Friday, 26 April 2013

Kubo-bird

Kubo-bird

It is a morning of the latter half of Ashwin. Nikhilesh makes himself seated near the front-door of his house. No shirt on his body. But it has been covered with one end of his dhoti. In the morning a lean wind blows lowly. Nikhilesh feels a shiver. The month of kartik is about to begin. An incessant shower of dews drips from the plantain leaves on the grass under.  Tip-tap music makes the mind winding. This time there’s a nip in the wind. Woollen garments may not be needed but a mere shirt one must need. Let the story of the children drop. Nikhilesh is quite aged. He is almost sixty. Besides, he has recently suffered from pneumonia. Marks of the gone disease are still on his constitution. Dark shadows under his eyes are seen. His eyes still sing of depth but not of brightness. An odd bidi burns between his two fingers. Nikhilesh has forgotten to smoke from it. Still the bidi continues to burn. The fire, at short regular intervals takes breath. A thin smoke rises high. A wind occasionally comes to break up the column of smoke. This breaking does not have any rhythm. But suddenness is there. Now Nikhilesh looks at this burning bidi-end. Still he does not notice its burning. There are shades and folds in this indifference. This indifference has a special weaving design. In the course of time a man comes to understand everything, gradually.

    The samanta-pond lies in front. It is brimming. Even a finger-tip will make it break into a piece of music. The woman-folks have started scrubbing tubs and brass pitchers. Today it is saptami-tithi, the second day of Durga Puja. The shadow of a jack fruit tree has fallen across water, still and meditative. In the Ashwin morning it looks like a young maiden, looking at her image in the mirror. A king fisher falls on the water and returns to its place with a small fish. The small fish is wriggling between the beaks of the bird. A crane is found circling over the pond. Its legs are about to touch the water. After circling thrice over the pond it stands on a very small branch over acacia tree. The branch bends down. Flapping its wings, the crone moves to a stronger branch and maintains balance. Like flying walking is also a thing to learn. Otherwise one must stumble now and then.

    Bara-bou of the Mitra family in the village is now very busy. Her elder brother has come to take her to their paternal house on the occasion of the autumnal festival. Her paternal house is in a village of Bulbulitala. To go Bulbulitala, one is to take a bus at Samudragarh and to get down at Dhatrigram and to get another Bardhaman-bound bus coming from Kalna. Bulbulitala is on this route. The journey is not without hazards. It takes a couple of hours. Children will be with her. The buses get crowded. The more the day moves onwards, the more the crowd becomes bigger. So, her mother-in-law asks her to be prepared quickly. So, Mitra-bou has come to take bath in the pond. She is scrubbing the brass pitcher. Her long fingers are cleaning the pitcher with tamarind. The pitcher is stumbling on the cemented slab of the ghat. Tung, Tung, Tung, Tung…a very musical sound. It seems that a tiny child, with jingle-bells on its feet is dancing. The excitement of Mitra-bou makes waves in the pond water. And her excitement is felt in the kalmi-creepers and folui-fish. The mystic music of aspiration water insects, fishes and tortoises feel now. The body of every creature constitutes a dance. And occasionally one remembers water, soil and memorable naval-roots and this fragrance of this dance opens his inner soul, the soul of a small oriole or that of a barbet.

    Dinu Goala’s speckled cow has freed itself from the cow-shed and entered the banana groove. A sound of tearing banana-leaf is heard. A papia bird is heard calling – piu kanha, piu kanha – in the village priest’s Bohol forest. When a child, Nikhilesh would discover some sort of madness in his inmost part of his soul when he heard this bird calling incessantly. Throwing away the bidi-end, Nikhilesh listens to the bird call.      


 A very lean smoke comes out of the thrown away bidi-end. Nikhilesh feels a startle in his soul. Nikhilesh feels restless. He could not keep himself seated still in front of this burned thing and its smoke. It seemed that the thin smoke breaks into numerous mirrors. And the melted glass of those mirrors seems to be mercilessly cruel and sharp razors. Nikhilesh feels severely threatened by those shadow murderers.

   Bhanu Ghosh’s eldest son now returns with accompaniment of drum-beating, having made the kala-bou, bathed in the river Khari. He dances lively with the music of the drum, beaten by Kalipada, the drummer. A crowd of children follow them. Once upon a time it was Nikhilesh who used to look after the community festivals as Durga Puja, Kali Puja and Gajan. The soft kala-bou would have been on his shoulder as strong as one of that  a buffalo. Nikhilesh was then hardly twenty two. His strong body would break into a dance. Profound warmth would come out of his body and inject intoxication into the autumnal wind. Silver pieces of memory throng in Nikhilesh’s mind. Several days back from the actual date of festival, he would collect contributions from the villagers. And it was he who bought and carried the heavy load of pomelo fruit, coconuts and sugarcanes. Gagan Pal, the artist would come from Krishnanagar, the town famous for its clay-dolls. He would put clay on the straw-structures of Durga, Lakshmi, Saraswati and other children of Mother Durga. The idols gradually would come into their dream shapes. The last day of putting colours to the idols, Nikhilesh was very late in returning home from the place of community-festivals. He could not sleep the rest of the night. The idols would haunt him whenever he tried to close his eyes. His dreams would get coloured and fragrant.

   Like birds, the days have wings. Nikhilesh feels sad and nostalgic. Life is no bicycle Strong hands even often fail to control life. Nikhilesh now feels all these. His eldest son is now in Kolkata. The youngest one works in Nagpur. They have settled in their places of work. They send money orders to Nikhilesh. He  lives with his second son’s family. His second son’s wife loves him respectfully. Sunandita, his daughter-in-law is a girl of Birbhum district. Every now and then she asks Nikhilesh, “Baba, please take your bath soon”. Her voice is pleasant and musical. Like the first shower of rains, Nikhilesh likes to be called ‘baba’ by his daughter-in-law. Nikhilesh dreams of a tiny boy are sitting beside her mother who is cutting a pomelo into pieces.

The second son of the Biswas family is going to his father-in-law’s place accompanied by his newlywed-wife. The lady looks as charming as the flowering rice-crops. Nikhilesh looks closely at his own body. The tightened bow is lost. His skin hangs loose everywhere. Nikhilesh mutters to himself: Life is such a game where every win ends in ultimate defeat. Nikhilesh feels that a large bioscope has opened its wonderful world within his mind. And several birds of different colours – sparrows, robins and lotora-birds are diving in the endless canvas of the sky. They are blooming into flowers, melting into fragrance.

   Nikhilesh is now seated in one corner of the veranda. Sunandita, his son’s wife is taking out pulp from the hemisphere-shaped coconut-pieces. When a child, he would find his mother doing the same. Nikhilesh could discover that her bracelet’s music would mix with whiteness of coconut-pulp. Sunandita’s two hands have now become milky because of ceaseless oozing of coconut-juice. Nikhilesh looks at Sunandita and the old tree of berries in the home-yard. The tree has become very old but still is full of leaves. In his childhood he would see a bird regularly visiting the tree. He would like his mother to tell him the name of the bird. One day the unidentified bird stopped coming forever. Nikhilesh feels suddenly a void within him. A fear starts growing bigger and bigger in him. He, bring terrified comes close to Sunandita and starts sipping milk of coconut from Sunandita’s hands. Sunandita drops the hemispherical piece of coconut from the grip of her palms. She is puzzled a bit.

   It has been raining. An endless shower of rains makes music of eternity. And the birds get drenched into skin. A lotora-bird is found sitting on the scarecrow in the field. A sailed boat is found moving in the river Khari. A few days later there will be Sashyasadh, the festival of worshiping corps. The whole field will be a great music hall. The conch music will open the wombs of crops. Nikhilesh today feels much better. He is standing, keeping her back on the berry tree, and looking at the sailing clouds. Clouds, rivers and birds have been planting their seeds of fairly tales into his soul. Sunandita says, “Baba, take bath”. Nikhilesh starts weeping and embraces the tree. All on a sudden numerous kubo-birds start coming out of the stem of the berry tree and flying into the sky. The sky, above the tree has got full of choreography of numerous birds. The sky has turned to be a huge blue canvas. And the birds depict it with blue wonders on it. And the world becomes full of incessant music of the kubo-birds call----kub.......... kub..... kub............



























A Flock of Sheep moving Towards a Cattle-bazaar

A Flock of Sheep moving Towards a Cattle-bazaar



Jagannath, the perfectionist or Jaga, the fastidious he is. This luxury of perfectionism and fastidiousness does not look odd   because he has pocketful of money. He works in a bank and his wife acts as an agent of soap and tooth-paste, produced and marketed by some American business group. This soap will wash off dirt from your soul and make you light. A blue light will emerge out of your soul. Laugh like a jester. Make the world simply a laughing club. It is this Jaga (as known in his locality) i.e. Jagannath (as known in his air-conditioned office) looks for patal, chandramukhi-potato and drum sticks, cultivated without using pesticides. He combs the market for adolescent koi-fish. The world got drowned in sadness when the American Trade Centre collapsed. Jaga too wept pitcher-ful of tears. Food, rich in vitamins and minerals is needed for sustaining this strain of mourning. Jaga or Jagannath knows it very well. His reading table is scattered with several health journals. These journals are daily food for his thought. In his office he has a number of excellent listeners who have been suffering from hyperacidity and look like yellow grass under bricks.

   Now Jaga or Jagannath will go in search of milk. He has been preparing himself, donned with pyjama, Punjabi and rimless speaks. He carries a steel- can in one hand, a newspaper in another. Jagannath opens the front door softly and crosses the well and its cemented platform. A cat jumps down from a crumbling wall and mews. Very soft and significant is this mew. Jagannath remembers Lord Jagannath and whisper:

-       Since yesterday, the tomcat mews now and then, Lord knows what the problem with him is.

Jagannath mutters to himself and marches on towards Bandhgoda along the Sriniketan Road. There’s in Bandhgoda a small cow-shed from which Jagannath likes to collect pure milk. This milk and American protein will make his children as healthy and smiling as the children, watched in advertisement sow on the television. Seeing Jagannath-children   his colleagues will feel inspired to look for pure milk and protein for their own children. This age is an age of togetherness. Teachers, make your group. Bank workers, get together. Cheaters and touts get united. Homos and gays build your union. Jagannath marches on along the Sriniketan Road. He finds a flock of people on the road from a distance. Will he get into unwanted disturbance? Jagannath thinks that a crooked way is better than a straight one. But ultimately he decides to go straight towards the crowd, towards the riddle. To decipher the riddle is also a duty with Jaga and the like-minded people. They look like Sherlock Holmes, Feluda and Kiriti.

   The crowding does not have any grave reason behind it. A brand new duck-back portfolio bag has been found lying on the way side. The bag looks swollen. A crowd of fifty men it is. Some of them are morning-walkers and some of them are market-ward. Each face has been scarred with curiosity and terror. Some pieces of fear and curiosity start falling down from the lips:

-       What does it contain?
-       None confirms that it does not have RDX in it.
-       It may be a bomb or two.
-       The police should be informed.
-       Please, make a call from your mobile phone.
-       Not from my mobile set. Rather make a call from the telephone booth.

              A boyish man, an owner of a tea-stall goes to the nearby telephone booth to make call to inform the police. Research on the possible contents of the bag continues. A dead body is found lying in a ditch at a distance of 50 yards. One identifies it to be the body of Jaga, the beggar. Not of our Jagannath Chakravarty, the bank officer. None knows      Jaga’s surname.  But Jaga has various identities as Jaga, the beggar, Jaga, the thief, Jaga, the pickpocket, Jaga, the rapist. He has achieved many things in life except a ration-card, a voter’s photo identity and a mere thatch roof to put his head in. Unidentified and undefined terror lives between the bag and Jaga’s dead body. Anecdotes of diverse sizes and colours start cropping up their heads. When people are thinking in this direction or that, a cat jumps down from a crumbling wall and gives a call ‘mew’. Is it a she-cat or a tomcat? Before one’s being confirmed, it runs away. It means that its identity remains unexplored.

My dear reader, see how this cat has disturbed our tale’ linear narrative pattern. Let me bring both ends of the thread together for your easy following. This means we want to return to the episode of Jaga, the beggar who does not have any voter’s photo identity card. Jaga had a mother who gave him shelter to his embryo. And it is his mother’s womb which Jaga got the only safe place in the world. He knew nothing about his father. Or it might be that he knew about him. But his knowledge or no-knowledge proves insignificant into us. Jaga’s mother used to work as a domestic assistant in two –three households. None knows what her name was. It is not now any more possible to know it. She too had no ration card and voter’s identity. Her name is written nowhere in the world. Two years she had died. None cremated her body. Jaga was out of Bolpur, the town Jaga was born and brought up. None knew where the boys of the locality took her dead boy and what they did with it. No anecdotes regarding this are available in the wind. The answer is not always blowing in the world.

Counter-reasons follow reasons. Arguments follow arguments. Suddenly the police van reaches. The furore all at once subsided. The police interrogation having started, the crowd starts thinning. Each and every one apprehends that any careless statement may get one into ditch. It is well said that one should better face eighteen tigers than face a policeman. Physical, mental and monetary harassment are unavoidable.

Without wasting a minute the police pick up the bag and Jaga’s dead body of their van. In the police station the bag and the dead body will be post-mortem. The police will analyze if there is any connection between the bag and the dead body. None knows where and how terrorists have cast their nets. The international agenda of removing terrorism from the face of the world will pardon none. Anyone may be a terrorist. Those who are not with us are with the terrorist and against peace.

The van starts moving towards the police station. Ho, what a good luck for Jaga’s body. After a short while, his body will be vivisected. The highly sophisticated instruments, the gifts of the new science will touch and care his body. Jaga’s body will realize to what extent the new science and technology have advanced. One from the crowd quips: “Lucky guy. His mother did not get cremated. And he is lucky to be carried to the morgue in the police van.

Today is Saturday. Today is a day of Illambazar’s cattle market. A cattle broker drives a flock of sheep towards the market-place along the road. Small comments, apprehensions and fun-making get lost in the chorus of the sheep-hooves. Our Jaga, the perfectionist too continues marching towards the cow-shed in search of fresh and pure milk. Frothy and pure milk is the only object he aspires.
.
                                                         

Thursday, 25 April 2013

THE POMELO TREE



THE POMELO TREE
They bore his grandpa away from his cottage with the straw thatch, covered with lush green pumpkin- creepers and a big chalta-tree hovering over it. It being a bright winter morning, dewdrops on the lily leaves were looking like glass-beads. Ducks, waddling in the nearby pond were in a deep meditation of a distant home. Hemango was then hardly fourteen.

A decade and a half have elapsed. The old man has gone forever. The dinner table, which he was very fond of, is still standing on the same place. Now at the time of taking lunch, his old father Kiranshankarbabu takes his deceased grandpa’s seat. His father’s place is taken by Hemango himself, and tiny Jayanta takes Hemango’s place. Incidentally, in his childhood, Hemango never allowed anybody to occupy this favourite seat of his. But things have changed now. The old man is dead. And the past is well buried. Only his aged mother th
ough very rarely on some festival days, gives herself over to recollection of the bygone days.

For a couple of weeks, Hemango hasn’t been keeping well. He is down with high fever. It is Dipa who takes charge of the domestic affairs. She is a good mother. She does everything for Jayanta to grow up. Hemango doesn’t have to worry. He gets enough time to pursue Manik, Sandipan and Utpalkumar Basu – his favourite authors.

Another facet of her personality which if Hemango would not have fallen ill would never have revealed itself, is that she is a good nurse with all the professional skill and efficiency. She has also proved beyond doubt that Goddess Durga is a Bengali mother.

Hemango is on the way to recovery. He is seated on a chair on the porch. He looks at the blurred horizon. From here one can get a glimpse of tall trees, the azure sky with wisps of clouds floating in it. The tamarind tree at the corner of their farmhouse looks like a lighthouse under the blue.

“Do the clouds have any home?” murmurs Hemango to himself, “Who knows? Perhaps, Vyasdeva knew, did he do truly?”

Hemango feels a shiver in his body. He wraps himself up with the fur- blanket. The old pomelo-tree on the other side of the road looks like an old man tired of struggles of life. Sometimes it looks like an enigmatic question. The dry leaves which cover the ground look like a thick carpet of greyish colour. The pomelo tree, full of flowers looks like an exclamation mark in the home yard Hemango’s naval root is buried under this tree.

Hemango wakes up from the thread-cot and comes into the yard. The rainy morning has fully bloomed on the drenched pomelo tree. Hemango draws near the branches of the tree and tastes the washed barks of the tree. Hemango feels himself floating in a huge womb of a dark woman.

Last night Hemango dreamt a \strange dream. In dream he saw that some people shot a man dead. And they threw the dead body into a pond nearby. In the morning people were looking for the body. Suddenly they got it caught in a fishing-net. They brought the body on the bank. The corpse looked like a huge fish with a human face which had much similarity with Hemango’s.

In his childhood, Hemango was very shy and timid. He never stood up spontaneously to respond to any questions, asked by his teachers in secondary school. One day a teacher taught them to translate the sentence ----aakasher rang nil.

While going to bed, he asked
-        “Why is the sky blue, Ma?”
-       For the sky is blue.
-       Why are flowers so beautiful?
-       Because they are so.

Hemango, not satisfied with her answers, tried to open his lips again. But she stopped him.

“It’s time for sleep. No foolish questions any more. Close your eyes.”

But the old questions continue to chase his feverish mind now. The calendar, hanging from a nail on the wall, is swaying to and fro in the evening breeze.

A lonely star is twinkling. It looks like a shining dot on the sky. Stars seem very enigmatic to Hemango. From his very childhood, he has been obsessed with them. Nasser Ali, the old man who came from a village of the Murshidabad district to his Grandpa and was appointed to look after their cultivation, was a very wise man. He knew many things about stars and rivers and jungles. He had so many interesting stories to narrate about ghosts, fairies, kings and nawabs. Once he took Hemango to other bank of the Khari with a tiny boat which he managed to get from a village fisherman.

“If I were not a fool, I would have leant solutions to all the riddles of the sky and the stars from him”. Hemango mutters.

Hemango waits silently for the pomelo tree, blooming into fairy tales. Existence is a fairy tale untold and un-smelt. Hemango is looking at his image in the mirror. A mirror often becomes a slaughterer. In the very moment he discovers in him the man whom he sees every day while going to office, his head being buried at the Samudragarh Railway Station and people throwing coins at him. Hemango feels shivering now. A small lotora – bird is found sitting on a branch of the pomelo-tree visible through the window. Hemango writes down his dream of the last night on a white sheet of paper. And a story starts getting a formless form. It is a story of the pomelo tree which is standing on his naval-root.
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 Rudra Kinshuk (Born 1971), a poet transcreator and critic has to his credit a number of publications in English, including Footprints on the Sands (1996), Portrait of a Dog as Buddha (1998), Marginal Tales of the Galloping Horses (2002), Meditations on Matricide (2012) and Fragrant Anchors (2013). His poems have been translated into French and German. A collection of his poems translated into French is in print with the title Ancres Odorantes (2013).

Monday, 8 April 2013

An Explorative Self in the Poetry of Manohar Shetty

An Explorative Self in the Poetry of Manohar Shetty

A poet, it is often believed, is an explorer in the world of vision, truth and linguistic expression. He looks deep within life and the world around and explores multi-layered and multi-dimensional meaning and the truths of life which emerge out of everyday living. And to read poetry is to be on a sojourn into the world of mystery, romance and differently significant truth which the act of living reveals to a discerning eye and a loving soul. A careful perusal of Manohar Shetty’s poetry confirms this observation of ours to an adequate extent. His is a poetic voice, serious and sensitive which demands a ‘contrapuntal reading’, a post-colonial term, borrowed from Edward Said for a comprehensive opening to the world of the readers’ imagination. In the realm of the post Ezekiel-Mahapatra cannon of modern Indian poetry in English, Shetty is one of the important voices, including Agha Shahid Ali (1949 ), Meena Alexander (1951), Bibhu Padhi (1951) ,Vikram Seth (1952 and Intiaz Dharkar(1952). Manohar Shetty’s poetry should be considered an important contribution to the contemporary Indian poetry in English in terms of innovative language, original imagery and a fresh attitude of looking at numerous issues of life in the fast changing world around us.

Born in Bombay in 1953 and educated at the University of Bombay Shetty, a journalist in profession is now based in Goa and edits` Goa Today`, a cultural magazine. He has published four books of poetry so far including` Domestic Creatures: Poems` (Oxford University Press, Delhi 1994). He has contributed poems to numerous prestigious magazines and journals such as London Magazine (UK), Wasafiri (UK) Fulcrum (U.S.A) and Helix (Australia). His poetry has been translated into different languages as Italian, Finnish, German and Slovenian. He has been a Homi Bhabha Fellow and a senior Sahitya Academy Fellow. Multidimensionality is an appropriate term to describe Manohar Shetty, the man and the poet always breaking away from the world of familiarity and boundary. Reading Manohar Shetty is a great rewarding experience because his poetry is not that of a man, cocooned within the literary ambience and so called literary coterie. His poetry always is an attempt to cross the periphery of anything defined and captured within the limits of a certain genre of literature. His poetry takes us on a journey to the world of wonder and discovery and to that of experience, often cleaned of dirt of modern life by the sparkling innocence, temporarily achieved through recollection of our dreams of childhood days. In Shetty the world of innocence and that of experience often meet at a point and the journey of life comes lively in the course of his linguistic voyage.


Shetty’s approach is one without rhetorical flourishes but his deceptive simplicity soon changes into a complexity of feelings and realization for a sensitive reader. Reading of the following poem attests to these observations:

There’s a nursery outside
With flowers drooling,
And shaking their heads
Over the tall hedge.

I’ve tried to identify
Them by name; some,
I see, have turned
Very red; most are all too,
Common; a few, I suspect,
Speak to themselves
At night. I met

The gardener
This morning. He spread his
Palms out towards me.
I noticed that all his
Fingers were green. (p31)1


In the poem Shetty has presented a simple everyday experience of meeting a gardener. But the experience achieved a metaphysical dimension ultimately. In other ways the meeting with the gardener becomes a surreal experience because the gardener with green fingers seen to be an extraordinary identity  or beyond-nature phenomenon which one can meet in his deepest unconsciousness. In Shetty the surreal comes easily to the plane of the real without necessitating specific language and formal design of presenting anything beyond the natural and the realistic.

Manohar Shetty looks at things differently way and a new perspective of life and reality emerges out of simple things. His curious eyes are as if those of a sensitive child looking into the inner moving world of a bioscope. And so, the everyday world appears in new apparel in Shetty’s poetry. A woodpecker as Shetty discovers it to be a  bird with ‘scintillating scissors’ and ‘luminous eyes’ Shetty writes in ‘Four Comic Strips’ :

The woodpecker’s eyes are
Dripping aureoles, her beak
Scintillating scissors.
She clings to a bole
Of bored holes; the garden
Rake of her eyelashes close:
She dreams she’s tunnelled
Through the earth;
Her luminous dyes stares
From the end of the world. (p46)2

The surprise at the end gets the readers overwhelmed with a joy of exploration and the image of the woodpecker now grows to be a sign which signifies and suggests many things ranging from the spirit of perennial search to the stuffed storehouse of human psyche.

Reflections on childhood constitute the subject of many of Shetty’s poems. And it is not always found that Shetty necessarily idealizes the childhood. Rather Shetty often discovers the world of experience in childhood. He writes in the poem ‘Fireflies’:

I had felt nothing then.
Only a small pang for the loss
Of a schoolboy’s ornament. But now,
Travelling my daily groove
In the hunt for food and habitat
I remember their trapped lights.
(P-11)3

Memories play a pivotal role in shaping the poetic consciousness of Shetty. They occupy a very important space in Shetty’s poetry. Bruce King, an eminent scholar in his book ‘Modern Indian Poetry in English’ writes:
Memories of past experience are brought into the present to become the subject for reflection. The child’s cruelty towards the firefly is innocent as the child is only aware of a desired attractiveness by contrast the adult, knowing what it is like to be caged into a routine made necessary by the economics of survival, no longer is innocent and sees himself in the trapped applied insects. (P-141)4

Recollection of childhood here speaks of a tragic sense. The child who used to get the insects trapped has now got himself trapped in the web of life’s complexities and falsities. Trapping is found to be a recurrent metaphor in the poetic oeuvre of Manohar Shetty. In this world of neo-colonialism, open market and globalization, each human individual finds himself or herself trapped in an overwhelming trap, working cinematically everywhere in the world. Shetty’s ‘firefly’ in that sense has become a metaphor of globalised man trapped in the web of information explosion.

Shetty has written a number of beautiful love poems. Love, in Shetty’s poetry blooms to the fullest through a sexual journey. References to ‘boats’, ‘bridges’, ‘beach’, and ‘oysters’ in his love poems heighten the spirit of engaging natural forces in the act of physical union. Physical cognation does not end here in sexual pleasure but uplifts the souls to some liberating feeling. Shetty here with adequate craftsmanship depicts the marriage of two souls in the poem ‘The Boats’:

They lie tied to swirling beds.
Toss in the restless darkness.
Cupped brows chiselled
For movement. They
Lurch closer, bodies chafe
And whisper, wince at each
Touch of the wind.

Rooted to stillness,
Salt festers in their ribs.

The grey waters wrinkle.

Their bones twitch.
Thrash as the moon-chained
Tide deepens to darken
Eel-scaled waves. (P-18)5


Intensity of feeling and physical vitality makes the poem tense and vibrant. Sensual images and those natural are amalgamated with such skill that human body has become a symbol of Nature itself. Shetty’s love poems are wonderful literary pieces which carefully combine deep insights and descriptive vividness. Life is a wonder which is to be discovered and lived. Shetty’s poetry helps us explore our everyday life in a different light. Life is a vibrant experience which Shetty’s poetry attests to. This vibrancy is to be found in another poem titled ‘Gifts’:

You unfold, like starfish,
On a beach, your touch
Strills the rumpled sea,
Hair plastered sea-weed.

I come from the labyrinths:
Traffic lights park in my eyes
Before I cross, highways fork
And stream like veins in my hand.

You hunger for a blade of grass
In the welter of concrete,
I step on softening sand
Suspiciously. Together

We trace a bridge: you pick
A shell translucent as neon,
And I a tribal earring
Reflected in plate glass. (P-24)6

‘Jackfruit’ is another brilliant poem in which one can experience intensity of Shetty’s poetic imagination which can easily lifts the commonplace to the level of sensitive evocation. Shetty’s imagination easily converts the simple act of breaking-up-a-ripe jackfruit into two halves an emotional search. He writes:

My hands grope in the wholesome
innards, the golden slippery ligaments,
the litter of flesh-coloured seeds,
the plucked flesh heaped in a bowl,
the pimpled carapace
like something disembowelled. (P-58)7

Manohar Shetty’s world is a world of the mundane reality around us but here boredom has the potentiality for blooming into wonders and meaningfulness. Shetty can take us by surprise by using startling images and exploring new perspectives into life we know and live every day. The poem ‘Dialogue with a Child’ speaks highly of Shetty’s different ways of looking at things:


And inside the glass
Paperweight the flowers
Are frozen.

No, they’re not rings
In the tree stump
But my footprints. (P-70)8

Here Shetty has attempted to depict the world of childhood innocence. But this innocence is somewhat tinged with sadness and a sense of great emotional loss. Ripeness is achieved at the cost of childhood innocence and suffering.

In the space of post Ezekiel-Mahapatra-Ramanujan’s Indian Poetry in English Manohar Shetty occupies an important space because of his introduction of a variety of new subjects to the realm of modern English poetry and his minute observation of the life and the world around. Not only that. Shetty has expanded the tradition of minimalism, an art practiced and exacted to a large extent by A.K.Ramanujan. But Ramanujan’s appeal is often on our intellect, Shetty’s on our intellect and emotion combined.

To read Shetty is to take a journey to the world of unexpected revelations. In his world a jackfruit is a ‘maternal fruit’, ‘rings in the tree stamp are footprints’, spider a ‘jiggling asterisk’. All meaning ambiguity and rhetorical grandeur are conspicuously absent in his poetry. Exactness is the motto of Shetty’s poetic art. But Shetty always succeeds to lift the simple world to the level of into multicoloured suggestiveness. Shetty’s images do not get the readers tied to a single perspective but encourages them to proceed further and explore a new territory of meaning and aesthetic enjoyment. His is a poetic world, a journey which amply records the movements of a sensitive self.
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Bibliography
1.       Domestic Creatures : Poems Manohar Shetty
Oxford University Press, 1994, P-31
2.       Ibid 46
3.       Ibid 11
4.       Modern Indian Poetry in English – Bruce King
Oxford University Press
Revised Edition Paperback,
Second impression, 2006, (p 141)
5.       Domestic Creatures : Poems, Manohar Shetty
Oxford University Press, 1994, P-18
6.       Ibid 24
7.       Ibid 58
8.       Ibid 70.












Tuesday, 19 March 2013

ECOCRITICISM: A NEW THEORY OF READING LITERATURE

ECOCRITICISM: A NEW THEORY OF READING LITERATURE
                                                                    
The basics of eco-criticism are no new things to Indian literary minds. Many elements of this new critical discourse abound in Rabindranath Tagore and Bibhutibhushan Bandopadhyay. Those can be traced back in the Vedas and the Upanishads. And numerous suggestions and implications of this theory can be found in the cultural life of numerous tribes of India as the Santals, the Totos, the Ravas and the Mahalis. But it being considered as a literary theory is a recent development. At different phases of history, at different places thinkers and litterateurs have expressed concern at environmental plundering and misuse of natural resources which court disaster and destruction of Mother Earth. Many thinkers describe environmental crisis to be the crisis of civilisation.

  Though eco-criticism is a theoretical development of the 90s, William Rueckert used the term `eco-criticism` in 1978. In his article `Literature and Ecology: An Experiment in Eco-criticism`, Rueckert has made a comparison between literary activities and biological activities. He thinks that poetry like trees and plants store energy from the collective vital energy of the human society. Rueckert‘s theory implies that poetry is a power-store that can be used to bring a change inhuman consciousness. According to Rueckert aesthetics is not something in isolation of life and society. Rather it is something emerging out of life and directed to the welfare of life. And this life is the collective life of the flora and fauna of the world.
 Like Rueckert, Sueellen Cambell, too has treated a literary theory as an action or an activist movement that can create a jerk, adequately powerful for the society and human consciousness to change. Cambell believes that litterateurs and environmentalists are revolutionary minds who can think ahead of other people.
 The book which proved instrumental in getting eco-criticism accepted as a literary theory is The Eco-criticism Reader: Landmarks in Literary Ecology (1996) edited by Cheryll Glotfelty and Harold Fromm. In this book Glotfelty defines eco-criticism as `the study of the relationship between literature and the physical environment. ` He regards ecocriticism, like Marxism and feminism is an activist methodology that can initiate activist movements to change human consciousness to make it caring for Nature.
 Another book which contributed to the growth of ecocriticism as a literary discipline is Lawrence Buell’s book The Environmental Imagination: Thoreau, Nature Writing and the Formation of American Culture (1995). Buell thinks that seeds of ecocriticism can be traced back in Walden Diary of Henry David Thoreau (1817-1862). Thoreau advocates a nature-centric life which does not use Nature simply as the source of resources for consumption but a part of life. Thoreau’s attempt was to go beyond the homocentric philosophy of life upheld by the Renaissance and the Enlightenment. Modern life meant for consumption and comfort is no life to Thoreau. He writes: I did not wish to live what was not life. Accounts of his diary are accounts of a search for an alternative life beyond modernism.
 Masanubo Fukuoka (1913-1987), a Japanese agriculturalist and philosopher thought of an alternative method of agriculture and an alternative life style. In spite of being trained in modern agriculture and an expert in pesticide, Fukuoka could discover the dark sides of modern agriculture exclusively dependent on technology, chemical fertilizers and pesticides. He suggested Natural Farming, a system of farming that keeps tilling and chemical fertilizers away. He built up his own farm to prove efficacy of his philosophy of Natural Farming. In 1975 he published a seminal book on natural farming` One Straw Revolution`. This book, though it does not use ecocritical terminologies should be regarded a work which links literature, philosophy, agriculture and environmental issues.
 Rachel Carson’s Silent Spring (1962) elaborately discussed the impact of pesticides on birds. Modern agriculture has minded human hunger at the cost of other components of Nature. The title of the book suggests that human beings will have to see the advent of a spring without bird-music. Here we can read a poem by Ralph Hodgson (1869-1915):

                                                               I saw with open eyes
                                                               Singing birds sweet
                                                                Sold for people to eat
                                                                 Sold in the shops of
                                                                 Stupidity Street.

                                                                 I saw in vision
                                                                 The worms in the wheat
                                                                 And nothing for sale
                                                                 In the shops of
                                                                 Stupidity Street.
                                                                (Stupidity Street, Ralph Hodgson)

Hodgson means to say that Nature will take care of us if we take care of Nature. By destroying Nature we pave the way of our own destruction. Indiscriminate killing of the flora and fauna as well as destruction of biodiversity is a wrong way of development. Due to assimilation of theoretical elements of numerous thinkers from diverse field ecocriticism has grown up as a multidimensional and multi-perspective theory. So Buell describes ecocriticism to be `a multiform inquiry extending to a variety of environmentally focussed perspective more expressive of concern to explore environmental issues searchingly than of fixed dogmas about political solutions...`
 ASLE(The Association for the Study of Literature and Environment) , an organisation formed in 1992 has played the most important role in popularising ecocriticism all over the world  and strengthening the philosophical foundation of this theory by publishing research articles on environmental issues in its famous journal `ISLE` (Interdisciplinary Studies in Literature and Environment).
 Ecocriticism is now a subject of study in different parts if India. In West Bengal Pannalal Dasgupta, a socialist thinker and the founder of Tagore Society attempted to make environmentalism a social movement. His meen-mangal festival and the concept of dharmogola demand collaborative efforts for conservation of Nature and elimination of economic exploitation from the society. The meen-mangal festival makes us aware that we must care the rivers and give something to the rivers in return for what they give us.
 We can read the seminal books of Vandana Shiva (1952) in relation to ecocriticism. Her books such as Biopiracy: The Plunder of Nature and Knowledge (1997) and Stolen Harvest: The Hijacking of the Global Food Supply (1999) exposes the ulterior motive of the American Patent laws and the rhizomatic ways of functioning of new capitalism to ensure the plunder of natural resources, the Pancha bhuta as described in the  Indian scriptures. Vandana Shiva’s writings add a postcolonial perspective to the theory of ecocriticism. In this regard we can remember activists like Medha Patekar and Arundhati Roy.
 A study of Rabindranath from this new perspective is rewarding. To Rabindranath Nature is a living soul. His literature advocates a close relationship between Nature and human beings. The play Muktodhara foresees the environmental activism.

Postcolonial theory pioneers the causes of the marginalised. It demands adequate importance to be given to the `other`, the margin. Ecocriticism too upholds the causes of `Nature-other`. Humanism speaks of homocentric values. It thinks that man is last word of this universe; all natural resources as water, food grain, soil, air and other creatures are meant for his consumption and gratification. And that’s why human civilisation is now at stake. Ecocriticism looks for way out of this crisis. And hence ecocriticism is not a mere literary theory but a comprehensive philosophy of an alternative life.