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Archive for the ‘Telugu’ Category

Muslim wadas

Saturday, September 4th, 2010

He sat on a throne

and made my Dalits sit on the ground

told my Adivasis to stay at his feet

we folded our hands and stood,

bringing palms together was all he ever taught my people;

changing religion was a rebellion

my people stood shoulder to shoulder

and entered mosques and churches;

his ego received a blow,

so he divides and kills and shows his true colours

once again

like he divided Vali and Sugreeva

he separated the Dalits and Muslims

and as he used the Vanaras

he instigated the Advasis against the Muslims:

isn't that his centuries old heritage?

He poured boiling lead over my people,

broke thumbs so that we couldn't turn the wheel of life,

burnt thousands alive leaving nothing for cremation;

once again

I see my people standing with folded hands,

once again

I see them sit on the ground in fear;

my people who never depended on anyone,

now that he's assumed the form of 'sarkar',

are being told to stretch their hands to plead for help:

that's his Hindu 'raj neeti'*

 

Before the joy of seeing Dalit wadas** closing in on the villages

could sink in

Muslim wadas started appearing outside the villages.

 

My translation of Skybaba's (or S.K.Yousuf Baba) Telugu poem 'muslim waaDalu' (from his collection of poetry 'jagnE kii raat').

* raj neeti: statecraft, or politics in general.

* *waaDa: quarter, locality, neighbourhood.

The stink of itr

Friday, September 3rd, 2010

The whole village ate meat

Surprise!

The bones graced only my neck

 

They raised it with love–

The feast started

Where's the goat?

 

I'm the last to be served

My home's at the end of the wada*

What is butcherliness?!

 

I'm soaked in sweat

He calls it itr

Look at the flies around me

 

I'm the wound made by history

Don't point your finger at me any more

I'm growing sharper every moment.

 

My translation of Abbas's Telugu poem 'attaru kampu' (from the collection of Dalit poetry 'padunekkina paaTa').

*wada: pronounced waaDa, means street or quarter.

Our hut

Wednesday, September 1st, 2010

When our hut burnt down

we felt as sad as if someone had died in our home,

So many memories dissolved in the fire!

 

It was in that hut that I had saved 25 paisa coins in the match box

to pay for tomorrow's dreams,

It was in that hut

that I had played with the flute bought in the Jatara,

It was in that hut

that my printed shirt, which I used to wear

only for festivals, burnt down

my wooden bull is still playing

in my heart.

 

When the hut burned down my Avva*

felt as sad as if her stomach was on fire,

her tree-sized son had dissolved in the trees,

because she couldn't blame the living

she remembered the dead and wept.

 

My father felt as sad as if a wolf had snatched a lamb,

As pained as finding an unknown corpse in the hills,

Everything burnt down when our hut burnt down!

The match box in which I hid coins,

The flute bought in the Jatara,

The printed shirt worn only on festivals,

The toy bull I played with:

All these burnt down

and are still chasing me;

I who have saved only pen and paper,

what should become of me now?

I will keep writing lessons

for those who light chuttas**

when huts burn down.

 

My translation of Taidala Anjaiah's Telugu poem 'maa guDise' (from his collection of poetry 'punaasa').

* avva: grandmother.

* chutta: pronounced cuTTa. cheroot or coarsely prepared cigar.

Caste Certificate

Saturday, August 28th, 2010

He doesn't have a warrant,

nor is there any case filed against me

but,

his eyes search intensely for me

while I cringe in fear and humiliation;

 

here, life is

a cops and robbers game.

 

II

When one gets a seat

the notice board

becomes an informer,

while fellow students become para-military squads,

until I finish my course

I am Christ carrying the cross.

 

III

After I get a job

my reservation becomes Judas

selling me off for my enemies' mockery,

like I have no merit

except that piece of paper;

when the Tumkur B.E.,*

smirks maliciously at me

I hang as a tear drop

from the thorn of many boycotts.

 

IV

Now it has become my crown,

the sword hiding in my scabbard,

my caste certificate

shall become the foreword

of the new history I shall write.

 

My translation of Madduri Nageshbabu's Telugu poem 'Caste Certificate' (from his collection of poetry 'velivaaDa').

* Tumkur B.E: refers to someone who has an engineering degree obtained from a private college funded by capitation fees.

The Day of the Dandora*

Wednesday, August 11th, 2010

Heat

Mid-day heat

Black heartbeats

on sweating tarred roads.

 

Jatara Jatara**

of the body cells

for the beat.

 

Ha..Ho..Hai

Rythm..crescendo

Roar..the lion's roar

Step..the tiger's step.

 

The sky trembled

and the ground shook

when the whole jaati

danced the chindu***.

 

Only the Madiga dappu

is the guide for movement.

 

My translation of J.Gautam's Telugu poem 'danDOra rOju' (from his collection of poetry 'nalu dikkula nuncii ranDi').

 

* Dandora: danDOra means proclamation. It refers to the custom of proclamations or announcements etc the Madigas would make by calling attention of the villagers through their dappu (drum) beats. Also refers to the Madiga Dandora assertion movement.

** Jatara: pronounced jaatara, is Telugu for village or folk festival.

*** Chindu: C.P.Brown's Telugu-English dictionary calls it 'a dance, hop, jig'. Refers to a folk dance mostly performed by the Madigas.

Marks of identification

Friday, July 30th, 2010

Signs of burns on eyelids,

Marks from Jeedi* on eyebrows,

Traces of burns on temples,

A rupee coin sized brand on forehead,

A dot tika, pierced nose,

Welt on neck from being dragged;

A Jeedi line on throat,

Burn scars on stomach,

Namams** across the waist,

Circles lower down for jaundice;

Hardened calluses on sore palms,

Saraswati, moon ,

Names of loved ones,

Sisters' images on the hands;

Jeedi pits on the knees,

Toes broken on stony paths, loosened nails,

Legs pierced like sieves by thorns,

Corns on the feet,

Parched lips,

Lowered eyes,

A wrinkled face at thirty,

Tireless struggle for survival–

These are my marks of identification….

 

My translation of Ponnala Balaiah's Telugu poem 'AnavALLu' (from his collection of poetry 'egili vAranga').

* Jeedi: the fruit of the marking nut tree (used widely in Indian medicine).

** Namam: tilak. Here, it refers to linear branding marks again.

Warrior’s language

Tuesday, July 27th, 2010

He

invented a new script,

the bogeyman might see it as a shoe

but it's not a shoe:

it's a secret battle tactic,

an open white paper,

the inferno that chased him

from beyond the forests of sorrow.

Perhaps no imperialist

can now dream

of dreams immune to mockery.

He doesn't understand the language of the shoe,

that the crow that lands on the Statue of Liberty

also sounds like a shoe.

Of course…

he might be pretending not to understand.

After he told the imprisoned world

that the warrior's language

is written in a million scripts,

from Hiroshima to Iraq,

all the souls shook themselves up

and are slipping on new shoes

on their fists.

They're printing their green signatures

on the white mansions that stole

greenery from the world's gardens;

with hoarsening voices

they're sharpening the language of the shoe.

'Once upon a time, a shoe..'

they're singing the story with pride.

We're used to seeing

Bush's face in

garbage cans, spittoons,

urinals and latrines but,

Muntazar al-Zaidi

seeing him as a shoe-stand is unique.

Hats off, Arab hero!

We're searching

for our old shoes too.

 

My translation of Sheikh Karimullah's Telugu poem 'viirudi bhAsha' (originally published in Prajashakti, Telugu daily, in February, 2009).

Avarnam

Friday, July 16th, 2010

On the banks of the Godavari

where my mother hung me

from a tamarind tree

and went to lift soil,

the calls of the crows

that gathered around my wail

are my music gurus

 

The hills

around Nagarjuna Sagar,

where my father died

while building the dam,

which consoled me

are the gurus who taught me courage.

 

The blood that spilled,

when my mother

who went into the forest

to collect firwood

was caught in thorns,

is the colour

in my eyes.

The angry sorrow

that flowed from our eyes,

when my mother and I

who had gone for harvest jobs

to East Godavari

left our bags

and my brother in the station

and returned

and saw

his decapitated body

on the tracks,

is my lesson in aesthetics.

 

My mother's shout,

which lifted me up

barefooted

when I stepped

on the hot tar

being poured

on the trunk road,

is my heart's voice.

The scene

that I saw,

on the shore of Bhimli

when I went

searching

after I heard

that my brother

who'd gone fishing

in the sea

was caught

in a storm,

is the form

in my eyes.

 

Black crow

Black hill

Black tar

Black ocean

are my signs

Black reign

is my destination.

 

My translation of Katti Padma Rao's Telugu poem 'avarNam' ( from the collection of Dalit poetry 'padunekkina pAta').

Mehmaan

Wednesday, July 7th, 2010

I said welcome to the guest
He said– I am a refugee
from a certain hunting party.
the dove that's escaped!
regarded him as only a mehmaan
I didn't understand- what do I serve him
didn't understand- what do I serve him
I asked him what he liked
'Eating with my family' he said.
Like a dried well
what did he hide inside?
Is this food?
With frightened eyes that had lost trust,
hesitant..
The smoke's still coming out from somewhere he said!
Pecking at a few fistfuls,
remembering his family with every morsel..
It didn't seem like he was eating- drawing
sorrow from the seas inside
he seemed he's here
but wandering elsewhere..
The brother lost..the sister taken away…
the families destroyed
The estranged watan…remembering in delirium
his lane razed
friends killed
villages disfigured
nation scattered
Because two eyes weren't enough
he seemed to grieve with his whole body!
Finally without making a sound
departing like he came, he said-
'Bloodthirst is a dangerous disease'.

– Naren Bedide's translation of the Telugu poem Mehmaan by Shahjahana (first published in Andhra Jyoti in December 2007). The Gujarat carnage in 2002 forms the backdrop of this poem.

Shahjahana is a young muslim poet who writes in Telugu, her first poetry book, Nakab addresses gender discrimination, culture and communal disharmony. 

It was I who was ruined

Thursday, May 20th, 2010

Your man

when he turned me

into a chicken shorn of feathers

do you remember what you said?

In your home

in your hands

do you know how many times I was treated cheaply?

The moment I wake up

such great distances emerge between us!

You called my husband

a dunce

but when your boy

grabbed my child's hand

did you open your mouth?

You might protest

but I'm low born

you're high born

you never did anything for me

my husband never considered me human

and your man never cared for you

but it was I who was ruined finally.

I'm the one who should fold my arms

until then

because a squint isn't a curse for the blind

speak for me too

if it was about purely a man or a woman

there would have been no quarrel,

crossing these boundaries

will you climb down a step?

Shall we walk on the same bank?

 

My translation of the Telugu poem 'ninDaa ceDindaanni nEnE' (from the collection of Dalit poetry 'padunekkina pAta') by Darise Shashinirmala

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