Saturday, October 1, 2022

Sadaananda on Seeing the Sea

Basudev Sunani

Translated by Sailen Routray


Adenium Seed Double Pappus
Photo Credit - Wikimedia Commons/ Timothy A. Gonsalves

You said,
that I did not understand,
rather that I misunderstood.

The waves;
the hungry wings of a heron
flying across my fields.

The beach;
a sand-filled quadrangle
that keeps an impartial account
of long-lost footsteps.

Area; 
an empty opening,
of a circumference 
of peasant songs.

I saw with both my eyes,
I believed;
therefore, may be, 
I misunderstood.

I am called Sadaananda.
My village is called Nagaan.
I have come to Bhubaneswar 
for the farmers’ fair,
to get the Governor’s prize 
for the biggest brinjal.

Perhaps the world 
started with the sea;
and the sea, therefore, is 
the storehouse of all things.

But evidently I misunderstood.
Why would not there be
 a drought in our parts?
Since all the water has been 
mortgaged at the sea.

Translator's Note: Basudev Sunani (b. 1962) is one of the foremost poetic voices of his generation in Odia literature. He has a body of prose in the form of novels, monographs and essays in the language as well.

Wednesday, September 21, 2022

ମୁଁ ହିନ୍ଦୁ

ଶୈଲେନ ରାଉତରାୟ


ଫାର୍ସୀ ଭାଷାରେ ଲିଖିତ ମହାଭାରତ 'ରଜ୍ମନାମା'ର ଏକ ଫର୍ଦ୍ଦ
ରଚନା କାଳ - ଷୋଡ଼ଶ ଶତାବ୍ଦୀର ଶେଷ ଓ ସପ୍ତଦଶ ଶତାବ୍ଦୀର ଆରମ୍ଭ 
ଫଟୋ କ୍ରେଡ଼ିଟ୍ - ୱିକିମିଡିଆ କମନ୍ସ୍ 



 
ମୁଁ ହିନ୍ଦୁ ହେଲେ ମନ୍ଦିର ପ୍ରାୟ ଯାଏନା
ମୁଁ ଓଡ଼ିଆ କିନ୍ତୁ ଆମିଷ ଖାଏନା ।

ମୁଁ ପୁରୁଷ, ହେଲେ ଗହଣା ପିନ୍ଧେ
ମୁଁ ନିରାମିଷ, କିନ୍ତୁ ଘୁଷୁରି ରାନ୍ଧେ ।

ମୁଁ ଭାରତୀୟ ହୋଇ ବି, ପାକିସ୍ତାନକୁ କରେନା ଘୃଣା
ଖୀରସ୍ତାନୀ ନହୋଇ ବି, ବାଇବେଲ ମୋର ପ୍ରେରଣା ।

ଭୋବନିଶରିଆ ହୋଇ ବି କଟକ ମୋତେ ରସେ
ଆଇଁଷ ନ ଖାଇ ବି ଶୁଖୁଆ ମୋତେ ବାସେ ।

ମୁଁ ଧ୍ୟାନରେ ବସେ, ହେଲେ ପୂଜା କରେନା
ମୋର ଗୁରୁ ଅଛନ୍ତି, ହେଲେ ମୁଁ ବ୍ରାହ୍ଣଣ ଡାକେନା ।

ମୁସଲମାନ ନହୋଇ ମଧ୍ୟ ମୁଁ ନାଚେ ବୁଲ୍ଲାଙ୍କ ଛନ୍ଦେ
ବଙ୍ଗାଳୀ ନହୋଇ ବି ମୁଁ ଶ୍ୟାମାଗୀତିରେ କାନ୍ଦେ ।

ମୁଁ ମଣିଷ, ମୋତେ ତୁମ ଘୃଣାର ଦଉଡ଼ିରେ ବାନ୍ଧନା ।
ମୁଁ ମଣିଷ, ମୋତେ ତୁମ କ୍ରୋଧର ଧୂଆଁରେ ରୁନ୍ଧନା ।

Sunday, September 11, 2022

You Have Seen the Peacock Dance

But Have You Heard Him Sing? 

Sailen Routray


Shtandart (ship, 1999).
During the event "Escale à Sète 2016". Sète, Hérault, France
https://commons.wikimedia.org/ Christian Ferrer

In the poem 'Wind', by Vivek Narayanan, included in the anthology under review, the poet declares:

If  there are others in this page with us,
they are marked by a tapering mound of thatch,
or the yellow shrapnel of a shrine.
Wind is the hint of what could happen. (p.483)

This poem becomes a metaphor for this collection of poems titled 'The   Dance of  the Peacock' (henceforth called  TDOTP); for, the 'others' who 'are in these pages with us' are a multitude. This  creates peculiar problems for a reviewer. How do you write the  review of an edited volume of poetry that contains the work 151 poets? How do you even grapple with 496 pages of poetry, and try and  produce a reasonably fair review within a relatively generous word-limit set by your editor?

This review is, in some senses, as much a review as an answer to these questions. There is a continuing crisis in publishing poetry in English in India. Commercial publishers in India, almost as a rule, no  longer publish volumes of poetry; with may be one or two exceptions, hardly anyone has a remotely decent poetry list. 

However, this not a trend that is limited to English. Apart from a few languages (whose number one can perhaps count on the top of the fingers of one hand), in most Indian languages such as Odia, according to anecdotal evidence, there are  practically no new volumes of poetry that are not self-published one way or the other. This is perhaps largely true of poetry in English in India as well.

There are, mostly; only two avenues for publishing English poems in India now: one is the set of webzines that have been started (quite a few times, by poets themselves); the second avenue being the  increasing number of poetry anthologies being  published by publishers, both big and small. Mention  can  perhaps be made here of the one edited by Jeet Thayil (titled '60 Indian Poets', and published by  Penguin in the year 2008), and the anthology edited by Sudeep Sen (titled 'The HarperCollins Book of  English Poetry', and published by HarperCollins Publishers India in  the year 2012). 

When faced with the choice of absolutely no poetry being published in English in India, webzines and  anthologies are of course to be welcomed for creating a much needed space for poetry in the language in the country. These spaces can also, to an extent, claim to be more open and democratic compared to the  earlier extant avenues and spaces that published poetry. Compared to some of the earlier anthologies (for  example, the one edited by A. K. Mehrotra), the newer anthologies are more expansive in their scope, and the number of poets whose works they contain: for example, '60 Indian  Poets,' as the title suggests a tad unimaginatively, represents the work of sixty Indian poets; Sen's anthology contains the works of more than eighty poets. 

However, the volume under discussion is perhaps the most expansive and 'democratic,' containing the  works of 151 poets. Many of these poets, such as Arundhathi Subramaniam, Bibhu Padhi, Jayanta Mahapatra and Keki N. Daruwalla are well-known. However, it's the relatively unknown inclusions that form the few welcome surprises in this collection. There seems to be no particular logic of inclusion of poets/poems in the anthology. This need not be the case with all large anthologies with an expansive scope though. 

The volume '60 Indian Poets,' for example, with its inclusion of poets such as G.S. Sharat Chandra, and Srinivas Rayaprol tries to rewrite the genealogy of poetry in Indian English. To this reviewer's eyes, the anthology under discussion has no governing framework; the only logic at work seems to be one of 'inclusion'. Poets of all ages and geographical locations seem to find place in this edited volume, unlike say 'The HarperCollins Book of English Poetry' that excludes all poets born before 1950.

This rather odd logic of 'inclusion' that seems to frame editorial choices made in TDOTP makes for  some pleasant surprises, and inter­esting reading. For example, Archna Sahni in a startling way combines the very poco-pomo (postcolonial-postmodern) anxieties of the desi 'exile' with a 'traditional' trope when she writes:

Not to bring a healing herb
to a wounded  hero, 
but to save  myself

I must turn to you,
my triangular  homeland, 
upside down
and carry you
like a hill on my palm 
across the oceans
and gently put you down
on prairie land. (p.64)

and turns the narrative voice to a Hanuman jumping across the 'seven seas' between India. and the US,  carrying the 'desh' to the 'deshis' in one gargantuan mythopoetic leap.

In a similar way, Ami Kaye provides a very astute description of a  Mughal  garden  in   a  'miniature  painting'-and    uses   this   apparently 'premodern'  art-form  to  interrogate  concerns such   as  that   of  'history' and   questions  surrounding  the   circularity/linearity   of   time    that   are central  to  postmodern  debates. For  each   competent  poem  included in this  anthology, there  is a non-poem neutralizing its effects. 

One  wonders why   this  is  so.  Is  it  a  result  of  the   'democratic'  commitments  of  the editor? He  declares -  'we  have  the poems of  doctors, engineers, diplomats, bureaucrats,  politicians, film   makers,  management  professionals, scien­tists,  bank  employees, accountants, journalists and  many more  who  carve out   some   time   in  their   tight   schedule crowded with   their   occupations for  livelihood. With   their  poems they  breathe a  sigh  of  relief  from   the onslaught of day to day drudgery' (page xvi). 

Perhaps it is theory of 'poetry as  emotional  release',  and   the   idea   of  the   task   of  editing as  creating a  Noah's ark  of  poetic entities where  one  selects 'two   of  each'. In  the order   in  which the  poems are  published, one  can  detect similar pseudo-demo­cratic proclivities.

But better than  not having any poetry being published at all, volumes such   as  TDOTP give  us  some  good   poems. In  these  times of  drought of  poetry in  print, any such   attempt has  to  be  welcomed. But  perhaps new  approaches to  creating anthologies have  to  be  thought  about. The anthology edited by  poet   and  editor Manu Dash, tided   'Wings over  the Mahanadi: Eight Odia-English Poets', published by  Poetrywala   this  year (2014),  with   a  fitting and  stunning cover painting by  painter and  writer Ramakanta  Samantaray,  provides fresh  points of  departure   by foregrounding the   work   of  eight   English poets   from   Odisha. 

It's   time one   interrupted  the  linear narrative of   "Poetry in  'Indian English'" to map  out  the  multitude of collectivities and  their  poetic oeuvre that  such a  linear narrative occludes and  silences. ln  this, we  are  reminded about the   true   nature  of  activities of  a  poetic  and   editorial nature,  and  the true   democracy of  poetry, by  a  poem contained in  this  anthology that declares:

Black  tongue   of  the  road, 
I flicking from  the  mouth   of  the  car,
I Above, circles of crosses - birds of prey,
Poets, we are eaten  and eat everything.

Details About the Book: 'The Dance of the Peacock: An Anthology   of English  Poetry from India'  Edited  by  Vivekananda Jha, Hidden Brook Press: 2013, Pp.518+xvii, $26.95.

Note: A slightly different version of this review was first published in 2015 in Indian Literature 285: 183-186. 

Tuesday, September 6, 2022

ପ୍ରେମଲତାଙ୍କ ଆଖିରେ ଭାରତଛାଡ଼ ଆନ୍ଦୋଳନ

ଶୈଲେନ ରାଉତରାୟ


ଫଟୋ କ୍ରେଡ଼ିଟ୍ - ୱିକିମିଡିଆ କମନ୍ସ୍/ ଦୀପକ ଦାସ

ପ୍ରେମଲତା ଜେନାଙ୍କ ଜନ୍ମ ୧୯୨୯ ମସିହାର ଫେବୃଆରି ମାସର ଦୁଇ ତାରିଖରେ - ଏବର ଯ।ଜପୁର ଜିଲ୍ଲାର ବରି ଗାଁରେ ।  ବାପାଙ୍କ ନାମ ଆର୍ତ୍ତବନ୍ଧୁ ମହାନ୍ତି । ମାଆଙ୍କ ନାଁ ମଣିପ୍ରିୟା ଦେବୀ । ପ୍ରେମ ବାପା ମାଆ ଙ୍କର ପୋରୁହାଁ ପିଲା । ପ୍ରେମଲତାଙ୍କର ଜନ୍ମର କିଛି ବରଷ ପରେ ଓଡ଼ିଶାର ଅଗ୍ରଗଣ୍ୟ ସ୍ୱାଧୀନତା କର୍ମୀ ଓ ରଚନାତ୍ମକ କର୍ମୀଯୁଗଳ, ରମା ଦେବୀ ଓ ଗୋପବନ୍ଧୁ ଚୌଧୁରୀ ବରିରେ ଗାନ୍ଧୀବିଚାରକୁ ନେଇ ନାନାଦି ପ୍ରୟୋଗ କରିବା ଆରମ୍ଭ କଲେ । ଆଶ୍ରମଟିର ନାମ ଥିଲା ‘ସେବାଘର’ । ନାମକରଣ କରିଥିଲେ ନିଜେ ସ୍ୱୟଂ ମହାତ୍ମାଗାନ୍ଧୀ ।  ସ୍ୱାଧୀନଚେତା ଯୁବକ ଆର୍ତ୍ତ ବରିରେ ଏଇ ନୂଆ ଉଦ୍‌ବେଳନରେ ପ୍ରଭାବିତ ହୋଇ ଦେଶକାମରେ ଯୋଗ ଦେଲେ ।

ପ୍ରେମଲତାଙ୍କୁ ପାଞ୍ଚ ଛଅ ବରଷ ହେଲା ବେଳକୁ ତାଙ୍କ ବାପା ସ୍ୱାଧୀନତା ଆନ୍ଦୋଳନରେ ଝାସ ଦେଇ ସାରିଥିଲେ । ତାହା ସହିତ ସେ ସ୍ୱଦେଶୀ ଆନ୍ଦୋଳନ, ଖଦିର ପ୍ରସାର, ସୂତା କାଟିବା, ଅସ୍ପୃଶ୍ୟତା ନିବାରଣ, ନିଶାବନ୍ଦି, ଆଦି କାମରେ ସମ୍ପୃକ୍ତ ଥାଆନ୍ତି । ଅସ୍ପୃଶ୍ୟତା ନିବାରଣ କାମରେ ୧୯୩୪ ମସିହାର ସିନାନ ପୁନେଇଁ ଦିନ ଅନୁଷ୍ଠିତ ଏକ ମନ୍ଦିର ପ୍ରବେଶ କାର୍ଯ୍ୟକ୍ରମ ଓ ତହିଁ ପରର ପଂକ୍ତି ଭୋଜନରେ ଯୋଗ ଦେଇ ଆର୍ତ୍ତ ବାବୁ ଓ ତାଙ୍କ ପରିବାର ସାମାଜିକ ବାସନ୍ଦର ସମ୍ମୁଖୀନ ହେଲେ । ପରିବାରଟିକୁ ନିଆଁପାଣି ବାସନ୍ଦ କରାଗଲା । ଗାଁର ଧୋବା, ବାରିକ ମନା ହେଲେ । ସାହିର କେହି ପରିବାରର ଲୋକଙ୍କ ସହ କଥା ହୁଅନ୍ତି ନାହିଁ । 

ଏମିତି ସବୁ କଟକଣା ଭିତରେ ଥାଇ ମଧ୍ୟ ପରିବାରର ସଭିଏଁ ଖୁସି ଥାଆନ୍ତି । ପ୍ରଥମେ ଦେଶକାମ କରୁଥିବାର ସନ୍ତୋଷ । ତାହା ସହ ରମାଦେବୀ ଓ ଗୋପବାବୁ ଚଳାଉଥିବା ସେବାଘର, ପ୍ରକୃତ ଅର୍ଥରେ ପିଲାଙ୍କ ପାଇଁ ଏକ ‘ଆଶ୍ରମ’ର କାମ କରୁଥାଏ । ନିହାତି ପିଲାବେଳୁ ପ୍ରେମଲତା ସେଠି ସୂତାକଟା ଶିଖନ୍ତି । ଆଶ୍ରମରେ ନିୟମ ଅନୁସାରେ ସବୁ କାମ ହୁଏ ।  ସମୟାନୁବର୍ତ୍ତିତା ଥାଏ ଆଶ୍ରମର କାମକରିବାର ଢାଞ୍ଚାର ଏକ ବଡ଼ ବିଭାବ । ଖରାବେଳେ ଗାନ୍ଧିଙ୍କର ‘ହରିଜନ’ ପତ୍ରିକାଟିର ସାମୂହିକ ପାଠ ହୁଏ । ଅସ୍ପୃଶ୍ୟତା ନିବାରଣ ସମ୍ପର୍କିତ ଲେଖା ସବୁ ପଢ଼ିଶୁଣି ପିଲାମନରେ ପ୍ରତ୍ୟୟ ଜନ୍ମେ ଯେ, ଅସ୍ପୃଶ୍ୟତା ହଟିବା ଚାହି -  ସେଥି ପାଇଁ ଲଢ଼ି ଦୁଃଖ ସହିଲେ ମଧ୍ୟ ତହିଁରେ ମର୍ଯ୍ୟାଦା ଅଛି । 

ଏହି ପରି ସାମାଜିକ କାମ ଚାଲୁ ରହିଥିବା ସମୟରେ ଗାନ୍ଧିଜୀ ୧୯୪୨ ମସିହାର ଅଗଷ୍ଟ ମାସରେ ଭାରତଛାଡ଼ର ଡାକରା ଦିଅନ୍ତି । ଦେଶର ସମସ୍ତ ବଡ଼ ବଡ଼ ନେତାଙ୍କୁ ପୋଲିସ ଅଗଷ୍ଟ ନଅ ତାରିଖ ବେଳକୁ ଗିରଫ କରି ନେଇ ଥାଏ । ବରିର ସେବାଘର ଆଶ୍ରମକୁ ପୋଲିସ ଭାଙ୍ଗି ଦେଇ ଥାଏ । ବିଞ୍ଝାରପୁର ପୋଲିସ ଅଗଷ୍ଟ ନଅ ତାରିଖ ଉପର ଓଳି ହିଁ ଆସି ଗୁଣନିଧି ମହାନ୍ତି ଓ ମଙ୍ଗଳ ସେନଗୁପ୍ତା ଆଦି ନେତାଙ୍କୁ ଗିରଫ କରି ଜେଲରେ ଭରିଦିଏ । 

ଆନ୍ଦୋଳନର ଭାର ପଡ଼େ ଏକ ନୂଆ ପ୍ରଜନ୍ମର କର୍ମୀମାନଙ୍କ ଉପରେ । କେତେକ ନେତା ଆତ୍ମଗୋପନ କରି ଥାଆନ୍ତି । ସେମାନଙ୍କ ମଧ୍ୟରେ ଥାଆନ୍ତି ଆର୍ତ୍ତବନ୍ଧୁ ମହାନ୍ତି ।  ଅଗଷ୍ଟ ୧୬ ତାରିଖରେ ସବୁ ବେସରକାରୀ ମୌଳିକ ବିଦ୍ୟାଳୟର ଶିକ୍ଷକମାନେ ସ୍କୁଲଗୁଡ଼ିକୁ ବନ୍ଦ କରି ଭାରତଛାଡ଼ ଆନ୍ଦୋଳନରେ ଯୋଗ ଦେବାର ସ୍ଥିର କରନ୍ତି । 

ଆନ୍ଦୋଳନ ବ୍ୟାପିବା ସହିତ ଗଞ୍ଜେଇ ଓ ଅଫିମ ଦୋକାନଗୁଡ଼ିକ ବନ୍ଦ କରିବାର ଉପକ୍ରମ ହେଲା । ପ୍ରତି ଗାଁରେ ପଞ୍ଚାୟତ ଗଢ଼ି ସ୍ଥାନୀୟ କଳିକଜିଆଗୁଡ଼ିକୁ ଗ୍ରାମ୍ୟସ୍ତରରେ ହିଁ ମେଣ୍ଟାଇବାର ଚେଷ୍ଟା ଆରମ୍ଭ ହେଲା । ଗାଁଗାଁରେ ସଭା କରି ଜାତୀୟ ସଙ୍ଗୀତ ଗାନ କରାଗଲା । ଲୋକେ ଅନେକ ଜାଗାରେ ଚୌକିଦାର ଓ ଦଫାଦାରଙ୍କ ହୋଦା ବାହାର କରି ପୋଡ଼ି ନଷ୍ଟ କଲେ । 

ହେଲେ ଆନ୍ଦୋଳନ ଚଳାଇବା ପାଇଁ ଗାନ୍ଧିଜୀ ମନ୍ତ୍ର ଦେଇ ଥାଆନ୍ତି ଯେ, ସମସ୍ତେ ନିଜେ ନେତା - ସତ୍ୟ ଓ ଅହିଂସାକୁ ମନ୍ତ୍ର ରୂପେ ଧରି କର୍ମୀମାନେ ନିଜେ ନିଜର କାର୍ଯ୍ୟପନ୍ଥା ସ୍ଥିର କରି ନେବା ଉଚିତ । ଅନେକ ବିପ୍ଳବୀ ବ୍ରିଟିଶ ଶାସନର ପ୍ରତୀକ, ଯଥା ରେଳସେବା, ଡାକସେବା ଓ ଥାନା ଇତ୍ୟାଦିକୁ ଆକ୍ରମଣ କରି ନଷ୍ଟ କରିବା କଥା ଭାବୁ ଥାଆନ୍ତି । ଏପରି ପରିବେଶରେ ଆର୍ତ୍ତ ବାବୁ ଏବଂ ତାଙ୍କର ସହକର୍ମୀ ଛୁକୁ ମିଆଁ ଡାକପିଅନଙ୍କୁ ଧରି ପକାଇ ସମନ୍‌ଗୁଡ଼ିକ ଆଣି ପୋଡ଼ି ପକାଇଲେ ଓ ଗ୍ରାମତ୍ୟାଗ କରି ନିରୁଦ୍ଦିଷ୍ଟ ହୋଇଗଲେ । ସେତେବେଳକୁ ପ୍ରେମଙ୍କୁ ବୟସ ତେର ଖଣ୍ଡେ ହେବ ।

ସେତେବେଳେ ପ୍ରେମଲତାଙ୍କ ବାପା ଥିଲେ ପରିବାରର ଏକମାତ୍ର ରୋଜଗାରିଆ । ଚାଷ ଜମି ପ୍ରାୟ ନ ଥିଲା - ଯାହା ବାଡ଼ିଗୋବରେ ଗୋବେ ଖଣ୍ଡେ ଥିଲା, ସେଥିରେ ତିନିପୁରୁଷର ପେଟ ପୁରିବା ଥିଲା ବହୁତ କଷ୍ଟିଆ । ପ୍ରେମଙ୍କ ଜେଜେବାବା ଥିଲେ ଜଣେ ଅବସରପ୍ରାପ୍ତ ବିଦ୍ୟାଳୟ ଶିକ୍ଷକ – ହେଲେ ପେନସନ ନ ଥିଲା । ଜେଜେବାପା ଜଣଙ୍କ ପ୍ରକୃତିରେ ନିର୍ଘାତ ଛେରୁକୁରା । ଘରକୁ ପୋଲିସ ଆସିବ ଯଦି ଠିଆଠିଆ ମୁତି ପକାଇବେ । ହେଲେ ତାଙ୍କ ସ୍ତ୍ରୀ, ପ୍ରେମଙ୍କ ଶ୍ରୀଅକ୍ଷର ବିବର୍ଜିତା ଜେଜେମାଆ, ଥିଲେ ଭାରି ସାହସୀ, ଆଧୁନିକା ଓ ରାଜନୀତିମନସ୍କା । 

ଡାକପିଅନ ଉପରେ ଆକ୍ରମଣ ଘଟଣାର କିଛି ଦିନ ପରେ ଆର୍ତ୍ତବନ୍ଧୁ ଏକ ଅନ୍ଧାର ରାତିରେ ଘରକୁ ଆସିଲେ । ଦୁଇ ପଦ କଥା ହୋଇ ପୁଣି ଚାଲିଗଲେ  - ରାମଚନ୍ଦ୍ରପୁର ବାଟ ଦେଇ ସେଠୁ କଟକ ଓ ତହିଁରୁ ଭଦ୍ରକ । ସେଠାରେ ସେ ‘ଅନାମ ଦାସ, ପିତା ଗୋଲକ ଦାସ’ ବନି ଆତ୍ମଗୋପନ କଲେ । ସେଇ ଦିନ ସକାଳେ ତାଙ୍କ ଜଣେ ସହକର୍ମୀ ଅକ୍ରୁରଙ୍କୁ ପୋଲିସ ଧରି ନେଲା ଓ ମାଡ଼ ମାରିମାରି ଅଚେତ କରିଦେଲା । ଆର୍ତ୍ତବାବୁ ଥିଲେ ତାଙ୍କର ମଧ୍ୟ ସେଇ ଅବସ୍ଥା ହୋଇ ଥାଆନ୍ତା । 

ଏହି ଘଟଣାର ମାସକ ପରେ ‘ଅନାମ ଦାସ ପିତା ଗୋଲକ ଦାସ’ ବରିର ଘରକୁ ପୁଣି ଆଉ ଥରେ ଅଧରାତିରେ ଆସି, ସିନ୍ଦୁରା ଫାଟିବାର ଯଥେଷ୍ଟ ଆଗରୁ ଅଦୃଶ୍ୟ ହୋଇଗଲେ । ହେଲେ ଭଗାରୀ ତ ପରିବାର ପଟରେ ନ ଥାଆନ୍ତି । ସେମାନେ ପୋଲିସକୁ ଭାଷା ଦେଲେ ଯେ, ଫେରାର ଆର୍ତ୍ତବାବୁ ଗାଁରେ ଅଛନ୍ତି । ସକାଳୁ ସକାଳୁ ସେତେବେଳର କୁଖ୍ୟାତ ଦାରୋଗା ନବାବ ଖାଁ ତିନି ଜଣ କନେଷ୍ଟବଳଙ୍କ ସହ ଆସି ଆର୍ତ୍ତବାବୁଙ୍କ ଦୁଆରେ ହାଜର । ପୋଲିସକୁ ଦେଖି ପରିବାରଟିକୁ ବାସନ୍ଦ କରିଥିବା ଶହଶହ ଲୋକଙ୍କ ସୁଅ ଛୁଟିଲା ପୋଲିସ ଜୁଲୁମର ମଜା ଦେଖିବା ପାଇଁ ।  

ପ୍ରେମଙ୍କ ଜେଜେବାପା ତ ମହାଛାନିଆ ଲୋକ । ପୋଲିସକୁ ଦେଖି ତାଙ୍କ ପାଟି ଖନି ମାରିଗଲା । ସେ ଦୁଲ କିନା ତଳ ଖଞ୍ଜାରେ ବସି ପଡ଼ିଲେ - ଝାଡ଼ା ପରିସ୍ରା କରି ତାଙ୍କ ଅବସ୍ଥା ବାରଣ୍ଡା ଦି’କଡ଼ା । ଏ ଅବସ୍ଥାରେ ତାଙ୍କ ସ୍ତ୍ରୀ - ପ୍ରେମଙ୍କ ଜେଜେମା - ନାତୁଣିକୁ ଧରି କବାଟ ଖୋଲି ପୋଲିସର ସମ୍ମୁଖୀନ ହେଲେ । ପଚାରିଲେ, ‘କାହିଁକି ତୁମେ ମାନେ ଆସିଛ ?’  ଏଥିକୁ ନବାବ ଖାଁ ଜବାବ ଦେଲା କି ସେ ତାଙ୍କ ପୁଅକୁ ଗିରଫ କରିବାକୁ ଆସିଛି । ପ୍ରେମ ଜେଜେମାଙ୍କ ପଛରେ ଥାଇ ଡରରେ କମ୍ପୁ ଥାଆନ୍ତି ।

ବୁଢ଼ୀ ଯେବେ କଥା ଫେରାଇଲେ ଯେ, ତାଙ୍କ ପୁଅ ଘରେ ନାହିଁ, ଦାରୋଗା ଘର ତଲାସି କଥା କହିଲା । ସେଥିକୁ ବୁଢ଼ୀ ବୋହୁ ତଳ ଖଞ୍ଜାକୁ ଗଲା ପରେ ଯାଇ, ମାତ୍ର ଦୁଇ ଜଣ ଲୋକ ଘର ତଲାସି କରି ପାରିବେ ବୋଲି ପୋଲିସକୁ କହିଲେ । ଦାରୋଗା ଜଣେ କନେଷ୍ଟବଳକୁ ଧରି ଘର ସାରା ତନ୍ନତନ୍ନ କରି ଖୋଜିଲା । ହେଲେ କାହାକୁ ପାଇଲା ନାହିଁ । ଏହାର କିଛି ଦିନ ପରେ ଆର୍ତ୍ତବାବୁ ଧରା ପଡ଼ି, ବ୍ରହ୍ମପୁର ଜେଲରେ ବରଷକ କାଳ ଜେଲ ଦଣ୍ଡ ଭୋଗିଲେ । ୧୯୪୩ ମସିହାର ଅଗଷ୍ଟ ମାସରେ ଯାଇ ଛାଡ଼ ପାଇ ଖଲାସ ହେଲେ । 

ବି. ଦ୍ର.: ଏହି ଲେଖାଟିର ଉପାଦାନଗୁଡ଼ିକ ‘ସ୍ମୃତିର ପାଖୁଡ଼ା: ପ୍ରେମଲତା ଦେବୀଙ୍କ ଆତ୍ମଜୀବନୀ’ରୁ ନିଆ ଯାଇଛି । ବହିଟିର ସମ୍ପାଦନା କରିଛନ୍ତି ପ୍ରିୟଲତା ଜେନା । ପୁସ୍ତକଟି ୨୦୧୫ ମସିହାରେ ଭୁବନେଶ୍ୱରସ୍ଥ ସଂସ୍ଥା ଶିକ୍ଷାସନ୍ଧାନଙ୍କ ଦ୍ୱାରା ପ୍ରକାଶିତ ।

Thursday, September 1, 2022

Address

Basudev Sunani

Translator - Sailen Routray


Grunwaldzki Bridge, Wrocław, built 1907
https://commons.wikimedia.org/Jar.ciurus

I could never summon up 
the insolence to show 
a torch to the river
or to lean a ladder at space.

But still my voice 
rings within the petals 
of every unnecessary word.

I am still there 
in the shrunken breasts of 
the old woman 
carrying the lights on her head
in front of that marriage procession.

I am still there 
in the bowl of the ill, old man
hollering for five paisa coins
in front of the temple.

And, I am still there,
in the wavering dreams
of the infant sleeping 
in the soft dryness of the platform,
in the December cold.

Still you need an address!
Strange!

From the beginning to the end, 
my presence extends 
like a flickering line of ants, 
and, resounds like the pounding of cymbals.

Still you need an address!
Strange indeed!

For my address 
you no longer need to send the parcel 
marked care/of either 
the sun or the moon.

If you can,
then please send me
dreams of a sunny idyll;
for I continue to live
in the dark lane, 
where I always have.

Translator's Note: Basudev Sunani (b. 1962) is one of the foremost poetic voices of his generation in Odia literature. He has a body of prose in the form of novels, monographs and essays in the language as well.

Wednesday, August 24, 2022

ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆ

ଶୈଲେନ ରାଉତରାୟ


ଖୋର୍ଦ୍ଧା ତହସିଲ ଅଫିସ (ଫଟୋ କ୍ରେଡ଼ିଟ - ୱିକିମିଡିଆ କମନ୍ସ୍/ ଶୁଭାଶୀଷ ପାଣିଗ୍ରାହୀ)

ଓଡ଼ିଆ କବିତାରେ ୠଚି ରଖୁଥିବା ପାଠକମାନଙ୍କ ପାଇଁ କବି ଶ୍ରୀ କୃଷ୍ଣଚନ୍ଦ୍ର ତ୍ରିପାଠୀଙ୍କର ପରିଚୟ ଦେବାର ଆବଶ୍ୟକତା ନାହିଁ । କୃଷ୍ଣଚନ୍ଦ୍ର ବାବୁ ବୃତ୍ତିରେ ଥିଲେ ଶିକ୍ଷକ । ମାତ୍ର ପ୍ରବୃତ୍ତିରେ ଥିଲେ କବି । ନିରୋଳା କବିର ଜୀବନଟିଏ ବଞ୍ଚିବାରୁ ତଥା ଆଇ.ଏ.ଏସ୍. ବା ଅଧ୍ୟାପକ ନ ହୋଇ ଶିକ୍ଷକଟିଏ ହୋଇ ମଣିଷ ଗଢ଼ୁଥିବାରୁ ସାହିତ୍ୟ କୁଞ୍ଜର ଫଳପୁଷ୍ପରୁ କିଛି ତାଙ୍କ ହାତରେ ଲାଗିଲା ନାହିଁ । 

ଜୀବନର ଶେଷ ସମୟକୁ, ଛୟାଅଶୀ ବର୍ଷ ବୟସରେ, ସ୍ମୃତିଶକ୍ତି ଲୋପପାଇଲା ବେଳକୁ ମିଳିଲା ରାଜ୍ୟ ସାହିତ୍ୟ ଏକାଡ଼େମୀ ତରଫରୁ ଅତିବଡ଼ି ଜଗନ୍ନାଥ ଦାସ ପୁରସ୍କାର । ସ୍ମୃତିନାଶ ଯୋଗୁଁ କବି ଜାଣି ମଧ୍ୟ ପାରିଲେ ନାହିଁ ଯେ ତାଙ୍କୁ ଏହି ସମ୍ମାନଜନକ ପୁରସ୍କାର ମିଳିଲା । ଏହାର କିଛି ଦିନ ପରେ ୧୯୯୭ ମସିହାରେ କବି ଇହଲୀଳା ସମ୍ବରଣ କଲେ ।

କୃଷ୍ଣଚନ୍ଦ୍ରବାବୁଙ୍କର ଜନ୍ମ ୧୯୧୧ ମସିହାରେ ଖୋର୍ଦ୍ଧା ଜିଲ୍ଲାର ବାଣପୁର ନିକଟରେ ଅବସ୍ଥିତ ଗ୍ରାମ ଭୀମପୁର ଶାସନରେ । ପରିବାର ଏକ ଦୁସ୍ଥ ବ୍ରାହ୍ମଣ ବଂଶର । ବାଣପୁର ମାଇନର ଇସ୍କୁଲରେ ପାଠପଢ଼ା ସାରି ତ୍ରିପାଠୀ ବାବୁଙ୍କର ଭାଳେଣି ପଡ଼ିଲା ଆଗକୁ ପଢ଼ିବେ କେଉଁଠି । ଖୋର୍ଦ୍ଧା ହାଇସ୍କୁଲ୍ ରେ ନାନା ପ୍ରଯତ୍ନ କରି ଫ୍ରିସିପ୍ ଟିଏ ପାଇବା ନୋହିଲା । 

ସେହି ସମୟରେ ଓଳସିଂହର ଜମିଦାର ନୂଆକରି ଗୋଟିଏ ହାଇସ୍କୁଲ ଗଢ଼ିବାର ଚେଷ୍ଟା କରୁଥାଆନ୍ତି । ଦରମା ଦେବାକୁ ପଡ଼ିବ ନାହିଁ । ଛୋଟ ମଫସଲ ଜାଗା । ପଢ଼ିଲେ ବେଶୀ ଖର୍ଚ୍ଚ ହେବ ନାହିଁ । ଏସବୁ ଭାବି କୃଷ୍ଣବାବୁ ଓଳସିଂହ ହାଇସ୍କୁଲରେ ଶେଷକୁ ନାମ ଲେଖାଇଲେ । 

ସେତେବେଳେ ଅବିଭକ୍ତ ପୁରୀ ଜିଲ୍ଲାରେ ଥାଏ ତିନୋଟି ମାତ୍ର ହାଇସ୍କୁଲ । ପ୍ରଥମ ହେଲା ପୁରୀ ଜିଲ୍ଲା ସ୍କୁଲ୍ । ଦ୍ୱିତୀୟଟି ହେଲା ଖୋର୍ଦ୍ଧା ହାଇସ୍କୁଲ୍ । ସତ୍ୟବାଦୀ ବନବିଦ୍ୟାଳୟ ଭାଙ୍ଗି ଯାଇଥିବାରୁ ଜିଲ୍ଲାର ତୃତୀୟ ହାଇସ୍କୁଲ ଭାବରେ ଗଣାହେଉଥାଏ ଓଳାସିଂହ ଉଚ୍ଚବିଦ୍ୟାଳୟଟି । ତାପଙ୍ଗ ଇଷ୍ଟେସନର ପଛିମରେ ଓଳାସିଙ୍ଗି ଗାଁ ।

ଛାତ୍ରାବାସରେ ସେତେବେଲେ ରହୁଥାଆନ୍ତି ଶହେ ସରିକି ପିଲା । ଦୁଇଟି ମେସ୍ ଚାଲୁଥାଏ । ଗୋଟିଏ ଧନୀ ପିଲାଙ୍କ ପାଇଁ, ସେଠି ମାସକୁ ତିନି ଟଙ୍କା । ଅନ୍ୟଟି ଗରୀବ ପିଲାଙ୍କ ପାଇଁ, ସେଥିରେ ଖର୍ଚ୍ଚ ଅଢ଼େଇ ଟଙ୍କା । କୃଷ୍ଣବାବୁଙ୍କର ଚାଉଳ ପଡ଼େ ଅଢ଼େଇ ଟଙ୍କିଆ ମେସ୍ ରେ । ମେସ୍ ରେ ଚାରି ପାଞ୍ଚଜଣ ପୁଜାରୀ । ତହିଁରୁ ଜଣେ ହେଲେ ପ୍ରଧାନ । 

ରବିବାର ଦିନ ହେଲା ଆଇଁଶ ବାର । ମାଛ ହୁଏ । ନ ହେଲେ ହୁଏ ଚିଙ୍ଗୁଡ଼ି ତରକାରୀ । ନହେଲେ ରୋଜାନା ରନ୍ଧା ଭିତରେ ହେଲା ଭାତ, ଡାଲି, ସାଧା ତରକାରୀ ଓ ନଡ଼ିଆ ଖଟା । ମଝିରେ ମଝିରେ ଭୋଜି ହୁଏ । କିଛି ଅତି ଗରୀବ ଛାତ୍ର ମେସ୍ ରେ କିଛି କାମ କରି ଖର୍ଚ୍ଚ ବି ଉଠାନ୍ତି । 

ପ୍ରତି ମାସରେ କୃଷ୍ଣ ଖର୍ଚ୍ଚ କରନ୍ତି ପାଞ୍ଚରୁ ସାତ ଟଙ୍କା । ବୁଢ଼ା ବାପ କର୍ମକର୍ମାଣିରୁ ଯାହା ସଞ୍ଚୟ କରନ୍ତି, ତାହା ଓଳାସିଙ୍ଗିରେ ପାଠପଢ଼ାରେ ଲାଗେ । ଅଭାବରେ ଚଳି ତାଙ୍କର କାଛୁକୁଣ୍ଡିଆ ହୋଇଥାଏ । ମାତ୍ର ତଥାପି କୃଷ୍ଣବାବୁ ଭଲ ପାଠ ପଢ଼ିବାର ଉଦ୍ୟମ ଜାରି ରଖିଥାଆନ୍ତି । ଇଆଡ଼େ କବିତା ମଧ୍ୟ ଲେଖା ଚାଲିଥାଏ ଓ ସହକାର ଇତ୍ୟାଦି ପତ୍ରିକାରେ ଛପା ମଧ୍ୟ ହେଉଥାଏ ।

ମେସ୍ ରେ ରହି ଚଳିବା ଭିତରେ ଗୁଡ଼ିଆମାନେ ଆସି ପିଲାଙ୍କୁ ଜଳଖିଆ ଯୋଗାନ୍ତି - ସକାଳ ଓ ସନ୍ଧ୍ୟା, ଦୁଇଓଳି ଯାକ । ସେଥିରେ ମଧ୍ୟ ଶ୍ରେଣୀବିଭାଗ । ଗୁଣ୍ଡିଚା ଗୁଡ଼ିଆର ଗରାଖ ହେଲେ ଧନୀ ଶ୍ରେଣୀର ପିଲା । ସେ ଆଣେ ରାଗବୁଟ, ଚିନିଖଇ, ଦହିବରା ଓ ରସଗୋଲା - ଅର୍ଥାତ୍ ରିତିମତ ରାଜକୀୟ ବ୍ୟାପାର । 

ଆଉ ଜଣେ ଗୋଦରଗୋଡ଼ିଆ ଗୁଡ଼ିଆ ଆସେ ଯାହାର ଗରାଖମାନେ ହେଲେ ମଧ୍ୟବିତ୍ତ ପିଲା । ସେ ଆଣେ ଉଖୁଡ଼ା, ମୁଢ଼ି, ଦୋଭଜା ଓ କୋରା ଆଦି । କୃଷ୍ଣବାବୁଙ୍କ ଭଳି ଗରୀବ ପିଲାଏ ଆରେଇଥାଆନ୍ତି ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆକୁ । ସେତେବେଳେ ବାଉରୀ ସାହୁକୁ ବୟସ ପାଖାପାଖି ଚାଳିଶି । 

ଧୀର, ଶାନ୍ତ ଲୋକଟିଏ । ପରିଧାନରେ ଅଣ୍ଟାରୋ ଗୋଟିଏ ଗାମୁଛା ଓ କାନ୍ଧରେ ଆଉ ଗୋଟିଏ । ପସରାରେ ଥାଏ ମୁଢ଼ି ଓ ଉଖୁଡ଼ା । ବାକି ରହିଲେ କିଛି ଉଚ୍ଚବାଚ ନାହିଁ । ଖାଲି ଚାହିଁରହିବ ବାକି ପଇସା ଉଦ୍ଧାର ପାଇଁ । ଦେଲେ ଭଲ । ନଦେଲେ ବି ଭଲ । ଗରୀବ ପିଲାଙ୍କୁ ଆହାର ଯୋଗାଏ । 

କୃଷ୍ଣବାବୁ ରଖନ୍ତି ପଇସାକର ବା ଦିପଇସାର ମୁଢ଼ି ବା ଉଖୁଡ଼ା । ବେଳେବେଳେ ଓଳିକ ରଖିଲେ ଆର ଓଳିକି ଜଳଖିଆ କିଛି ରଖିବାର ସଙ୍ଗତି ନଥାଏ । ହେଲେ ବାଉରୀ ସାହୁ ପାଇଁ କୁଷ୍ଟଁ ବାବୁ ବି ଜଣେ ବଡ଼ ସମ୍ମାନସ୍ପଦ ଗରାଖ । ସେ କେବେ ତାଙ୍କୁ ଏପରି ଜଗିରଖି ଜଳଖିଆ କିଣିବା ପାଇଁ ଭିନ୍ନ ଚାହାଣିରେ ଚାହିଁନି ।

ସାହୁ ଖଇ ଗୁଣ୍ଡ କରି, ତାକୁ ଘିଅରେ ଭାଜି, ତହିଁରେ ନବାତ ମିଶାଇ ଏକ ପ୍ରକାରର ଭୋଗ ତିଆରି କରେ । ସେଥିରୁ ଦୁଇଚାଙ୍ଗୁଡ଼ି ପାଖାପାଖି ଓଳସିଂହ ରାଧାକାନ୍ତ ମଠରେ ଲାଗିହୁଏ । ଓଳସିଂ ଭଳି ନିପଟ ମଫସଲ ଗାଁରେ, ସେହି ଭୋଗ ଗୋଟିଏ ଉପଭୋଗ୍ୟ ଜିନିଷ ନିଶ୍ଟୟ । ବେଳେବେଳେ ସେହି ଭୋଗର ଗୋଟିଏ ଚାଙ୍ଗୁଡ଼ି କୁଷ୍ଟଁବାବୁ ଓ ତାଙ୍କର ସାଙ୍ଗମାନେ ମିଶି ବରାଦ କରନ୍ତି ଓ ଆନନ୍ଦମନରେ ଖାଆନ୍ତି । 

ମାଟ୍ରିକି ପରୀକ୍ଷା ଦେବା ପୂର୍ବରୁ ସ୍କୁଲ୍ ର, ବୋଡ଼ିଙ୍ଗିର ସବୁ ବାକି ପଇସା ଶୁଝି ଦେବାକୁ ହୁଏ । କୃଷ୍ଣଚନ୍ଦ୍ରବାବୁ ଅତି କଷ୍ଟରେ ଏସବୁ ନିଜର ମାଟ୍ରିକି ପରୀକ୍ଷା ଆଗରୁ ଶୁଝିଦେଲେ । ହେଲେ ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆ ଉପରେ ଥିବା ଦେଢ଼ ଟଙ୍କା ସେ ଶୁଝି ପାରିଲେ ନାହିଁ । ଗରୀବ ଗୁଡ଼ିଆ ଆଉ ଜଣେ ଅରକ୍ଷିତର ଦୁଃଖ ବୁଝିଲା । କହିଲା ଯେ ମାଟ୍ରିକି ପରୀକ୍ଷା ଦେଇଆସିଲେ ଶୁଝିଦେବେ । 

ମାଟ୍ରିକ୍ ପରୀକ୍ଷା ପାଶ୍ କରିସାରିବା ପରେ କୃଷ୍ଣବାବୁ କଟକ ଟ୍ରେନିଙ୍ଗ୍ ସ୍କୁଲ୍ ରେ ନାଁ ଲେଖାଇଲେ । ଛଅମାସ ଗଲା । ଓଳାସିଂହ ହାଇସ୍କୁଲ୍ ର ଜଣେ ଛାତ୍ର ରାଧାଶ୍ୟାମ ରାଉତରାୟ ଭେଟ ହେଲେ । ତାଙ୍କ ହାତରେ ଟଙ୍କା ଦେଢ଼ଟି ଦେଇ କବି କହିଲେ - "ରାଧାଶ୍ୟାମ, ବାଉରୀ ସାହୁ ଗୁଡ଼ିଆକୁ ଏତକ ଦେଇ ଦେବ । ମୁଁ ଓଳାସିଂହ ଛାଡ଼ିବାପରେ ତାର ପଇସାତକ ଦେଇ ପାରିନି । ସେ ଜାତିରେ ଗୁଡ଼ିଆ ନୁହେଁ କେବଳ, ହୃଦୟରେ ସେ ଗୁଡ଼ିଆ ।"

ଟୀକା: ଲେଖାଟି ପାଇଁ ଉପାଦାନ କବି କୃଷ୍ଣଚନ୍ଦ୍ର ତ୍ରିପାଠୀଙ୍କର ଆତ୍ମଜୀବନୀ ‘ନିରବଧି ନିରବ’ରୁ ନିଆଯାଇଛି । ଲେଖକ ଦ୍ୱାରା ବହିଟିର ବ୍ୟବହୃତ ସଂସ୍କରଣଟି ୨୦୧୩ ମସିହାରେ ଖୋର୍ଦ୍ଧା ଜିଲ୍ଲାର ବାଲୁଗାଁସ୍ଥ ପ୍ରକାଶକ ‘ସମନ୍ୱୟ’ଙ୍କ ଦ୍ୱାରା ପ୍ରକାଶିତ । ଏହି ଆଲେଖଟି ପ୍ରଥମେ ପାକ୍ଷିକ ପତ୍ରିକା 'ସମଦୃଷ୍ଟି'ରେ ଛପିଥିଲା ।

Tuesday, August 16, 2022

Poverty, Governance and Development

The State of Play in India

Sailen Routray



The seventies and eighties in India saw a grappling with substantive issues in Indian social sciences that had a bearing on the lives of the vast majority of India’s population. With the surge in identity politics in the latter part of the eighties and the adoption of the a revised version of the Washington consensus by the ruling regimes of Indian after 1992 the contours of academic discourse have shifted away from questions surrounding poverty, deprivation and governance. The three volumes under consideration, all the three of them edited, are a welcome addition to scholarship.  

India houses around a fifth of the world’s poor and questions surrounding poverty have a certain sense of urgency.  The debates surrounding poverty in India have primarily focused on quantifying and measuring it. This is an academically and socially important endeavour. But the focus on measuring poverty (and quantifying it) has had some unfortunate consequences. 

First of all this has led to seeing those surviving below the poverty line (defined primarily in nutritional terms in India) as one homogenous group. This group is by the latest count 280 million strong and therefore needs disaggregation. Secondly the focus on measuring poverty have meant that there has been a relatively lesser foregrounding in public policy debates regarding the subjective experiences of the poor and the links between the perpetuation of endemic poverty in India and the extant social structure. 

The problems surrounding theorizing poverty and development map onto the disciplinary schisms that plague Indian scholarship. Whereas quantifying and measuring poverty has been primarily the preserve of economists, sociological understanding of the issue has therefore been relatively marginalized in public policy discourse. This has been somewhat reinforced by the anti-quantitative bias of Indian sociology. 

Recently there have been some attempts to address these concerns. The volume edited by Munshi and Abraham is an important addition to the literature. It came out of the first three years of research work of the Chronic Poverty Research Centre in India.. It tries to disaggregate the below poverty line population in India into two broad categories; those who suffer from chronic poverty and those who do not.  . The book self-consciously tries to locate itself in the public policy debates in India to figure out the ‘drivers’, ‘maintainers’, and ‘interrupters” of poverty so that interventions in the sector can be more nuanced and effective.  

The first chapter of the book by the editors provides a summative introduction to the rest of the chapters and a broad overview of the issues involved. According to the editors India has the dubious distinction of having more than a third of the world’s chronically poor and number anywhere between 78 to 130 million. Residence in a very poor district, being a tribal, working predominantly as a causal labour, illiteracy and being a member of a large household, all seem to increase the probability of incidence of chronic poverty for a person. 

Assam, Bihar, Orissa, Madhya Pradesh and Uttar Pradesh are the states where the chronically poor are concentrated. Expenditure on health care costs, and the high cost of credit seem to be the main ‘drivers’ and ‘maintainers’ of chronic poverty  where as migration and education seem to be major ‘interrupters.”

Sashanka Bhide and Aasha Kapur Mehta in their chapter reveal that although caste and tribal status are important correlates (tribal status especially so) of chronic poverty, they don’t determine either its persistence or the exit from it; access to land and other assets, literacy, infrastructure and the size of the village seem to be very important determinants. 

Sheila Bhalla, Anup K. Karan and T. Shobha from their research on casual labourers in India conclude that rural infrastructural development accounts for the bulk of the regional differences regarding the prevalence of poverty amongst causal labourers in the rural areas. The major policy implication of this finding in an era of rising inter-state differences in poverty levels seems to be the need for a refocusing of anti-poverty strategies on the improvement of rural infrastructure in the states housing the bulk of the chronically poor. 

R. Radhakrishna et al. trace the linkages between poverty and malnutrition and point out the fact that the incidence of chronic poverty (at around 14 %) is greater than that of the incidence of extreme poverty (10 %); but both seem to be overrepresented in the northern and eastern states. On the malnutrition front there have been significant gains over the last thirty years or so, but there are laggards like Madhya Pradesh and Orissa where the incidence is the same as in the early 1970s. 

Although for malnutrition poverty coefficients are both positive and significant, the incidence of malnutrition is far greater than the incidence of income poverty. Thus the elimination of income poverty alone might not help in eliminating malnutrition. 

In this context there is a need to further disaggregate the poor and to look at the status of specific groups like the elderly, tribals and women. S. Irudaya Rajan points out in his chapter that the work participation rates of the elderly in the rural areas is quite high, and emphasizes the fact that we need to extend existing schemes like the National Old Age Pension Scheme and the Annapurna Scheme and for starting new social security schemes for the elderly. 

By narrating the example of an apparently successful resettlement of a tribal community after the creation of the Kuno Wildlife Sanctuary in Sheopur district in the Madhya Pradesh State in India Asmita Kabra concludes that more often than not in state-tribal encounters regarding conservation and development it’s the tribals who end up being completely marginalized. 

Ratna M. Sudarshan and Rina Bhattacharya posit on the basis of their research in the slums of New Delhi that one needs to unpack the household as a category to be able to critically look at the way women experience poverty. They found clear evidence of discrimination against women in the intra-household distribution of necessities like food that results in greater malnutrition and increased vulnerability to diseases amongst women and girls. 

They suggest that elimination of income poverty by itself would not eliminate poverty and deprivation amongst women. They advocate interventions in terms of provision of facilities for health and education, and support for gender-based organizing at the community level for addressing issues specific to women’s experience of poverty. Thus, all the three chapters on the elderly, tribals and women point at the need to disaggregate ‘the poor’ as a category. 

At the structural level N.C.B Nath after a survey of the ‘politics of poverty’ concludes that poverty as an issue is not a substantive priority for Indian political parties.  The Dravidian parties in South India seem to have tackled issues related to poverty in a relatively successful manner. The recent success of parties that represent the Scheduled Castes and Tribes (primarily the BSP and the JMM) is yet to translate into substantive gains for the constituencies that they claim to represent. 

P.V. Thomas and S. Mahendra Dev in their respective chapters argue that although antipoverty programmes have not been an unqualified success, they have made a dent in reducing the incidence of poverty. They also argue for a greater convergence of programmes being run by the various government departments. Mahendra Dev points at the need for strengthening public works wage employment programmes and to increase the rate of employment inducing economic growth.

In this context issues of governance assume greater salience as the need of the hour is to craft democratic institutions and public policies that are responsive to people’s needs, and help us in reducing chronic poverty rapidly. After the appropriation of the term governance by multilateral lending agencies like the World Bank, there has been a proliferation of literature on the topic. 

The edited volume under consideration, Good Governance, Democratic Societies and Globalization is an important addition to the literature as it gives us a comparative perspective between India and the European Union as well as between the government and the corporate sector.

De Swan foregrounds what she calls policy making by non-decision in the context of the European Union where a lot of important decisions about socio-cultural and linguistic affairs seem to be driven’ by the very weight and inertia of the administrative apparatus. The chapters by Angela Liberatore and Luke Martell deal with governance issues in Europe, and the national differences in thinking about the third way and social democracy respectively and make the case for looking at national policy making processes as socio-historically contingent processes. 

Compared to the relatively robust picture of democratic governance pained of the European experience by the contributors of the volume the socio-political context of governance issues in India is diagnosed as grim by both Anup Sinha and Prem Shankar Jha in their respective chapters. Sinha highlights the institutional and market failures in India, and finds the shrinking space for democratic mass politics in India due to the policies of liberalization and globalization as deeply problematic. In contrast Prem Shankar Jha lays the blame at the door of the Indian constitution and an apparently fractured polity and advocates sweeping constitutional changes to ensure political stability in the country. 

In his chapter that surveys the scholarship regarding administrative reforms in India and Europe Biju Paul Abraham concludes that both places have very little to learn from the actual practices of reforms followed due to the wide diversity of institutional and socio-political contexts. This conclusion seems fair after the perusal of the chapters by Hellmut Wollmann, Manfred Roeber. 

But there seems to be some convergence of experience inside Europe at least; despite the diversity of experiences amongst the European countries there seems to have some fundamental changes regarding the institutions of government over the last twenty years or so. The Indian case, as pointed out in the chapters by Kuldeep Mathur, and V.K. Agnihotri and R.K. Dhar, seems to be marked by the persistence of the status quo. 

According to Mathur, attempts at reforming the civil service in India have failed at improving either accountability or efficiency. For Agnihotri and Dhar, fundamental changes in the basic architecture of the state in India in terms of fundamental devolutions of power to the local bodies are an important part of deepening the democratic process by ensuring more effective governance. 

With the deepening of the processes of globalization and liberalization all over the earth issues of corporate governance assume an urgency as they had never before. Darryl Reed in his chapter shows that to make democracy substantive it is necessary to evolve some form of supranational regulation of corporations through democratic control. Extending the arguments regarding democratic control Peter Abell and Diane Reyniers argue that given a level playing field, worker-controlled firms can produce goods effectively and equitably in at least some sectors where the input of labour is critical to the processes of production. 

In contrast to the arguments being made by these authors Anju Seth and Asish K. Bhattacharya argue that the recent trends in the rules pertaining to the regulation of the financial and banking sectors, and the reforms in the corporate laws in India are a positive development and will go at least some way in ensuring better standards of corporate governance in the country.  

But one of the gaps in the issues covered by the papers in the volume are the governance related issues in powerful multilateral institutions like the World Bank and the IMF. There is perhaps also a need to located debates of governance in within the broader framework of state-society relations and theories of state. One of the greatest insights to come out of the papers is the need to have multilateral democratic institutions to regulate the governance of large corporations so that democracy is not eroded by the imperatives of capital. 

The volume Reflections on the Right to Development argues that the right to development provides a framework within which such an initiative can be located. After the adoption (in 1986) of the UN declaration on the right to development (RTD) and the recognition (in 1993) by the Vienna Declaration and Programme of Action of the RTD as a human right, this particular right provides a framework and tool through which the old dichotomy between the civil and socio-political rights can be productively erased and the importance of the national and international civil societies can be productively foregrounded. 

As Stephen P. Marks points out in his chapter the RTD approach draws heavily from Sen’s capability approach and shows how Sen’s conceptualization of freedom provides a way in which human rights and human development can be integrated in the formulation of the RTD. Arjun Sengupta in his chapter argues for building a ‘development compact’ between the developing and developed countries to ensure the implementation of the RTD and points at the three basic rights to food, health and education on which such a compact can be focused. 

Siddiqur Rahman Osmani in his chapter argues for growth as a necessary precondition for the realization of the RTD., although he falls short of actually arguing for ‘a right to growth’. In contrast Godfrey Gunatilleke’s chapter analyzing the developmental experience of Sri Lanka favours a right to growth. Into this debate the chapter by K.P Kannan and Vijaymohanan Pillai brings the Kerala experience of development. They argue the need for balancing economic growth and social development and project participation of the people in the developmental process as a basic human right. 

Jayati Ghosh, in her chapter, in a way raised the question of ‘participation’ and development at the level of international economic regimes. She argues the contemporary processes of globalization and liberalization increasingly constricts the choices of developmental tools available with the nation-states, and leads to increasing disparities between the poorest and the richest countries. 

Her proposed solution to the conundrum is to a multilateral democratic framework that governs investments and protects the rights of all the stakeholders in the economic decision-making and not merely that of the investors or shareholders. But this volume does not grapple with the increasingly vocal post-development scholars and scholarship that interrogates the universalistic claims of the human rights discourse.  

As is evident from this review, substantive questions surrounding poverty, development and governance are very much alive in the present context and need urgent attention. The volumes discussed provide important points of departure for further scholarship; but all the three volumes suffer from a slight economistic bias. 

As pointed out earlier, there is a need for integrating the sociological perspective to such debates.  Indian sociology by shying away from macro-sociological work has been complicit in the domination of public policy by the discipline of economics. The issues surrounding the interface of poverty, development and governance are too multi-dimensional to be left to economics alone and can be satisfactorily handled by an integration of sociological and economic analysis and scholarship. 

Details about the Books

Munshi, Surendra and Biju Paul Abraham (Editors). 2004. Good Governance, Democratic Societies and Globalization. New Delhi, Thousand Oaks and London: Sage Publications. 

Sengupta, Arjun, Archana Negi and Moushumi Basu (Editors). 2005. Reflections on the Right to Development.  New Delhi, Thousand Oaks and London: Sage Publications.

Mehta, Aasha Kapur and Andrew Shepherd (Editors). 2006. Chronic Poverty and Development Policy in India. New Delhi, Thousand Oaks and London: Sage Publications.

There are no places to get lost in anymore Sailen Routray Photographic art based on pastel chalks Photo credit: Wikimedia Commons/Dietmar Ra...