Memoirs: An old short story

Incognito


Dear Eugène,

Before I die, I want to know that the family secrets are safe, my son. But by safe, I don’t mean to take all to the grave with me. It has often been asked: “Where did Monsieur Lacroix get all his money?” I know that my wealth has always been the object of much discussion, to say nothing of envy. And now as I lie on my deathbed, I feel the need to make my peace with myself and with all the people I cheated in the acquiring of this princely sum which never ran out.

It all started in 1946. I had spent the better part of five years at the fine Ecole d’Art studying the greats, perfecting my skill as a painter. But after the War, there was suddenly no need for painters. I turned from an artist into a ne’er do well who had nothing better to do. Now, having come into my uncle’s vast inheritance a few years before, I honestly had no need to work, but my pride was hurt nevertheless. I tried and tried to sell my paintings, but no one seemed to be interested in patronising a new artist. All my efforts to prove everyone wrong went in vain. In fact, I became the laughing stock of all my snooty colleagues. Unable to promote my own work, I took to promoting that of others.

See, the galerie d’art were now in the business of “Recreation”. Every generation has its peculiarities: with my father’s it was the Impressionists and their monopoly of the market and critics. With mine, it was Recreation. In retrospect, it actually represented the spirit of the times rather well. The whole world was trying to salvage a life from the remains of the War. Naturally the trend became to buy reproductions of the old recognisable works, rather than anything by an "upstart" like me. So even in Provence and Giverny, the market for art was, by 1950, a market only for the Renaissance.

And that, my son, is how I began to plagiarise. I had never dreamed that my first sale would be a daVinci. But cést la vie; such is life. But the trouble is it didn’t end there. The peculiarities of the last generation began to haunt me as well. The Impressionists struck again. Truly, history repeats itself. The people grew tired of the Renaissance once again, and began to demand more and more Renoir and other Impressionists. Now, as you know quite well, the Ecole d’Art is a very prestigious institution, and does not support the work of quasi-artists such as Renoir or even Monet. And yet here I was, copying Monet; I painted Le Dejeuner sur l'herbe, The Water Lilies and the entire Peupliers series. But far from developing any liking for the despicable paintings of Claude Monet, my contempt for them only grew. I hated every fresh copy I made. If you remember, Eugène, I had a friend called Bazille. This Bazille was the only one who shared my grievances, being one of the Ecole himself. One evening, in jest, we made a bet with someone over whether we could make a copy of a Monet convincing enough to be called the original. Bazille confidently claimed to have his “Monet” lapped up by critics in a month. But then all of Monet’s works being in museums by then, it would be impossible to prove a museum to have a fake. It was then that it hit us that we should come up with an “undiscovered” Monet. We would Recreate him!

It took us about four months to complete the grand hoax. Bazille and I stood before our work and beamed: like new parents who see their own features in their children, we saw pieces of all his most revolting works in that amalgam which we called Incognito. One could argue that an Italian name was rather unlikely for Monet, a Frenchman. But we were cleverer than most. We placed the date of the painting as some time in 1907. Everyone knew that Monet discovered Venice at that time, and was known to have said that the unfamiliar buildings, coupled with his failing eyesight, seemed to conceal themselves from him.

So it came about that a never-before-seen Monet came to light in 1952. You might have noticed, Eugène, that we were not in this game for the money, but rather in order to put down a school of “art” we felt very strongly against. So when Christie’s, the single largest auction house in the world came to us with an offer of ten thousand pounds to sell the painting, we were, to put it mildly, shocked out of our wits. It became our goose that laid golden eggs. As we kept it longer and longer, its value kept mounting. And we stayed unknown. Christie’s has the strictest confidentiality rules imaginable. And in any case, in an organisation so widespread, it is near impossible to trace any seller. All they wanted was the painting to sell, and a bank account to send the money to. Of course, even if they happened to discover the fake, Christie’s was depending on this highly publicised deal to increase interest in their company, which had waned during the War. So we remained, as our painting, Incognito. It finally sold for half a million pounds sterling.

I imagine that had Bazille and I made ourselves known as the perpetrators of the most expensive hoax of that century, we would be behind bars for fraud and Christie’s would have shut down with that loss in credibility.

Even as I lie here, waiting to die, over fifty years later, I look about me and see the richest of furniture and the finest room I could hope for. And I cannot help but feel guilty for the riches I acquired, and feel penitent for the means I employed. I would go to confession today, my son, it is Sunday. But I cannot leave this bed I am confined to. Promise me, Eugène, that you will, in my stead, give this letter to the Padre and beg for forgiveness. For I wish not to be incognito before my Maker.

Yours truly,
Jean-Pierre Lacroix

Memoirs: The One And Only work of mine that ever went into print

Click on images to read. Text not typed out for copyright reasons. I wrote this short story for an on-the-spot thing in 2004, it got selected in a national contest and happened to win. Sigh. I still bask in old glory. Drat it. No new glory! And please excuse the couple of typos. No editing allowed, you see. Click on images to enlarge to readable size.

Memoirs: My last trip to London!

THERE AND BACK AGAIN

(This was a report I had to give in to ITC, my sponsors, to which company I had pledged brand loyalty until I started reading Marxism in college! I unerathed this at home, while looking for something else in a CD promisingly labelled "PC Backup". I wrote this just after the trip, so that was sometime July, 2004. Funny.)

[ December 16, 2004: The first time I hear of the Grand Prize – a trip to London.

June 6, 2005: After a whirlwind experience at Mumbai and at Delhi, before I know it, I’m on a plane to London.]

DAY 1:

It’s an early start. At two a.m., half asleep, my mother and I board the British Airways flight from Indira Gandhi International and sleep through most of it.

Immigration counters, conveyor belts and 10 hours later, we are out of Heathrow and into the damp, cold morning. It’s London all right.

*

Our hotel in Bayswater turns out to be a lovely three-star inn on a tree-lined square off busy Queensway.

We are quite exhausted, but manage to walk along Queensway and later, along the famous Oxford Street.

A soak in the tub, some local FM and early bed.

DAY 2:

Ah, the day of the H-O-H-O (er…the Hop-On-Hop-Off ) Tour.

The weather clears up and it stays warm the rest of our stay.

We spend the day cruising the streets of London and Westminster in an open red double-decker bus; stopping at sites from the historic (St. Paul’s Cathedral, Trafalgar Square, Tower of London) to the curious (a pub called ‘Hung, Drawn and Quartered’, and monument called, well, ‘Monument’).

But the best part is when Big Ben chimes, “Come Back Whittington”.

Post tour I fall asleep in sunny Hyde Park with a bucket of strawberries by me.

DAY 3:

The Evan Evans Tours coach-bus starts its all-day journey to Oxford and Stratford through the charming Cotswolds.

Walking through Oxford University, both my eyes take in all the familiar names - the colleges of Trinity, Christchurch and Exeter- but my mind’s eye sees myself studying there someday.

*

We soon reach Shakespeare’s Stratford-on-Avon, listening to our guide quote effortlessly from Merchant of Venice. Inside Shakespeare’s Tudor home, we walk on the same stone floor as he must have paced, thinking, “To be or not to be”.

Nearby, Anne Hathaway’s cottage nestles among pretty flowers, housing the very bench on which Shakespeare proposed to Anne.

A nice touch is English Tea in the teashop outside.

Back in London and highly inspired, we call it a (wonderful!) day.

DAY 4:

We become celebrities for a day, walking the red carpet with our favourite stars and famous heads of state. No, not at the live8 concert, but at Madame Tussaud’s.

Next a stop at 221 b, Baker St., home to the great Sherlock Holmes, and now to a museum in his name.

The rest of the afternoon is the bit I love. A ‘Beatles Walk’ around town: the Magical Mystery Tour that ends at Abbey Road.

DAY 5:

A dream come true – the Evan Evans guided tour of Westminster Abbey is the most awe-inspiring and fantastic experience ever!

We walk among greats like Shakespeare, Newton, Auden, Eliot, Johnson and Churchill, and marvel at Queen Elizabeth and William the Confessor.

History there does not just stay. It lives.

DAY 6:

All too soon, I feel, it’s already time to go. Truly, London has some magnetism to it.

But on the way to the airport, as we look at the photographs, we smile and say, “Wow” because nothing else can describe the trip.

What’s left to tell?

We get home to India safe and sound and then back to Lucknow to family and friends eager to hear the tale firsthand.

*

So here I am, my feet back on the ground (finally!).

Still,

Nothing could match the feeling I had when London swept me away.

Samina Mishra's original article: Being Muslim in India

This is a piece I wrote for India Today but the version that has appeared in the magazine is an edit that I did not agree to. It's not clear to me how that happened since I edited the longer article down to this final version and sent it in to them. But the magazine is out and I am both angry and saddened at their careless editing of ideas that are particularly under siege at this point of time.

So, here is my edit and I would be glad if it was circulated widely on the net - more widely than the magazine!

Samina



Not far from L18, in the posh part of Jamia Nagar, is a house on a tree-lined avenue that will always be home to me. But my life, with all its easy privileges, could not be more different from Atif and Sajid's, the two young men shot as alleged terrorists at L18. I contain multitudes, Whitman so eloquently said. But we live in a time when even multitudes are forced to lay claim to a singular label. And so by writing this, perhaps, I will forever be labelled the voice of the liberal secular Muslim. A voice that is accused of not speaking up. Ironically, it is this very tyranny of labels that grants me this space in a mainstream national magazine.

As someone with a Muslim first name and a Hindu surname, I suppose I have always swung between labels - a poster girl for communal harmony or a confused, rootless individual, depending on who was doing the labelling. I went to a public school and have never worn a burkha. I might escape being thrown in the big cauldron with "Islamic Terrorists" but I will certainly be added to the one for "misguided intellectuals". While there is no mistaking that it is zealous nationalists who seek to light the fire under the first cauldron, the other is a bone of contention between those who seek to define for me how to be Indian and those who seek to define for me how to be Muslim. My condemnation of the demolition of the Babri Masjid, Imrana's rape or the media circus around Gudiya will always be seen in the context of my privileged background, my gender, my religious identity. Perhaps, it can be no other way.

In this rhetoric of binaries of "us and them", it is difficult to find the space to create a new paradigm of discussion. And so, in conversations that throw up Islamic terrorists, rigid religious beliefs, Pakistan and madrasas, the response is inevitably another set of questions - why is the Bajrang Dal not labelled a terrorist outfit, why is the growing public display of Hindu festivals like Navratras and Karva Chauth not considered rigid religious beliefs, why should Muslims in India be answerable for what goes on in Pakistan, what spaces other than madrasas are available for thousands of believing Muslims who choose to get educated and still retain their Muslim-ness. As a Muslim in India today, not only are you fighting to shrug off the label of fundamentalist- if not terrorist - but you are also succumbing to a paradigm of dialogue which has been set for homogenous communities with clear markers of identities.

But how does one fight that when shared cultural spaces, other than those created by the market, shrink? How does one speak of the diversity of being Indian when Diwali is celebrated in schools and Eid just in Muslim homes? How does one avoid a singular label for experiences that are diverse and yet have a common thread running through them - the experience of a tailor in Ahmedabad whose Hindu patrons have stopped giving work to, the butcher in Batla House who couldn't get a bank loan, the software professional who will now have to watch every single byte that leaves his computer.

Being Muslim in India today means many things to many people. But how easy it is to forget that one fundamental reality. How easy it is to say, as someone said to me after the Delhi blasts - "These are all educated Muslims. Don't they know that their bombs can also kill their own?" As if everyone with a Muslim name is a terrorist's very "own".

उन्होंने मस्जिद गिरा दी, ना

[
Much as I wanted this account to be as honest as possible, it didn't seem right to extend that transparency to the lives of those about whom I was writing. The details about my family are all true, anything marked with an asterisk (*) has been changed to protect the identities of those mentioned.
The issue of why I felt the need to make this change can fill many more posts!
]

Seher Khan* is a remarkable woman. I don't know her maiden name, in fact I don't know much about her at all; you wouldn't think she was anything special if you went to her house, because it just isn't done, talking about oneself, and one's experience(s) to strangers, especially if you are the lady of the house.
But even then, I know aunty is remarkable, because I know her daughter. To call Sabah* my best friend would be understating our relationship greatly. Sabah and I grew up together, both feeling slightly out of place in Lucknow; I had come from Lagos and she from Bombay. Our baby pictures look exactly the same, uncannily so; we were both born of displaced urban confusion, unlike most of our classmates here.
I knew some things: aunty knew how to make hummus, she used to watch Happy Days and The Bold and the Beautiful on TV, read novels before bed. When I went to their house for the first time I discovered a Turkish cook-book. She and her siblings had grown up in Saudi Arabia*, where her father was working then. As kids, things tend to become exaggerated in our heads, I always thought (until recently) that she was Arab*.
She was different, but not evidently so, she might have just been a cool mom. Meanwhile Sabah, her sister Sameera* (whom I have never managed to call baaji or aapa, she's just a year older than us), her younger sister Shazia* (who has played, literally, in my lap, when she was little) and I got to know each other.
I don't know how prudent it is to put up such an account on the internet, or whether I have any right to give details, but I cannot tell her story without her name, her identity.

[This post has subsequently been edited]

So let me put it this way; I know from Sabah's accounts (from the spoken or the unspoken?) that her mother has been a tower of strength and support for her daughters through some trying times as far as their education is concerned, and had managed to yet create and re-create herself: she recently finished her BA in Sociology by correspondence, she is more in touch with current affairs than most people from my generation or hers, she keeps herself on her toes, notwithstanding the trouble her back gives her.
Sabah is not home these days, she is in the second year of her BA at a reputed college* in Mumbai; we will not graduate in the same year, since she, like so many others, dropped a year to prepare for Medical. Needless to say, she is not in that line of work now.
Amma and I went to her house the day after Id, we didn't get a chance to go on the day of the festival. Aunty and Amma, we've always felt, (Sabah and I), have some connection - they seem to understand each other. Perhaps simply because two things not equal to anything else may be equal to each other...
On Id, your identity is so much more pronounced. It is not a simple matter of going to someone's house, Id milna for me (and I think Amma also feels this way) is a powerful statement, one that we will have failed in making if we do not manage to do. It was after the Delhi blasts too. I don't remember how the conversation started, or where it was heading, but she began to tell us of her days in Delhi right after she got married: she was talking about 1984, the riots. How it was unbearable, the stifling atmosphere, shops shutting at 7 pm, not a soul on the streets. How it could be me next.
We were in Nigeria when Babri Masjid happened, Appa had just been posted to Lagos, we had moved there in September, 1992. It didn't mean much to us, I think. I wouldn't know, I suppose, I was very young, but I think it's pretty telling that I hadn't so much as heard of the riots till I was maybe 14 or so, an certainly not of the demolition till a little later still. I saw Mani Ratnam's film Bombay I think in 2005, and couldn't believe my eyes. And Bombay is not, mind you, a very scary film, in that its ending is so very idealistic. Even Amma mentioned once that till they saw the movie, the magnitude of the massacre had not registered..

For the Khans, I cannot even begin to imagine what it was like.

I just phoned Sabah to ask her where they were in December '92, January '93, she remembers being in Bombay on vacation, they were living in Lucknow by then. They were at her naani's place, in Andheri. Sabah would have been about to turn 5 in a few months. She remembers talk of somebody's house getting burned down. She knows the stories of Hindus, the neighbours, going to camps at night, camps run by the Shiv Sena.
I don't know if I remember right, but I think Seher aunty was in Lucknow when she heard the news that the masjid had been broken; she and other women were supposed to stay indoors, at some safe place, in case things got out of hand.

In Saudia, she said, everybody was Muslim...your identity became "Indian". She never thought then that the kind of horrors that have been perpetrated in India now, were possible in India. It can't happen in my country.

When she heard what was happening, she thought, it can't happen in India, no, not if it's illegal, the law's in place, it can't happen.

उन्होंने मस्जिद गिरा दी, ना

It was a drastic loss of faith for me.

Later, she was talking about the visitors on Id, how they display their austerity, the stricter you are keeping every roza and praying religiously, the more your brownie points. You are looked down upon if the display in your house is less then that in your neighbours'. Tiny children are shown off if they keep fast.

I think my mother was a genius!
She says this laughingly, but the irony is not that her mother, Sabah's naani was a genius, but that she would never be ackowledged as one, not for her views. Her children were brought up learning the principles of Islam, they grew up following the tenets of Islam without knowing it. Then whatever rituals they choose to follow are that: chosen.
This does not mean Seher Khan is an iconoclast. I don't think she is. The customs in their house are not broken. But where is the scope for free thought within religion?

She fears she'll be next. My mother does too. They feel like targets, sitting ducks. Why? Because they are the liberals. They enemy within the home, the traitors. How does one have a balanced opinion without feeling threatened?

The Shiv Sena can catch me and put me in jail if I meet my boyfriend on Valentine's Day.

It seems to be hep to be an atheist. Or agnostic. Or one of those categories of unbelievers. What if I want to believe in GOD, and in a HINDU GOD, but still retain my relationship with my friends, people I love?

There are comments you hear, in your own house. There are BJP supporters in your workplace. There are Hindu children who know no better than to ape what they hear, and these children hate Muslims.
I remember a particularly self-righteous child, one year my junior, in school. I was in class 5, I think, so he would have been in class 4. We were in the choir group and the swimming team together. I was once (between song practices), describing दही चावल (dahi-chaaval, curd-rice, a quintessentially Tamil meal-ender) to somebody. Then for some reason I started saying that the South Indian Diwali is not on the same day as it is in Lucknow, because the culture is different there. In a way that only children can pronounce judgement, he said, snootily, "इनके तो cultures ही अलग होते हैं!"
Why have I never forgotten this? I know it is the nonsense of a ten-year old, but then I wonder. This is too silly to even be quoted, really. But I still wonder.
You are still a child at 14-15. There were children in the Bombay riots. Rioting. I'm not talking of the victims, although they are victims in a rather peculiar sense...it wasn't like only 50 year old पुजारीs (pujaaris, Hindu priests) were in the riot. It wasn't Hindu fundamentalists. They might have started it, but they didn't do it all. It was people like you and me.
Listen to your children. Watch out for what they say, because we often don't check ourselves before we make a prejudiced remark; we don't know we made it. Watch out for what they say, they say what we say. Catch yourself. Don't do it, don't look at the dashboard or the windscreen, from the inside of the auto-rickshaw, to see whether there is a 786 anywhere, or a Hanuman, a Jai Mata Di, or a Guru Nanak.

I don't know what my point is; or whether this was supposed to have a point.

The liberals, the fundamentalists, they're all the same. Bottomline, peer pressure doesn't happen only to teenagers. How far are we from being fundamentalists? How close to it?

I added this article [written by Samina Mishra] to my blog as an act of...solidarity? I don't know exactly how to say it. I didn't think the article was making any point. I told Sabah as much. But now I realise that it is incredibly difficult to make a point. To take a stand.

It has taken me years to write this; I have been wanting to write about my relationship with Sabah for so long. Why has is taken so long for me to write it? I'm a writer, after all!

When we were about 10-12, our group in school (it was a co-ed, but groups are one sex only!) had me (Tamil), Sabah (Muslim), Mouli* (Bengali) and Chanchal* (Punjabi). We were really proud of this. We knew we were different. We are, naturally. But we were happy about it. How strange it sounds now.

Why is Seher Khan a remarkable woman? I don't know exactly, but she certainly inspired me to write this.

understatement

We exist only in each other's arms,
as the world flies away, dustily,
mirror image memories of longing fingers and salty lips.

A long ride,
to the edge of reason and back,
to where convention will always bring us.

The choice was made
practicality over passion,
chance over design.
In other words, status quo.

Someday it may actually be expedient to love,
and our stolen,
intermittent meetings
will be cute.

We've been pessimistic, you know;
uncharacteristically so.

We did not meet by chance,
don't fool yourself,
The serendipity was all engineered.

What held us back?
Till you have the answer,
I am free, to love you,
incorrigibly.

Amreeka!

(So) how are we to free our selves from what the Pa rents said?
(The) Pa rents rule our lives when li ving; ev en when they're dead!
(A) me ri cans can talk to shrinks, and hosts of break fast shows;
(In) In di a we live with what we get un til it grows
(Un) bear a ble to des per a tion, and we mis con clude
(Ki) "Am ree ka hi theek hai, boss, this coun try is toh screwed!"



* * *



This was written on the spur of the moment, but these days I'm less and less inclined to believe that poetry (to misquote the greatest Romantic poet) is a spontaneous overflow of powerful feelings, and more and more that it is recollected (in tranquility, or not!).
Anyway, I wanted to play around with meter and rhythm, and was curious to see what happens to the scansion of the lines, especially the Hindi words, when they're exaggeratedly highlighted.

I remembered the book I was reading this summer, hunting for inspiration or direction while composing Wind, Sand and Stars:
Music Composition for Dummies. Yes, there such a book. The book mentioned natural speech rhythms, and I found it really fascinating: another thing I have always been interested in is mapping the frequencies of speech, not just "nervous=shrill", but a Speech Pattern Graph.

This little stanza is an attempt to capture the natural cadence of what is, I suppose, urban Indian speech.

The emphasis, in decreasing order, is:
bold italics > bold > regular > (parenthesised)

Interview

24.02.08

The answer need not be no,
or yes
I really want to hear what you think

The question is simple,
"Is it possible?"

I don't want to know
"Is it workable?"
"Is it probable?"

You say (or feel, at any rate)
It is a problematic definition
It is a question epistemological

I don't want to know
the theory behind it
Not today, not now,
when I can think nothing
but the smell of your cigarette
on my shirt and
in my hair, with shampoo.

Your fingertips are neat
Your hair is not;
you are irritated, so, by the little bit
of white thread that has escaped
from the collar of your t-shirt
and found its way to your neck;
Your neck is inviting,
your hand on my waist invites more.

Just answer the question:
I can't believe anything till you have said it,
plainly,
no twists and turns of language
simile,
euphemism,
metaphor,
understatement,
angst
that are wont to pepper your speech;

"Is it possible?"

Standard Issue

[I would hesitate to call this verse. Khair,]


The drawing room is clean now
Little dolls' sofas
the mandatory glass-top coffee table
piles of scattered books have become
rows in a shelf

I know this house inside out
My mother phones me to find things
even with bifocals.
The first grating sound in the morning
is my grandfather's bathroom door.
Appa honks once, very softly , politely.
The doodhwaala and presswaala
are usually late
When Amma needs to leave
for work,
teaching at the school
where I spent nine years
searching for an identity,
learning stereotypes.

I can hear the squeal of the TV
before the sound comes on,
the yell of the Aquaguard.
I think I can hear dog-whistles too.
I could always hear better than most.
I conduct a choir,
is it a wonder?

But then there are places in the city
I have never seen
Places I have even heard of.
Places not too far either.
I know this house
(which belongs to our landlord)
inside out
But I managed to speak to
the boy next door
only this summer.

I have been
to the corner to buy bread, eggs, butter
to the chemist to buy an emergency dose
of sanitary napkins
to the shop to buy the supplies
that ran out,
noted on our tab; no cash required here.

I can count these times on my fingers.
One hand, mind you.

There was a boy in school
Whom I was not allowed to meet
My father was not posted here,
My mother ran the house,
In fear.
I still don't know why it was not allowed.

Last year
(which was my second in college)
I went out on Diwali
to meet face to face
a man from Hyderabad,
a Muslim I had met online.
On Orkut.
It was allowed,
a faute de mieux
(This is a fancy term I came across
while researching for a compulsory essay
on Jane Austen-
it means "a decision for want of a better choice").
That time, I informed my father,
I did not ask for permission.

That boy from school-
Now that the burden of years
is on our shoulders
he has been crushed enough to be permitted,
I suppose.
He has an off day on Thursday.

Ten years of confinement,
not solitary confinement,
maybe that would have been worse;
Now I can recognise stereotype
like a font size too small or too big
in which my sentence was written.
In India
(and perhaps elsewhere in the world as well,
I wouldn't know)
it is not when a girl starts
menstruating
masturbating
becomes sexually active
gets married
has children
runs a household
goes to college
goes to work
rebels
acquiesces

that she grows up
It's much earlier-
The day she begins to fear
is the day she becomes Woman.