The Video-doctor (Satis Shroff)

THE VIDEO-DOCTOR  (Satis Shroff)

"I'll go to the video-doctor
He'll find out what's wrong with me.
And prescribe a foreign cure
Or give me an imported cure
A medicine that's stronger than
The herbs of the traditional shaman.

Yes,the video-doctor examines my belly
He applies a white, cold paste
On my ailing belly.
Turns on and off fascinating switches
And fumbles like Dr. Frankenstein
Above his prostrate creature,
With instructions and signs that are alien.

Red, green, yellow lights blink
The screen flimmers, curves appear
Am I that? Is that my belly? Honestly?
A broad, hazy conical contour that
Appears and disappears.
What has the foreign-trained shaman seen?

I saw numbers and shades
Did he see more?
Can he tell more?
Can he find a cure?
Does he see spirits, boksas and boksis
Bhut and pret that I don't?
Or other spirits that don't exist?
Will the cold metal on my belly
Perhaps explode?
Will I get an electro-shock?

Had I but listened to Maila Tamang
And gone to the jhakri, dhami or bijuwa
I could have saved the precious rupees
And got away with a rooster,
Instead of being told to turn
To the right, left, on my belly and back
With my body exposed
And a nurse, a woman sneering at me
Oh, what a shame for my male pride.
I'll never go there again.
___________________________________________________________________

A SMALL PARADISE (Satis Shroff)

A walk with Elena in a pram
Along the Wildtal (the Wild Valley) path,
I hear the chirping of birds
In the trees and dense foliage on the wayside.

Elena leans out, only to throw herself back on her pram.
Suddenly a clearing and you see
Two ranges of the Black Forest mountains,
Behind the conifer silhouette.

Two white butterflies frolic and fly by.
Elene, who’s not even two, exclaims, ‘Da-da- da!’
As she points to them full of glee.

We go past the pastures and discover
A small Hexenhaus (witch’s house)and a row
Of Herrenhäüser (mansions).
There’s shade from the morning sun.
A noise along the tracks below
Increases in crescendo.
The world has caught up with us.
A sleek, snow-white ICE-train dashes by and breaks my reverie.
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At the German Doctor’s (Satis Shroff)

My small daughter Elena’s middle-ear is inflamed
So I go to our German child-doctor.
He examines her and curses her left ear,
Which is read and causes pain, even after thirteen antibiotic cures.
“By the way, what do you say about the massacre in your kingdom?”
I tell him it’s incredible, a crown prince who killed the King and Queen,
His brother and sister and then himself,
In a fit of rage and helplessness”.

The bald, bespectacled  German doctor went on,
‘My little daughter quipped today at breakfast,
“the King must have lied when he said to his people
The automatic gun went off and shot them all.”

Strange things happen in the Kingdom of Nepal.
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The Summer Heat (August  2003) (Satis Shroff)

Forests are burning in Canada, Portugal and Brandenburg-Germany
There’s danger of fire even in the Black Forest
With this scenario in the background,
Our children Julian and Elena and a Kindergarden friend Sarah
Are playing: teasing, jumping, running and singing in the garden,
Having a rollicking time in their inflated swimming-pool
Under the shade of two plum trees
No Kindergarden and no school, for it’s the summer holidays.

The summer heat is with us.
The fair town of Zäringen-Freiburg and the entire Schwarzwald
Seems to have slid to the tropics.
Car drivers of all makes barking at each other
To turn off their car stereo music and ghetto blasters, and barbeques
For fear of a flame that might spark off a wild fire.

A thick set bearded in casual wear, spectacles on his nose,
A grin countenance came, leaned on our house wall and said,
“I can’t bear the noise of you children playing in your garden.’
Six pair of eyes  looked up at him
Not understanding what the neighbour had against them.
Herr Hermann lived two houses away.

‘I’m retired since two months
And I want to enjoy my days reading philosophic texts
Or listening to classical music
But I get the jitters when I hear the you shouting and screaming.

Our immediate neighbour is a one-eyed roofer,
With a heart for big dogs, cats and children.
He told us, ‘When I first came to Zäringen
It was a dead area and silent like a graveyard.
I’m so glad that people are buying houses or building them.
It’s filling with life.’

He has bought the house next to ours
And renovates it around the clock,
Not even bothering about the afternoon rest hours from 1 to 3 pm.
He stops working neither on weekdays nor on religious and state holidays.
He hates silence and gets nervous when he doesn’t work.
At that very moment you could hear him working with his electric drill.

I asked Herr Hermann, ‘Can you hear this noise day in and day out? We do.’
“I don’t hear it, but I hear the children’s noise.
I can’t concentrate when I read or listen to the music.
It penetrates my ears.

Strange ears that don’t register noises
Created by cars, vans, trucks, taxis that pass by all day and night,
Created by his own garden appliances,
Created by his other neighbour who works like a horse on his 300 year house,
Created by how own beer parties deep into the night
And the blood curdling barks of the neighbour’s big black dogs,
That Julian my 5 year son fondly calls:
“The Howls of the Baskerville hounds” after Sir Arthur Conan Doyle’s book.

Sarah, who’s mother is a state-attorney, remarked:
‘We also make a lot of noise in our garden,
But no one has complained.
Children are allowed to have fun and scream and shout when they play.’
Julian couldn’t resist the temptation of adding:
‘Herr Hermann, didn’t you scream and shout when you were a child?
Or have you forgotten it?’

Herr Hermann was speechless and left.
It just wasn’t his day.
Perhaps it was the 40 degrees outside.
___________________________________________________________________

On Painting a Winter Landscape (Satis Shroff)

I’ll paint a picture in acryl,
Of a winter landscape.
Not the Alps, but the Himalayas.

The eternal snows in the mountains
Are silvery and white.
The sky is azure, like on a holiday card,
With fluffy clouds above.
It’s a winter scene,
But you don’t feel the cold.
And you don’t freeze at daytime.
Yet when it becomes dark,
We Nepalis feel in our marrows the cold Himalayan wind,
Howling down the valleys and spurs.
Theirs is no central heating.
Neither gas nor electro-heating.
There are no plugs in the Himalayan huts,
Except along the well-beaten trekking trails.

There’s a tree in the landscape.
A black, naked tree
With branches like hands
In suspended animation.
A black crow crows aloud
And a shaman listens to it. It’s a mute language.
The shaman understands the crow
Does the crow follow the shaman?
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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,
King Gyanendra, his consort and the smart 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?
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OUT OF GERMANY (Satis Shroff)

Germany is our home, our Heimat
A land with Christian occidental norms and values.
A land with a culture and tradition
Rich in values, diversity and a hoary past.
Even in this social welfare state,
The poor are getting relatively poorer.
We’re embraced the euro,
And everything is expensive.
The old Deutsche Mark is out,
Though a lot of older Germans
Have problems with the conversions.
It reminds me of the time,
When Nepal went metric according to a royal decree.
The government did, but the older generation of Nepalis didn’t.
They still cling to the manas and pathis.
That’s tradition .
Is Nepal going with the times?

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 aging?
Aging 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.
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GROW WITH LOVE (Satis Shroff)

Love yourself
Accept yourself,
For self-love and self-respect
Are the basis of joy, emotion
And spiritual well being.

Watch your feelings,
Study your thoughts
And your beliefs,
For your existence
Is unique and beautiful.

You came to the world alone
And you go back alone.
But while you breathe
You are near
To your fellow human beings,
Families, friends and strangers
As long as you are receptive.

Open yourself to lust and joy,
To the wonders of daily life and Nature.
Don’t close your door to love.
If you remain superficial,
You’ll never reach its depth.

Love is more than a feeling.
Love is also passion and devotion.

Grow with love and tenderness.
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WITHOUT WORDS (Satis Shroff)

We speak with each other
A wonderful feeling overcomes me
And I’m touched to the roots of my existence.
As though it was a doubling of my existence.
It becomes a passion
To speak with each other.

Our lives filled with togetherness:
With ourselves and our children.
I discover myself in you
And you in me.
Where one is at home
In the company of the other
And vice versa.

Where you can be the way you are
Where I can be the way I am.
Our tolerance for each other is crucial
There are moments when one forgets time.
We speak to each other without words.
It’s not sung,
It’s not instrumental chords.

Just our hearts understanding each other.
In tact with each other.
Our eyes speak volumes
And a nod is enough.

---------------------------------------------


THE SEA SWELLS (Satis Shroff)

The sea shells on the sea shore
Suddenly the sea swells.
Ring the church and temple bells.
All is not well.
The sea has gone back.

Brown-burnt Tarzans and Janes
From different continents,
Wonder what’s going on.
A man from Sweden
Is immersed in his thriller under the palms.
A mother and daughter from Germany
Frolic on the white sunny beach.

Even the sea-gulls stop and listen
To the foreboding silence.

The sea swells,
Comes back
And brings an apocalyptic destruction:
Sweeping humans, huts and hotels,
Boats, billboards and debris.
Cries for help are stifled by the roaring waves.

The sea goes back.
Leaving behind lost souls,
Caught in suspended animation.
I close my eyes.
Everything dies.
Tsunami. Tsunami.
Shanti. Om shanti.



THE NEPALESE REALITY (Satis Shroff)

All the king’s horses
And all the king’s men
Could not put Nepal together again.

Nepalese men and women
Look out of their ornate windows,
In west, east, north and south Nepal
And think:
A decade long war between the Maoists and Royalists
Has come to an end
We have suffered so much.
So many innocent men, women, boys and girls
Have been slain by bullets,
From both sides.

Kal Bhairab seems to be pacified,
For Vishnu has crept to his bed of serpents.
He peers at the unfurling scenario:
A new interim government,
A new constitution,
More amendments.
He hisses with a sulk:
‘What can they do better than I?’

When aristocrats, chauvinists, egoists and phallocrats
Were in power,
The underprivileged castes and tribes,
Women and children,
Went always with empty hands.
A new revolution and democracy is in the land,
But have the people changed their minds?
Or are they still conscious of their caste, birth and tribe?
Of their earlier prejudices, hatred and malice
Towards the dalits, the have-nots?

Our fervent prayers have been heard.
The people are rejoicing in the streets of Kathmandu.
May there be ‘everlasting’ peace again in Nepal,
Though ‘everlasting peace’ has become inflationary.
We have no choice,
But to lay our hopes on the fragile signatures
Of two protagonists,
In the Shadow of the Himalayas.
Rejoice and take reality as it is.

Fatal Decision in the Himalayas (Satis Shroff)

FATAL DECISION (Satis Shroff)

‘Please give me a glass of water,’ said the London-trained Nepalese physician, as he came into the room, where a group of Nepalese people with Mongolian and Caucasian features were gathered, either pitying or wondering what the strange illness could be.


With the glass of water in his hand, the swarthy, thick-set, bespectacled doctor approached the thin, emaciated girl, who'd retreated to a corner of the apartment like a cornered cat, and was having fits. A brown froth oozed out of her thin mouth.


As soon as she caught sight of the stranger with the water, she let out a chilling scream that seemed to echo in the Himalayas.


The physician turned to the girl's father and said, "I'm sorry Mr. Rana, I cannot do anything for your daughter. She has hydrophobia," And with that he packed his black medical bag and left.
Mr. Rana was stunned. The shock of the doctor's poker face, and dry diagnosis hit him with such a vehemence that he reeled mentally.


"But there must be some hope or solution for Sudha, my daughter," he uttered.


He told his wife what the doctor has said, adding that their daughter had no hope of surviving the dog-bite, for Maya Devi spoke only Nepali and no English.


The doctor had spoken in English, as all educated Nepalese did, even among each other.
Sudha was dying and there was no help at hand. Even modern medicine, with all its antibiotics, cortisones, antiferons wouldn't be able to help their child.


"Oh, Brahma-Vishnu-Shiva! Please don't let us down", cried Maya Devi, summoning the Hindu Trinity, with a mixture of fear and worry. And she decided to send for the local shaman, a jhakri, and dispatched a female relative of hers with the nickname 'Bhunti’, which means a fat person, not that she was pregnant or had a pot belly, but because she had a hollow back, with the result that she went through life preceded by her belly.


Mr.Rana had faith in allopathic medicine and didn't trust the traditional medicine or that which passed for traditional medicine, especially the jhakris, dhamis, bijuwas, lamas and others who took to what he called "phuk-phak" methods, which literally meant 'blowing-and-throwing.'
He preferred the old western school-medicine for himself and his family. That was because his brother and grandfather were physicians, having studied at the Grant Medical College in Bombay in the days of the British Raj.


It had almost become a family tradition, and he was contemplating to send his eldest son to this college, despite the astronomical sums that the medical colleges demanded in India in general. They called these criminal sums open-donations, and was a rather done thing.


His wife, being a traditional Tamang tribes-woman, didn't think much of modern medicine and went back to the traditional healers that she knew through her parents and grandparents for they'd lived in the foothills of the Himalayas and had heard only hair-raising stories of the practitioners of modern medicine. Whereas a local shaman was happy with a dozen eggs or a small goat, you had to pay in currency notes to the modern doctor. And currency notes were scarce in the hills of Nepal, where people bartered with natural products.


Maya Devi had seen a sick neighbour receiving a glucose injection with an outsized hypodermic syringe, and that had scared the wits out of her. She didn't know what the thing was, but it certainly looked frightening. The patient, a diabetic, had died soon after.


After that experience she'd decided that she'd definitely not go to a modern doctor.
Her grandpa, who had been a village shaman, had treated and cured the whole village, sometime or other, ever since she knew him. And what's more, he was her grandpa and that meant a lot to her and she had confidence in him, because he'd never do any harm or inflict injury, as was expected of true shamans.


She remembered once asking him how he'd become a shaman, and he'd told her that he'd been picked up in his childhood by the ban-jhakri, a wild, wise man who lived in the jungle in a cave, and who became his guru and had taught him the secrets of the healing plants and profession. Her grandpa had long hair, like that of the Hindu God Shiva of the Snows: unkempt but braided, and it gave him an extraordinary appearance as he'd sit near his house altar, where he had his ritual objects. To her he was Shiva reincarnated.


Maya Devi's husband, an educated civil servant of His Majesty's government, sneered at times about her faith in the jari-buti, as the medicinal roots-and-stems were called.


After what seemed like ages, Bhunti turned up with a lean man, who had Mongolian features. He was thought to be a 'knowing' practitioner of his blow-and-throw trade. He was half Tamang and half Bhotay, as people of Tibetan origin are called, and looked as though he, himself, was suffering from consumption. He was untidily dressed, had blood-shot eyes and stuck his thin black hair under his monkey-cap, and had a pair of drooping moustaches. He was left alone and Bhunti catered to his needs and demands.


First of all, he demanded rice grains to be brought for the blowing part of the ceremony, and then alcohol, since he belonged to the matwali-jat, which means the 'caste-that-drinks-alcohol.'
In the high-caste, ritual purity-pollution thinking Hindu society, it is regarded as a direct affront when one is offered alcohol. But since this was an emergency situation, a matter of life and death in the family, there were no protests. Neither from her otherwise orthodox Hindu husband, not from the relatives and neighbours.


Meanwhile, after gulping some of the raksi (alcohol) as though he was drinking lemon juice, he began the treatment by raising his voice and reciting a mantra and counting the rice grains on a copper plate. After each chant he drew a deep breath and blew his breath thrice in quick succession.


His first intention was to find out whether the child, who was letting out screams intermittently, was seized by a witch in the neighbourhood or a distant demon (bhut), for only then could he apparently begin treatment. After more swigs of the Gurkha raksi, his mantras became unintelligible and he seemed to withdraw within himself.


After a great deal of time, he began shaking and said in staccato bursts, "It's the demon from the othay-khola". A rivulet in the vicinity of the town. 'Othay' means a 'lip' in Nepali.
The diagnosis having been completed, a blood-sacrifice had to be made to appease the concerned river-demon along with a prayer to the Mahaguru: Shiva. It had to be a little red rooster.


Bhunti organised a red rooster in no time, and the jhakri prepared his ritual.
Although Mr. Rana showed respect this time for the traditional methods despite his distrust, he just couldn't help feeling irritated by this particular species of his sort, especially his preference for alcohol at a critical moment in someone's life.


"Perhaps he's just an alcoholic and practised traditional medicine as a quack, a dabbler who could in effect do nothing," he thought. There was nothing he could do at the moment. He had to try it out with this quack too. It was faith healing at its best. Either you believed in someone or not. Take it or leave it. There was no choice. And when you're in a desperate situation, you had to take all the chances that were available to soothe your conscience."


Meanwhile, the thin girl had started seeing double, because her optic nerve was affected, and her brain stem was assaulted by the rabies-virus and she had problems with her swallowing reflex.


Her mother had tried to give her water not knowing the medical implications and her daughter had a spasm of panicky angst and screamed again.


"Oh God, my poor Sudha, what's become of you?" cried Maya Devi as she held her daughter wrapped in a brown blanket. It was pathetic to see a pretty daughter, a girl who was only eight years old, with beautiful black hair and an olive complexion turn virtually into a skeleton, so that even the teeth seemed to jut out, the body growing thin, dehydrating and the psyche a chaos, for she was no longer able to take in the world as it had been.


There was a mighty struggle going on in her nervous system, and it registered through her brown and frothy saliva and her screams of angst and terror, which had seized her. She was evidently losing the fight.


A neighbour suggested that the patient should be immediately transported to Kathmandu for "further treatment." Another thought it would be better to try out a local dhami, a traditional healer, and yet another an ayurvedic practitioner from the town, who wore spectacles and a turban and was from the Punjab. A well-meaning Lepcha neighbour said, "Ranaji, you should call a Lepcha Bongthing who is a mediator between humans and the Spirits. If that doesn't help we could engage a Limbu Yeba exorcist.


Mr.Rana had often seen the Limbu Yeba males going about wearing their ridiculous creased white skirts and turbans, with long feathers, cauri and rudraksha garlands.
"Why not try homeopathy?" said another.


In this lost and helpless state there was nothing to do but to try everything, like a drowning person clinging to the last straw, and so began an odysee of 'treatments' carried out in the hope of saving a child whose body and mind were rebelling and running out of control.
Mrs. Rana's thought wandered to the day when her daughter Sudha had returned with a neighbour's daughter after the bhai-tika ceremony from a distant part of the town. Bhai-tika, the festival during which the sisters proffered various honours on their brothers after a ritual puja, whereby the brothers are blessed with prosperity and protection against the adversities of human existence and unseen evils. And who could think that evil would strike on such an auspicious day?


As is the custom in Nepal, the people have their chicken, dogs, yaks and goats outside the courtyard. The dog, which was a bitch, had let out a few snarls and barks to warn passers-by that they were trespassing her marked territory. The children had been scared by the angry barks and had emitted shrieks of fear, and the bitch had made for the two scared children in a frenzy and had bitten them on their legs after a short pursuit.


The two girls had returned home crying and told their parents about the fierce dog that had bitten them. However, the parents who were entertaining guests in the afternoon hadn't thought anything worse about the consequences of a dog-bite and Mr. Rana had only used the zinc oxide and eucalyptus salve that you find in every household. He had faith it would heal the wound, as in the past against other bites and wounds.


And that had been a terrible mistake.


Whereas the other girl Chitra was immediately sent to a local doctor, who gave her anti-rabies injections, Mr. Rana's daughter was treated with only a smear salve.


"That ought to do the trick," Mr. Rana had thought. "Why spend more money unnecessarily on the doctor? Injections were expensive. And after all, if the salve had the same effect, why not save the money for another purpose?"


Only last Monday the Nepalese Brahmin from Dhankuta had visited them and had predicted something inauspicious in the near future in the family. But in order to counteract that he had suggested making an amulet for his two daughters, with vedic mantras inscribed in them, which were thought to have preventive and protective effects against the bad planets (grahas) that had changed their constellations. The Brahmin was a jotisi, a learned Benaras-returned astrologer, with the ability to interpret and analyse the astrological data of Hindus, for every Hindu possessed a long scroll (janai-patra), which bears all the lucky and unlucky, the auspicious and inauspicious days in one's lifetime, noted according to the constellation of one's zodiac sign, and starting from the date of one's birth.


In the Nepal of yore, this scroll of paper was an important document, and it still is, in the Middle Mountains of Nepal where the Chettris and Brahmins live.


Mr.Rana though a Chettri from birth, didn't think much of the jotisis and other wandering brahmins. As far as he was concerned, they were slimy, garrulous, cunning fellows who went from house to Hindu house talking fancy Sanskrit with the married women who were unfailingly always at home, and departing with a handsome dakshina (offering) in the form of: rice, currency notes and coins, and sometimes even a whole cow. The Hindu religion allowed it, and the priests and astrologers made the best of this belief.


The doctor's words had struck Mr. Rana like a guillotine. It was a death sentence.


A dark, monsoon-like cloud hung over the family. A feeling of mourning, depression and helplessness spread, even though the daughter was breathing, shrieking and struggling with death. Their daughter had developed a hoarse throat and her whole frail body was shaking.
Mr. Rana had heard that it took at least 15 injections to treat the rabies virus. In these days it was even possible to do it with three shots, but what was the use of knowledge? Or when a medical therapy is refused due to the ignorance on the part of the parents who have the money, and therefore the power to decide whether a member of the family should be medically treated or not, through traditional or western healing methods.


The way Mr. Rana saw it, it had been a blatant misuse of power. And he had a terribly guilty conscience regarding his daughter. It had been a fatal decision. One part of his mind accused him and the other seemed to rationalise and shift the blame to the uselessness of medicine, even though man had set foot on the moon and the skies were studded with satellites belonging to the western world.


And Sudha died that night.


ENDS

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About the Author: Satis Shroff is a writer and poet based in Freiburg (poems, fiction, non-fiction) who also writes on ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Science in Germany and Creative Writing in Freiburg and Manchester. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Satis Shroff was awarded the German Academic Exchange Prize. Please read his poems and articles in www.google & www.yahoo under search: satis shroff.


Satis Shroff’s bicultural perspective makes his prose and poems rich, full of awe, and at the same time heartbreakingly sad. In writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing is a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his prose and poetry. (Sandra Siegel, poetess, Germany)