Showing posts with label 202112E. Show all posts
Showing posts with label 202112E. Show all posts

Cross-Stitched Words by Chaitali Sengupta

Chaitali Sengupta

Chaitali Sengupta
I've loved poetry all my life and I guess it has its roots in all those bedtime 'rhymes' my grandfather engaged me with. However, I was, unfortunately not so finely attuned to his 'rhymes' and ‘songs’, in which he took almost a childlike pride; my fascination, even then, was with the words. Later, when I published my first poem in The Statesman and The Asian Age, my tryst with words began.

         “Cross-Stitched Words” is my first collection of poetry in a prose-poem form, it is a culmination of years of scribbling my thoughts in journals, fed by life experiences. It mourns loss, celebrates Nature, and empowers the readers to seek solace in self-discovery and introspection, reminding them of their moments of personal significance.

It was at the enthusiastic encouragement of a close associate of mine that I sent the manuscript to the New England book festival. I myself did not know about this particular book festival as it is held in Boston, USA. I learned later that the mission of the New England Book Festival is to honor the best books of each holiday season, as determined by the festival’s panel of publishing industry-culled judges. Each entrant work is judged by a panel of industry experts using the following criteria:

1) General excellence and the author's passion for telling a good story.
2) The potential of the work to reach a wider audience.

On 21 December 2021, I heard that my work has received an HONORABLE MENTION in the poetry category this year. I was quite pleasantly surprised. Along with 7 other Honorable mentions in the Poetry category, this year the winner was Elizabeth Reinach's Tom the Cat and the Runner up was Josue Gonzalez's work Paradise Taken. I thank Bruce Haring and the panel judges of the New England Book Festival for this honor given to my debut collection. I congratulate all the winners and those who won the honorable mentions.

My thanks to my readers who have read my works and to my writer friends who have encouraged me to write. I also thank the editors at Setu who brought out this collection. Without the help from all of you, this would not have been possible!


Open Call for January 2022 Issue of Setu

Here, another open call.

Theme: Essentials of Living: A survival Guide in the Pandemic-Stalked Times

Deadline: January 25, 2022
Email: SetuEdit@gmail.com
Requirements: Three attachments: Creative Text (Times Roman, Point 14) + Bio + Pic

Only the selected writers will be notified and their works will be published in the January edition.
Feel free to interpret the theme your way.

Waiting for some inspiring prose and poetry, non-fiction, memoirs and digital art/visuals/images that uplift.

Sunil Sharma,
Editor, Setu (English)

Fiction: Unfathomable Feelings (L. R. Swamy)

Translated by: T. S. Chandra Mouli


[Please read the Postscript first]

I glanced one more time…
The sun rising just then looked like blooming on my mother’s face. I breathed serenely. The train was hurtling into brightness dissecting layers of darkness enveloped around. As we passed Coimbatore, probably in an hour we might reach Palakkad.
My spirit swelled with delight! After so many years my desire was going to be fulfilled. I was travelling with my mother to her place of birth!
I was not sure whether she was inclined or not to visit the place she belonged to. She never uttered a word about her feelings. Nothing she demanded. Her eyes appeared like the sky during inclement weather. 
Never opened up in pain or pleasure.
She was gazing through the window with rapt attention.
She was gazing through the window with rapt attention. Did her face glisten with joy? Who knew? I could not unravel by myself. From my childhood I could never read her. She pampered me with her love. But she did not implore for anything.
I was obstinate by nature. I always made a fuss about what I wanted to be done with my obduracy for any length of time. I remembered well to have stretched my tantrums for week once. It was during summer vacation, I made a big fuss about vising maternal grandmother’s place. As usual my mother did not utter a word.
“Why don’t you take me there? I have been asking from such a long time.”
She was unmoved.
“All my friends have gone.” Rising from the place I sat for my meal, I approached her. “Let us go there.”
She was silent!
“You must show me the place,” I cried loudly, shaking her shoulder with my left hand. I was stretching it too far.
She was unresponsive.
“What happened? My grandmother died? Tell me.” I shouted unable to control my temper.
My mother mopped her eyes with free end of her sari hem. Then very quietly told me, “You eat your meal my darling daughter. I will tell you later.”
 “What will you tell? Some tale you will narrate. This time it will not be possible. If you tell me that we would go, then only I will eat.”
Keeping hem of her sari across her mouth, she moved towards kitchen.
“Without a word you are going away.” I was in frenzy. “I don’t want this food. Nothing I want.” I kicked my plate.
In a flash she reached there and banged me. “Has food become so trivial for you!” 
She left the place sobbing. I stood there crying, looking at the scattered meal reminding mother’s trickling tears on floor.
Food was so divine to my mother! She was very kind to hungry people. Even when beggars came, if she felt they were hungry, she cooked a meal and served them, though cooked food was exhausted by then. I knew it very well.
When I was studying intermediate course…
I reached home around three o’clock from my college. Three kids appeared there, as I was crossing the threshold… they were beggars in the street… Sitting on raised platform in our front yard, they were eating their meal…standing beside them she was serving them food affectionately! 
I was mad with fury. Unhygienic fellows in rags, with running nose… they ate food there earlier also, I remembered. I disliked them. That aspect I disclosed to my mother too. But, still…
Of late they were trying to develop contact with a smile, on seeing me. At the bus station also, they tried to greet addressing me, “Akka!”, when I was busy conversing with my friends.
I was furious. I charged kicking their bowls of food. I got a tight slap.
Like a raging volcano my mother stood there!
“How dare you kick meal reaching a mouth, you… ill-gotten gain like girl!”
I was stunned. Anxiously I looked around.
“What do you know about pangs of hunger? One who had suffered knows it.” My mother broke into sobs.
“My father had to sell me, as he was unable to give a square meal.” 
It struck me like a bolt from the blue. What was my mother talking about?
Subsequently I learnt slowly.
My grandfather lived in an agraharam, where Brahmin quarters were located, near Palakkad. The poverty stricken family was the worst affected one. Five girl children… People in the agraharam visited houses seeking alms by telling about the details of star, day as per lunar calendar and served as cooks…ate when food was available… mostly slept on empty stomachs…
“Many nights we slept on empty stomachs,” she told me.
“My father used to go out after bathing early in the morning. He came back at noon. My mother waited keeping hot water ready for cooking a meal. She transferred the rice so fetched as alms [if at all he got] immediately into water kept ready for cooking.”
Tears tricked from her eyes, voice choked. After a minute suppressing grief, she further disclosed.
“Those were days of impoverishment. But time and growth of a girl halt not. Whether well fed or not, children grow with time…attain puberty. As one was watching we all reached marriageable age. Five grown up daughters ready for marriage! My father’s state was terrible like that of a rat that fell into trough of water and grains meant for cattle to consume.”
I listened intently.
“One day mamayya, my mother’s brother, came. He spoke with my parents. I don’t know how he managed, my father got me two long skirts and upper garments to wear spreading over shoulder, covering my bosom.”
“Then…?” I was inquisitive.
“I was so delighted that day. We didn’t see new clothes in the last four years. But my mother…”
“What ammamma did?”
“She did not allow me to wear new clothes. Entire day my mother was crying. Even at night she was grief-stricken.” 
Mopping her eyes once more she continued. “Next day I was given a traditional bath as on a festival day. She applied mixture of turmeric paste and lime that turned red on drying to my feet, as was done on auspicious occasions like weddings. Looking at me dressed in the new clothes she burst into sobs. I too cried. Don’t know from where she got, she prepared porridge like dessert with milk and rice. Feeding me she said, ‘You must be careful there dear daughter. There won’t be dearth of food or clothing.’ Then we started.”
“Where?”
“To this place!”
“Then, how old were you amma?” I had to mop my tears.
“I was just like you…same age. I, my mamayya and my father got down from the train here. In the railway station a couple of men looking like purohits, priests who conducted rituals, were seen. They had some secret talk with my father. We were all led to a temple. There I saw your father. I also saw your father handing over money to my father. He tied the knot around my neck that day.”
“Then what?”
“What is there? Like this… in this house… like this…”
“Did you know Telugu at that time?”
 “Absolutely no. Even this cuisine was unknown.”
“How did you manage?”
“Hunger knows not language or type of cooking, dear!”
“There after…?”
“I followed your father’s instructions. I learnt language and traditions of this place. Gave
 birth to you and you’re your younger brother.”
“How about…your father and mamayya…?” 
“They boarded the immediately available train. I never saw them again.”
“Didn’t you feel like meeting them?”
“Why not dear? But…I am not supposed to visit my parent’s home. After handing me over to your father, they performed obsequies for me on river Krishna banks and left the place.”
My mother bitterly cried in anguish.
River Krishna originating in western ghats moved towards the sea flowing in front of my home. Occasionally the river swelled with cheer and twirled. At times she wept inconsolably. Inundated us all when enraged. Now and then she was emaciated. Yet, the same river Krishna had been sustaining us!

Now, after nearly fifty years I was accompanying my mother to agraharam where she was born and raised.

My brother who came on holiday to India from America called me and asked me to accompany mother, who lived in Vijayawada with me, to agraharam near Palakkad. I learnt that he was transferred to that place. He lived in a rented house there!
My joy knew no bounds. 
After fifty years my mother was going to see her own home there!
She would meet her people!
She would spend the rest of her life in the soil she was born in!
The train halted.
“I wanted to stay in the agraharam amma!” he said the moment we emerged from the railway station. “But there are no decent houses. All are in dilapidated condition.”
He spoke truth. In evening as we visited the place, all houses looked like relics of bygone ages! Tiled structures in decrepit state reflected the impoverished condition of those who lived there. No signs of financial development made by the country were visible. No trace of life on roads could be seen. Emaciated bodies in tattered clothes without an upper cloth to cover, squatted on the raised platforms before every house, like embodiments of poverty.
“This is an old-age home, akka!” my brother joked.
“All are elderly people here. Anxiously await funds remitted by their children in far off places. Whether they send sufficient funds to these people is highly debatable.” 
My mother who was looking at each house keenly halted suddenly. She mopped her eyes with hem of sari.
“Any issue?” I asked her.
“Nothing, my daughter!”
“Tell me amma! What did you remember?”
“At that time I was ten year old girl,” she confided. “Roads were cut for installing poles for fixing power lines. Look here, in the pit dug for this pole, I came running and fell that day.” She paused for a minute.
“My father thrashed me like hell that day for falling in the ditch…”
“Very strange! Why should he thrash you? He was supposed to comfort you first…”
“How can I explain to you dear? If injuries are sustained, we should consult a doctor. For that money was needed. Situation was so pathetic that meagre amount worth a damaged shell too was not there. He shifted his helplessness targeting me.That’s all. Look here, this scar is a result of sutures used to close cuts on my chin that day.”
My heart grew heavy. I was startled to know how pathetic some lives could be.
We entered the agraharam streets where western light permeated. My mother searched for the home she was born in and raised. She could not locate it.
We reached Shiva Temple at the far end of a street. It looked like rush hour. Only ladies were on view! They were busy with circumambulation of the main shrine in the temple. We too joined them.
I noticed a lady constantly gazing at my mother. She took after mother.
“Akka…are you fine?” She embraced mother in a trice. She spoke fluent Tamil.
I could not understand a single word. Yes, mother spoke Tamil. But I could not.
Immersed in conversation they walked till a banyan tree at a distance.
Slowly visitors to the temple turned thinner. Those who could put across their turmoil to the God came out with relief. It was time for the temple to be locked.
Then they came near me…with swollen faces, red eyes… having cried to their hearts’ content…
“Dear daughter, she is your aunt.” Cheer overflowed in mother’s voice.
“She is in this place only. Her children are employed in Dubai.”
I could see clearly nascent moonlight spreading on my mother’s face!
After our supper, we sat on the terrace. Mother spoke eloquently! 
I never visualised the wealth of words treasured by her all the days!
That’s why it was said ‘a parrot is comfortable where it belongs to’!
A week passed by. Steady stream of relations and friends of mother continued every day. Her face was glowing. I was greatly relieved. I never saw her so happy! 
After my father’s demise, she continued to live alone in Vijayawada. 
If she could spend the rest of the days with such ease… 
I shared my feelings with my younger brother.
“Certainly akka!” he said. 
“With such an intention only I requested for a transfer to this place. I will be here for ten years. If required it can be extended by five more years. I think mother is in her seventy fifth year…”
That day I had to leave for Vijayawada. As I was packing my baggage, mother stood beside me.
“Pack my saries too, dear!” she told me.
I looked at her in surprise.
“I too will follow you to Vijayawada. Just now told him to buy a ticket for me too.”
“What happened amma?” I asked anxiously.
“You came here to settle well…has any one …brother’s wife offended you?”
“No dear!”
“Then… aren’t you happy here?”
“I am comfortable.”
“What is this amma? It is your own place. Those that speak your language…your sister, relations, friends… all are here. In your own town you can live with your son in the same house. He requested for a transfer to this place with that intention only.”
My mother did not speak.
“Tell me, who is there in Vijayawada to take care of you? I leave for America. You will be alone there… at this age…” 
“I will be really comfortable there, dear!”
I was speechless. Tell me, are feelings fathomable?

Post Script: It is historically established that poor Brahmin girls in Palakkad area were brought by their fathers to Vijayawada and sold to Brahmins there for monetary gain during the period 1940-1950.Widowed or aged men used to marry such innocent unmarried girls to spend the rest of their lives with them.
***
T. S. Chandra Mouli
About the Translator:
T. S. Chandra Mouli, an academic, poet, translator and critic, is a Fellow of Royal Asiatic Society, Great Britain and Ireland. He published 32books [19 edited anthologies of literary criticism and 9 authored works besides 4 books of poetry in English]. He completed translation assignments for institutions of higher learning. His translations of Telugu poetry and fiction are extensively published. He is Chief Editor of VIRTUOSO, a Refereed Transnational Bi-Annual Journal of Language and Literature in English. Vice Chairman of AESI [Association of English Studies in India] for a second term, Dr Mouli made presentations in International Conferences in universities in China, Thailand, Philippines, Malaysia, Indonesia, the U.K, France, Sri Lanka, Brazil, Cambodia, Australia, Taiwan, Borneo [East Malaysia] besides Japan, France and Spain [online]. He visited Vietnam and Singapore. He lives in Hyderabad, India.
***** 

About the Author:

L. R. Swamy, a prolific writer and winner of several awards, keeps a low profile and loves to lead simple life like major characters in his stories. He is a much respected, senior writer among Telugu creative writers. Lakshmanaayyar Rama Swamy was born and brought up in Kerala. Tamil is his mother tongue. Impact of Malayali culture and traditions are perceptible in his works. A chemical Engineer by profession and retired General Manager of Andhra Petrochemicals Ltd, he learnt Telugu while working in Visakhapatnam in Andhra Pradesh. He translates texts in Malayalam and Tamil into Telugu and Telugu fiction and poetry into Malayalam. But he writes fiction and poetry in Telugu. He won Kendra Sahitya Akademi award in 2015 for translation of Malayalam novel into Telugu. He translated more than 200 short stories and published 40 books so far. He is president of Mosaic Literary Association and Sahridaya Sahithi, Visakhapatnam, Andhra Pradesh, India.
*****

Ithaca, NY рди्рдпू рдпॉрд░्рдХ рдЪिрдд्рд░ाрд╡рд▓ी


Photos by Sreekanth Enagalur
рдЪिрдд्рд░: рд╢्рд░ीрдХांрдд рдПрдирдЧрд▓ूрд░


Central Park New York рди्рдпू рдпॉрд░्рдХ рд╕ेंрдЯ्рд░рд▓ рдкाрд░्рдХ

Central Park New York рди्рдпू рдпॉрд░्рдХ рд╕ेंрдЯ्рд░рд▓ рдкाрд░्рдХ

Ithaca Falls Trail рдЗрддрдХा рдк्рд░рдкाрдд рдкрдЧрдбंрдбी

Ithaca Falls Trail рдЗрддрдХा рдк्рд░рдкाрдд рдкрдЧрдбंрдбी

Ithaca Falls Trail рдЗрддрдХा рдк्рд░рдкाрдд рдкрдЧрдбंрдбी

Robert Therman Falls рд░ॉрдмрд░्рдЯ рдерд░्рдорди рдк्рд░рдкाрдд

Taughannock Falls рдЯрдЧрдирдХ рдк्рд░рдкाрдд

Sreekanth Enagalur рд╢्рд░ीрдХांрдд рдПрдирдЧрд▓ूрд░

On Changes and Allied Themes

Sunil Sharma

The magic in new beginnings is truly the most powerful of them all.

---Josiyah Martin


It is never too late to be what you might have been.

---George Eliot

 

Ring out the old, ring in the new,
Ring, happy bells, across the snow:
The year is going, let him go;
Ring out the false, ring in the true
.

---Alfred Lord Tennyson

.

Merry Christmas and a Happy New Year to the Setu family.

Bye-bye---2021!

Welcome, 2022!

Exits, an old year.

Welcome, New Year!

A ritual. A strategy---ongoing.

Old memories---or certain ones--- to be cherished for some time, then they fade in.

New ones to be created and preserved for coming months.

Life moves on, along the predictable patterns and grooves, end of the year…start of another.

Despair to be overcome and change stoically accepted, in crises, manufactured or divine.

Let us pray for the best and prepare for the worst in uncertain times.

.

The special section deals with this enduring theme of the old and the new, cyclical in nature: What is new, what is old? Time to revisit the year that was; time to find hope in the year to come.

Select writers interpret it broadly and come up with their responses to this yearly review and planning of future pathways.

The given theme addresses the main foundation of human civilization---hope; hope that can never be extinguished by the worst winds of misfortune. It is an emotion, an ingrained part of psyche, a tool---common, yet unique--- that keeps us afloat, despite the setbacks and adversities.

Hope compels us to stare defeat and death in the eye---and often come back triumphant!

The present edition documents this sentiment and mood.

Elsewhere, there is also a fresh call for the January edition.

You are welcome to send through email your properly-formatted works for consideration.

.

With Omicron looming ahead as the latest stalking killer, the threat of pandemic continues across the nervous world but humanity marches on dauntlessly, trying to discover fresh ways to fight the monster that refuses to be tamed. The struggle continues to find cures.

Nothing can keep humans down for long.

This will also pass.

.

We wish you all the very best for the coming months---health, wellness, well-being, calmness, an overall happiness and prosperity.

Let us usher in a brand-new 2022: Hoping for a better future…and become what we wish or intend to become by adopting the annual resolutions on the eve of the upcoming year, some remembered, some forgotten.

Always better to try than give up easily.

The deep desire to change for improved version burns bright in each bosom---and propels us forward on the terrestrial journey.

And bring in eternal flame of bright hope---the mainsprings of further human progress in every age!

Together, we can make the difference in the community and nation.

Take care!

Do write in, please!

Thanks for stopping by.

Thanks to the contributors too.


Sunil Sharma
Editor, Setu (English)
Toronto, Canada

Contents, December 2021


Setu

Volume 6; Issue 7; December 2021


Setu PDF Archives

Editorial

Poetry

Special Section: What is new, what is old? Time to revisit the year that was; time to find hope in the year to come

Creative of the Month

Short Fiction

Collaborations

In News

Translation

Book Review

Photo Essay

Research paper

Setu Initiative: Setu Series of Virtual Readings


Literary Review of Transnational Feminism and Textual Analysis of Select Third World Women Negotiating Space

Himani Sharma*

Dr Bhavya**



Himani Sharma
Abstract

Since colonization, the western ideological discourse of feminism dominated the anthropological worldview and negated the nuanced issues of women of colour. To highlight the importance of racial, religious, caste, and class-based prejudices and to understand the social construction of gender, the normative discourse of transnational feminism encompasses multiple feminisms under one roof with a special focus on the cross-border and cross-cultural struggle of women against diverse oppressions. The present research article is an attempt to review the journey of feminism from its initial stage of homogenized policies of western critics to the recognition of the present postmillennial globalized world and its concerns. In this regard, the research paper interrogates the diversified struggle of the select protagonists in the light of the shifting concept of identity propounded by Dr. Bhabha. The textual analysis of Tahmima Anam’s The Bones of Grace and Maria Chaudhuri’s Beloved Strangers demonstrate the nuanced unique space occupied by select Bangla women interpreted as determined and progressive females, capable to rupture the established third world societal norms, crossing national borders, and restructuring a unique third space for themselves.

Keywords: Transnational feminism, Third World Women, Third Space, Hybrid identity.


 

I Introduction/ Historical Genealogies of Transnational Feminism

Bhavya
The ideological discourse of transnational feminism emerged in the late 20th century rejecting previously defined ideology and as an umbrella term encompassing multiple feminist approaches adopted worldwide in theory as well as in practice. To initiate, it becomes mandatory to briefly analyze the hitherto propounded feminist discourse. In this regard, a brief review demonstrates that since colonization, the western ideological discourse of feminism dominated the anthropological worldview through different waves of western feminism by raising issues related to feminine subjugation in western countries and proposing equal education rights, employment opportunities, property claims, etc. Apart from the demand for educational, professional, and economic equality, these waves aimed to bring a revival in society and eliminate all kinds of discrimination against women. Amidst these waves and movements, Robin Morgan proposed the ideology of ‘global sisterhood’ to universalize feminine suffrage and to develop solidarity. Non-western theorists consider it an intentional attempt to purposely ignore third-world concepts or concerns in the literary world. Consequently, feminists of color (Black, Chicana, and Asian feminists) residing in different western nations started criticizing European feminists’ false universality and attempted to draw attention towards nuanced issues of women of color/third world women and initiated a new school of thought i.e. ‘Third World Feminism’. Chandra Talpade Mohanty in her essay ‘Under Western Eyes: Feminist Scholarship and Colonial Discourses’ drew attention towards the failure of western feminists’ to incorporate non-western issues, “Homogeneous notion of the oppression of women as a group is assumed, which, in turn, produces the image of an ‘average third world women.’ This average third world woman leads an essentially truncated life based on her feminine gender.” (Mohanty, 1984, pp.337) What the theorist wants to suggest is that western feminists attempted to homogenize female issues based on gender forgetting, “Beyond sisterhood, there is still racism, colonialism, and imperialism.” (348) By this time other third world critics like Rosario Castellano, Gloria Anzaldua, Rey Chow, etc also advocated a transborder and transnational feminist praxis, attempting to combat inequalities among women while being attentive to differences based on social, cultural, and geopolitical locations. Simultaneously, several diverse terms like, ‘multicultural feminism’, ‘multiracial feminism’ etc were being coined, proposed, and promulgated by other theorists. Multiracial feminism can be seen as synonymous with ‘Third-world feminism’, ‘Indigenous feminism’ and ‘multicultural feminism’, “While we adopt the label "multiracial," other terms have been used to describe this broad framework. For example..."U.S. Third World feminisms,"...We use "multiracial" rather than "multicultural" as a way of underscoring race as a power system that interacts with other structured inequalities to shape genders.” (Zinn and Dill, 1996, pp.324)

This conceptual framework of multiracial feminism highlights the importance of race to understand the social construction of gender and specifically focuses on the struggle of women against racial oppression. The concern of European feminism is on equality, whereas multiracial feminism highlights differences based on race, class, caste, social structure, and religion. Multiracial in the context of the U.S feminist study seeks to explore oppression of ‘women of colour’ called ‘outsiders within’ or ‘marginal intellectuals’. The concept of multiracial feminism further proceeded the way of feminists to look for a more encompassing term tending to include multiple feminisms under one roof.

          However, by the end of the 20th century, Inderpal Grewal and Caren Kaplan while attempting to dissect ‘international’ or ‘global’ feminism proposed the initiation of transnational feminism. They critiqued the idea of global feminism which rather than exploring feminine experiences based on national, regional, local, cross-cultural intersections attempted to homogenize concepts of hegemonic West and the non-western world (third world countries). Grewal and Kaplan emphasized that in the process of globalization when all notions are displaced and turned transnational, a more inclusive term is required and the notion of transnational feminism as a normative discourse is strongly committed to intersectionality,

 “transnational feminist practices’ as the theoretical practices of the feminist cultural critic who undertakes: ‘to compare multiple, overlapping and discrete oppressions rather than to construct a theory of hegemonic oppression under a uniямБed category gender [...] The question becomes how to link diverse feminisms without requiring either equivalence or a master theory [...] Feminists can begin to map these scattered hegemonies and link diverse local practices to formulate a transnational set of solidarities.” (Grewal and Kaplan, 2002, pp.19)

Here transnational feminism refers to relations, networks, and ямВows beyond national borders and avoids any claims to the universalism which always accompanies the term ‘global’ and the utopian idea of global sisterhood. Transnational feminism is antithetical to global sisterhood as the latter talks about solidarity whereas the former discusses connections and flows which may result in disparate experiences. Grewal and Kaplan mention that transnational feminism gives importance to, “address the concerns of women around the world in the historicized particularity of their relationship to multiple patriarchies as well as to international economic hegemonies.” (17)  The idea is similar to Third World feminism as it also pays attention to women’s oppression predicated on historical and imperial consequences and at the same time understands the need of the hour to being attentive to, “viewpoints of feminists from various locations around the globe.” (3)

In the same context, Amanda Swarr and Richa Nagar have also attempted to theorize transnational feminism and its collaboration with transnational feminist praxis. Providing a specific definition of transnational feminisms Swarr and Nagar suggest,

“Transnational feminisms are an intersectional set of understandings, tools, and practices that can: (a) attend to racialized, classed, masculinized, and heteronormative logics and practices of globalization and capitalist patriarchies, and the multiple ways in which they (re)structure colonial and neo-colonial relations of domination and subordination.” (Swarr and Nagar, 2010, pp. 4)

One can say that the concept of transnational feminism is proposed to address the asymmetries and diversities of discrete feminisms as one umbrella term to analyze the local and global oppression, struggle, and feminist movement transcending national borders.

The present research paper is an attempt to analyze the historical genealogies of transnational feminism which is reviewed and discussed above. In this regard, the above-mentioned investigation highlights the need for a transnational feminist approach by assessing the prior perspectives. Along with this, the research paper seeks to explore the diversified struggle of third-world women, their resilience and rejection of western codified homogeneity, and their subsequent move towards creating a unique third space for themselves. In the same context, the distinct racial, religious, and familial experiences of third world Bangla women are studied through textual analysis of The Bones of Grace and Beloved Strangers written by Tahmima Anam and Maria Chaudhury respectively. In section II, the research article seeks to establish a connection between the notion of ‘Third Space’ and feminine accomplishment to achieve a hybrid transnational third space by select protagonists. The final section concludes by demonstrating the nuanced unique space occupied by select Bangla women interpreted as determined and progressive females, capable to rupture the established third world societal norms, cross-national border, and restructuring unique third space for themselves.

II Textual Analysis of Select Third World Women Negotiating Space

‘Third space’ or the shifting concept of identity is introduced by Homi K.Bhabha as an attempt to rupture the established predefined identity construct. Departing from hitherto defined notions of ‘static’ & ‘fixed’ labels, Dr. Bhabha seeks to establish the idea of construction and reconstruction of identity which primarily gains prominence due to its nature & negotiation wherein the subject identity is characterized neither ‘this’ nor ‘that’ but appears differently or uniquely leading subject to create oneself an in-between space, “Third is used to denote the place where negotiation takes place, where identity is constructed and re-constructed, where life in all its ambiguity is played out. This term serves as a rebuttal or corrective to regulating views, and highlights a way of seeing things differently.” (English, 2004)

Along with this, Dr. Bhabha introduces the concept of ‘other’ to specifically emphasize the marginalized entities which proceed toward ‘third space’. Bhabha’s concepts discredit societal tendency to mark and essentialize identities through hegemonic traditional, patriarchal, social, and political structures. On the contrary, the ‘third space’ allows the subject to recover, rearrange and restructure identity based on myriad cross-cultural experiences. The mixedness of distinct cultures allows the marginalized ‘other’ subject a unique hybrid space which is accomplished to challenge primitive hegemonic structures when he states, “Beginnings and endings may be the sustaining myths of the middle years; but in the fin de siecle, we find ourselves in the moment of transit where space and time cross to produce complex figures of difference and identity, past and present, inside and outside, inclusion and exclusion.” (Bhabha, 1994, pp.2)

The notion of ‘Third Space’ to understand feminine identity is analyzed keeping in view the dynamic vision of transnational feminism which strives to diverge from the predefined identity of third world women as universal sufferers due to feminine gender construct. The western marking & coding of third-world women as oriental, submissive, weak, and subservient is interpreted in the light of third space cultural theory wherein the static identity of these women is destabilized. It is observed that as per normative social structure, feminine identity is dichotomized into essential binary conventions explaining her status as to ‘what she is’ within pre-defined confines and ‘what she ought to be’ during interim departure. However, the select protagonists appear to challenge and deconstruct normative discourses moving towards reconstructing their feminine agency and culturally assimilated hybrid space. One can see that both Tahmima and Maria, the contemporary female writers, presently residing in distinct Western locations can artistically narrate the complex tales of indigenous Bangla women. The authors are very well aware of the complex feminine realities migrating from home to host nation with a desire to define them and create self space far away from oppressive social politics. Consequently, the protagonists do not appear as static fixed identities rather we find them in a continuous ‘act of becoming’.  Therefore, Bhaba’s discourse of hybridity becomes essential to analyze individual protagonists’ cultural interactions within distinct transnational spaces wherein they seem to possess fluid identity which leads to construct self-liberating Third Space. It is engrossing to witness how both the protagonists i.e. Zubaida and Maria encounter myriad complexities during the journey towards third space and emancipation.

The Bones of Grace (2016), the last narrative of Anam’s trilogy unfolds Zubaida’s quest of belonging with a backdrop of her academic pursuit to reveal Diana, a walking whale’s process of evolution which emerged from the sea, explored the earth, and ultimately submerged in the ocean. Zubaida, an orphan, adopted by elite Maya Haque and her husband never felt at home in Bangladesh, “my heart is a nomad, still after so many years of being in this country, child of these parents.” (Anam, 2016, pp.84) Though physically present in Bangladesh, she constantly remains absorbed in Elijah’s world, an American whom she met during a concert and immediately felt connected for the rest of life. Her transnational expedition to Pakistan as well as the shift in a location within her home nation contribute massively to her progress towards creating a unique third space for herself beyond familial and social insistence. She not only succeeds in locating her biological birth grounds but also receives breakthrough research findings through her transnational connections.

Maria Chauduri’s debut writing attempt i.e. memoir-based novel Beloved Strangers (2014) narrates the bildungsroman tale of a young Bengali author, her coming of age, and emotional exploration in entirely two different continents. Maria’s longing to escape her religious but emotionally distant family members turns to be an utter failure when she gets involved in a loveless marital relation with Tanjania born Muslim Yameen in the United States. The author’s sense of rootlessness within her home nation as well as in foreign land wherein she experiences social isolation, depression and marital wreck paves the way to create an assimilated third space for herself.

In the first place, it seems evident that both protagonists undergo undesirable familial and social pressures which ignite a spark within their hearts to abandon indigenous patriarchal values and explore transnational academic possibilities directing them towards unique hybrid subjectivity. Zubaida, a paleontologist, in The Bones of Grace, comes to know about her adoption on the occasion of her ninth birthday. During the narrative, one can recognize her uneasiness within the family wherein she feels constantly alienated both by her foster mother and husband who seem to remind her about her mysterious biological identity. She could sense that Rashid is admired even by her foster parents due to his dignified family lineage which exaggerates her anxiety and inadequate social space. Her inclination towards pursuing a Ph.D. in evolutionary biology seems to cater to the needs of chasing her biological parentage, “I experience a piercing loneliness, the loneliness of being the sole inhabitant of my body.” (Anam, 2016, pp.8) Alike her academic project, Zubaida endeavors hard to unfold the layers of her birth story. Her determination is worth appreciating when despite her mother-in-law’s accusations about her parentage belongingness calling it ‘bad background’ she succeeds in revealing the secret and also creates a self-fluid identity. On a similar note, Maria fabricates the poignant status of three-generational women through her memoir cum fictional work where we find deceased great grandmother Mehrunessa, grandmother Saira and her mother entangled in the web of marital and familial responsibilities. The geographical placement of these Bangla women prohibits them to pursue their own desired goals. Maria’s great-grandmother got married at the age of thirteen, lost her husband when she was seventeen and was pregnant with a fourth child. Mehrunessa, distraught and demented, found herself fastened with chains when declared insane by everyone.  However, Maria deconstructs the familial tradition by not only selecting her spouse but also by taking the crucial decision of renouncing marital ties on her terms. Maria opposes family traditions that enforced grandmother and mother to surrender to family pressure and marital laws. On the contrary, her decisions are not guided, influenced, or dictated by parental or patriarchal codes. She rejects to obey or subjugate any family, societal or marital expectations and structurally established code of conduct. This depicts her capability to achieve a space of triumph.

A critical analysis of Zubaida and Maria’s resistance to post-divorce complicated situations within home nations prove their dismissal of oriental and western label i.e. ‘victim’ when proves their willingness to relinquish traditional societal space and openness to embrace fluid Third Space. They shun male presence in their life to be sole identity demarcation and do not bother even if their non-conformist approach to adopting western-style sexual relationship disturb the designated normative space reserved for South Asian daughters, wives, and mothers. Their comprehensive growth as cognizant, self-sufficient female entities is far beyond traditional feminist self-awareness. These multiracial women question fixed established notions, challenge patriarchal codes and dismiss labeled identity. Rather they reach to occupy transnational hybrid Third Space achieved through self-liberating narrative.

It is also observed that during their transnational academic and professional pursuits, these protagonists encounter expulsion from a particular location due to their regional and racial belonging. Zubaida and her teammates are forced to depart from Pakistan without even collecting extracted skeletons of the whale because of political reasons and their suspicious transnational belonging. Maria also experiences racial humiliation due to her third-world belonging twice. Her western professional establishment refuses job and visa extension by making insignificant excuses. On another occasion, Maria is run by a frantic American woman who chastises her because of her oriental identity. Both protagonists seem to be affected by professional disasters initially but soon not only recover the damage but also establish a significant connection. Zubaida settles at the western location and we find her working in well-equipped labs to finalize the whale’s skeleton for display in the museum whereas Maria joyfully enters the institution of marriage and settles at another western location.

One can perceive that both protagonists refuse the stereotype religious, regional identity imposed onto them and reinvent their claim as self-sufficient progressive women by detaching themselves from predefined roles of womanhood. Choosing the path beyond predefined structure, they inhabit a new and challenging third space which shows their ability to negotiate circumstances & move tacitly and skilfully from one space to the other. Amidst complicated and suffocating social constructs this move is both challenging & unique.

III Conclusion

It is observed that distinct and diverse experiences, as well as realities of South Asian women, get influenced by myriad factors including historical background, geographical identity, race, ethnicity, political structure, sexual orientation, etc. In this regard, Western feminists’ assumption about these women’s experiences labeled as ‘similar/alike’ needs to be broadened as ‘us/them’ by considering and negotiating both aspects i.e. affinity as well as difference. Because ultimately the multiple subject positions occupied by these women undergo numerous encounters during cross-cultural interaction which further engenders unique aspirations and alternative space.

IV Works Cited

Anam, Tahmima. The Bones of Grace: A Novel. England: Penguin Books, 2016.        

Bhabha, Homi K. The Location of Culture. Newyork: Routledge, 1994

Chaudhuri, Maria. Beloved Strangers. Delhi: Bloomsbury Publications, 2014.

English, Leona (2004). “Feminist Identities: Negotiations in the Third Space.” Feminist Theology, Vol 13, No1, 2004. ISSN 0966-7350.

Grewal, Inderpal, Caren Kaplan(2002). “Introduction: Transnational Feminist Practices and Questions of Postmodernity”. Scattered Hegemonies. Ed. Inderpal Grewal and Caren Kaplan. London: University of Minnesota Press.

Mohanty, Talpade Chandra (1984). “Under Western Eyes: Feminist Scholarship and Colonial Discourses”. On Humanism and the University I: The Discourse of Humanism: 12:3, 333-358 < https://www.jstor.org/stable/pdf/1395054.pdf> Web 7 Dec 2018

Swarr, Amanda L., Richa Nagar(2010). “Introduction: Theorizing Transnational Feminist Praxis”. Critical Transnational Feminist Praxis. Ed. Amanda L. Swarr and Richa Nagar. USA: State University of New York, 2010

Zinn, Baca Maxine., Dill Thornton Bonnie (1996). “Theorizing Difference from Multiracial Feminism.” Feminist Studies: 22:2, 321-331 <https://www.jstor.org/stable/3178416 > Web 12Dec 2018

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*First & Corresponding Author: Himani Sharma, PhD Research Scholar, Department of Applied Sciences and Humanities, Indira Gandhi Delhi Technical University for Women, Delhi, India. hmnshrm07@gmail.com, Phone: 9971276172

**Second Author: Dr Bhavya, Assistant Professor, English and Communication Studies, Department of Applied Sciences and Humanities, Indira Gandhi Delhi Technical University for Women, Delhi, India.

Photo Essay: Atlanta- A City of Trees and Nature Preserve by Gopal Lahiri

To be without trees is like to be without our roots.

Gopal Lahiri


Georgia is a state where nature preserve is well-known and the major city Atlanta is truly a city of trees. There is a dreamlike quiet that always falls on the city. In my recent sojourn to this city, I realise that to the fullest. That’s when not duck out of the cold, I love walking around the townhouses in the neighbourhoods even on a cold winter morning, taking my time looking into the treelines, be fully content with hands in my pockets and light nature music on my headphone.  A hundred feet tree is a very common sight. Pine, Cedar, Birch, Maple, Oak, Elm, Alder trees are lined up all around inviting you to a world of calm and peace. And then those you can find the blossoming trees not now but only in the spring, Eastern Red Bud, Cherry Blossom, Crabapple, Dogwood trees and the like.


As they say, the true meaning of life is to plant trees and make it survive while the trees dig deep roots into our whole being. Both deciduous and evergreen trees are at plenty here in the Georgia state. Coming from a tropical country, I can now feel the essence of these green and grey environs in the winter. Blue skies are magical here even in cold days and drip blue in your mental space. If you walk around the suburbs, you can find nature trails, wild flowers, creek, rocky land and a variety of wildlife as well. Stone mountain is a monolithic structure. You can get lost in the wilderness of Pine trees with large leaves Long leaf, Hickory, Mockernut and so many others. 


As I walk around the Morgan Falls in Sandy Spring, I feel awestruck. The first hydroelectric power for the city of Atlanta comes from this power plant way back in 1904 and is still functional. Morgan Falls Dam is important because of its architecture and its association with the early development of hydroelectric engineering and for S. Morgan Smith, who is famous for inventing the water turbine. The natural habitat for many plants and animal species is preserved around Bull Sluice Lake. Fishing and boating are common here while the ducks swim across all out perhaps with holiday cheer and chirp. The nearby riverside park is a wonderful recreation place in the wild and I amble around under mellow light, defying chill all around. Twilight glow in the chilly December evenings here is something to be adored, not feared. The location of Chittahooche river was formed some 350 million years ago along the Brevard Fault. Near the bend of the river was a ford and the river channel narrowed between rocky cliffs on either side and created strong rapids called Blue Slice.






The Georgia Aquarium in Atlanta is a treasure trove and home to hundres of species and thousands of animals across its seven major galleries. It is stated that more than 11 million US gallons of fresh and salt water house them. After Singapore and China, this is the third largest aquarium in the world. All the xhibits are a must see. River Scout, Cold Water Quest, Ocean Voyager, Tropical Diver, Georgia Explorer, Shark Gallery are among the major exhibits. The popular live Dolphin Show and Californian Sea lions show are spectacular and breath-taking. 4D theatre is a not-to-be missed attraction and enthrals all ages of the onlookers. My visit in December coincides with the Christmas time and the celebration inside is palpable. You can stroll around at your own pace, takeing photos and selfies or learn the histories of the Marine life from the scholars who are at the exhibit halls to explain you. If you get tired, sip coffees or juices, bite snacks or spend your times at the elegant souvenir shop and feel a part of the merriment. 







The other attractions like Coca-Cola and CNN-Studio tours or Centennial Olympic Park pale into insignificance compared to this majestic aquarium. Atlantic Festival of lights- the drive-thru light show experience is amazing during Christmas and also Atlanta-Botanical Garden light show is glittering. With colourful displays, beautiful twinkling lights and skate under the stars, the dullness of the winter evaporate in no time and you feel delighted to be there. Winter is a beautiful time in Atlanta as this city in very hot during summer months. The colder months are pleasant here with rarely snow fall moments. Still when your hands feel numb during some windy days, you can duck in a caf├й and defrost yourself or visit any restaurants to taste some snacks with local flavour. Light displays are add-on during Christmas time in everyone’s yard and on the side- walks as well. If you come to Atlanta for holidaying, do visit in the winter.




Gopal Lahiri