Welcome to Contemporary Writings by Satis Shroff (Freiburg)

Hi Everybody! Writing is something wonderful, whether you write poems or prose (short-stories, fiction, non-fiction) and it's great to express yourself and let the reader delve into your writings and share the emotions that you have experienced through the use of verbs, the muscles of a story, as my Creative Writing Prof Bruce Dobler at the University of Freiburg, Germany) used to say. I'd like to share my Contemporary Writings with YOU! Happy reading.

Sincerely,

Satis Shroff

Thursday, July 23, 2009

Nepal Talk,Nightmare,Katmandu is Nepal,Bombay Brothel (Satis Shroff)


(Nepalese mother smoking a katuwa (crude cigarette)Art by satisshroff (c) 2009


A NEPAL TALK (Satis Shroff)


A German school teacher invites me
To talk about Nepal
And to introduce a traditional dish to her German class.
The teacher, a lady in her forties,
Likes it multicultural.
She asks her pupils with foreign parents
To greet the class in outlandish tongues.

The bicultural children comply,
And the class learns to say:
‘Good morning, Bon Soir, Namaste,
In English, French and Nepali.
A class full of curious children await me.

We make momos and little hands help in turn.
In the audio-visual room the slide projector has no bulb.
An Italian Hausmeister turns up with a new one
And voila! Our adventure can begin.
I show them colour transparencies
Of Nepal, my homeland.
Temples, streets and school-children and ethnic Nepalis
From Kathmandu Valley and the hills.
Living Goddesses, potters, farmers, sadhus and priests,
Overdressed and underdressed Nepalis.
Rhinos, tigers and elephants in the subtropical flatlands.
King Birendra, Queen Aishwarya and the Royal Gurkha Guards.

After the slides we return
To the classroom to try out the momos.
The German kids relish the Nepali Maultaschen.
I tell them a story about the yeti.

Meanwhile, Frau Wolf gathers money for the ski afternoon.
Our Nepal theme is over,
What remains are the queries,
Of the innocent, well-fed and well-off children of Freiburg:
Why did you come to Germany?
Have you climbed the Everest?
What does the Yeti look like?
Is the King of Nepal rich?
-----------------------------------------------------------------------------------------------------------------

MY NIGHTMARE (Satis Shroff)

When the night is not too cold
And when my bed isn’t cold
I dream of a land far away.
A land where a king rules his realm,
A land where there are still peasants without rights,
Who plough the fields that don’t belong to them.
A land where the children have to work,
And have no time for daydreams,
Where girls cut grass and sling heavy baskets on their backs.
Tiny feet treading up the steep path.
A land where the father cuts wood from sunrise till sunset,
And brings home a few rupees.
A land where the innocent children stretch their right hands,
And are rewarded with dollars.
A land where a woman gathers white, red, yellow and crimson
tablets and pills,
From the altruistic world tourists who come her way.
Most aren’t doctors or nurses,
But they distribute the pills,
With no second thoughts about the side-effects.
The Nepali woman possesses an arsenal,
Of potent pharmaceuticals.
She can’t read the finely printed instructions,
For they are in German, French, English, Czech,
Japanese, Chinese, Italian and Spanish.
What does she care, the hieroglyphs are always there.
Black alphabets appear like an Asiatic buffalo to her.
‘Kala akshar, bhaisi barabar,’
Says the Nepali woman,
For she can neither read nor write.
The very thought of her giving the bright pills and tablets
To another ill Nepali child or mother,
Torments my soul.
How ghastly this thoughtless world
Of educated trekkers, who give medical alms and play
The macabre role of physicians,
In the amphitheatre of the Himalayas.

Glossary:
kala: Schwarz
akshar: Buchstaben, Schrift
bhaisi: asiatische Büffel
barabar: gleich, vergleichbar it
___________________________________________________________________

WHEN MOTHER CLOSES HER EYES (Satis Shroff)

When mother closes her eyes,
She sees everything in its place
In the kingdom of Nepal.
She sees the highest building in Kathmandu,
The King’s Narayanhiti palace.
It looms higher than the dharara,
Swayambhu, Taleju and Pashupati,
For therein lives Vishnu,
Whom the Hindus call the unconquerable preserver.
The preserver of Nepal?
No, that was his ancestor Prithvi Narayan Shah,
A king of Gorkha.
Vishnu is the preserver of the world,
With qualities of mercy and goodness.
Vishnu is all-pervading and self existent,
Visits the Nepal’s remote districts
In a helicopter with his consort and militia.
He inaugurates building
Factories and events.
Vishnu dissolves the parliament too,
For the sake of his kingdom.
His subjects and worshippers is, of late, divided.
Have Ravana and his demons besieged his land?

When mother opens her eyes,
She sees Vishnu still slumbering on his bed of Sesha,
The serpent in the pools of Budanilkantha and Balaju.

Where is the Creator?
When will he wake up from his eternal sleep?
Only Bhairab’s destruction of the Himalayan world is to be seen.
Much blood has been shed between the decades and the centuries…
The noses and ears of the vanquished at Kirtipur,
The shot and mutilated at the Kot massacre,
The revolution in front of the Narayanhiti Palace,
When Nepalis screamed and died for democracy.
And now the corpses of the Maobadis, civilians and Nepali security men.

Hush! Sleeping Gods should not be awakened.
--------------------------------------------------------------------------------------------------------------
BOMBAY BROTHEL (Satis Shroff)

‘You’re not going to get away this time.
And you’ll never ever bring a Nepalese child
To a Bombay brothel,’ I said to myself.
I’d killed a man who’d betrayed me
And sold me to an old, cunning Indian woman,
Who ran a brothel in Bombay’s Upper Grant Road.

I still see the face of Lalita-bai,
Her greedy eyes gleaming at the sight of rich Indian customers.
I hear the eternal video-music of Bollywood.

The man I’d slain
Had promised to give me a job,
As a starlet in Bollywood.
I was young, naïve and full of dreams.
He took me to a shabby, cage-like room
And told me to wait.
Three thugs did the rest.
They robbed my virginity,
Which I’d wanted to save
For the man I’d marry one day.
They thrashed me, put me on drugs.
I had no control over my limbs,
My torso, my mind.
It was Hell on earth.

I was starring in a bad Bollywood film,
A lamb that had been sacrificed,
Not to the Hindu Gods,
But to Indian customers and pimps
From all walks of life.

What followed were five years of captivity,
Rape and molestation.
I pleaded with tears in my eyes
To the customers to help me out of my misery.
They just shook their heads and beat me,
Ravished me and threw dirty rupees at my face.
I never felt so ashamed, demeaned,
Maltreated in my young life.

One day a local doctor with a lab-report
Told Lalita-bai that I had aids.
From that day on I became an outcast.
I was beaten and bruised,
For a disease I hadn’t asked for.

I felt broken and wretched.
I returned to Nepal, my homeland.
I lived like a recluse,
Didn’t talk to anyone.
I worked in the fields,
Cut grass and gathered firewood.
I lost my weight.
I was slipping.

Till the day the man who’d ruined
My life came in search of new flesh
For Bombay’s brothels.
I asked the man to spend the night in my house.
He agreed readily.
I cooked for him, gave him a lot of raksi,
Till he sang and slept.

It was late at night.
I knew he’d go out to the toilet
After all that drinking.
I got up, took my naked khukri
And followed him stealthily.
The air was fresh outside.
A mountain breeze made the leaves
Emit a soft whispering sound.
I crouched behind a bush and waited.

He murmured drunkenly ‘Resam piri-ri.’
As he made his way back,
I was behind him.
I took a big step forwards with my right foot,
Swung the khukri blade
And hit him behind his neck.
I winced as I heard a crack,
Flesh and bone giving in.
A spurt of blood in the moonlight.
He fell with a thud in two parts.
His distorted head rolled to one side,
And his body to the other.

My heart was racing.
I couldn’t almost breathe.
I sat hunched like all women do,
Waited to catch my breath.
The minutes seemed like hours.
I got up, went to the dhara to wash my khukri.
I never felt so relieved in my life.
I buried him that night.
But I had nightmares for the rest of my life.

Glossary:
khukri: curved multipurpose knife often used in Nepali households and by Gurkha regiments as a deadly weapon.
Dhara: water-sprout in the hills.
Resam piri-ri: a popular Nepali folksong heard often along the trekking-trails of Annapurna, Langtang and Everest.
Bollywood: India’s Hollywood.


KATHMANDU IS NEPAL (Satis Shroff)

There were two young men, brothers
Who left their homes
In the foothills of the Eastern Himalayas.
The older one, for his father had barked at him,
“Go to Nepal and never come home again.”
The younger, for he couldn’t bear the beatings
At the hands of his old man
.
The older brother sobbed and stifled his sorrow and anger
For Nepal was in fact Kathmandu,
With its colleges, universities, Education Ministry,
Temples, Rana-palaces and golden pagodas
And also its share of hippies, hashish, tourists,
Rising prices and expensive rooms to rent.

The younger brother went to Dharan,
And enlisted in the British Army depot
To become a Gurkha, a soldier in King Edwards Own Gurkha Rifles.
He came home the day became a recruit,
With a bald head, as though his father had died.
He looked forward to the parades and hardships
That went under the guise of physical exercises.
He thought of stern, merciless sergeants and corporals
Of soccer games and regimental drills
A young man’s thrill of war-films and scotch and Gurkha-rum evenings.
He’d heard it all from the Gurkhas who’s returned in the Dasain festivals.
There was Kunjo Lama his maternal cousin,
Who boasted of his judo-prowess and showed photos of his British gal,
A pale blonde from Chichester in an English living-room.

It was a glorious sunset,
The clouds blazing in scarlet and orange hues,
As the young man, riding on the back of a lorry,
Sacks full of rice and salt,
Stared at the Siwaliks and Mahabharat mountains
Dwindling behind him.
As the sun set in the Himalayas,
The shadows grew longer in the vales.
The young man saw the golden moon,
Shining from a cloudy sky.
The same moon he’d seen on a poster in his uncle’s kitchen
As he ate cross-legged his dal-bhat-shikar after the hand-washing ritual.
Was the moon a metaphor?
Was it his fate to travel to Kathmandu,
Leaving behind his childhood friends and relatives in the hills,
Who were struggling for their very existence,
In the foothills of the Kanchenjunga,
Where the peaks were not summits to be scaled, with or without oxygen,
But the abodes of the Gods and Goddesses.
A realm where bhuts and prets, boksas and boksis,
Demons and dakinis prevailed.


About the Author:

Satis Shroff is a prolific writer and teaches Creative Writing at the Albert Ludwig University of Freiburg. He is a lecturer, poet and writer and the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelogue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. He is a member of “Writers of Peace”, poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He is based in Freiburg (poems, fiction, non-fiction) and also writes on ecological, ethno-medical, culture-ethnological themes and lectures at the University of Freiburg. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg where he is a Lehrbeauftragter for Creative Writing). Satis Shroff was awarded the German Academic Exchange Prize.

Lyrik: The Professor's Wife, Times Change,A Sighing Blonde (Satis Shroff)



THE PROFESSOR’S WIFE (Satis Shroff)

My husband is mad
Er spinnt
Er ist verrückt!
Says Frau Fleckenstein, my landlady
As she staggers down the steps.

She arrests her swaying
With a hiccup
And says: ‘Entschuldigen Sie’
And throws up her misery,
Discontent, melancholy and agony.
The pent-up emotions
Of a forty year married life.

Her husband is a high-brow, an honourable man
A professor with a young mistress.
And she has her bottles:
Red wine, white wine
Burgunder, Tokay and Ruländer
Schnaps, Whiskey,
Kirschwasser and Feuerwasser
The harder the better.

She defends herself
She offends herself
With bitterness and eagerness.
Her looks are gone
Once her asset, now a liability.
A leathery skin, and bags under the eyes
Her hair unkempt, and a pot belly.
A bad liver and a surplus of spleen
A fairy turned a grumbler.

Tension charges the air
Pots and pans flying everywhere
Fury and frustration
Tumult and verbal terror
Rage and rancour
Of a marriage gone asunder.
And what remains is a facade
Of a professor and his spouse
Grown grey and 'grausam'
Faces that say: Guten Tag
When it's cloudy, stormy, hurricane.

To forgive and forget
That's human folly.
I'll bear my grudges, says milady.
And my landlord is indeed a lord
A lord over his wealth, wife and wretched life
A merciless, remorseless, pitiless existence
In the winter of their lives.
Too old to divorce
And too young to die.
What remains is only the lie...

Glossary:
Entschuldigen Sie: excuse me
Guten Tag: good day
grausam: horrible
___________________________________________________________________

A SIGHING BLONDE PRINCESS (Satis Shroff)


She had short, golden hair
Tied neatly behind
With a blue satin-scarf.
And yet I saw her
Wearing a diadem
And a flowing satin gown
Like a princess.

A meek, submissive smile
A movement of her blonde hair
Akin to a Bolshoi ballerina
In moments of embarrassment and coyness.
Her blue Allemanic eyes, sweet and honest
They knew no intrigue,
Neither treachery nor rebellion.
"I was brought up to obey," she whispered.

Pure bliss and love sublime.
A book you could read
Plain and straight
And not in-between the lines.

An openness, and yet
She's resolute and seeks
Perhaps stability
Or security?

A neglected childhood
With pain and punishment.
A legacy of the Black Forest
Nevertheless, she remained
Soft and tender, submissive and sincere.
Not demanding and aggressive
Ever alert and never omissive.

Murmurs and sighs filled the air.
Love became stormy and frantic.
Sweat and aphrodisiac mingled,
To create a moment of magic,
To recede in moans and whispers
And a thousand kisses.

Brought to reality
By the rays of the dying sun
And the sudden noise
Of birds coming home to roost.
A tranquillity after the tumult
Within our passionate souls.
---------------------------------------------------------------------------------------------------------------

Holy Cows,the Soul,Longing for a Day (Satis Shroff)





THE HOLY COWS OF KATHMANDU (Satis Shroff)


Holy cow! The mayor of Kathmandu
Has done it.
Since ancient times a taboo
The free, nonchalant cows
Of Kathmandu were rounded up
In a rodeo by the Nepalese police.
Was it Nandi, Shiva's bull?
Or holy cows?
"They're cattle still," said the mayor.
"Straying cattle are not wanted".

Eighty-eight holy cows
Were auctioned
Not at Sotheby's
But in Kathmandu.
The auction yielded 64,460 rupees
Said the mayor of Kathmandu.

Cows that were a nuisance
To pedestrians and tourists at Thamel.
Cows that provided dung
And four other products:
Milk, yoghurt, butter and urine
For many a hearth.
Cows that gave urine
That the Hindus collected.
Cows that were sacred
And worshipped as the cow-mother.
Cows that were donated
And set free by Brahmins and Chettris
To set themselves free from sins.
Cows that marked the Gaijatra,
An eight-day homage to the dead.

It was a king, according to legend,
Who ordered cows to be set free
By families in mourning
In the streets of Kathmandu,
Patan and Bhaktapur.
To share the bereaved pain of
The death of a beloved prince
And a sad mother and queen.

The children disguised themselves
As grotesque cows and motley figures
And danced to Nepalese music
To make the queen laugh,
And forget her tears.

Even today the bereaved
Families drive their cows
Through the streets of Kathmandu
On the day of Gaijatra:
The festival of the cows.
Despite the ecological control
On the cows of Kathmandu,
Lalitpur and Bhaktapur.

From ancient times
Kings, noblemen, pedestrians
Cyclists, pull-carts, cars,
Scooters and rickshaws,
The traffic snaked around the holy cows.

The umwelt-conscious mayor
Has made up his mind:
The cattle are obstructing the traffic
Long-haired Nepalese youth need a crew-cut
Horse-pulled carts and rickshaws must go.
They worsen sanitation
And environmental problems.
But the carpets and cars must stay.

Elephant-rides remain for the tourists
After all, we've developed
A yen for dollars, francs and marks.
Kathmandu is catching up
With the rest of the world.

Glossary:
Gaijatra: cow-festival in Kathmandu
Umwelt: German word for environment
Braahmins, Chettris: high castes in Hinduism


WHEN THE SOUL LEAVES (Satis Shroff)

Like Shakespeare said, 'All the world's a stage'
And we've played many different roles in our lives
In various places and scenarios.
As we grow old and ripe, our knowledge of the world grows.
We hold what we cannot see, smell, taste and touch in our memories.
We only have to walk down memory lane
To find the countless faces, places, sights and sounds that we have stored,
To be recalled and retrieved through association
In conversations with others
Or when we contemplate alone.

Why should elderly people be scared of social terror and ageing?
Ageing is a biological phenomenon.
We should be glad that we have lived useful lives,
Filled with good experiences.
The wonderful children that we have created,
The very gems of our genes,
Each so individual in their personalities.
The house we lived in and filled
With love, laughter, songs and music.
The parents and grand-parents, friends and relatives
We have had the time to share with.
But we should be able to assert our exit from this earthly existence
In the manner that we desire,
And not leave it in the hands
Of an intensive life-extension unit.

Let us dwell on common experiences and encounters
That we can take with us,
When the soul leaves the body
And races towards space and becomes unified
With the ever expanding, timeless cosmos.
-----------------------------------------------------------------------------------------------------------------

LONGING FOR A DAY (Satis Shroff)

She was only ten years old one wintry night,
When her father seized her,
Warmed and satisfied himself
With her growing, glowing, shivering body.
He said in his smelly, hoarse, drunken voice:
'You are mine.
You belong to me.
I'm taking only what's mine.'
She whined, shook and cried, to no avail.
She had no word for it, this nefarious deed.
She told her Mom with tears in her eyes, but she only said,
'Hush, my daughter. This is taboo.
You shouldn't talk about it.
Never tell it to anyone,
For everyone will shun and curse us,
And leave us to starve.'

Despite what my Mom said,
This was my tragic story and it clung to me.
I had to let it out.

Nine months later, I, who was still small, got a child.
The splitting image of my Dad.
Shortly thereafter my Mom died of grief and shame.
Now I was alone with my wretched father.
My son was my solace.
His winning smile help me ease my pain.
He knew not what evil existed in this world,
And that he was created illegally.

I had hope in my helplessness.
I could perhaps mould him to an avenger
Of his mother's disgrace and shame.

I'm waiting for that day.
___________________________________________________________________

Der Verlust des Sohnes einer Mutter (Satis Shroff)

Der Gurkha[1] mit einem gefährlichen Khukuri[2]
Aber kein Feind in Sicht,
Arbeitet für den UNO, und wird erschossen
für Einsätze, die er nicht begreift.
Befehl ist Hukum[3], Hukum ist sein Leben
Johnny Gurkha[4] stirbt noch unter fremdem Himmel.

Er fragt nie warum
Die Politik ist nicht seine Stärke.
Er hat gegen alle gekämpft:
Türken, Tibeter, Italiener, und Inder
Deutsche, Japaner, Chinesen,
Vietnamesen und Argentinier[5].

Loyal bis ans Ende,
Er trauert keinem Verlust nach.
Der Verlust des Sohnes einer Mutter,
Von den Bergen Nepals.

Ihr Großvater starb in Birmas Dschungel
Für die glorreichen Engländer.
Ihr Mann fiel in Mesopotamien,
Sie weiß nicht gegen wen,
Keiner hat es ihr gesagt.
Ihr Bruder ist in Frankreich gefallen,
Gegen die teutonische Reichsarmee.

Sie betet Shiva[6] von den Schneegipfeln an
Für Frieden auf Erden, und ihres Sohnes Wohlbefinden.
Ihr einzige Freude, ihre letzte Hoffnung,
Während sie den Terrassenacker auf einem schroffen Hang bestellt.
Ein Sohn, der ihr half,
Ihre Tränen zu wischen
Und den Schmerz in ihrem mütterlichen Herz zu lindern.

Eine arme Mutter, die mit den Jahreszeiten lebt,
Jahr ein und Jahr aus, hinunter in die Täler schaut
Mit Sehnsucht auf ihren Soldatensohn.

Ein Gurkha ist endlich unterwegs
Man hört es über den Bergen mit einem Geschrei.
Es ist ein Offizier von seiner Batallion.
Ein Brief mit Siegel und ein Pokergesicht
„Ihren Sohn starb im Dienst“, sagt er lakonisch
„Er kämpfte für den Frieden des Landes
Und für die Vereinigten Nationen“.

Eine Welt bricht zusammen
Und kommt zu einem Ende.
Ein Kloß im Hals der Nepali Mutter.
Nicht ein Wort kann sie herausbringen.
Weg ist ihr Sohn, ihr kostbares Juwel.
Ihr einzige Versicherung und ihr Sonnenschein.
In den unfruchtbaren, kargen Bergen,
Und mit ihm ihre Träume
Ein spartanisches Leben, das den Tod bringt.

Glossar:
Gurkha: Nepali Söldner die in der Nepali, indischen und britischen Eliteeinheiten dienen. Sie entstammen vornehmlich den Gurung und Magar, aus dem Westen Nepals sowie den Kirati-Gruppen, den Rai und den Limbu. Auch Tamang, Thakali und Chettris zählen zu ihnen.
Khukuri: Krummes vielzweck Nepali Messer, das nicht nur für rituelle Zwecke gebraucht wird, sondern auch im Nahkampf. „Ayo Gurkhali!“ lautet der furchterregende Schlachtruf der wendigen Gurkhas, die einen legendären Ruf wegen ihrer Geschicklichkeit, sich im Dschungel zu behaupten, geniessen.
Hukum: bedeutet Befehl von Oben (vom König oder der Obrigkeit)
Johnny Gurkha: Eine Bezeichnung für die Nepalis die in Englands Gurkha Einheiten (z.B. King Edward’s Own Gurkha Rifles) dienen. Sie leisten auch heute noch ihren Eid auf die britische Königin und ziehen u. a. vor dem Buckingham Palast als Ehrenwache auf. Britische Gurkhas dienten in Malaysia, Indonesien (Borneo), Hongkong, Brunei, Zypern und neuerdings auch in Kosovo.
Argentinier: 1982 waren die Gurkhas auf dem Falkland Inseln gegen Argentinier eingesetzt worden.
Shiva: Gott der Zerstörung in Hinduismus
___________________________________________________________________



About the Author:


Satis Shroff is a prolific writer and teaches Creative Writing at the Albert Ludwig University of Freiburg. He is a lecturer, poet and writer and the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelogue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. He is a member of “Writers of Peace”, poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He is based in Freiburg (poems, fiction, non-fiction) and also writes on ecological, ethno-medical, culture-ethnological themes and lectures at the University of Freiburg. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg where he is a Lehrbeauftragter for Creative Writing). Satis Shroff was awarded the German Academic Exchange Prize.