I Have Seen Words | لفظ کو دیکھا ہے مَیں نے

Translated from the Urdu to the English by Gopika Jadeja

I have seen words in the rain
Retreating into the jute shelter
In the queue for kerosene
Withering in the eyes of
Unhappy children.
Standing empty stomach
Drinking tea out of a broken cup
Next to a dead buffalo
I have seen words in a temple
In innocent Yellamma’s heart
I have seen words crying in bloody tears
In the scream of a whip on the back
I have seen words
Walking away in exile from themselves
Hating themselves
I have seen words

Posted in 76: DALIT INDIGENOUS | Tagged ,

Snails | Shaamuk

Translated from the Bodo to the English by Pradip Acharya

Those days I picked the upturned snails
from among the stalks of growing grain
and filled my creel till the neck.
It was fun removing the shells
and watching their recoiling tongues
before I boiled them.
As I sucked the sap and threw the shells
they lay creaking on the floor
in a certain strange rhythm
that hid the agony of their dying.

Now I crawl around the sea-shores
clamber about on land and water
to look for the roots of that strange note
as the marauding waves
draw me back and fling me away.
Strangely, an unseen hand picks me up
sucks my sap and leaves me empty.
The shell of my body creaks
in the agony of the heart breaking
and makes the strange measure of a sad strain.

Posted in 76: DALIT INDIGENOUS | Tagged ,

My Poetry | મારી કવિતા

Translated from the Gujarati to the English by Gopika Jadeja

My poetry
dressed in its dirty clothes
poor like me
still awaits acceptance
from the silky pages
of magazines
Still seen thorough critical eyes
Unseen
Unheard
it lies half conscious

My poetry
Rustic like me
stands at the threshold
of Indian literature
Still prohibited entry
for its different clothes
Copper red
like my angry face
it stands at a distance
Alone
Excluded

My poetry
Mad like me
wanders in the street
neighbourhood, crossroads
and dirty lanes
Like the backward village
neglected by the feudal bureaucratic
civilisation

My poetry
Like my tongue
is uncivilized
And like me
it is untouchable
Relegated to the margins
by the sterile civilized
critics

My poetry
Forgotten
Disregarded

Posted in 76: DALIT INDIGENOUS | Tagged ,

ବାର୍ତାବହ ପକ୍ଷୀର ଗୀତ | Song of the Messenger Bird

Translated from the Lepcha to the English by Basudev Sunani

ମୋର ସୁନା ପୁଅ !
ଆଜି ଶୋଇବା ପୂର୍ବରୁ
ମୁଁ ତୋ ପାଇଁ ଚିଠି ଟିଏ ଳେଖି
ମୋର ଅତୀତ ବଖାଣିବାକୁ ଚାହେଁ

ଦିନେ ଗରାଖକୁ ଅପେକ୍ଷା କରି
ମୁଁ ବସିଥାଏ ଛତାତଳେ
ଏକ ଚୌକିଉପରେ

ରାସ୍ତାରେ ଅତ୍ୟଧିକ ଧୁଳି ହେତୁ
ମୁଁ ଆଖିବୁଜି ଦେଇଥାଏ,

ମନେପକା ତ’
ଏ ଦୃଶ୍ୟ ଦେଖି ତୋତେ କେମିତି ଲାଗନ୍ତl !
ହୁଏତ ତୁ ହସି ହସି କହନ୍ତୁ
ବାପା !
ତମେ ଶୋଇପଡୁଛ ଯେ !
କେମିତି ଦେଖିପାରିବ ତମ ଗରାଖକୁ !

ରାସ୍ତା ଆରକଡରେ
ଅତି କୋମଳ ଭାବରେ ଠିଆହୋଇଥିବା
ଗଛ ମାନଙ୍କ ପାଖରୁ
ଆଖି ବୁଜିଥିବା ଅବସ୍ଥାରେ ମୁଁ ଶୁଣିଲି ତା’କୁ,

ଏଥିପୂର୍ବରୁ
ମୁଁ କେବେବି ଶୁଣି ନଥିଲି ଏଭଳି ଗୀତ,

ମୁଁ ଆଖିଖୋଲି ଦେଖିଲି

ବିଚାରୀ ! ମ୍ରିୟମାଣ ଦେଖାଯାଉଥାଏ
ଅତି ନରମିଆଁ , ହାଲୁକା
ସତେ ଯେମିତି ନିଆଁ ର ଶିଖାରେ ଭାସି ଭାସି
ଜଳୁଥାଏ

ମୁଁ ଡାକପାରିଲି
“ ମା’ ତୁ’ ଚାଲି ଆ’ ଏବଂ କ୍ଷଣେ ବିଶ୍ରାମ ନେ’
ପ୍ରଥମେ ଆସ୍ତେ ଆସ୍ତେ
ପରେ ସାମାନ୍ୟ କ୍ଷିପ୍ରବେଗରେ
ସିଏ ନିରୋଳା ରାସ୍ତା ଡେଇଁ ଆସିଲା

“ମୋ ସାଙ୍ଗେ ଟିକେ ପିଉନୁ !
ମୋ ରୁଟିରୁ ଖଣ୍ଡେ ନେ’
ଆଜି ରୁଟି ଟିକିଏ ଶୁଖିଲା ଅଛି,
ଯାହାହେଉ
ଏହାକୁ ଚା’ ରେ ବୁଡେଇ ଖାଇପାରିବୁ”

ସିଏ ପ୍ରକୃତିସ୍ଥ ହେବାଯାଏ
ମୁଁ ଅପେକ୍ଷା କଲି,
ପରେ ଗରମ ଚା’ ଓ ବାସୀ ରୁଟି ଆଣିଦେଲି,

ସିଏ ମୋତେ ନିରେଖିଲା,
ମୁଁ ଯେମିତି କଲି, ସିଏବି ସେମିତି କଲା,

ଟାଣ ରୁଟି କୁ ଖଣ୍ଡ ଖଣ୍ଡ କଲା
ଏବଂ ଚା’ ରେ ଡୁବେଇ ନରମ କଲା,

ଓହୋ !
ସିଏ ଭୋକିଲା ଥିଲା ।

କହିଲି
“ ମୁଁ ଖୁବ ଆନନ୍ଦିତ ଯେ
ତୋ ପାଖରେ କିଛି କ୍ଷଣ ବସିବାର ସୁଯୋଗ ପାଇଲି”

ମୋତେ କିଛି କହିବା ପୂର୍ବରୁ
ସିଏ ମୁଣ୍ଡକୁ ଏପଟେ ସେପଟେ କଲା,
ମୁଁ ତା’ କଥା ଶୁଣିବା ପାଇଁ ଅର୍ଦ୍ଧନିମିଳିତ ହେଲି,
ଅତି ଆନନ୍ଦରେ ଶୁଣିଲି:

“ ମୁଁ ସେଇ ଜାଗାରୁ ଆସିଛି
ଯେଉଁଠି କେହି ଗୀତ ଗାଆନ୍ତିନି,
ଆମ ପୂର୍ବଜ ମାନେ
ବାର୍ତାବହ ପକ୍ଷୀର କାହାଣୀ ଶୁଣଉଥିଲେ,
ଲୋକେ ପକ୍ଷୀର ଗୀତ ଆଗ୍ରହରେ ଶୁଣୁଥିଲେ,
ଗୀତ ଶୁଣି ଖୁସିରେ କୁଣ୍ଢାକୁଣ୍ଢି ହେଉଥିଲେ
ନିଜଭିତରେ ଆଲୋଚନା କରୁଥିଲେ,
ଭୋଜିଭାତ କରି ଖାଉଥିଲେ,
ସତେ ଯେମିତି ଏଇଟା ତାଙ୍କର ଶ୍ରେଷ୍ଠ ଦିନ
ଏଭଳି ଖୁସିର ଦିନ ହୁଏତ ଆସି ନପାରେ
ଆସିଲେବି ୟା’ ଠୁ କମ ହୋଇପାରେ ।

ଏଭଳି ଅନୁଭବ କରି
ଗଭୀର ନିଦରେ ଶୋଇଯାଉଥିଲେ ।

ମୁଁ ଆଖି ଖୋଲି ତାକୁ ଅନେଇଲି,
ସିଏ ଅତି ଗାଢ ଓ ଚିରନ୍ତନ ଦେଖାଯାଉଥିଲା,

କହିଲି
“ ମାଁ ! ଆଉଟିକିଏ ଚା’ ଦେବି ?”
ମୋର ମନେ ଅଛି,
ସେଇ ଦିନ ସକାଳେଇଁ
ତୋର ମାମୁଁ ଆଣିଥିଲେ ତଟକା ମହୁ ମୋ ପାଇଁ,

ମନେ ଅଛି ନା !
ସେଇ ସୁନ୍ଦର ବଗିଚା, ଯେଉଁଠି ତୁ ଖେଳୁ ଥିଲୁ
ଏବଂ ମଜା କରୁଥିଲୁ ?
ତୁ ଯେ ତାଙ୍କର ମିଠା, ସୁନେଲି ମହୁକୁ ଭଲ ପାଉଥିଲୁ !

ସିଏ ଖାଇଲା,
କାହାଣୀ ପୁଣି ଲମ୍ବେଇବା ଆଗରୁ
ଆଗ ଅପେକ୍ଷା ଆଉ ଟିକିଏ ଅଧିକ ପିଇଲା,
“ ନୁଆ ଯୁଗ ଆସିଲା
ପିଲାମାନେ ବୁଢାମାନଙ୍କ କଥା ଏଣିକି ଶୁଣୁ ନାହାନ୍ତି,
ସେମାନେ କରୁଣ କାହାଣୀ ଶୁଣିବାକୁ
ପସନ୍ଦ କରୁ ନାହାନ୍ତି,
ପକ୍ଷୀର ଗୀତକୁ ଭୁଲିଯାଇଛନ୍ତି,

ଲୋକେ ବି ପକ୍ଷୀମାନଙ୍କ ଠାରୁ ଦୂରେଇଗଲେଣି
ପକ୍ଷୀ ଉପରକୁ ଟେକା ଫୋପାଡୁଛନ୍ତି,
ହତ୍ୟା କରୁଛନ୍ତି,
ବଡ, ସାନ, ରଙ୍ଗୀନ, ସାଦା
ସବୁ ପକ୍ଷୀଙ୍କୁ ଭୟ ଦେଖାଉଛନ୍ତି
ଅତଏବ ପକ୍ଷୀମାନେ ଗାଇବା ଛାଡି ଦେଲେଣି,

ସମୟ ବଦଳି ଯାଇଛି
ଏବେ ମା, ବାପା ପିଲାମାନଙ୍କୁ ତାଗିଦାକରୁଛନ୍ତି
ବନ୍ଦ କର !
ଗାଅ ନାହିଁ
ତମେ ଆଉ କ’ଣ ପକ୍ଷୀ ହେଇ ରହିଛ ?

ପିଲା ମାନେ ହସି ହସି କହୁଛନ୍ତି
“ ପକ୍ଷୀ ମାନେ ଗୀତ ଗାଆନ୍ତି ନାହିଁ “

ୟା ପରେ ମୋର ଅତିଥି
ତାଙ୍କ ବାଟରେ ଚାଲିଗଲେ,
ଏବେ ରାସ୍ତା ପୁଣି ନିରୋଳା ହେଇଗଲା,

ଭାବୁଛି !
ଆଜିଭଳି ଦିନରେ ତୁ ଭଲା
ଏ ପକ୍ଷୀର ଗୀତ ଶୁଣିବାକୁ ରହିଥାନ୍ତୁ !
ଅଥଚ ତୁ ବହୁ ଦୂରରେ,
ଯଦି ପକ୍ଷୀ ପରି ତୋର ବି ଡେଣା ଥା’ ନ୍ତା
ତୁ ଏଇଠିକି ଉଡି ଆସିଥାନ୍ତୁ !

ଏକ୍ଷେଣା
ମୁଁ ଖୁସିରେ ଶୋଇବାକୁ ଯାଉଛି
ପ୍ରାର୍ଥନା କରୁଛି
ତୁ ଯେଉଁ ରାସ୍ତାରେ ପାଦଦେଇଛୁ
ତୋର ଚଲାପଥ ସୁଗମ ହେଉ ମୋର ସୁନା ପୁଅ !
                    ବାପା ।

Posted in 76: DALIT INDIGENOUS | Tagged ,

Twi | Water Drops

Translated from the English to the Kokborok by Chandrakanta Murasing

bolong bahai borobsai phayw watwini twyo sujagwi chwngsakhe ha
boyarbai tai waisa bebak phuranna bagwi

kwthwi ranprajak bolongni langma kwtalkhe sichayasak
kubun kubun phaising thngw twi

****

phiya haywngo twi kwrwi hinkhe twino twywi sabo le swinai ?

joto langmani twi nangw joto langma-no twi lena twi twi-no lena hamarima

twi kwthar-bo twi twi-no kwthar phola

thui bisingtwi twi botok nok khungsani phayw bwrwi chwla
thui bisingtwi jaiti solai kurunglaijak borok joto mang bwphang waphang
yarung nanglaijak o takhuk bukhukrog

twi nokhao chwngjak twi langmao pungjak
chwng lekhawi paiya twi biyang busuk nwng i kok puitu thangyakhe sadi
minamatani twiyo kuphungjak harungo

watwi thop busuk kwlaikha bisi 1803 ni simi ?

watwi thop thop kulaima joto thumwi mankhe
aa ongwi thangma khamun chwng le.

nokbar twi sal tal mai-waksa khartwi twijlang laywi thangw
sal tungsawi nokbarni chubachu bai twi sakao bumul kholw yapri bwthai bwthai
tai mwnak tailamtwi nwgw hakor kuthukmarog
bumul kochogwi thangw ha laywi haywng phaising
watwi ni twibai thuiduk botok langma bising bising

mwnakma twi

nogo kiphilwi takhumsarog yapha khoroptwi bwkrang bwprawi twi jariwi khibw
twijlang bomjak kwchwng pilithai sakao twirem kayatwi katwi kaslewi kwlayw
kotono kholobjagwi tongw bukchaywng kuthukma

sal tai-bo kuchugo kawi paima kwrwi lam phunwgtwi twyo
tai o lama pohorni simi chengma ulo
nongkhorwi thangkha twyo swnamjak hakor mwnak kuthukmao
o hakor twijlangni swlai kuthuk aro pohor hapya mwnakni lam laywi
aro riawarrawa thuwi tongw twi mwtaini mwnakma nogo

tal

sampili bumul hor sal swlaijagw nokhao thungma bising
nokhani twi nokhano swnamw poder podkhe suwi kwbagw jorani chumuino
chumuirog thang phai ongw khon khonlaywi nokni lama phaising
eba talbai twiphil bai baksa himna tongthogwi

sal

awan hai phungsaw twi mokol kwbangma bwskango
nokbar khawi kobonwi thangw satungo tungsogwi
sakao thangwi chumuio nangkhe pherwi thangw sakmang bini
paima kwrwi twi-mangpili haikhe watwini ulo sal tai waisa phaikhe
lama khonwi himw kwtalkhe
twi kuphungjak tungsawi siyari pantwi ongw oro uro
jephuru chumui kotorma budul budul somsawi kholobw salno
pherang chirigw nokhano chirwi baywngni horo jilik jilik
aboni ulo siring sorop haywng tukujak watwi twyo
ha kisio sichasaw langma kwtalni bahai motom
bumul kaisini chokhreng chogsai tai waisa sal kaw

watwini twi ransai kobonsai pherangbai kudijagw
tai muktwi kupulwng kabwi tongw nokha kosomni nogo

Posted in 76: DALIT INDIGENOUS | Tagged , ,

সেলাম জানাই কৃষ্ণকালো লোক | Palya Palya Dha’lan Djani

Translated from Lionel Fogarty in language to the Bangla by Avishek Rath

হাতকয় পিছে পায় পায় চলে
জংলা জংলি মন হতে চায়
ভাতার নয় রে মরদ রে মুই
যোনিতে, পায়েতে, পায়ের পাতায়
মাটির স্বপ্ন দাউ দাউ জ্বলে
ঋতুস্রাবের আগুন তলে

মুই কান পাতি, নীচে খাড়া হয়
শুলসম যোনি মাঝে যেতে চায়
হুহু হাওয়া বয়, চোখে চোখ রয়
মিলনের সাধ চোখের ভাষায়
দূর হয়ে যা রে, তুই চোর ওরে
পুলিশ পুলিশ পুলিশ চেঁচায়

ছায়ামানুষ রে, সাবধান হ’রে
খালের পিশাচ ওই
রক্তের শেষ, ভাই চলে যা রে
আত্মীয় ন’স তুই
ঠাক্‌মা, দিদিমা সেলাম তোদের কৃষ্ণকালো মুই
আমি বরং মাটির টানে দেশেই ফিরে যাই।

Posted in 76: DALIT INDIGENOUS | Tagged ,

Anti-love Poem

Not translated. Written originally in the English by the author, a native Mizo speaker.

This is not a poem for lovers or those whose heartlines are as fruitful as orchards across the easy plain of their contentment.

It is not a poem for the boys lying in the shade of the fig tree, bronze objects provocative in their naked idleness; though a smile passed between us like an iron flower and they must have returned home with blood and leaves on their chests.

It is not a poem that will by any stretch of the imagination create an asylum for migrants, painters and guitar players, polite romantics stumbling at an uncivilised hour through the corridors of a smudged hotel. Nor for the bureaucracy of minor passions.

It is not a poem for the organza girl, fatal as a newly purchased knife, succulent as the sugarcane she peeled with her teeth, the languorous glance of whose intentions only the somnambular blue windows of her house can interpret. We all have known a moment like this.

It will not salute the solitary waiters dancing in the milky green smog of cheap tube lights, homeless as crumbs on the tables they have wiped all day, despised – though freshly barbered – by our girls who in another place, if they were another race, would not tolerate such loneliness in men without doing something about it. Send this report to the missionary who fell in the river and later fell into the lake of his zeal for a land and a woman until the hard rain of exile washed him away and he died, as much a fool as when he began.

It is not a poem for Jacob who loved but for Esau who was hated, who was not far-sighted, who we remember as a Neolithic gunslinger, bottle-sucker and hairy forerunner of malcontents who now trawl the epiphytic roots of cyberspace searching for the penultimate good bomb.

This is not a poem to be stuffed in the tinfoil of an aborted ideology, stuffed into zippered bags and manhandled at airports and international boundaries like a potential terrorist, stuffed in a fat yam leaf and digested along with television spume and academic chins.

It is not a poem that heroically claims to revive the dead, convert the tattooed, feed the pigs, do the laundry waiting at the start of day and search for the perfect button with fatherly perseverance. Thread and needle at the ready.

It will not commemorate the last noisy supper of pop songs and salted beer on a black hill disgorged of its warm minerals.

Nor is it a poem dedicated to alien super grass, tropical markets overloaded with avocados and caterpillars, French saints carved from soap – those who have pressed from the metal tub of phrases and historical bad behaviour such wine that it shamed the honey-making stones. It is not for them.

Nor will it take its stand with those who protest at the oiled guns of democracy and those who think they park in a free speech zone and those who denounce the stockpile of mass ethics polished in antiseptic factories of faith; because only birds are democratic, free and possess faith.

Nor is it a poem whose location can be found in calendars, whose trajectory calculated by the speed of solar wind and the congruent angles in a Gregorian month where reality and desire can meet.

It is a poem celebrating the impossibility of arrival and the necessity of violence, because these too are constants of the whole sad untelevised truth.

It is a poem that has agreed to conspire against itself

For to write a poem against love you must first have written a poem about love

You must have sought beyond yourself a moment’s refuge from your own life, you must have leaned to smile at a sudden reflection in the bruised glass

Above all this poem is not for you or about you

even though I am jealous of the widowed city that holds you in her embrace and surrounds you with her calm ambitions, her talent for disguise, her politic summers

It is not a poem that will speak of the things for which we have no remedy:
time unclassified vertebrate, linear, possibly pitiless
            distance when unpinned from gravity, repents the tyranny of maps
the body’s betrayals

I know what this string of jasmines and these overturned chairs want to tell me
I know if I should kiss you
                                                  your mouth would taste of love and whiskey.

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Satha Didi Bhuiini Takot | Seven Sisters Strong

Translated from the English to the Nagamese by Dolly Kikon

Moikhan toh guti sopona laga rushi te nisena,
Sopona beshi maiki laga.
Kunba guti beya hoishe, kunba toh jaijai shea,
Holibi rushi takot ase.
Aro itu ki rushi ase?
Satha didi bhuini laga sopona.

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Who … are we? | આમે … કિડેએ …

Translated from the Chaudhary-Bhili language of Adivasis to the English by Rupalee Burke

Dwellers of forests and hills
True owners of forests and rulers of hills
Inhabiting forests since primeval times
Cultivating crops from the depths of the Earth
Sustainers of the world
Consuming fruits and flowers forests offer us
Drinking water from rippling brooks
With self-respect we live and let live
Like tigers in the forest we live with self-pride
Resisting slavery with all our might
Sleeping on empty stomach rather than begging
Foraging food from forests and hills
To keep ourselves alive
Since Nature gives us our daily bread
It is for us most divine
Where food we get there is our shrine
Who gives us food, who cares for us, our deity is
Thus are forests and hills our deities
The tiger, our deity, protects us in the forest
So is the cobra who fends the crops in our fields
Supporting us and our fields, the river is our deity
We depend on Nature for sustenance
Not on the pity of others
Head held high we live in Mother Earth’s lap
Head held high we die in Mother Earth’s lap.

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Chandalini’s Poem | চণ্ডালিনীর কবিতা

Translated from the Bangla to the English by Sayantan Das

I leave behind these marshes and jungles,
The people of the jungle,
Leave behind the river
The forest trail
Far away to my own people
Who shed blood and sweat
I go
To the malnourished children
Of our fallen, battered forefathers,
To my brothers and sisters
I shall leave behind this land
Of four rivers and five settlements
Stretched out beside the blacksmith’s furnace
I have been privy
To the argument of the hammer and the iron
I have become the plough
And travelled far, riding on the farmer’s shoulder
Tilled the vast expanse
So that the field teems with crops
Just to fight the pangs of hunger
Still I have to witness Amlasol1
I have to feed my family ant-eggs
That look like white grains of rice
That is enough to sustain the children
They take up their bows and arrows
And even without caring for
The true meaning of revolution
Bare their chests in front of the barrel of the gun

Posted in 76: DALIT INDIGENOUS | Tagged ,

The Street Dog

Translated from the Malayalam to the English by Mannarakal Dasan

Do not say a word
I have something to say
In the words scrubbed clean
The truths that smells of blood.
The howling was not to excel in howling.
To paste the address of the waste
The tails that couldn’t be straightened
Even by using a Pipe
The weight of faith
Bolted from inside.
When the latches of silence
Depart
The memories open locks of secrecy.
With the belief that I am accompanied
When I am leaving the forest
Dreams that touched my heart
Yearn for freedom.
Today
In the dark
In barren land
Drinking a sea of loneliness
Clouds of fire crawl inside of me
In the paintings signed by traitors
Haven’t you separated me?
When tears of pretension
Fail to break the shackles
When smugness gnaws at the bondages
You ask for my keys of vision
By stabbing me with sharp swords.
For my ignorance
For not to testify
I do not have pain today.
You can scratch and take my life
Without spilling a drop of blood
When you are done drinking up all my emotions
Please do let me know
I want to cry in the shock of realisation.

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Just a duty-bound Hatred | कर्तव्य भर नफ़रत

Translated from the Bihar-Hindi to the English by Mridula Nath Chakraborty

Ran the gamut of love talk from their side
Even as they kept sowing hatred in the soil
Inside Outside Ceaseless
They nurtured hatreds one-sidedly
We could not reach them one bit
Whether we extend love towards them or hate?
It was all always already decided by them
Nothing from our end at all!
They were our judge all the while our transgressors too

Where lies our potential to hate?
We remain but just duty-bound
To respond on their hatreds

Posted in 76: DALIT INDIGENOUS | Tagged ,

Dust

Not translated. Written originally in the English by the author, a native Naga speaker.

It’s my turn at the water point:
The trickle is slower today
Each day, slower,
One day, it may stop;
And my field has withered,
Rusted-dry in the staring sun,
The crevices filling with dust.
Tin buckets clash behind me
And a loud voice roughly bawls
“Don’t fill that bucket full!
Fool – don’t you know you’ll slop?”
I withdraw, abashed. It’s true:
I mustn’t spill a precious drop
Not even as a libation
To the gloating sun.

I saw a young man gunned down
As I shopped in the market place.
Two thick thuds, and then he fell,
And thrashed a bit, on his face.
That’s all. He sprawled in the staring sun.
(They whirled away in a cloud of dust
In a smart white van.)
His blood laid the dust
In a scarlet little shower,
Scarlet little flowers.
In the staring sun, the little flowers
Will burn and turn to rust.

I stumble home through arid fields
My furtive footsteps hushed by dust.
I scan the sky – hard, limpid, deep –
O pure and high is heaven’s sky!
Is there no shade for me? I weep
To hide from the glaring eye of heaven.
(Cain, my brother Cain!
I know your fear, your guilt, your pain –
I too have now a brother slain,
I too am sealed with the scarlet stain!)
My ink has crusted in my pen
And in my heart – the dust.

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न्हानानग्गु यागु | Nhananggu Yagu

Translated from the English to the Hindi by Subhash Jaireth

न्हानानग्गु यागु: मेरी मां
जो मेरी अपनी मां है, हमेशा कहा करती थी कि माथा उठा कर चलो
मेरी साहसी छुटकी निअरलु, यानि की मैं

न्हानानग्गु यागु: मेरी मां, जो मेरी अपनी मां है, हमेशा कहा करती थी कि डरो
किसी से नहीं

किसी भी जगह​, यह भूमि पुरातन है तुम्हारे पितर-प्रेत तुम्हारी रक्षा करेंगे
क्योंकि वे जानते हैं कौन इस धरती का है और इस धरती से उपजा है

न्हानानग्गु यागु: मेरी मां, जो अभी भी मेरी अपनी मां है, इस भूमि में बसी उसकी रूह
मुझ पर निगाह रखती है

अब जब मैं इस भूमि पर कदम-कदम चलती हूँ

नोट: ‘न्हानानग्गु यागु’ वाजाररी भाषा का शब्द है जिसका मतलब ‘मेरी मां’ है और​ ‘यागु’ भी वाजाररी भाषा का शब्द है जिसका मतलब ‘मां’ है

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અલી ગુમિલિયા બેકર | Knowledge of Trees

Translated from the English to the Gujarati by Rupalee Burke

રીવર ગમ વૃક્ષો, મહાકાય પ્રાચીન કાયાઓ, શ્વેત લોકો આ ભૂમિ પર આવ્યા તે પૂર્વેના છે. એડલેડમાં કૌરના ભૂમિ પરના અમુક વૃક્ષો અસ્તિત્વ ખોઈ બેઠેલી નદીના કિનારે ઊભા છે, જે નદીઓને વરસાદી પાણીના નિકાલ માટેની કાંકરેટની ગટરોમાં ફેરવી દેવાઈ છે. આમાંના અમુક વૃક્ષોના નામ આ સમયના પહેલાંના સમયના છે. એક વખત એવો હતો જ્યારે ઘણાં લોકોને આ વૃક્ષ કે પેલા વૃક્ષનું નામ ખબર હોતું હતું. આ પરિવેશમાં વૃક્ષો હવે પારકાં છે. એમની નજીક રહેનારાને દુનિયામાં એમનાં દીર્ઘ અસ્તિત્વની ના તો જાણ છે ના કલ્પના.

આ છે ગાંઠોવાળા, જાડા જાડા થડ વાળા પુરાણા ગમ વૃક્ષો. જો તમે બધાં હાથ લાંબા કરી હાથ-સાંકળ બનાવો તો વૃક્ષ કેટલાં વર્ષ જુનું છે તેનો કદાચ અંદાજ લગાવી શકો. એમને ચંપઈને એમની પ્રાચીન ઉર્જા ગ્રહણ કરવાનો લ્હાવો કંઈક ઔર જ છે.

આધુનિકતા સાથે આવેલી તમામ ભયાનકતાના સાક્ષી બનેલાં છે આ વૃક્ષો.

વૃક્ષોનાં નામનાં જ્ઞાનથી હું આશા અનુભવું છું. વૃક્ષોની જાતો કે પ્રકારોના નામ નહીં પરન્તુ વ્યકિતગત નામ આપેલાં પુરાણા વૃક્ષો. તમે પેઢીઓથી અહીં હોવ તો તમે જાદુઈ નામનાં હક્કદાર છો. પરિવેશમાં સ્થિર ઊભેલાં આ જીવો.

એમના રહેઠાણના સ્થળની આજુબાજુ એવી પ્રાચિનતા વર્તાતી હતી કે તમને માથું ઢાળી દેવાની ઈચ્છા થઈ આવે. અગત્યની વિધિનું એ સ્થળ હતું. અમે જે વૃક્ષોથી ગહેરાયેલાં હતાં એ એટલાં વયોવૃધ્ધ હતાં કે જોનાર સ્તબ્ધ થઈ જાય. વૃક્ષો એટલાં તો વિશાળ કે પક્ષીઓના આખાને આખા ઝૂંડ વિસામો કરી શકતાં. સૂર્યાસ્ત ટાણે અને વળી પાછા સૂર્યોદય વખતે મોટા તીણા અવાજે વાતાવરણ ગજવતાં આ પક્ષીઓ.

ઍરપોર્ટની પડખેની ફાજલ જમીન એને ખુબ ગમતી. અવકાશની અનુભૂતિ વચ્ચે અને નાનકડા શહેરની પાશ્ચાદભૂમાં દૂર દેખાતાં ડુંગરા અેને અતિ પ્રિય હતાં. આકાશ કેટલું વિશાળ હતું. અહીં ધરતી કરતાં આકાશનો વિસ્તાર વધુ હતો, એની નાન જ્યાંના હતાં એ સ્થળ જેવું.

એક યા બીજા કારણે ભુલાઈ ગયેલા સ્થળોમાંનું આ એક હતું, ભારે અવરજવર વાળા ચાર રસ્તાની મધ્યે કાંકરેટ પાથરેલી જમીનના ટૂકડાં જેવાં, ધૂળવાળા અને પ્રદૂષિત. એની ફરતે ક્યારેક જુની ખાડી હતી જેને પછીથી કાંકરેટ વાપરીને વરસાદી પાણીના નિકાલ માટેની ગટરમાં ફેરવી નાખી હતી. ગટર ખાડીની બીજી તરફ હાઈવે હતો જ્યાં ગાાડીઓ તેમના મૂળ ગંતવ્યના માર્ગથી પુર ઝડપે પર્યટક સમુદ્ર કિનારે કે વળતર આપતી દુકાનો તરફ આવ-જા કરતી હતી.

ડામર-કપચી પર ગાડીઓની આવનજાવન અને પવનના કારણે ઊપર રેઝર વાયર બાંધેલી સાયક્લોન વાડ સામે કચરો જઈ અથડાતો હતો. સુકાઈ ગયેલી માટીમાં નિંદામણ ઊગી નિકળ્યુ હતું. આ સ્થળ નજીક આવતાં મોટા ભાગનાં લોકો ક્યાંક જવા મુસાફરી કરી રહ્યાં હોય, કોઈક વધુ મોટા, વધુ મહત્વના, વધુ સુંદર સ્થળે પહોંચવાની કલ્પના કરતાં, પોતાની પેટીઓ સાચવતાં, એકબીજા સામે સહેજ ગભરાટમાં નજર કરતાં હવાઈ માર્ગે જવાની રાહ જોતાં હતાં. અનાસક્તિ કેળવવાના આશયથી તળેની જમીન વિશે વિચાર કરવાનું તેઓ ટાળતા હતાં. હવાઈજહાજો ઉડાન ભરતાં હતાં અને ગાડીઓ ઊભી રાખવાના નાનકડા ચોખટાઓમાં ગાડી ઊભી રાખી લોકો દ્રશ્ય માણતાં હતાં.

ઍરપોર્ટના છેડાની જમીન ઘણાં સમયથી પ્રેમ વિહોણી રહી હતી.

સાંસ્કૃિતક વિચારકો કદાચ વચલા ગાળાને વ્યાપ્તતા અવકાશ તરીકે વર્ણાવે અેવી એ જગ્યા હતી, શ્વાસ લેવાની તૈયારી રૂપે ફેફસાને ઝીલી રાખતા પોલાણ જેવી. એક અને બીજી જગ્યા વચાળની. બે ભાષાઓ વચ્ચેની ગલીયારી સમી, જાણે અનુવાદનો અવકાશ.

એ યુવાન મહિલાને લાગ્યું કે આ સ્થળ સાથે એ નાતો બાંધી શકે એમ છે, ઉપેક્ષિત પરન્તુ ગજબ મત ધરાવતું, પડતું મુકાયેલું માત્ર કલ્પના દ્વારા એવું સ્થળ. બોદ્રીયારે એને વાસ્તવનું રણ કહ્યું હતું. કિનારેથી કોહવાતું.

નકામી જગ્યા, ઘર કહીને ફરીથી પ્રેમ કરવાની જગ્યા.

Posted in 76: DALIT INDIGENOUS | Tagged ,

mtDNA

Translated from the English to the Konkani (Roman script) by Favita Dias

Ashir ghannitlean ami payachea botacher chollun darvatea tarfen gelim. Durgachi deg sodun kadit, grey mulgachi zhada soglleak ximpadleat ani parkhe ton sagllem bhirankull. Poilim folini girest desh atam fugavacho bi. Ho toh ek jago avoin kennach amka vaat sodun chalpak diunk na. yadichea ghatnasthalacher tapaspak rebyat murgallo shetkar xitkavnnecho far marta hyo tajyo kannyo aikunk etat.

Sakaile lakdachea poola vailyan cholun ami kharizachea monya pravaha kaden pavli ani eka mekachea xantin sangata boslim. Hya pauti soglleank amka kankri mellim. Bhoorya rangache kudke kadun havem botani pillun tancho pito kelo. Puravya khatir avoin ek photo kadpak suchoilem. Hi poili paut nasli ji tika bhashtailli. Havem mhoji botam granite fatrachea khol katrya madi bhonvdailim. Jardin and vanjiv lokani ekda chintle ki tika katrun vastusangrahalayat ghatlyar barem.

Ek tarnatti chali mogan padli. Raktsambhandha bhair lagn jail. Ho manis aple padven granitachea pikavelean aplea lokakadsun begin pois dhanvlo. Pun te tin kavebaj bhivkute dadle sodanch nadir davrun asle. Puro jallyan ternate chalyen kharijachea xhant vhanvnnekaden dimi ghatli. Jadugar hya tarnya mogak tapoita astana kavebaj bhivkutya dadlyanchi savlli vhad vhad jayat vatali. Tiche vhont udkan lagle ani ti fatar jail.

Mhaji avoi mhaka sadanch aslya jagyani vhortali. Bapui kennai yetalo. Titlench. Avoi saddanch ani bapui kennai. Fatar jalle tiche fativelyan udak nisarta te havem polloun aple rakt sambhand kasha vollkunk etat hem chintalem. Havem amchea char gotrchinhache antah pravah ani ghuspallem parikramacho sambandh aikallo. Hanv ani konakuch hacho sahbaghi karche na. kenna kenna tuka kahbar asta kitem kitem dusreanche nhai tem. Tya rebyant murgallya shetkara bashen jaka tya mhellya yantrik nagarachea apghatat maran ailem.

Kennach vidvata kaden meter jaunche nhai. Vasovchea nasdhusan ragtavhea gajalini bhirant giraslya. Pun havem tar svata sabhavik manovriti damun davarpache chalu davarlem jalyar sanvsar sompta mhallyar chad vait jatlem.kashe taren eka vaighyanikan manshabhitar hormone thyroxine-achea samantayecher kavtuk kellem havem ek paut vachilem. Hormone mhanche khar kayamat ani hawamanat tigav. Tanni taka jannshastra parivartan hem nanv dilem.

Avoi ani bapaikaden mellillya amchea ranganuche parat ekikaran badlap eka kallar purvachinntit aslem hem sangpak amka konn dhave katiche nakat. Jivanshastravishi ghadillo mhalyar puro. Mahje avoin mhaka tichi mitiokaindriyal DNA dilli hi kani tiche avoi paryan saan chalet ailya. Sangatan saral avoi vatentli voll hya jagya vaili nhai pun mhajya bapaichi ranganu hangache, hya deshantle. Hanv sodanch chintam jhe mhoji avoi mhaka xikounk shakli na tem ti kasha shikli? Pun ti mhunno, tyo nhoiche degevoilyo pasoyo, to khariz ani khatkhatit kaydyacho masudo. Saglyakun chad tinnem amkam marg sodun chalpak dilem ami amchi apli vat parti ghara bhavishyachya raktnatyank sodunk.

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Ancient Man | पुरानो मानिस

Translated from the Nepali to the English by Prakash Subedi

One needs the newest thing
to kill the most ancient man on earth

What thing of that kind
do you have left?

An amended democracy?
A republic?

Sophisticated guns
tanks, missiles, rocket-launchers
or
biological weapons
or
an international anthem?

You burned down his house
and with it
burned his children
his wife, brothers and relatives
the bhangra, bhoto and gado
bakkhu, dhoti and hakupatasi
that he wore were burned
but why didn’t he burn
do you know?

You called him a terrorist
a government spy
your extreme torture
severed his humble hands
plucked out his innocent eyes and tongue
hacked off his neck and legs
you pierced his earth-like heart
with your bayonet
and roared in victory
but why didn’t he die
do you know?

One needs the newest thing
to kill the most ancient man on earth

What thing of that kind 
do you have left?

Language?
Relgion?

Caste
culture, tribe, nationality
or
human rights?
or
Supreme America?

What thing of that sort
do you have left
that 
can wipe out the most ancient man on this earth?
Can you
wipe out the smell of paddy from the fields?
Can you
wipe out the smell of the wind in the hills?
Can you 
wipe out the smell of water from the sea?

What thing of that kind
do you still have left?
Tell me! What do you have
that can
wipe out the brown smell of sweat from this earth?

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थाई | Thai

Translated from the English to the Devnagari by Ajay Navaria

हम एक चमकती ढलती रात में तुम्हारे घर जाते हैं
हम नहीं सोचते अपने मूलनिवासी होने के बारे में
तुम एक नस्लभेद रहित लतीफा सुनाती हो जो तुमने सुना था
अचानक एक फैरी की प्रतीक्षा के समय
मुझे विश्वास है कि लोग सोचते हैं कि तुम श्वेत हो हालांकि मुझ से कुछ सॉंवली, गुदगुदाने वाली बात
मैं कभी इस बारे में नहीं सोचता
जब हम थाई प्लेस से गुज़रते है तब वह
सुगंध हमारे आसपास होती है।

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Water Song

Translated from the English to the Lepcha by Pushpa Thomas

J:&cWc, wcAi_&, wc]fR, dnaWc KaKcPh ]whKa. wc]HgAc dZa D>cPh ]QhcW[&Vi:* V*hWc AIc]V*c D[afH>Pc. dQ[]C%h oaMc – k ]VgPgfL>Ki_& – AcUhkc wcQhkc wcdI:aPh dQ[]C%h, U<gJi<A>aAc dQ[]C%h cwVi wcPi[cKAc fR:fL>, cwVikc ]fL]dKaAc kc[cA& dnaWc dZaD>c. fY:]whAc QgdQajM ]VgD>cQ, wccKkc IcKkc k[cfK{, wccKkc QgfVjkkc k[cfK{, L:c fC& Hi_Wi> fr{kc wcEajM fW_fZ;Q-cV:QaWc dQ[dG_. wcP[g-wcfk_, ]HgM_g, k[cnhW_a, R>a]fKjM ZhQ_cLgjC AcU:h AcUhkc wcQhkc Ag Sg JcfT wcEa. ]JacK, k[cfQ?Ei> w>g wcIi_& I[cdZ[cJPh kVijTPhVi wcfA;& ]UcLi fV_I>a&AcWc QgVi;* A_cLg ]Vgk?ajo fW{fI?W_a QfI:Li. QcC>, M_gPh w>g wccWPckc C>g QgdQajM QgfVjkL>g- T[hoa&cJPh dG[fIjM C:g w:hWcVi:* IcK fB{ kC:%\c cJdZPh fAfWLi; MidC[%\. dQ[]C%hjM fT{Ug]Wg ]whKaAc fFQ.
]whfX?jML>g LaWcjT QcW[&Ph W&hjM dw_Q, fX fN{cK wccV:kc wcfY?Ac S_gQ. fAfWLi; K_gjML>g Ci&cB C wcfXg, ]wh]cA&kc wcdM;Vi:* dZafH>Q. XgL>g ]whkc Y:a ]JiQ IcKkc wc]fDAc k[cdK[Wc W&hAc. wccKkc wcW_g I:a&jZ fW_&Q. XgcKkc ]HgW_a w>g ]fEW_aAc fX k[c]fwfL>Q.
XgL>g kKgQ_c wccK: W[ccK Q_cLg dW[Q. Ki_&D>cPh ]wh J:&cWc D>h]Wg C>g fW_ L{cfL>Q.
dQ; Cg XgcK: w>g ]QhcW[&Vi:* I[gE[h Q_cQ. k[cD_hl:cjT fXL>g ]wh fw{Lg jJQ. wccKkc QgTg kaAi&Wc D>h]Wg k[cR:hL>g qi>&]fX%Q, fX fN{cK ]fRfL> w>g fM>fL>. fXL>g fW_ cN A_c ]QhcW[&W_a wcJi>*Vi:* Da[fH>Q. D?hfT{Wc w>g k[cR;hL>g qi>&dKaPc Ci*fBVi wccKkc D>hQ, AcUhkc A?gk[hkc QgfVjkkc.
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Strains of Unknown Birds | অচিনাকি চৰাইৰ গান শুনি

Translated from the Mishing (Assamese script) to the English by Krishna Dulal Barua

It’s all right that you’re accompanying me
don’t get frivolous
seeing the doves at play

Don’t fling stones at the middle of the river
the fish would be aggrieved
the affliction would cause measles

If you come across a downpour on the way
the herdsmen would arrange plantain leaves for you
or else you’ll catch fever
when you run a temperature you’ll blame the village
regard rains to be a nuisance
abuse the river
O townsfolk, the unknown lads who had
arranged plantain leaves
wouldn’t be asking your names

Can you see how the sun has been hidden by the hill
the boat on either side, by the river
the buffaloes by the herdsmen
the flutes by the lips

Night has fallen
O townsfolk
you’d do well to return home
don’t lose yourselves in the strains of unknown birds
go and strive with your books on the table

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Farewell, O Setting Sun | ਅਲਵਿਦਾ

Translated from the Punjabi to the English by Nirupama Dutt

Farewell, O Setting Sun
Do return tomorrow
I will bow before you
But I will not indulge
In the ritual of
Offering you water
I will take up arms
You may even hide the Moon
I will take up arms
Don’t you know
Humanity is the fire of the sun
Whose songs light the lamp
Of your glow!
Namaskar!
Farewell…
O Setting Sun!

Posted in 76: DALIT INDIGENOUS | Tagged ,

Fractured Notions … Fractured Identity

Not translated. Written originally in the English by the author, a native Konkani speaker.

Caste, I never understood it
I thought I wasn’t part of it
I thought it never affected me
I thought I was casteless.

In the class they told us
Caste was hindrance to equality
I hated caste
but now when I look back,
low caste were lowered
in the lectures of the teachers
(a position which I’m trying to thread cautiously)
through the re-reading of the
old texts, without hint of the present.
They told us the caste pyramid
could be broken and reformed into a circle
when everybody would be equal
when everybody would be same.

Same! The word haunts me now
as I reflect back
look forward
and live in the present
Same? What does being same
as in similar means?
I understand now …
it got deeper implications
Who will become like whom?
Who will imitate whom?
In the quest of
becoming similar, same, equal?
(or did I confuse the words and misunderstood it?)
(But in the end this is what I understood!)

Why do I deny my caste?
Why do I say I don’t?
believe in caste?
My experiences I have understood
only in terms of rural-urban,
rich- poor and healthy- unhealthy.
But caste? It didn’t exist in my world
I am trying to make sense of it only now
it eluded my curiosity for long
and when I came to know about my caste
the next thing that I knew was
“It is low, lowest in the Varna”

And being a Shudra!
(I’m finally writing on this!)
Shudra! I only studied in books
Shudra or in Goa, the Sudir
came from the feet
were the lowest in the varna I knew
but when I came to know
that I am a shudra
I didn’t know what it meant …
what implications it had for me.

And moreover
Why do I want something low
when all my life I held my head up
and lived without it
why would I put myself
knowingly down when I was already
fighting a battle of being a
rural, middle class, unhealthy woman?

But no! I was fooled
Fooled to believe that there
is fault in caste- in my caste
and there is urgent need
to believe that we
all are equal
or on the path to equality.
They shut my mouth up
when I was about to declare
my caste to the class
And I wondered why? Is it so bad?
By believing that caste is bad
inequality was swept under the carpet
on which I stumbled now and then.

Life is not as simple as
the theories that I study
My experiences, my positions
are shaped by structures
which are beyond my comprehension
and it is more frightening to know
that I existed into it
without having any knowledge of it
and what havoc it played with me!

Under the guise of equality
we embraced their notions
and fractured ours!

Posted in 76: DALIT INDIGENOUS |

कार्डबोर्ड कारावास | Cardboard Incarceration

Translated from the English to the Nepali by Prakash Subedi

अभिलेख भनिने यो कार्डबोर्डको जेल
चिसो, हावाविहीन, र मृत्युजस्तै निस्तब्ध छ ।
भुइँदेखि छतसम्म चाङ् लगाइएका बाकसभित्र
सुनिन छाडिसके पनि भित्रभित्रै आर्तनाद गरिरहेका
आवाजहरू छन्
अनि छन्
अरूका एक-एक अंश बटुल्न छुटकारा दिने
विज्ञान, इतिहास, मानवशास्त्र वा अरू कुनै त्यस्तै विशिष्ट नाममा
संसारभरका सङ्ग्रहालय र विश्वविद्यालयका छिँडीमा
व्यवस्थाका साथ बन्द गरेर राखिएका
काटिएका शिरहरू र विखंडित विखण्डित शरीरका खुइलिएका हाडहरूजस्तै
देखिन छाडिसकेका, तर
अझै हराइरहेका बन्दी टुक्रा, बिम्ब र स्मृतिका जेलमा गुमनाम अनुहारहरू ।
चाङ् का चाङ् रेकर्डहरूले बताउँछन्
तिमीले कसरी हाम्रा टाउका पश्चिमा गजले एक-एक गरी नाप्यौ
आफ्ना दृश्यरतिक लेन्सले हाम्रो परीक्षण गर्यौ
माइक्रोस्कोपले हाम्रा बच्चाका नङ्हरू नियालेर हेर्यौ
र तिनलाई सार्है पहेँला पायौ
र, हेर्यौ महिलाका योनीभित्र
जहाँ कालो र गोरोको बिचमा देखिने
बुद्धि, उद्यम र बस्ती बसाउनेजस्ता
स्पष्ट अन्तरहरूका बाबजुद
गुलाबको त्यो कोपिला त्यति नै गुलाबी छ जति गुलाब गुलाबी छ ।
हामी कार्डबोर्डका कालकोठरीहरूमा थुनिएका कैदी हौँ
जहाँबाट एकनाससँग काटिएका अनि चिटिक्क पारेर सजाइएका
निर्जीव अक्षरले चित्कार गर्छन् :
यी सेता पन्नामाथि लेखिएको
कालो विषाद पढ ।

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कहानी कहना बडा अच्छा लगता है | Loves to Tell Stories

Translated from the English to the Hindi by Rupalee Burke

बडा अच्छा लगता है मुझे
पालक माता के साथ टहेलना।
जानती है वह मुझे, मेरे जीवन, मेरी यात्रा को।
सबसे ज़्यादा पहचानती है वह मुझे।
मुझसे भी ज़्यादा वह मेरे जैविक परिवार को जानती है।
बहुत पसंद है उनहे मेरे बच्चों को बताना
कहानीयां मेरी दादी की और मेरी देखभाल करना उनके हिस्से में कैसे आया।
रेगिस्तान और मेरे बुज़ुर्गों की कहानियां बेहद प्यारी है उनहे।
कैसे हम निकल पडते, खेलते, झाडीयों में शिकार करते।
मेरी कहानीयां बहुत प्यारी लगती है मुझे।
बांटती हुं यह कहानीयां मेरे बच्चो के साथ तब सुनते है बडे चाव से।
चलती गाडी में बंध, बिना संगीत बैठे हुए
धंटो तक एक दुसरे के साथ का आनंद उठाते
एक राज्य से दुसरे तक की सफर के दौरान बनाते है अपनी कहानियां हम।
बडा प्यारा लगता है जिस तरह मेरे बच्चे उसे जकड कर रखते है
जो मुझे पेट पकड कर हसने को मजबुर करते है
बेटा मेरा अकसर जिसकी याद दिलाता है
हसा देते है वह मुझे।
उस समय में रची स्मृतियां
जब थे सिर्फ हम एक दुसरे के पास ।

बहुत ही अच्छा लगता है जब दौड के आती है मेरी बेटी
हसती और कहती हुई मां याद है तुझे उस वक्त जब …
तब स्मृति से ऊभरती है कहानीयां, और याद है यह हुआ, वह हुआ।
यात्रा और संगीत और जगहो की, खाने की और लोगों की कहानीयां।
जब मैं छोटी थी, दुनिया में पैर रखा ही था
एहेम अर्थभरी कहानीयां धारण किए हुए जगहो पर जाती थी।
‘गुंडीगाय’ और ‘डॉग ऑन ध टकर बॉक्स’,
‘रॅडफर्न एन्ड ध टॅन्ट एम्बसी’ की कहानियां सुनकर मैं बडी हुई।
बच्चों के साथ बांटी हुई कहानियों में बायरन बे और ऊलुरु जैसी जगहों
और उनके साथ गए NT, SA, QLD, VIC जैसी जगहों
रेगिस्तान से समुद्रतट, सभी जगहों।

बीच सफर बांटती हुं उनके साथ ताकी जब वह बडे हों
उनके बच्चों के साथ बांटने के लिए कुछ खास हो उनके पास
कहानी कथन में बडी ताकत है।वह उपचारात्मक है और
हृदय स्पर्शी भी और उसकी शुरुआत तब हुई
जब मेरे बच्चों की तरह मैंने देखना शुरु किया था दुनिया को।

Posted in 76: DALIT INDIGENOUS | Tagged ,