Thursday, December 9, 2021

It is necessary

Akhila Nayak

Translated by Sailen Routray 

'Birds and Flowers' (1747; ink and colour on paper)
Hua Yan (1682 - 1756) – Chinese Artist
Photo Credit: Wikimedia Commons

It is necessary to explode bombs.
Otherwise, these days,
it is impossible to squeeze
a drop of tear
out from someone’s heart.
 
This tear is called a poem,
and the poem is called a joy,
immaculately fabricated
from a single grain of rice.
 
There are many types of bombs
that are being exploded.
Slingshots murder
the glass dolls of the baby girl.
The overwhelming smell
of fresh lies of jasmines and henna
wafts from the letters of one’s love.
The ladder melts into thin air
after one has climbed it almost by half.
A tiger hulks in the middle of the market.
 
A bomb has been exploded.
The desert hovers over this verdant valley
with its quivering wings.
When everyone is busy escaping,
someone raises a crowbar
and runs towards the tiger.
This crowbar is called war,
and the war is the name of life itself.
And, life
is necessary. 
 
Note: This poem was originally published in the collection titled 'Dhobapharaphara' - 'Stark White'. The work of Akhila Naik (1968-2021) has been at the forefront of a process of transformation of Odia poetry over the last three decades where the language and concerns of the common people have come to the fore. Although he is primarily known as a poet in his home state, with multiple poetry collections published to wide acclaim, to the wider literary field in India he is known as the writer of the the first Odia Dalit novel 'Bheda' (originally published in 2010), that was translated by the Delhi based academic Raj Kumar and published by OUP in 2017.

Saturday, December 4, 2021

ପାଲି 'ଧର୍ମପଦ'ର ଓଡ଼ିଆ ପଦ୍ୟାନୁବାଦ

ଯମକ ବର୍ଗ ୭-୯

ଅନୁବାଦକ - ଶୈଲେନ ରାଉତରାୟ


ହଂକଂଠାରେ ସ୍ଥିତ 'ତିଆନ୍ ତାନ୍' ନାମକ ବୁଦ୍ଧ ପ୍ରତିମା (ୱିକିମିଡିଆ କମନ୍ସ୍)

ପଦ୍ୟାନୁବାଦ

କାମଗୁଣ  ଶୁଭରୂପେ ଦେଖି ଯେ ବିହରେ ।
ଅସଞ୍ଜତ ଅଟଇ ସେ ନିଜ ଇନ୍ଦ୍ରିୟରେ ।।

ଭୋଜନରେ ମାତ୍ରାଜ୍ଞାନ ତାହାର ଯେ ନାହିଁ ।
ଅଳସ ଓ ହୀନବୀର୍ଯ୍ୟ ନିଶ୍ଚେ ସେ ଅଟଇ ।।

ମାର ବଳାତ୍କାରେ ତା'ର ଉନ୍ମୁଳନ କରେ ।
ଯେପରି ମାରୁତ ଦୁର୍ବଳ ପାଦପେ ସଂହରେ ।୭।

କାମଗୁଣେ ଅଶୁଭକୁ ଦେଖି ଯେ ବିହରେ ।
ସଞ୍ଜତ ଭାବରେ ସ୍ଥିତ ନିଜ ଇନ୍ଦ୍ରିୟରେ ।।

ଭୋଜନରେ ମାତ୍ରାଜ୍ଞାନ ଯେବେ ଯଦି ଥାଇ ।
ଶ୍ରଦ୍ଧାଳୁ, ଉଦ୍ୟମଶୀଳ ନିଶ୍ଚିତ ଅଟଇ ।।

ମାର ନକରି ପାରଇ କିଛି ହିଁ ତାହାର ।
ପବନ ଯେପରି ହଲାଇ ନ ପାରେ ଅଚଳ ।୮।

ମନୁ କଷାୟ ଦୋଷ ନ କରି ଦୂରୀଭୂତ 
ଇନ୍ଦ୍ରିୟ ନ ଦମି ଯିଏ ସତ୍ୟରେ ରହିତ ।

କଷାୟ ବସନ ଯେହୁ କରେ ପରିଧାନ 
ଯୋଗ୍ୟତା ନାହିଁ ତାହାରେ କାନ୍ତ ଆଚ୍ଛାଦନ ।୯।

ମୂଳ ପାଲି ପଦ

ସୁଭାନୁପସ୍ସିଂ ବିହରନ୍ତଂ‌ ଇନ୍ଦ୍ରିୟେସୁ ଅସଂବୁତଂ ।
ଭୋଜନମ୍ହି ଅମତ୍ତଞ୍ଜୁଂ କୁସୀତଂ ହୀନବୀରିୟଂ ।
ତଂ ବେ ପସହତି ମାରୋ ବାତୋ ରୁକ୍ଖଂ'ବ ଦୁବ୍ବଳଂ ।୭।

ଅସୁଭାନୁପସ୍ସିଂ ବିହରନ୍ତଂ ଇନ୍ଦ୍ରିୟେସୁ ସୁସଂବୁତଂ ।
ଭୋଜନମ୍ହି ମତ୍ତଞ୍ଜୁଂ ସଦ୍ଧଂ ଆରଦ୍ଧବୀରିୟଂ । 
ତଂ ବେ ନ ପ୍ପସହତି ମାରୋ ବାତୋ ସେଳଂ'ବ ପଦ୍ଧତଂ ।୮।

ଅନିକ୍କସାବୋ କାସାବଂ ଯୋ ବତ୍ଥଂ ପରିଦହେସ୍ସତି 
ଅପେତୋ ଦମସଚ୍ଚେନ ନ ସୋ କାସାବମରହତି ।୯।

ଅନୁବାଦକୀୟ ଟୀକା: ଏହି ଅଧମ ଅନୁବାଦକକୁ ପାଲି ଜଣା ନାହିଁ । ଏଣୁ ଏହି ପଦ୍ୟାନୁବାଦଟି ପାଇଁ ତାହାର ମୂଳ ସହାୟ ହେଲା  ପ୍ରଫେସର ପ୍ରହ୍ଲାଦ ପ୍ରଧାନଙ୍କ ଦ୍ୱାରା ସମ୍ପାଦିତ 'ପାଲି ଧର୍ମପଦ' ଗ୍ରନ୍ଥଟି, ଯେଉଁଥିରେ ସେ ସଂସ୍କୃତ ରୂପାନ୍ତର ସହ ଓଡ଼ିଆ ଗଦ୍ୟାନୁବାଦ କରିଯାଇଛନ୍ତି । ଗ୍ରନ୍ଥଟିର ପ୍ରଥମ ସଂସ୍କରଣ ୧୯୭୮ ମସିହାରେ ପ୍ରକାଶିତ । କିନ୍ତୁ ଏହି ଅନୁବାଦକ ୧୯୯୪ ମସିହାରେ କଟକସ୍ଥ ପ୍ରକାଶନ ସଂସ୍ଥା ଫ୍ରେଣ୍ଡ୍‌ସ୍‌ ପବ୍ଲିଶର୍ସ ଛାପିଥିବା ଦ୍ୱିତୀୟ ସଂସ୍କରଣଟି ବ୍ୟବହାର କରିଛି । ଏହା ଛଡ଼ା ଏହି ପଦ୍ୟାନୁବାଦ କରିବା ପାଇଁ 'ଦି ସେକ୍ରେଡ଼୍ ବୁକ୍ସ୍ ଅଫ୍ ଦି ଇଷ୍ଟ୍' ସିରିଜ୍‌ରେ ମାକ୍ସ୍ ମ୍ୟୁଲର୍‌ଙ୍କ ଦ୍ୱାରା ସମ୍ପାଦିତ 'ଦି ଧମ୍ମପଦ' ଇଂରାଜି ଗ୍ରନ୍ଥଟିର ୨୦୧୩ ମସିହାରେ ରୁଟ୍‌ଲେଜ୍ ଛାପିଥିବା ସଂସ୍କରଣଟିର ମଧ୍ୟ ବ୍ୟବହାର କରାଯାଇଛି । 

Monday, November 29, 2021

Of Books and Volunteering

Sailen Routray


Photo Credit - Shivdat Tripathi

Over the last decade or so Satya Nagar in Bhubaneswar has morphed from a sleepy residential area to a commercial hub. When you go straight down the road from the brash, new Big Bazar in the area you hit a reasonably sized, unremarkable two storied house numbered 16 that is painted white and looks as boring as any other house on the lane. 

But you cannot miss a signboard that is essentially a piece of carved and painted wood that says ‘Bakul Sishu Paathaagaara’ (Bakul Children’s Library) in Oriya. A small gate leads you into a space that looks as unlike a library as you can imagine. Of course there are books all around; but you have pictures of joyous monkeys playing on the walls and every inch of the walls painted cheerfully with one motif or the other in soothing bright colours.

But the physical aspect of the library is perhaps the least unusual thing about it.  The Bakul library is one of the largest children’s libraries in the state of Orissa. It houses more than 8,000 books (primarily in Oriya and English, and some in Hindi) as well as multimedia and other educational material. There are no user charges for reading and referencing in the library, and there are no formalities involved in terms of becoming a member till now. Any child can drop in and read. Lending of books has not started, and a small fee might be levied as and when it starts.

The library is run by the Bakul Foundation (with Dr. Jatindra Nayak, Professor of English Literature, Utkal University as the President of the society),  and is managed by volunteers Sujit Mahapatra and Satyajit Puhan with help from Puspalata Sethi and others. 

A pledge campaign for building the library was launched by the trio of Satyajit Puhan, young development economist and one of the founders of the Film Society of Bhubaneswar, Sujit Mahapatra, Ph.D. scholar of English Literature at Delhi University, and Ayushman Sarangi computer engineer at ADOBE on the Orissa Day, 1st April 2006 with the launching of the online pledge campaign, "Donate Books, Build a Library"  at www.pledgebank.com/bakul-library

The goal was to mobilize a thousand people who would directly contribute (either with cash for a book or directly with a book) to set up a library, initially focusing on children and youth in Bhubaneswar. The deadline to get 1,000 supporters as well as to set up the library was the 1st of April 2007; by the time the deadline got over 1011 people had pledged support, and the library managed to start functioning. Around two thirds of those who signed up for the pledge were of Oriya origin, the rest being non-Oriya including some foreigners with significant proportions of both the groups being based out of Orissa. 

The goal was not merely to create a library but to tap the energies of volunteers; as Sujit Mahapatra puts it, ‘most people do not try to initiate change because they know that they can contribute only in small ways and do not see how their small contributions can bring about any change. As a result of which, they do nothing and only crib about things. They get cynical that things can never change. We are trying to tell people that change is possible and they can be the agents of that change. By coming together with our small little contributions, we can bring about a change in not only the lives of others, but also in ourselves.’

The inauguration date was marked by a small function and the library itself was inaugurated by three children including a child from a nearby slum. The Bakul pledge campaign is already being used as a case study in IIM Calcutta and in a Delhi University undergraduate textbook for using the internet for effective social mobilization tool for positive social change. 

But the size of the library and the use of the internet for mobilization are not the only things that make the library unique.  The entire collection has been built with the voluntary contributions of ordinary people without any funding from corporate or institutional sources. Apart from the help of the numerous individual supporters, drives for book collection for the library at educational institutions like the University of Waterloo, Canada, Duke University, USA, HP, Bangalore, and BITS Pilani have been important. Bakul plans to build an Online Library system that can help its users to check the availability of books and multimedia material, to place a request and to renew already borrowed books etc. 

The library has already met its target of a thousand footfalls, and has partnered with organizations working with disadvantaged children such as Khelaghara (a school for slum children) Anand Ashram (an orphanage), the B.B.C. School for the Differently Able, and the Thakkar Bapa Special Hostel for tribal students.  The library is involved in extending its services to as many disadvantaged children in the area as possible.  With the help of Mr Ramesh Swain, a prominent local architect, an amphitheatre is being built behind the library so as to facilitate storytelling sessions, theatre workshops etc. 

The library plans to promote a good reading culture, especially among the children and youth by promoting activities like storytelling sessions, film screenings educational workshops, creative writing workshops.  Many initiatives to such an effect have already been undertaken. On Gandhi Jayanti last year Sarbeswar Das, a noted Gandhian, talked to some tribal children from a local government school on Gandhi and Gandhism. On 14 November 2007 (Children's Day), children from 12 government and private schools from across the city volunteered to convert a public wall opposite the Bakul Children's Library into a children’s art wall by painting it up on the theme of "Bhubaneswar- Our City." 

Bakul has also participated at the Sishu Prativa Congress organized by UNICEF and the Education Department of the Government of Orissa on the occasion of Children's Day, 2007; it replicated itself at the venue of the Congress for 2 days and there was a parallel Bakul Children's Library at the playground of the Unit IX Boys High School in Bhubaneswar that was housing the Congress. Art charades, theatre and reading session were organised by Bakul for the children. All these activities took place in Oriya. But the most popular event was the Children's Community Storybook where children collectively wrote stories, primarily in Oriya. Over a period of two days, about seventy children ended up writing 14 stories. 

On 13 January 2008, 18 children from primarily fifth and sixth standards from four private schools performed an English adaptation by Roald Dahl of the story Snow White and Seven Dwarfs to a packed audience of children from various schools of the city, their parents and theatre enthusiasts in the auditorium of the Utkal Sangeet Mahavidyalaya. Bhubaneswar. It was the result of a month long theatre workshop conducted by Nicole Suchanek (director of the play and social work student from Germany, an intern at Bakul). 

Melissa Cornacchia and Melanie Eidecker, both international social work interns working at Orissa coordinated the dance and costumes and props respectively. The children were integrally involved with the planning of the play, and the emphasis was not so much on producing a brilliant show as to facilitate children’s learning and fun. This is only one instance of volunteers, in this case international volunteers, who are expanding the range of the organization’s activities by their own initiative. 

Bakul’s also plans to give a fillip to the production of children’s literature in Orissa as well as contribute towards scholarship on children’s issues. A public lecture titled "The Impact of Imagery in Picture Books for Young Children" by Professor Ellen Handler Spitz organized on 7 January 2008 at the Bakul Children's Library, was a step in that direction. Professor Ellen Spitz teaches at the University of Maryland, US, and is an eminent scholar on children’s issues and their imagination. 

The story of this lecture is also the story of how Bakul is slowly turning into a node for various kinds of volunteering.  Prof. Spitz had originally planned a trip to some other city in India for some academic work. She heard about Bakul’s work and offered to come down to Bhubaneswar at her own cost and deliver a lecture in English. It was open to all and was well attended by people from the development sector working in the fields of education and children.

But children are not the only constituency that Bakul is trying to address. It recently hosted a Film Festival on the ‘Great Masters of Contemporary Western Art’ from 20-23 December 2007 that was a relative success with around 50-60 people attending the festival every day with most of the viewers being students of the arts. The festival screened feature films on contemporary western masters such as Anish Kapoor, Allen Jones, Lucian Freud and Francis Bacon. The focus of the festival was on David Hockney, arguably the greatest living painter in the world with three films on him being screened.

The festival was open to all and was intended to provide exposure to the art students of the state to the work of the greatest artists of the world. This is another example of the culture of volunteerism that Bakul is trying to foster in the state. A promising Oriya artist, Birendra Pani, who was visiting London for work came across the films and thought that Bakul can organize a festival for young art students in the state, and got the movies to Bhubaneswar for screening.

As an example between the proposed synergy between art, culture and development strung together by volunteerism that is a part of the vision of Bakul, more than a dozen promising, young artists are having a show of their work in a major art gallery in Kolkata in the first week of March this year the proceeds from which will go towards strengthening the work of Bakul. The organization also sees this is as a first step towards building a people’s art gallery and cultural centre that will work towards the democratization of the ‘high’ arts in the state and beyond.

The principle guiding Bakul’s initiatives is as simple as it can get; neither let funding/funding agencies’ priorities determine work, nor push for what the organization sees itself as a need of the people it wants to work with, but to work as a node, a social space that acts as a catalyst to get people together to volunteer together for the betterment of a greater collectivity. In fact volunteerism lies at the heart of Bakul’s vision; apart from Puspalata none of the people working at the library take a salary from Bakul. Therefore, interns are increasingly seen as a major component of the organization’s work.

The long term plans involve the setting up of a research and documentation centre that will do two things simultaneously; it will try and fill in the gaps in social science research in the state and the region, and act as the node for filling in gaps in undergraduate education in the surrounding area by having extension programmes as well by morphing into an alternative space for higher learning and research. Initial steps have already been taken in this direction.

Commitments from various prominent people from the state of Orissa such as historian Nivedita Mohanty, Padmashri D P Pattanayak (eminent linguist and educationist) and Dr. Kabi Mishra, (eminent cardiologist) have been received regarding the donation of their personal collections. The research and documentation centre will start with a library containing these personal collections, and by forming a researcher’s collective of scholars that have an academic interest in the state and the region.

Simultaneously, the aim is to strengthen the children’s library at Satya Nagar so that it can act as the nucleus of a children’s library movement in the state, and as a centre of innovation for practice and research in Oriya Children’s literature. So the next time you are in Bhubaneswar, please drop in at 16, Satya Nagar to see some robust volunteerism at work; the organization is new and there are both internal debates and critiques about the direction of work, but this is one young organization that needs to be watched out for.

The name Bakul refers to the grove of bakul trees near Sakhigopal in Puri district in coastal Orissa that was the site of the first alternative school in Orissa set up by the leaders of the nationalist movement. It remains to be seen whether the organization fulfils the promise that the name evokes; but the beginning looks auspicious.

Note: A slightly different version of this article was first published with a different title in the webzine 'India Together' on 25th of January, 2008. As it was written as a long report at the time, it remains substantively unchanged in its current form as a blog post. 

Thursday, November 25, 2021

୧୯୪୦ ମସିହାରେ ଗୋଟିଏ ଶୂନଗାଡ଼ିରେ ଛଅ ଜଣ ସାଙ୍ଗଙ୍କ ଭ୍ରମଣ

ଶୈଲେନ ରାଉତରାୟ


ବଲାଙ୍ଗୀରର ମଟଖାଇ ପର୍ବତ (ୱିକିମିଡିଆ କମନ୍ସ୍)

ଗତ ଶତାବ୍ବୀର ଚତୁର୍ଥ ଓ ପଞ୍ଚମ ଦଶକର ସନ୍ଧି । ସେତେବେଳେ ଓଡ଼ିଶାର ବିଶିଷ୍ଟ ଶିକ୍ଷାବିଦ ହରିହର ମିଶ୍ର ବଲାଙ୍ଗୀରର ପୃଥ୍ୱୀରାଜ ହାଇସ୍କୁଲ ରେ ଅଧ୍ୟୟନ କରୁଥାଆନ୍ତି । ସ୍ୱାଧୀନତା ପୂର୍ବ ସମୟର କଥା । ହଷ୍ଟେଲ୍ ରେ ରହି ପାଠପଢ଼ା ଚାଲିଥାଏ । ୧୯୪୦ ମସିହା । ୧୦ମ ଶ୍ରେଣୀର ପାଠ ଓ ପରୀକ୍ଷା ସରିଥାଏ ।

ସେ ବର୍ଷ ସ୍କୁଲ୍‌ର ରଜତ ଜୟନ୍ତୀ ଉତ୍ସବ ଆରମ୍ଭ ହେବାକୁ ଯାଉଥିବାରୁ କେବଳ ଶ୍ରେଣୀରେ ପ୍ରଥମ, ଦ୍ୱିତୀୟ ଓ ତୃତୀୟ ସ୍ଥାନ ଅଧିକାର କରିଥିବା ପିଲାଙ୍କର ନାମ ଘୋଷଣା କରାଗଲା । ବାକିସବୁ ପିଲାଙ୍କୁ ଉପର ଶ୍ରେଣୀକୁ ପଠାଇଦିଆଗଲା । ଏଥିପାଇଁ ସମସ୍ତଙ୍କ ମନ ବହୁତ ଭଲ ଥିଲା । ଏହା ପରେ ପରେ ବଡ଼ ଦିନ ଛୁଟି ମଧ୍ୟ ପଡ଼ିଲା ।

ଦଶମ ଶ୍ରେଣୀରେ ହର ବାବୁଙ୍କ କ୍ଲାସ୍‌ରେ ତ୍ରିବିକ୍ରମ ପଣ୍ଡା ନାମକ ସରାଧାପାଲି ଗ୍ରାମର ଏକ ମେଳାପି ଓ ଖେଳୁଆଡ଼ ପିଲା ପଢ଼ୁଥିଲେ । ସରଧାପାଲି ବଲାଙ୍ଗୀର ଠାରୁ କୋଡ଼ିଏ ମାଇଲ ଦୂରର ଏକ ଗାଁ । ସେ ତାଙ୍କର ସାଙ୍ଗମାନଙ୍କୁ ଗାଁକୁ ଯିବାକୁ ନିମନ୍ତ୍ରଣ କଲେ । ହରିହର ବାବୁ, ବେଣୁଧର ପଣ୍ଡା, ବଳରାମ ସ୍ୱାଇଁ, ତ୍ରିବିକ୍ରମ ପଣ୍ଡା, ଓ ଆଉ ଦୁଇ ଜଣ – ଏହି ପରି ଛଅ ଜଣ ସାଙ୍ଗ ଠିକ୍ କଲେ ଯେ, ସେମାନେ ମିଶି ସରଧାପାଲି ଗାଁକୁ ବୁଲି ଯିବେ ।

ଗୋଟିଏ ସାଇକେଲ ଠିକ୍ ହେଲା । ଲୁଗାପଟାତକ ଦୁଇଟି ଗଣ୍ଠିଲିରେ ବନ୍ଧା ହେଲା । ଗଣ୍ଠିଲି ଥୁଆ ହେଲା ସାଇକେଲ ଉପରେ । ସକାଳୁ ସକାଳୁ ଛଅ ବନ୍ଧୁ ବାହାରି ପଡ଼ିଲେ । ଜଣେ ସାଙ୍ଗ ଗାଡ଼ି ଚଲାଇଲେ । ବାକି ସବୁ ସବୁ ପଛେ ପଛେ ଚାଲିଲେ । କଥା ରହିଲା, ଦୁଇ ମାଇଲି ସାଇକେଲ ଚଲାଇ ଯାଇ ସାଇକେଲିଆ ଅପେକ୍ଷା କରି ରହିବ । ପଥଚାରୀ ଚାଲିଚାଲି ଯାଇ ତାଙ୍କ ପାଖରେ ପହଞ୍ଚିଲେ, ତାହା ପରେ ଆଉ ଜଣେ ସାଇକେଲ ଚଲାଇବ ।

ଏମିତି ସମସ୍ତଙ୍କର ପାଳିକେ ଲେଖାଏଁ ସାଇକଲ ଚଢ଼ା ସରିଲା ବେଳକୁ ବନ୍ଧୁଗୋଷ୍ଠୀ ଯାଇଁ ପହଞ୍ଚିଲା ସିଂହାଣିମୁଣ୍ଡା ଗାଁରେ । ସେ ଗାଁ ହେଲା ହରିହର ବାବୁଙ୍କର ମଉସା ବଳରାମ ଗୁରୁଙ୍କର ଗାଁ । ମଉସା ଅବଶ୍ୟ ବଲାଙ୍ଗିରରେ ରହୁଥାନ୍ତି । ଗାଁରେ ବସବାସ କରୁଥାଆନ୍ତି ମଉସାଙ୍କର ସାବତ ମାଁ, ଭାଈ ଓ ଭଉଣୀ । ଏତେ ଲୋକ ଥିବାରୁ ହରବାବୁ ସଙ୍କୋଚ କରି ଅନ୍ୟତ୍ର ଖିଆପିଆର ବ୍ୟବସ୍ଥା କରୁଥିବାର ଶୁଣି, ଆଈ ଡକାପକାଇଲେ ଓ ସମସ୍ତ ବ୍ୟବସ୍ଥା କଲେ ।
 
ମଉସାଙ୍କ ଘରେ ରାଜଭୋଜନ ଓ ବିଶ୍ରାମ କରି  ପୁଣି ଗୋଟିଏ ସାଇକଲରେ ପୂର୍ବ ପରି ଛଅ ଜଣ ଯାକ ସାଙ୍ଗ ଯାତ୍ରା ଆରମ୍ଭ କଲେ । ସୁକତେଲ ନଦୀ ପାର ହୋଇ, ସରଗାଡ଼ ଓ ଗାଇସିଲଟ ଗାଁ ଦୁଇଟି ଦେଇ ସନ୍ଧ୍ୟା ପୂର୍ବରୁ ସରଧାପାଲି ଗାଁରେ ଯାଇ ପହଞ୍ଚିଲେ । ତ୍ରିବି ବାବୁଙ୍କର ପିତାମାତା ପୁଅଙ୍କର ସାଙ୍ଗମାନଙ୍କୁ ଦେଖି ବହୁତ ଖୁସି ହେଲେ । ବଡ଼ ବଖରାଟାଏ ସଫା କରିଦେଲେ । ସତରଞ୍ଜି, ସପ ଇତ୍ୟାଦି ବିଛାଇ ରହିବାର, ଶୋଇବାର ବ୍ୟବସ୍ଥା କଲେ । ରାତି ଆଠଟା ବେଳେ ଖାଇସାରି ହାଲିଆ ହୋଇଥିବାରୁ ଶୋଇଗଲେ ।

ତାହା ପର ଦିନ, ପାଖ ଗାଁରୁ (ତ୍ରିବି ବାବୁଙ୍କ ଶଶୁର ଘର ଗାଁ) ଆର୍ତ୍ତତ୍ରାଣ ଓ ଶଙ୍କର୍ଷଣ ନାମରେ ପୃଥ୍ୱୀରାଜ ହାଇସ୍କୁଲର ଦୁଇ ଜଣ ତଳ ଶ୍ରେଣୀର ପିଲା ଛଅ ସଙ୍ଗାତଙ୍କୁ ଭେଟି ନିମନ୍ତ୍ରଣ କରିବାକୁ ଆସିଲେ । ଏହି ଦୁଇ ଜଣ ତ୍ରିବିକ୍ରମ ବାବୁଙ୍କର ସମ୍ପର୍କୀୟ ଶଳା ମଧ୍ୟ ଥିଲେ । ଦିନ ବେଳା ସରଧାପାଲିରେ ଖାସି ବା ମେଣ୍ଢା ମାଂସ ଖିଆଯାଇଥିଲା । ରାତିରେ ମଧ୍ୟ ଆମିଷ ଭୋଜନ ସହିତ ଜୋଇଁ ଚରଚା ମିଳିଲା ।

ସେତେବେଳେ ନିମନ୍ତ୍ରିତ ଅଥିତିଙ୍କୁ ଆମିଷରେ ଚର୍ଚ୍ଚା କରିବା ଏକ ପ୍ରଥା ଥିଲା । ଲୋକେ ସେଥିପାଇଁ ଘରେ ଛେଳି ମଧ୍ୟ ରଖୁଥିଲେ । ଜୋଇଁ ଚରଚା ପରେ, ରାତିରେ ଶୋଇ, ସକାଳେ ଉଠି ନିତ୍ୟକର୍ମ ଓ ଜଳଖିଆ ଇତ୍ୟାଦି ସାରି, ସରଧାପାଲିରେ ପହଞ୍ଚି, ବଲାଙ୍ଗିର ଫେରିବାର ଯୋଜନା ତିଆର ହେଲା । ତ୍ରିବି ବାବୁ ଘରେ ରହିଗଲେ ।

ବାକି ପାଞ୍ଚ ଜଣ ଯାକ ବନ୍ଧୁ ଗୋଟିଏ ସାଇକେଲ ଚଢ଼ି ଇସ୍କୁଲକୁ ଫେରିବାର ଉପକ୍ରମ କଲେ । ତ୍ରିବିକ୍ରମ ଓ ତାଙ୍କର ପିତା ଖଣ୍ଡେ ବାଟ ବଳେଇଦେବା ପାଇଁ ଆସିଲେ । ଫେରନ୍ତାରେ ବନ୍ଧୁମାନେ ଭିନ୍ନ ବାଟ ଧରିଲେ । କଉତିକିଆ ଗପଟିମାନ କହିଶୁଣି ସମୟ କଟୁଥାଏ ।

ସରଧାପାଲିରୁ ସେମାନେ ଆସିଲେ ଗାଏସିଲଟ । ସେଥି ଉତ୍ତାରୁ ଲୋଇସିଂହା ଆଡ଼କୁ ପ୍ରସ୍ଥାନ କଲେ । ଲୋଇସିଂହାରେ ବସ୍ ଷ୍ଟାଣ୍ଡ୍ ରେ ପହଞ୍ଚି ସାଇକେଲକୁ ବସ ଉପରେ ରଖି, ପାଞ୍ଚଜଣ ସାଙ୍ଗ ବସ୍ ରେ ବସି ଘଣ୍ଟାକ ଭିତରେ ବଲାଙ୍ଗିରରେ ପହଞ୍ଚିଲେ । ଏମିତି ଥିଲା ଅଶି ବର୍ଷରୁ ଉର୍ଦ୍ଧ ସମୟ ପୂର୍ବର ଗୋଟିଏ ସାଇକେଲରେ ଛଅଜଣ ସାଙ୍ଗଙ୍କର ଭ୍ରମଣର ଅନୁଭୂତି ।

ବି.ଦ୍ର.: ଏହି ଲେଖାଟି ସାମାନ୍ୟ ଏକ ଭିନ୍ନ ରୂପରେ ପ୍ରଥମେ ପାକ୍ଷିକ ପତ୍ରିକା ସମଦୃଷ୍ଟିରେ ପ୍ରକାଶିତ ହୋଇଥିଲା । ଲେଖାଟିର ଉପାଦାନ ହରିହର ମିଶ୍ରଙ୍କର ଆତ୍ମଜୀବନୀ ସ୍ମୃତି ତ କଦାପି ନୁହେଁ ଫିଙ୍ଗିବାରରୁ ନିଆଯାଇଛି । ବହିଟି ୨୦୧୬ ମସିହାରେ ଭୁବନେଶ୍ୱରସ୍ଥ ପ୍ରକାଶନ ସଂସ୍ଥା ପଶ୍ଚିମା ପବ୍ଲିକେଶନ୍ସ୍‌ଙ୍କ ଦ୍ୱାରା ପ୍ରକାଶିତ ।

Saturday, November 20, 2021

Lover

Akhila Nayak

Translated by Sailen Routray 

Stump of a Cherry Tree in Dülmen, Germany
Photo Credit - Wikimedia Commons

Don’t call me a murderer;
for the whole of my life,
I have only loved.
 
I have learnt the arts of loving
from the hand that irrigates the gourds;
I have also learnt it
from the axe.
 
I have dragged the plow
with my own shoulders,
transplanted wisps of paddy,
weeded fields infested with leeches;
in fields of green leafy vegetables,
I have melted and poured myself
on to the thirsty tongues of the shoots;
yes, I have loved. 
 
Now my measures are full;
my baskets overflow
with paddy and vegetables.
The trees stand tall
with their hands and legs
spread far and wide.
Now, I’ll light a fire and cook;
as my belly burns with hunger.
 
All love is meant for quenching hungers;
oh paddy plants,
friends,
brothers,
please do not call me
a murderer.
 
If needed,
even I
will reach your hungers
as broken grains of rice,
as dew,
as fire,
as breath.
 
Therefore,
please don’t call me
a murderer.

Note: This poem was originally published in the collection titled 'Dhobapharaphara' - 'Stark White'. The work of Akhila Naik (1968-2021) has been at the forefront of a process of transformation of Odia poetry over the last three decades where the language and concerns of the common people have come to the fore. Although he is primarily known as a poet in his home state, with multiple poetry collections published to wide acclaim, to the wider literary field in India he is known as the writer of the the first Odia Dalit novel 'Bheda' (originally published in 2010), that was translated by the Delhi based academic Raj Kumar and published by OUP in 2017.

Tuesday, November 16, 2021

Revisiting ‘Entangled Objects’

The Biography of Things and the Anthropology of Difference

Sailen Routray



The history of anthropology is the history of the theorizing of alterity. The said alterity is theorized not merely in terms of ‘us’ and ‘them’, or ‘the savage’ and the ‘civilized’. Dualism is built into the nature of theorizing, the rods through which the scaffolding of explanation is built; tradition and modernity, clan and class, capitalistic and non-capitalistic, and last but not the least, gift and exchange. 

Such dualisms are not merely abstractions that inform theory. They have seeped into popular consciousness of the ‘other’ and have become the bricks with which the post-colonial ‘other’ constructs his/her subjectivity. Any radical critique of anthropological ‘alterization’ have to account for the fact that such ‘othering’ is now a politicized process that is central to post-colonial identity creation. The book Entangled Objects is an important text in this context, and by this 30th year of its publication it has become essential reading. 

It deals with a very old subject, that of exchange of gifts and commodities. The early history of anthropology can be seen as the history of entanglement of cultural and economic analysis. In classical anthropology (as evident in the works of anthropologists like Mauss and Malinowski) economy and culture were inevitably connected. 

In fact, early anthropology presumed the existence of ‘total phenomena’ in pre-modern and pre-capitalistic societies that were presumed to be undifferentiated compared to modern capitalist societies. Although theorists such as Mauss tried to see extant traces of prior modes of exchange like gift in the contemporaneous West, but what underlies such ‘tracing’ is the presumed residual nature of the category in specific societies. 

There is a confusion here that Entangled Objects tries to clear up, and the confusion is a fundamental and recurrent one in anthropological literature. This is the confusion of setting up an analytical frame in terms of a set of dichotomies and then taking the dichotomies for real objects whose ‘traces’ can be sought in objects brought into existence by the very act of analysis. For example, Mauss sets the category of gift that stands for a particular mode of exchange that can only exist in contradiction to a commodity mode of exchange. But then he goes on to trace the apparent persistence of ‘the gift’ in modern societies. 

Entangled Objects provides an innovative handle to try and get away from such potential confusion. One of the most important points that the book makes and emphasizes upon is that “objects are not what they were made to be but what they have become.” Thus, from discussions surrounding modes of exchange, the book tries to shift the analytical gaze to the ‘social life of things’ themselves.

The author Nicholas Thomas borrows from Arjun Appadurai’s work to argue that objects need not be seen as passive constituents of two analytically distinct kinds of exchanges but as potential ‘subjects’ for biographies that have a ‘life’ and pass through ‘commodity phases’ and also have ‘commodity candidacies’ and ‘commodity contexts’ (Ferguson 1988). 

This is a part of the broader theoretical move that the author makes. As he states, “there should be a movement from economic abstractions to historical forms.” The shifting of the focus from modes of exchange to the biography of objects helps us to theorize about the various historically contingent forms of exchange that need not be subsumed under economic abstractions. 

This also ties up with another important theoretical move that is made in this text. Thomas correctly identifies a central problem in anthropological theorizing, where there is either a multitude of ethnographies that document a variety of forms and practices or there are grand theoretical abstractions like ‘the gift’ and the ‘the commodity’. What Thomas attempts, is to undertake mid-range analysis rather than to contribute to theory building per se. 

In the discussion of the social life of things Thomas correctly focuses on the question of alienation and value. Like Appadurai, he also borrows from Simmel (although far less explicitly) and assumes that exchange predates value. He does it by arguing for a multi-semiotic understanding of objects in which objects do not have essential, use-specific value that can predate exchange.

Alienation, due to the Marxist undertones that it carries as a concept, presupposes notions of exchange specifically involving ‘commodities’ rather than ‘gifts’. With the help of primary and secondary ethnographic data Thomas expands the conceptual load that alienation can be made to carry and shows that alienation can be integral to particular kinds of gift exchanges provided one is willing to unpack the ‘value’ that an object has for its users in the course of its ‘life’.

Such a move has far more important consequences than meets the eye in the first instance. This focus on the contingent alienability of gifts and inalienability of commodities helps in tracing the multitude ways in which extant social forms of indigenous island societies in the Western Pacific shaped their subsequent history in terms of engagement with colonialism.

Another way in which Thomas attacks the same issue is by pointing out the complex history through which indigenous communities appropriated Western goods. Here again the focus is on respecifying particular historical forms of exchange rather than on the creation of overarching economistic categories. He narrates the history of exchange of specific goods. By emphasizing on the polysemiotic nature of objects, he is able to trace the complex ways in which objects are appropriated and reappropriated. 

Thomas picks up the history of exchange of objects like whale teeth, pigs and muskets and exposes the mythical nature of narratives that trace the origin of colonialism unequivocally to the greedy appropriation by the ‘natives’ and their consequent loss of sovereignty. The gaze is also turned back at the colonizers and their various appropriations of indigenous goods are counterposed to the ‘native’ appropriation of colonial goods, so that the narrative restores agency to the indigenous people.

The aim of the narrative of Entangled Objects is to detail difference, rather than build theory. Still, it fails to draw some fairly obvious conclusions. There is an oversight of the similarity of the processes of Western appropriation if one sees the problem in the context of power asymmetry and domination.

The ‘modes’ of appropriation of objects might be different and the objectives of the various groups of Westerners in appropriating the objects might be context-specific depending upon the contingent ways in which these new objects fit into a pre-ordered semiotic system of objects. But what stays constant is the ground in which such appropriation is taking place, that of social worlds reconstituted by colonial violence.

This brings us back to an important question that can be seen as central to the enterprise of social theorizing: theorizing difference. Unlike Appadurai, Thomas does not completely erase the difference between gifts and commodities. He uses the dichotomy between them as a heuristic device that makes the subsequent discussion possible. 

In fact, Thomas erases one set of differences (that between gift and commodity, clan and class) to theorize about another set of differences; those within the indigenous island societies in the Western Pacific. This in turn is entangled in another set of arguments about the need to bridge the difference between the ‘savage’ and the ‘civilized’ that lie at the heart of anthropology and argues for its final erasure.

It is one thing to show that human groups embody differences that cannot be placed in terms of a hierarchy and another thing to retheorize these differences without taking recourse to any strict notion of hierarchy. This seems to be necessary in the context of post-colonial identity politics that draws its legitimacy from this very process of ‘othering,’ as is evident from Thomas’s fieldwork in Fiji itself. 

Post-colonial Fijians revel in their otherness and emphasize the communal nature of their social existence as opposed to Western or Indian individualism. Entangled Objects does only the first half of the project. But yet it does it with a finesse and clarity that is rare.

Details About the Book: Nicholas Thomas. 1991. Entangled Objects: Exchange, Material Culture, and Colonialism in the Pacific. Cambridge, Massachusetts and London, England: Harvard University Press. Acknowledgments, Introduction, Notes and Index.

Tuesday, November 9, 2021

ଗୁରୁ ମୋର ରଜକରାଜ

ଶୈଲେନ ରାଉତରାୟ


ଫଟୋ କ୍ରେଡ଼ିଟ୍ - ୱିକିମିଡିଆ କମନ୍ସ୍

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