Showing posts with label poems. Show all posts
Showing posts with label poems. Show all posts

Sunday, July 17, 2016

Space Gulliver- in conversation with Sampurna Chattarji


Sampurna Chattarji, Promenade des Anglais, Nice, 2011
Space Gulliver- in conversation with Sampurna Chattarji

Space Gulliver: Chronicles of an Alien is Sampurna Chattarji's 14th published book, out from Harper Collins in July 2015. That she is prolific needs no underlining- she has published, poetry, poetry in translation, novels, short stories and prose in translation amongst other things; and dealing with them all would require more than this one conversation.

I sought to indulge her on her latest book of poems and prose poems, the complex but endlessly fascinating study of Space Gulliver, Chattarji’s outworlder Who Fell to Earth. Opening her eyes in this ‘alien’ situation, more than dealing with her Lilliputian/Gaian inhabitants, Gulliver considers her state of being. She speaks to herself in layered verse, and contemplative prose, as her physical being speaks to her too. It is Chattarji’s musing on our own condition, seen through a sensuality not of this world that reflects back on us, we the poor occupants of this lovely planet.

This body/object finds its counterpart in a building as object- the Canterbury Cathedral, in whose vicinity Chattarji spent several weeks in a residency. The cathedral’s spire casts a long shadow in her book, mingling with her chronicles of Gulliver that together create a palimpsest of materiality, bone and stone, leaving us as a flaneur traversing terrain, terrior and terror in equal measure.

I am very pleased that Sampurna graciously accepted my invitation to this interview, and in a freewheeling email exchange talked about Gulliver, but also about the writing of poetry, the experience of a residency and the interior world of the writer.


MUSTANSIR DALVI
Tell us about the million strings that tie Space Gulliver to earth. I get a feeling that she arrives, not tabula rasa, but with a weight that she uses to make sense of earth, and yet, like wearing thick, soda-water glasses this gets in the way. Do you see her that way?

SAMPURNA CHATTARJI
As a person who wears the kind of “thick, soda-water glasses” (slightly glamourized by a titanium frame!) you mention, I could hotly deny everything you say! Instead let me address the question, first by thanking you for intuiting this strange, loaded weightlessness that Space Gulliver carries with her into the world that is my book.

You are right, even though her arrival feels like a bolt from the blue, she does not arrive “tabula rasa”, it is not the shock of the first time – it is, as the first of the Space Gulliver poems states, a “return”. There is some degree of irony (I hope!) in the lines:

Space Gulliver returns
Space conqueror, she

The fact that she has come back to earth can be seen both literally and figuratively. It’s a jolt, and as the book progresses, a gradual acclimatisation to earth conditions, a re-learning of things she once knew and had (maybe) forgotten.

Having said all that, I must also add that there is another story to this return. As you know, I had written 6 poems inspired by a piece of artwork by Swiss artist Judith Albert. At that point in time, 6 poems seemed enough. Space Gulliver the character had come into my life and gone, and I didn’t miss her.
by Judith Albert, from Journal fuer Kunst, Sex und Mathematik

It’s only when I arrived at the University of Kent on a cold (snow still on the ground) February morning in 2012, and found myself ensconced in the room that was to be my home for the next 3 months that Space Gulliver (SG) popped into my head and refused to go away. I was, technically, supposed to be writing another kind of book (which I hope will get written another time, in another place). I tried shooing SG away, but she hung on. And I must confess (I can now confess!) that I hung on to her too. This may sound a bit pitiful, like a lonely child clinging to an “imaginary friend” but after the initial startlement, even a little annoyance at her reappearance, I was glad to have her around.

As I found my feet in those unfamiliar surroundings, as I began re-learning the student life, the shared-kitchen life, the temporarily single-againlife, it felt comforting to know that someone from my past life was with me in this sometimes disorienting new present. Of course if you’d asked me then, I may have had different answers, or none at all. But with the intervention of time I can see more clearly how this was a symbiotic relationship. She was not ‘me’ – but she was ‘mine’. I knew her once, I hadn’t paid much attention to her then, now that she was back, I could make her speak to me, reveal herself, I could invent histories for her, I could transfer emotional predicaments on to her, I could make her my alter-ego, my twin, my co-pilgrim. Does that sound too fanciful?

The word ‘pilgrim’ seems appropriate given that I was in Canterbury! I hadn’t thought of myself as a pilgrim before I landed there, nor even while I was there. But now, back home, I wonder if that’s what she and I were? Companions on a pilgrimage into the unknown. Not the entirely unknown – rather a half-familiar place now made strange only by the fact of considering oneself a more permanent resident, rather than someone simply passing through. My earlier visits to that part of the world had always been a week or ten days at the most. Three months felt like an eternity – at least in the beginning – and the idea of surviving it in the company of an intrepid traveller such as Space Gulliver was one that pleased, enchanted and comforted me.

But for all this intimacy with this ‘alien’ – to answer to the tail-end of your question – I never visualised her! A Scottish theatre-person who works with children asked me (at one of my Kolkata readings) – “How big is Space Gulliver?” and I was stumped! I had never thought of her in such concrete terms. Though I did not hesitate to accumulate concrete details around her, I had not seen her in my mind’s eye – merely sensed her. I knew her gender, I knew she loved walking, I knew she could see in the dark, could inhabit any number of modes of travel and apparel from boxes to bodysuits, knew she loved walking, knew the exact colour of her walking shoes (purple!),  knew she had a practitioner’s interest in language, knew even which books she liked (The Lion, the Witch and the Wardrobe being one) – but I did not know what she looked like, nor how big (or little) she was. Flipping through the poems now, I see I have made her fluctuate – she can become small as a “tiny sweet orange”, as big as a giant in her “seven league boots” – but I haven’t conveyed any specific physical characteristics. Perhaps I want the reader to imagine her the way they will?


DALVI
How complicit is she, who fell to earth, with this alien planet. Does she descend with her eyes open or was she surprised to find herself in the New World?

CHATTARJI
Oh, I wish I knew! Let me return to the poems for clues. In the beginning she is frightened:
That chest of carved and polished wood lies within her reach
But she will not touch it
She is a visitor now
And earthly things disturb her
Materialize
All around her with their unflinching edges their resolute past
Even the drapes on the walls
And the intricately carved bedspread on which she
Lies
Frighten her with their ornate proximity their embroidery
That speaks of pain
Staking its territory as needles stab fabric in a million hands

Ordinary objects seem hostile to her, indeed almost terrify her. She, who is “no longer terrified of vastness” seems to shrink inside what is probably a normal comfortable well-appointed human habitation, as if everything in it were an assault. She recognises things because she has lived here before, but the time away has unlearned and undone her, and that fear seems to suggest that she came back before she was ready.

So maybe it’s not surprise that accompanies her back, but rather befuddlement – where am I, why am I here. Like waking from a trance. It’s almost as if, having “conquered space”, having become “Laughably used to having Brahmand around her” she has forgotten how to live on this planet anymore, what to do with her limbs, her gaze, how to fit herself into the circumscribed room, how to get used to being on the ground looking up at the sky instead of the other way around, how to deal with this new scale. It’s a kind of “space-sickness”, maybe.

On the question of her complicity: as the book progresses, doesn’t she lose her terror and become more and more complicit in the ways of this world? From being a kind of stowaway in a room on this strange mother-ship who imagines a “great benign-ness” watching her, who talks to ladybirds and hides from young people with “glittery skins/ And flyway hair” – she begins engaging with the world that initially terrified her, and she falls in love! How devastating for her! She is no stranger to this “amoral tech heaven” where:
devices need to be paired
Before they can speak to each other
Before this act so close to intercourse can take place
Him entering her phone directly
but she is rattled and unnerved by contact, is she not? See the lines:
To her who has lived without human contact for aeons
Stretching her fingers apart to see him better
Feels like the most intimate contact
As if she has really touched his hair
His neck his waist
Instead of merely the soft skin 
Of the device that nestles at his hip
Or at his ear
Accepting his mouth
Just as her straining eyes must accept that 
On some days 
The mid-morning moon that strikes her with its 
Deranged light
Is really the sun
And the mid-afternoon half-moon in a sky of no dimension
Is really the moon
And that the horizon is capable of receding
The way her body recedes
After half a bottle of red
Into a farness comforting in its extremity

At first, the only enterprise that interested her was “observation” and in this pursuit the horizon was her accomplice:
Space Gulliver prefers the complicity of the horizon
In this enterprise called ‘seeing’

She was comfortable with that complicity, it was neutral and perhaps even ‘scientific’ enough to leave her unscathed. But when human contact occurs she is pulled right in, and her relationship with her surroundings, and her apprehension of herself as an “alien presence” changes radically, to the point where she cannot quite demarcate the boundaries between herself and the “others”. She, who has wanted to obliterate location, finds that “Place has encroached her”. Towards the end of the book, you can see how the comfort of belonging, of having made friends with the seemingly-hostile environment and its inhabitants starts stifling her and she wants to move on, wants to “Abandon this ‘she’”, wants
a ship to sail away in
Leaving ‘her’ behind
To grow worms


DALVI
"How many ways can you approach the same Cathedral"? Let us count (a few) ways. This is Canterbury, isn't it? Can you describe the experience of visiting the Cathedral and its impact on you?

CHATTARJI
Oh yes, very much Canterbury. As you know both the Cathedral poems and the prose Journal entries are clearly Canterburyan!
Canterbury Cathedral

I had visited the Cathedral in 2011, the year before my residency. I had visited it like a tourist, albeit a literary tourist, marking the spot of Thomas á Becket’s murder and remembering the play (Eliot’s Murder in the Cathedral). Having studied Chaucer in college it was only natural that I should go and see a (really kitschy) version of Canterbury Tales, complete with odours and atmosphere!And take photos of the gates that the pilgrims must have walked through, wandered through the lodgings, taking more photos. Both the Cathedral and the medieval town were fragments of literature that I was somehow magically walking through, gliding through. It was both surreal and also strangely superficial, if you know what I mean. My interaction with the place was so on the surface, despite prior knowledge, despite a strange tug – my first experience of it was almost frivolous. I’m reminded of a game we used to play as children where we had to run and touch a wall and come racing back. That’s how I approached the city and the Cathedral; I touched and raced away, flushed with the sheer mindless triumph of it.

But in 2012, everything changed. First, I was perched on top of the hill, on a very modern campus, looking down on this very ancient city. And the best thing about my room on the edge of the University campus was that I had a clear view (on clear days that is) of the spires of the Cathedral. I cannot begin to explain or even understand how important that view became to me during my stay.  The Cathedral was how I oriented myself. It was like my true-north! I needed co-ordinates to locate and anchor me in this new geography and the Cathedral was my key co-ordinate. I grew fond of it, I admired it (in the night especially), I perhaps even spoke to it from my room!

And when I went down into town, I found I could save myself from being lost (in the early days) simply by trying to see where the Cathedral was. It was everywhere! Which could be maddening, but it was not, at least not to me. My relationship to the Edifice that was THE Cathedral had changed. I could still admire its beauty, but I could also ignore it. After all, I lived here. I could visit any time (or not). That freed me from reverence (not that I recall being reverent on my first visit either!) and I felt able to enter it normally, casually.

I remember one Sunday literally racing down the hill to arrive in time for the Sunday service because my friend (who is a fabulous singer, and whose choir had been narrowly beaten in an all-Kent choir competition, unfairly I thought!) had told me that the famous Canterbury Choir whose conductor was the key judge at the competition would be singing that Sunday! I wasn’t late, and I have to admit, the choir was fantastic. The acoustics of the Cathedral are so glorious, I felt kind of transported – and this without any religious leanings whatsoever! The only experience that outshone this one was hearing the choir sing in Christ Church, Oxford just before Easter that same year.

So thanks to my being a resident in Canterbury (or rather above it!) the Cathedral changed for me – from tourist attraction to familiar landmark to ethereal song – a movement that in a sense “vanishes” the structure away in almost exactly the way the fog would, or the night, once the Cathedral lights were switched off:
At midnight 
The cathedral 
Disappears



PS: In 2015, I found myself taking a young Welsh poet friend around Canterbury! How strange: there I was, an Indian poet playing tour guide to a Welsh poet, after 3 years the geography of the city and the Cathedral still so familiar to me, it felt like home.


DALVI
May we read your book separately (the Cathedral poems and the Gulliver Poems) or as part of the same occupied space.

CHATTARJI
I think you could, of course, read the 3 kinds of pieces separately, but I think they work best when read as part of the same occupied space (and dare I add – in the sequence in which they are presented). They are all of a piece! I like your use of the word “occupied”! That’s exactly it – the same space occupied in 3 different ways, in 3 different modes – creating and perhaps replicating my own 3-dimensional anchoring to what had once felt like surface alone, smooth and glassy, impossible to get a grip on.


DALVI
Let us into the secret of your conception of Gulliver. 

CHATTARJI
You know your question makes me think about her lost/home planet, wondering where it was, what it was like. Almost like thinking of a lost book, the book that tells us where she was and who she was before she returned to Earth, the book I might one day even write (or not!).

When I wrote this book, with the subtitle: Chronicles of an Alien, I was finding out more and more about SG every day, with every new poem. In the initial SG sextet, she was clearly some sort of explorer, keen, hungry for words as much as for what the words provided: food, pickle, chalk; she was a pattern-seeker, a person equipped with naming words but not always able to fit the name to the object it signified:
There are many beings here, roaming the ether.
Are they real? Is that a parking meter? A lamp post?
Is this what it means, to travel?

Always a bit off-kilter, but never thrown. When she came back for this book, I didn’t think at all of her previous avatar. She was all-new, and mysterious to me. She was oddly disembodied – an idea that was the outline of the body that I would have to flesh out as I went along. The idea of having lived so long in another atmosphere, in an outer space too remote to contemplate, dependent on all manner of machinery, very sophisticated machinery that enabled her to breathe, eat, travel at the speed of light, all of it was taken for granted, like a knowledge that I shared in common with whoever might read her, eventually. All the science-fiction that we share like a collective memory. That’s what I was drawing on, and that freed me up to focus on her here-and-now, her landing and her learning to love where she has landed. I realise now – you’ve turned me into a detective, sleuthing through my own book! – that there is some sort of secret coercion in her past: a “They” that seems slightly sinister:
They never taught them to breathe
There were machines that did that
For them
Space Gulliver could hold that
Against them
Against herself
Who took her away

This reminds me a bit of the “they” in Yevgeny Zamyatin’s novel We. A manipulative “they” who “took her away” – no doubt for her own good, perhaps with her own complicity, a “they” who made her dependent, made her powerful, made her very veryspeedy! Is that why she escaped? Giving up the adrenaline of speed for the grinding slowness of another gravity? Giving up a comforting airlessness and having to learn to breathe on her own again?
The slowness of it flabbergasts her
For days she buckled under 
Over-oxygenation of lungs

Having to cope with more primitive modes of transport, which rob her of her spatial sense:
Perhaps it appears far to her who has abandoned the great machines
That lent her speed and cannot travel anymore as the crow flies
For her to measure where she is how far from where she was
She will need instruments that torture 
Needles that point dials that encompass gauges that fill 
With secrets she is saving for the time she will read her own memoir


DALVI
Gulliver exists in a phenomenological reality that is turgid, sticky; the gravity of earth is certainly heavier than her lost/home planet, her being even more grave as the gravity pulls her to possible reconciliations.

CHATTARJI
The words that you use to describe her phenomenological reality – “turgid” and “sticky” – how apt they are, and how wonderful that’s what it comes across as. Because it is turgid and sticky, the clutch of this organic world, at least in the early days of her arrival. Oh, and about her “being grave”. How right you are! In the beginning she is very grave, isn’t she? And then she begins to lighten up, loosen up, make jokes (even if the joke is sometimes on herself) – I liked seeing that happen.

I must also share two key influences: one is Tarkovsky’s Solaris, and the other is a science-fiction novel I adore: Walter Tevis’s Man Who Fell to Earth, which was made into a film with David Bowie (who else!) in the role of the ‘alien’, who as we see becomes all-too human by the end of the story. This section clearly references Solaris:
Space Gulliver adrift
That was how they made them in the movies
Bodies like bubbles
They rarely mentioned metal
The thing that saved you
The sheets you had to rip through if you 
Wanted to touch someone from a dream
Bloodying yourself all over
Mirrors were always convex on that ship
And disrepair a condition of comfort
Huge fronds of weed
Sea that spoke
Every cauldron bubbling with tomorrow
Transport
Yourself
Isn’t that what they taught you in the schools
Where fabric was an essential lie
Andrei Tarkovsky's Solaris (1972)

Nicholas Roeg's The Man who Fell to Earth (1976)

My beloved alien comes from my fascination with a notion of space travel as inward, messy, traumatic even, a function of dream and nightmare, a place of comfort that doesn’t look or feel comfortable, that involves the flesh even while denying/disembodying the flesh. Damage as a necessary condition of any kind of significant journey.


DALVI
"Space Gulliver unbridles her horse
Escapes on the bare back of the runaway sentence
Someone close the door of the barn."

You seem to straddle the world of prose fiction and poetry seamlessly, riding runaway sentences bareback. Space Gulliver is your 14th book. Can you give us a bit of an insight into your working ways?

CHATTARJI
Thank you for the compliment! I like the idea of being a bareback rider!

Insight: hmmm...
I think the way in which I work doesn’t change whether I’m writing prose/fiction or poetry. The only thing that is different is the nature of the sheer physical commitment: the day-after-dayness of sitting at the desk that a novel for example demands. While I can write poetry in short sharp bursts. How not to flag, that’s the great challenge in writing fiction, how to stay invested in the characters and their predicaments. When I’m writing poetry, I focus like a laser – and there’s no scope for flagging!

Having said that, I wrote Space Gulliver – which is after all a sequence of poems – the way I’d write a novel! I wrote everyday – and the fact that I had 3 different entry points made it easier in a way, kept me buoyant and interested and committed.


DALVI
Returning to your time in Canterbury; how was your experience as a Resident Writer? Does the forced separation from a familiar environment invigorate the writing process, or is it a mixed blessing?

CHATTARJI
The day I arrived in Canterbury, my first reaction was: “Why on earth did I come?” It was a grey, grim day, and even the fairytale snow on the ground did little to lift my spirits! I even – I can now admit – cursed myself for thinking I needed to be on a Residency to write a book, having written all my previous (till then) 13 books sitting in my book-filled den at home in Thane!

But that gloom swiftly passed, and I found myself invigorated by the change. It wasn’t just that I was in a hyper-state of awareness, as if everything might be material to the writing, and in a way much of it was. I think an unfamiliar environment makes me look at everything, including the way I write, differently, and that was exactly what I needed.


DALVI
Were you reclusive during that time or garrulously social?

CHATTARJI
I was deeply fortunate to be at the University of Kent, attached to the School of English, which counts among its lecturers several very fine poets, creative and critical minds: David Herd, Nancy Gaffield, Jan Montefiore (since retired), Patricia Debney, Simon Smith, Caroline Rooney, Sarah Wood. I gave a reading, I conducted a workshop for the MFA Creative Students, I attended many poetry readings by visiting poets, was part of many conversations about poetry and writing, I was invited to read poems about the sea at the Turner Gallery at Margate, along with other Kent poets (teachers and students).

I was drawn into the community in a way that was as hospitable as it was instructive. I learnt a lot! I made friends for life. And I was so happy that the first launch of Space Gulliver in summer 2015 was at the University! It felt so apt, and this was all because of the lasting associations that were forged way back in 2012. Canterbury gave me my second poetry-family (the first being right here, in Bombay!) –and I feel great love and gratitude to have such richness in my life.

So, I was neither utterly reclusive nor wildly sociable! I think I struck a good balance, and I am rather pleased I did, knowing my own tendency to sometimes get carried away!


(interview with Sampurna Chattarji, July 2016)
© Mustansir Dalvi, 2016, all rights reserved.

Tuesday, July 1, 2014

Central Time- in conversation with Ranjit Hoskote

Portrait by Nancy Adajania, Utrecht, 2013

Central Time: in conversation with Ranjit Hoskote

In his newest book Central Time (2014) Ranjit Hoskote brings together in its one hundred poems his many, many interests and concerns as a poet, translator and cultural theorist; concerns that persist, as after-images into lines and verses of great beauty. I invited him to talk about his book and its many laminae, sediments and grain, to which he responded with cheerful alacrity. What follows is this e-exchange in which Ranjit, in complete generosity muses, informs and explicates the under-layers that led to Central Time. In some detail, he recreates the 'structural' design of this book, the directions his writing has taken since his first book of poems Zones of Assault (1991), and the influences his own life has had on his writings. In a sense, and I am very grateful for this, our e-conversation culminated in a parallel text that can be read alongside the poems themselves, revealing surprises and giving delight, enriching the experience of reading them.


A bird sits on a branch
of the fury tree:
a bird as big as India.
-‘The Burden of History’

DALVI:
Looking outwards (and inwards) from this bird that is India, I am interested in the ways you project history – is your history performative, taking on the role of curating and archiving, preserving memory, freshening it, or do you use history as a way of contesting the past, providing alternate narratives to the present?

HOSKOTE:
For many people, history becomes crystallized in the form of a collective memory, so naturalized and normalized that it serves them as an absolute guarantee of continuity. They regard it as tradition, as the inheritance of glory and injustice, and, above all, as a talisman of collective identity. In actuality, collective memory is a most malleable substance. It is a system of shifting constructs, contested values and rival narratives that changing elites seek to stabilize through ideological mechanisms from time to time. As a result, history is a not wholly reliable record, in which those elements that are sanctified by a dominant ideology are emphasized, while those it wishes to suppress are eclipsed or buried. And it is these eclipsed or buried elements that often form the most vital strands of history. We must address history critically, if we are to gain a sustaining energy from it.

To be productive, our approach to history must be a symptomatic, archaeological, re-constructive one. To engage with the past is to involve oneself in detective work. We discover the most interesting clues in the shadows and the interstices, which authoritarian histories leave disregarded or have suppressed for their potential to destabilize received wisdom. This is why I do not subscribe to the notion of a single ‘past’. Rather, we are all inheritors of multiple ‘pasts’.

DALVI:
I sense that your poetry does take a stand against history’s possible ‘burdens’. In your embracing its multiple inheritances, as you say, you deny these burdens, you shed its deterministic ballast. Like in your book ‘Confluences’, your poems bring out histories (in the plural), both those that are unseen as well as those seen in new and un-obvious ways.

HOSKOTE:
My poetry draws strongly on these lost, potential or concealed pasts – as elements of selfhood to be retrieved from amnesia; as resources for the production of a new and capacious subjectivity that does not proceed from an imagined, primordial and unified sense of itself, but instead, confidently embraces its heterogeneity, engages with difference, and imagines itself into the future. To address history, we must range through the archive of our inheritances in various states of consciousness: not only the waking consciousness conditioned by the world’s assumptions, but also the states of mind of the dreamer, the quixotic explorer, the pilgrim, the sorcerer’s apprentice, the sleepwalker.

To those who believe that tradition is a static, absolute and unchanging lineage, I would say: Tradition is always a special form of modernity. It is a picture of the past that has been created in and for the present. Let me offer just one example of this, in admittedly schematic and summary form. The foundational 18th-century art historian, Johann Joachim Winckelmann, developed an idealized vision of classical Greece that was intended to celebrate Europe’s genesis in a period of elevated thought and aesthetic expression. In actuality, this was a projection of his own desire for a utopian point of reference to set against the disquietude and ferment of his own time. In imagining classical Greece to be the fountainhead of European civilization, ideologues drawing on Winckelmann’s account have ignored or repressed a variety of cultural and political realities that do not accord with this objective. Classical Greek temples were not pristine white; rather, they were adorned in vivid colours. The Greek alphabet drew heavily on the Phoenician, so-called Semitic, model. And Greek philosophy, far from having come down to modern Europe in an unbroken genealogy, was a gift made to Europe – which was trapped in its Dark Ages – by thinkers from the Islamic world, among them Arabs, Persians, Levantines, North Africans and Andalusians, who had embraced, interpreted, annotated and extended Greek thought. Indeed, as Hobsbawm and Ranger pointed out, tradition is continuously (re-)invented for the purposes of the present.

To me, a far more vibrant model of tradition is that of the gharana. In the spirit of the gharanas of Hindustani classical music, themselves invented as provisional group or lineage identities during the new mobilities and moments of self-assertion of the colonial period, I regard tradition as an experimental continuity, one that proceeds by disrupting itself, improvising and performing itself afresh.

DALVI:
Can you trace a trajectory in your poems from Zones of Assault (1991) to Central Time (2014)? I am interested in the themes and ideas that concern you and the forms you choose to express them.

HOSKOTE:
The question of a trajectory is always important, especially when you are committed to several domains – as of course you know, from your own multiple practices as poet, translator, architect and pedagogue. In Zones of Assault (1991), which brought together poems written in the six years preceding, my concern was to create poems that were sharp, provocative linguistic artefacts; poems that recovered resources from the deep strata of the language, the hard consonantal sound patterns of Anglo-Saxon played across the sumptuous softness of Latinate phrasing. Metal was my ideal. I wanted my poems to come across as weapons, breaking through the crust of expectation.

Between Zones and The Cartographer’s Apprentice (2000) and The Sleepwalker’s Archive (2001), came my Iowa experience. I was visiting fellow and writer in residence at the celebrated International Writing Program at the University of Iowa, Iowa City, in 1995. The roster of IWP alumni reads like a who’s who of world literature, and it is a wonderful tradition to be part of. In our own context, those of Anglophone poetry in India, Dilip Chitre, Adil Jussawalla and Arvind Krishna Mehrotra, among others, are all IWP alumni. I was 26 when I arrived in Iowa City, with two books behind me, Zones of Assault and my translation of Vasant Dahake’s poems, A Terrorist of the Spirit (1992). Living in a community where literary writing was not something to be secured against the world’s demands, but was the everyday activity of practically everyone around you, was a liberating, enriching and enchanted experience. I’ve been on a number of residencies afterwards, and enjoyed them greatly and got a lot of work done there, but Iowa will always remain special. It was my first writing residency; I made friends there, gained enormously from the sense of living and working in a community of writers.

The range of writers who came through, giving talks, lectures or readings, launching books or meeting people in informal colloquies, was amazing: Mark Strand, Jorie Graham, David Lodge, Louise Glück, Mark Doty, Daniel Halpern, to name only a few. Iowa City’s key bookstore, Prairie Lights, was a dazzling platform and meeting place. And I discovered one of my favourite used book stores, Murphy Brookfield, with its erudite and always surprising collection, in Iowa City. And, of course, I assembled, re-drafted and wrote The Sleepwalker’s Archive at 833C Mayflower Hall, on my friend, the diasporic Goan intellectual and Iowa academic Peter Nazareth’s electric typewriter.

Many of the poems in The Cartographer’s Apprentice and The Sleepwalker’s Archive were impelled by questions of refining a voice while improvising among voices, of speaking through masks while also unmasking the speaking subject who segues through a sequence of personae and mirrors. By 2003, when I took several bagsful of drafts, fragments and notes to Munich and settled into the Villa Waldberta on the idyllic shores of the Starnberger See for a three-month residency, these preoccupations had taken definite shape. I reconfigured or wrote all of the new poems in Vanishing Acts: New & Selected Poems, 1985-2005 (2006) at Waldberta. Vanishing Acts also allowed me to deepen my concern with travel, displacement and nomadism, and their relationship with improvised forms of belonging.

In these new poems, I continued to work with ways of being the speaking and experiencing subject in a variety of situations, whether historical predicaments or everyday dilemmas of place and direction. Childhood experiences have formed a pattern within the trajectory through these four books, with the variations of proximity and distance, intimacy and reflective poise, that they offer: being taken to a barber’s for the first time and watching your hair being cut and fall to the floor; reaching out to hold a moth and having it turn into struggling powder in your hands; watching the high, circling flight of birds on thermals. Another pattern has been, of course, my consistent fascination with the inexhaustible power of the visual arts to engage the viewerly imagination. Velasquez, Goya, Magritte, Francis Bacon, Ram Kumar, Mehlli Gobhai, Vivan Sundaram, Raja Deen Dayal, and many other artists have been constant fellow pilgrims on the path.

An intermezzo, at this point-
to this list of books, I would add Pale Ancestors (2008), an artist book on which I collaborated with Atul Dodiya. It took the form of a dialogue between 48 of his watercolours and 48 of my texts. These texts spanned the gamut from poem to prose poem and micro-fiction. A selection of recast, rewired or sometimes substantially reworked pieces from this book has been integrated into ‘The Institute of Silence’, which is the last section of Central Time.

In Jatayu's Forest II, by Atul Dodiya, 2007
Central Time (2014) brings together poems written between 2006 and 2014. In fact, some of the poems in this volume have been in process for as long as 20 years. ‘The Poet in Exile’ is an example. I was helping my parents with some spring cleaning earlier this year, and found, among a mass of papers, a notebook of mine from 1992, in which I found an early avatar of this poem, complete in itself. The poem has travelled with me over two decades, in electronic form, and I have returned to it constantly over this period. Although the file carries the date of the first version, I had not consciously noted the fact that it had been with me for such a long time.

Forests die quietly as the pages catch fire.
The flames play across my chalky walls
and river mist kills my windows.
I wake up wearing a halo of leaves:

my own laureate, my own hangman.
-‘The Poet in Exile’

‘The Poet in Exile’ brings together a cluster of themes that have exercised me greatly. Here, you will find my three key figures, Ovid, Ghalib and Bhartrihari: poetry and power, the poet and the court, centre and periphery, belonging and exile, posterity and extinction, sensuality and renunciation.

As you see, the inner temporality of my writing is not linear, since I range back and forth over drafts, fragments and notes made over three decades – these are my log books, if you will. I also cross over between my various textual practices, or translate material from one form of text to another. For instance, the prose poem, ‘The Last Annal of Alamgir’, as it appears in Vanishing Acts, has gone through several avatars, beginning as a fiction text presented during a workshop with Clark Blaise and Bharati Mukherjee in early 1994 and developed into a prose poem, first published in The Cartographer’s Apprentice (2000), then reworked back into fiction and published in Penguin’s anthology, First Proof #1, in 2005. Eventually, the precipitate of these various acts of tinkering appeared, in a text that shares the qualities of both prose poem and fiction piece, in Vanishing Acts (2006). It was subsequently recrafted for theatrical presentation as a dramatic monologue, directed by Avaan Patel of Stage Two with Tom Alter playing Alamgir (Y B Chavan Centre, Prithvi Theatre and other venues, 2009).

'Forked' by Anju Dodiya, 2006
‘Couple’ is, almost verbatim, a passage from a catalogue essay that I wrote for an exhibition of Anju Dodiya’s paintings at Bose Pacia, New York. That text, in any case, tended deliberately in the direction of literary rather than art-critical tonality, with a ghazal by Ghalib revealing itself line by line in each section of the essay. Some parts of it, such as this passage, were crafted with the cadence of verse. I enjoy the transitions that happen, whether in everyday speech or in literary production, from regular speech through recitative to music.

DALVI:
Perhaps you could talk of your engagement with Ghalib. He makes two appearances in Central Time. You have also written a poem about him ‘Ghalib in the Winter of the Great Revolt’, which is included in Vanishing Acts. You have translated a ghazal from his Diwan in your current book. 

The doors and windows of my shaky house,
says Ghalib, have broken into green tendrils.
Why should I complain,
he draws his shawl closer in the rain,
when spring has visited my house?
- ‘Monsoon Evening, Horniman Circle’

HOSKOTE:
Yes, Ghalib recurs in Central Time, in various guises. As you point out, ‘Monsoon Evening, Horniman Circle’, includes a free translation of a single-couplet ghazal of Ghalib’s:

ug rahaa hai dar-o deevaar se sabzah Ghalib
ham bayaabaan mein hain aur ghar mein bahaar aayi hai

(Green tendrils are sprouting from the doors and walls.
I’m wandering in the wilderness and spring has visited my house.)

The book also includes ‘Night Runner’, which is a translation of the Ghalib ghazal that opens with the couplet:

har qadam doori manzil hai numaayaan mujh se
meri raftar se bhage hai bayaabaan mujh se

Ghalib has long been a very special and important presence for me. I was born in 1969, which marked the centennial of Ghalib’s passing. My mother has always admired Ghalib’s poetry – she studied Shakespeare and Keats formally with Armando Menezes and V N Gokak in the mid-1950s, and read Ghalib by herself – and my father presented her with a number of publications that had appeared during the centennial. From these, she would read to me, as I was growing up.

Growing up, and as I grew more specifically interested in the late Mughal period and the colonial encounter, I found Ghalib a most intriguing and enigmatic figure – poet and courtier, survivor and negotiator, a man nearly executed for his proximity to Bahadur Shah Zafar’s regime during the 1857 Uprising and providentially rescued, a man who then petitioned the British ascendancy and wrote a panegyric celebrating British rule, a poet renowned for his path breaking Urdu poetry, which he personally felt was inferior to his own poems in Persian. For me, Ghalib incarnates the poet in turbulent times, the artist as citizen, confronting the complete range of existential difficulties and defining himself against crises of often epic proportions. A heroic figure, he was fully aware of and attentive to the importance of his contribution, but also capable of self-irony and self-deprecation, and never unaware of the fundamental precariousness of his situation.

DALVI:
You use several forms in your poetry, the Nazm being one, where your lines form distinct couplets. How attuned are you to the musicality of the words as spoken, to rhythms that inhere within them? 

HOSKOTE:
The nazm al-jawahir is a form I am greatly attracted to, the ‘garland of pearls’ that is a legacy of ancient Arabic poetry. It allows for the creation of poetic meaning in multiple ways, with each segment of the poem being complete in itself, while sparking off resonances and assonances with every other segment. It can be read as a sequence, or in parts, and indeed, offers the reader an active role in the production of poetic meaning.

In the context of cadence and musicality, I should perhaps talk about my interest in certain kinds of musical practices, for instance, those of Jan Garbarek and Steve Reich. I am thinking, for instance, of the wind harp and saxophone conversation in Garbarek’s Dis (1976) and the electrifying transitions from wind to cymbals to piano in his I Took Up the Runes (1990). Likewise, I have been endlessly fascinated by the kinetic textures and tempi of Reich’s Music for 18 Musicians (1974-1976), its circling and gathering of sections into wholes and the reverse, the manner in which its pulse structure is based on how long the human breath can carry a tone, whether in voice or clarinet, and how this temporality is brought into a pattern of dynamic adjacency with the insistences of the metallophone, xylophone and marimba, to generate a richly gamelan-like complexity and cascade of music.

In this context, I find extremely interesting, also, Brian Eno’s richly suggestive ideas on ambient music, how everyday acoustic realities come into states of interplay with more formally structured suites of sound, such as music, and his location of ambient music at the ‘cusp between melody and texture’. As ways of structuring time-as-experience and speaking to a plurality of senses and shapes of voice, cadence, melody and utterance, these are compelling models for me.

DALVI:
Is there a scheme, a construct to the organization of the various sections of Central Time? How can a poet write with allusions, as you so profusely do, and still maintain a level of accessibility with the reader?

HOSKOTE:
I had decided, early in the process of preparing this book that it would have a hundred poems. I intended this as an act of homage to the tradition of the centum, or the sataka. Bhartrihari, the great Sanskrit poet with whom we associate the Niti-sataka, the Sringara-sataka and the Vairagya-sataka – and whose work I have been translating for a number of years – was a presence. I was also thinking, in terms of scale, of another favourite collection to which I often return: Kenneth Rexroth’s translation of classical Chinese poetry, One Hundred Poems from the Chinese.

The architecture of Central Time is that of a cycle in five phases or sections. Each phase or section has twenty poems, and articulates the mindspace of a particular character, temperament, or season of the spirit. Of course, my process of preparation relied as much on an intuitive formation of links among poems, as on principles of structural design. As I completed work on the book – and this was triggered off by a re-reading of the philosopher Gaston Bachelard – I thought I could detect the presence, in each section, of a dominant element, or combination of elements, which made compelling sense, although retrospectively.

Section 1, ‘Zoetrope’, seems to unfold in the mind of a man with a magic lantern. He twirls his magic lantern every time he wants a fresh relay of images. Many of them have to do with buildings, bridges, houses, cathedrals, plans, earthworks. Earth, with air, is the prevailing element.

Section 2, ‘The Pilot’s Almanac’, is the record of a pilot struggling to keep his calendar in order even as archetypal patterns impose themselves on history, while forward speed is resisted by the drag of memory. Weather and terror explode with equal force. Ether, with water, is a dominant presence.

Section 3, ‘Gravity Leaps to the Eye’, is conveyed in the voice of narrators who struggle between nomadism and place, momentum and gravity. Questions of location, orientation and selfhood operate here. Sight, location, illusion, mirage, occasions missed and potential, self and proxy, inhabit these poems. Air, with earth, is the ruling element.

Section 4, ‘The Existence Certificate’, is a catalogue of feints, sleights, exits, entries, passages between histories and fictions. It explores the museum of discarded identities and superseded affiliations; revisits childhood, intimate memory, and the landscapes of ruin and retrieval. Its key figures are the stranger, the navigator, the secret agent. Fire predominates here, with strong inflections of air, water, earth and ether.

Section 5, ‘The Institute of Silence’, sets up a log of strange and melancholy journeys, cognitions of direction and re-cognitions of self, mappings of relationships to inherited exemplars like the hunter or the saint, engagements with visceral experiences like sleep, diving, swimming, the fear of diving, the incendiary nature of the contemporary. Water, with ether, predominates.

The book acts as a turning kaleidoscope, in effect, with the elements, voices, narratives, constantly achieving new re-alignments. The trope of the kaleidoscope that is always being pieced together from its fragments, of history as narratives that have to be bricolaged together – always with a surplus, an excess, an infinitesimal or maximal quantum of additional/ contextual energy – holds great significance for me. Hence the epigraph to Central Time, which comes from the writings of the brilliant sociologist Richard Sennett:

“The skilled restorer of porcelain will collect not only the visible chips of a broken pot but also the dust on the table where it rested...”

The title of the book, Central Time, has been with me since 1995. It refers, at one level, of course, to Central Standard Time, the time zone in the Midwest, the measure that defines time in Iowa, where I discovered how one could most forthrightly and productively be a poet leading a literary life among poets. Metaphorically, I associate it with a felicitous situation secured, however momentarily, through and against an experience of continuous mobility, displacement, marginalization.

Increasingly, I tend to think that space and spatiality will always be mediated through conflict and inscribed by multiple claims, so that our occupancy of them will always be contested. By contrast, time and temporality retain the potential for privacy, secrecy, security, as though their very disembodiment and elusiveness allow them to offer us a sanctuary inside which we might be inviolate and unclaimable.

The title also makes oblique reference to the notion of a ‘central poetry’ that Wallace Stevens proposes in his 1948 essay, ‘Effects of Analogy’. Stevens discusses the difference between a deliberately “marginal, subliminal” poetry based on a poet’s belief in “the imagination as a power within him not so much to destroy reality at will as to put it to his own uses” and a “central poetry” anchored in a poet’s conviction that the imagination is “a power within him to have such insights into reality as will make it possible for him to be sufficient as a poet in the very centre of consciousness.” I am attracted to this latter proposition, which is both a challenging provocation and a stimulation to renewed poetic exploration, even as we accept, as Stevens does in his meditation on a bowl of carnations, ‘The Poems of Our Climate’, that
There would still remain the never-resting mind,
So that one would want to escape, come back
To what had been so long composed.
The imperfect is our paradise.


DALVI:
Your encounters with various objects and cultures as a theorist do make their way into your poems that then are expressed with a unique phenomenology, quite your own, that stays on the edge of the world as we know it, but glances at the other side, without tipping over. That is why I love to read your poems, you write about things outside of you, but they aren’t really outside, are they? Like the gargoyle at Notre Dame, you are ‘stapled to the view’, unable to flap your webbed forelimbs and escape your perch.

HOSKOTE:
Very true, I am indeed ‘stapled to the view’. Nothing is outside of us, and we are outside of nothing. We make things our own by reaching out to them with our minds and senses, and we create our own sense of the world through these acts of improvisation with varied itineraries and appropriations. We make the world’s predicaments our own. Here, I would draw strongly on the Yogachara Buddhist teaching of chitta-matra, ‘mind-only’, which is sometimes mistaken for a ‘mentalist’ or solipsist position. The Yogacharins acknowledge explicitly that we know all that we know, and experience whatever we experience, because we receive, process and respond to the world through the mind.

To the Yogacharin, the mind must be clarified of its discontents and delusions, if we are to most clearly and gracefully be present in the world and overcome its conditions and conditioning. We must analyze and empty out the alaya-vijnana, the great storehouse of sensations, thoughts, reflections, reflexes, syndromes and psychic habits that lies beneath our waking consciousness. As a poet, I accept this model of the consciousness but would happily hold on to the alaya-vijnana, to see what patterns emerge from it, and how these may be crafted into expression.


He will cross the bridge of the seasons alone,
laughing, sobbing, constant at his post,
too strong for the pilgrim chain-gangs
that strain and push to get past him:

stone wings folded, last angel, he's stapled to the view.
- Gargoyle, Notre Dame

About the precise choice of word here, ‘stapled’, I’ve changed the verb in this line several times during the last many years, before fastening on it. This word suits me best here because, first, it mudges the entire moment of the poem towards a memory mediated through photographs or archival pages. Secondly, I find a vivid visual analogy mixed with paradox when I compare the gargoyle’s wings and the brace of a stapler, the way these bifid objects cleave together and away, effecting in one case, potentially, connection, and in the other case, potentially, flight. And thirdly and in some ways most persuasively – I am obsessed to a degree with etymology – the Old Norse origins of the word ‘staple’ relate it to ‘stopull’, meaning ‘column’ or ‘pillar’, which sets up a mysterious connection between this verb and the Gothic architectural context of the poem. I am sure that, as an architect and architectural historian, you will warm to this last line of reasoning!


DALVI:
The Sennett quote you invoked earlier that leads off your poems brings to mind the Japanese art of kintsukuroi, of repairing broken porcelain with powdered gold embedding the object with its own history- an affirmation that at once shows both strength and the fragility of existence. How fragile, do you think, is our time in this world, and how central is it to us?

HOSKOTE:
It is amazing and telepathic that you should have thought of kintsugi in the context of the passage from Richard Sennett’s Together: The Rituals, Pleasures and Politics of Cooperation that I have taken as the epigraph to Central Time. I have long been fascinated by the concept of shibui, and by the Heian-period aesthetic of mono no aware, an elegiac awareness of the transience of things coupled with a desire to acknowledge what has lived, breathed, accomplished a measure of expression. I find greatly compelling, also, the related concept of wabi sabi. It gestures towards the illuminating potentiality of the world’s dynamic asymmetries, as for instance through the perceived mutually balancing imbalance between the shine of newness and the lustre of patina, the tender freshness of a shoot and the withered toughness of bark, the smooth rim of one bowl and the chipped rim of its twin. As a cultural and aesthetic ideal, wabi sabi invites us to meditate on the transience of the world, the transitoriness of our own existence, and on the cyclical successions of mood, season and phase of existence through which time progresses, while our lives are shaped within it.

My first introduction to these ideas was visceral, through practice, as a child. My mother studied ikebana in the early 1960s with a visiting Japanese artist couple who spent some years in Bombay. The Akinos had rented a studio residence in Kalanagar from the artist Cumi Dallas; they had come to India in the wake of Akino-san’s mother, the celebrated and even revolutionary Japanese artist Fuku Akino, who was visiting professor at Santiniketan at the time. My mother continued to practice this art, for which the English term ‘flower arrangement’ is sadly reductive, for many years. Watching her at work, and receiving instruction from her in it, was an integral part of my childhood, through the 1970s. Ikebana, like most of Japan’s traditional arts of peace and war, profoundly embodies the principles of shibui and wabi sabi, at the heart of which resides the presence of beauty in decline, decay or decadence, and the experience of regarding and recording evanescence.

Our time in this world is, I think, an invitation to create value and embed it back in the ethos that sustained us, where it might perhaps come in handy for others – as pleasure, as instruction, as institution, as epiphany, as folly. I would home in on another splendidly evocative phrase of Sennett’s. In The Craftsman, he writes of the “embrace of the incomplete”, which is crucial to the work of the artist-artisan, and is profoundly available in a haptic as well as conceptual way to those who work directly with their hands in contact with their materials – pen and paper, clay, wood, stone, or musical instrument – and less available to those poring over blueprints, even less so to those whose work is eased yet paradoxically diminished by a reliance on computer-aided design. It is this full-bodied ‘embrace of the incomplete’, with its surprises, disappointments, hits, misses and discoveries that – I suspect – we are invited to undertake when we approach the world and record that encounter in art.




(interview with Mustansir Dalvi, June 2014)
© Mustansir Dalvi, 2014, all rights reserved.

Saturday, February 9, 2013

brouhahas of cocks by Mustansir Dalvi


Paperback: 106 pages
Publisher: Poetrywala
 1st edition (2013)
ISBN-10: 9382749012
ISBN-13: 978-9382749011


Now available on Amazon and Flipkart 
Also at Kitab Khana, Flora Fountain, Mumbai and Yodakin, Delhi.



merry morning locals
yellowbrown slugs grind
steel teeth. clucketycluck sparks.
brouhahas of cocks.


'fresh, wise, luminous.'
— Ranjit Hoskote

'These poems are compact, carefully crafted, affectionate inter-continental sagas, far superior to the saggy-baggy international sagas written by some of our novelists, and acclaimed by our clueless media. They confirm my belief that our poets are by and large far superior to our novelists, though it is the novelists who get all the attention, and, of course, the hefty advances.'
— Eunice De Souza

‘When reading Mustansir Dalvi’s poetry you must do several things: You must pay attention, for in his poems one word follows another in a slow accretion of meaning, while soundscapes and timezones change swiftly. must be prepared to duel, as he does, with all manner of concepts,emotions, situations, complexities, absurdities, personages, mythologies, geographies and fantasies. You must laugh out loud at the wit, the humour, sometimes even the bawdiness that takes you off-guard, unsettles and delights. And you must not flinch, as the poet doesn’t, from encountering the everyday violences of roadkills and sexual assaults, the terrors of madness, brutality, carnage and conflagration.’
—Sampurna Chattarji

‘In a series of precise images, a montage of people and historic moments, roadkill and mangoes, Mustansir Dalvi brings us his version of the city. But this is no jerrybuilt dystopia of despair; instead it is the vision of someone who will not look away, who will look at and then look beneath at the architectonics of the human endeavour to be human. This is poetry of commitment and compassion and one comes away all the richer for having read it.’
—Jerry Pinto


INTERVIEW

'Meet Navi Mumbai's Bard', an interview with Reza Noorani in the Times of India.


REVIEWS

A review of 'Brouhahas of cocks' by Eunice De Souza in Mumbai Mirror.

A review of 'brouhahas of cocks' by Lindsay Pereira in Mid-day.

'Free Verse', a short review by Vilasini Roy in Time Out Delhi.



Contents
Click on links for selected poems.


Geography 
the last dinosaur roams Matheran
Goodbye, Gondwanaland
Rama’s bridge: 26.12.2004, dawn

II 
Urbs Secunda 
6.15, Takka
the horse is a centaur
pushing fruit
Friday mosque in New Bombay
effigy maker
never came down after all
edge
bird, upside down
hardback awakening
Happy Diwali
apple
Terna Circle

III 
brouhahas of cocks 
merry morning locals
choosing trains
Peabody
the Ladies Only
lines for an infant who fell off a train

IV 
Kokanpatti
forest fires over Khopoli
South Africa’s first Kokani wicket-keeper
Elijah’s feast
caterwaul
Elvis Presley Blvd
sunset at Bardem

V Vembanad 
Backwater Bongo
faith on the Vembanad
Leech 101
Danaë
kingfisher at Nileshwaram

VI 
Mar Thom 
Mar Thom crosses the oceans
anywhere but Hind
King Gudnaphar’s tirade
Didymos
Teo’ma
Sweet Bird of Mylapore

VII 
Denizens
Haven
da boys of Yankee Stadium
hunchback of the World Trade Centre
Khan Murjan
a real, live Parsee
the perfumer’s woman
a saint prays for rain


BIO
Mustansir Dalvi was born in Bombay.
He teaches architecture in Mumbai.

His poem 'Peabody' was awarded 1st Place in the December 2002 Inter Board Poetry Competition (IBPC). 'Choosing Trains' was awarded First Prize in the Indian national daily Asian Age's Poetry Contest in 2001.

He has been Associate Editor at the online poetry workshop Desert Moon Review and the editor of their bi-annual e-zine The Crescent Moon Journal.

Mustansir Dalvi's poems are published in the e-zines Bakery of the Poets, Can We Have Our Ball Back, The Crescent Moon Journal, MiPo Best of Head Quarters 2003, MiPo Digital magazine, Octavo: Poetry Quarterly of the Alsop Review, Pierian Springs, PK Poetry List- Anthology, Poetic Inspirations, Poets Against the War, Slow Trains, Snakeskin, Worm, and the Writer's Hood.

His poems have appeared in print in The Brown Critique, Poetry India: voices of silence, Poiesis: A Journal of the Poetry Circle Bombay, Poetry India: emerging voices, Time Out Mumbai and International Gallerie.

His poems are included in the anthologies:
These My Words: The Penguin Book of Indian Poetry (Eunice de Souza and Melanie Silgardo, editors),
Mind Mutations (Sirrus Poe, editor),
The Bigbridge Online Anthology of Contemporary Indian Poetry (Menka Shivdasani, editor),
The Dance of the Peacock: An Anthology of English Poetry from India (Vivekanand Jha, editor)
and
To Catch a Poem: An Anthology of Poetry for Young People (Jane Bhandari and Anju Makhija, editors), Sahitya Akademi, Delhi.

His translations of poetry from Urdu and Marathi have been published in Poetry at Sangam, The Caravan magazine and The Dhauli Review.

Mustansir Dalvi's 2012 English translation of Muhammad Iqbal’s influential Shikwa and Jawaab-e-Shikwa from the Urdu as ‘Taking Issue and Allah’s Answer’ (Penguin Classics) has been described as ‘insolent and heretical’ and makes Iqbal’s verse accessible to the modern reader.

''Brouhahas of Cocks' is his first book of poems in English published by Poetrywala in 2013.

His most recent book is 'struggles with imagined gods'- selected translations of the poems of Hemant Divate from the Marathi, published by Poetrywala in 2014.



Cover painting:
Detail from 'The Incredulity of Saint Thomas'
by Caravaggio (c. 1601–1602),
Sans souci, Potsdam, Germany