs. 495

On poetry — my thoughts ( 29 Jan 2013)

On poetry — my thoughts ( 29 Jan 2013)

The HarperCollins Book of English Poetry
Edited by Sudeep Sen
HarperCollins Publishers, India, 2012. Pb. Pp.540. Rs. 599.

Panchali’s Pledge Subramania Bharti
Translated by Usha Rajagopalan
Everyman Classics, Hachette India, 2012. Pb. Pp. 274 Rs. 350

Dom Moraes: Selected Poems
Edited with an introduction by Ranjit Hoskote. Penguin Books India, 2012, Pb. Pp.282. Rs 499.

The River Speaks: The Vaiyai Poems from the Paripatal
Translated by V. N. Muthukumar and Elizabeth Rani Segran
Penguin Classics, Penguin Books India, 2012. Pb. Pp. 176. Rs. 250

These my Words: The Penguin Book of Indian Poetry
Edited by Eunice de Souza and Melanie Silgardo
Penguin Books, India, 2012. Pb. Pp. 450 Rs. 499

In the company of a poet: Gulzar in conversation with Nasreen Munni Kabir
Rainlight, Rupa Publications, Delhi, 2012. Hb. Pp. 206. Rs 499

2012 was a delicious year for poetry from and being published in India. There were plenty of books to choose from — anthologies, collections, translations and some even for children. The anthology edited by Eunice de Souza and Melanie Silgardo (p.xxi) “comprises almost thirty languages and dialects, all translated into the English except of course those poems written in English. It includes poems, folk songs, and oral narratives that have now been transcribed. We have sought for a collection which tries to represent the breadth and diversity of Indian poetry – we wanted poems that surprised and delighted, poems that illuminated, and inspired further reading—a book for readers, not scholars and academics. We chose poems that worked in translation, those which crossed the boundary of language, which faithfulness to the original combined with adaptation to produced work that existed on its own merit.” It gives a good bird’s-eye view of what was written over the centuries, the various traditions that spawned poems and the transformation to the form over time. While reading it, you get a sense of the variety of poetry, the forms, the reasons why poetry is written and what can actually travel in translation. It is extremely difficult for me to even give a snippet of what is in the anthology since every poem is perfect. It forces you to engage with the content, takes you to a different world and time, and yet encourages you to move on to read the next poem. In no way is it dull to read such a volume.

In fact the editors achieve very well what Gulzar says in the absolutely delicious book In the company of a poet: Gulzar in conversation with Nasreen Munni Kabir that poetry is about “direct communication” and “What a poem says on the surface is not all that it means. You have to unpick the lines and see the shadows of words. That what makes it poetry, otherwise it would be prose. You usually have to be less ambiguous in prose, which is often an elaboration of thoughts: whereas in poetry, thoughts are usually compressed. A poem has an element of mystery. You have to unravel that mystery. Of course it depends on every poet—how much they reveal, and how much they choose not to.” He adds, “when you understand a poem’s meaning, you can never forget it. You find yourself reciting it at some occasion and it is appreciated. The idea of writing poetry appealed to me because reciting poetry is so pleasurable and the appreciation I got made me happy.”

I wish though that Eunice de Souza and Melanie Silgardo had a longer note about the translation process. Or at least got a few of the translators to speak and then carry a transcript of it as an afterword on their experience at translating poetry. Obviously it takes a while for a satisfactory conclusion to be achieved. An insight into this is given by Sudeep Sen in his Aria introduction on translating poetry “Sculpting language, altering tongues, intoning arias” (p.4), “In almost all instances — whether it be Hebrew, Danish, Korean, Macedonian, Polish, Persian, Spanish or Portuguese — I have worked closely with poets of the source languages themselves. They would do literal translations of the original poems in very raw prose. Once I got down the contents in an accurate version, I would then enter the process more proactively and often singularly to sculpt and revise the jagged prose texts to give them a poetic shape in English. After every revision and draft, I would ask the poet to read aloud the poems in their original tongue, so that I got down the rhythm, rhyme, and the cadence correctly — getting them as close to the original as is possible. Once both the poet in the original language and I as a translator were happy with the versions we came up with — which happened through several working sessions over extended periods of time — we would let go of the poems in their new avatar, in a new language.” Maybe knowing this he chose to consciously create a useful anthology of English poetry by Indians (based in the country and from the diaspora). It was fifteen years in the making, but it is time well spent. Unfortunately that is not the case with Usha Rajagoplan’s translations of Subramania Bharti’s Panchali’s Pledge. I cannot read the poems in the source language but I realize that the translations are missing something from the original.

Of the recent set of publications on poetry my favourites are the translations of Lal Ded’s poetry by Ranjit Hoskote (I, Lalla) and his selection of Dom Moraes poems. Even if you have never read poetry or been hesitant about taking a dip in it, start with Ranjit Hoskote’s introductions. His selection, translations and arrangement of the poems introduces you to the poets, their techiniques, form and evolution very well.

And if you have children. Then some of the anthologies that I absolutely enjoy reading out aloud to my daughter are The Rattle Bag edited by Seamus Heaney and Ted Hughes; The Puffin Book of Nonsense Verse selected and illustrated by Quentin Blake; The Puffin Book of Modern Children’s Verse edited by Brian Patten, illustrated by Michael Foreman (revised and updated); The Macmillan Treasury of Poetry for Children with a foreword by Charles Causley and A first poetry book selected by Pie Corbett and Gaby Morgan (published by Macmillan). As Charles Causley who used to be a school teacher till one day he discovered the joys of reading poetry to his students says, “A poet, of course, is not obliged to make a poem, whatever its form, entirely accessible at a first reading. A poem, by its nature, may hold certain qualities in reserve. It may not burn itself out, so to speak, in one brilliant flash of light. A poem is a living organism, capable of continuous development and the most subtle of changes. It may contain both a revelation and a mystery. We need to be aware not only of what is said, but of what the poet most carefully has left unsaid.” Pie Corbett says it aptly “Let the poems become shafts of sunlight to brighten up the day.”

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