Friday, September 30, 2011

Paan as Pastime


               
Since my early days learning about desi culture and immersing myself in it, I’ve been intrigued with the phenomenon of paan, which I’m told is a very noticeable aspect of a trip to India or Pakistan, whether it comes through visiting a paanwalla’s kiosk on a street corner or walking past a wall streaked red with betel-nut spittle. I remember thinking at first that it was a dirty and unhealthy habit to chew paan (which it is in some aspects, such as the aforementioned spit-stained wall and the possibility of cancer with continuous exposure to betel-nut), but I was curious to try it out, especially in college, and I eventually asked my friend at the nearest desi grocery store if he carried paan leaves and chuna (lime paste), which he did. Ever since, I generally find myself buying a few leaves for a leisurely weekend about once a month, decorating them with chuna and packets of paan masala and supari.
            What is there that is so appealing to me about paan? Part of it is the taste, not of plain leaves, but of a paan leaf filled with the various pastes and flavors. I’ve always loved the taste of flavored packets of betel-nuts (my favorite brands being Tara or Rasily alongside the fennel-and-date-filled Shahi Deluxe paan masala). I’ve also been fond of the slightly narcotic effect of a good paan, enhanced by a small wad of chewing tobacco, which has a relaxing effect on a weekend after a day of work, making me feel as though I can float above the mundane. Another part of my taste for paan is cultural, since I feel a kinship with my fellow desis with whom I share my Hindi/Urdu and Panjabi, and I feel that I should ground myself further in desi culture through various cultural practices, and it differentiates me from the rest of the goras who don’t and don’t care to partake in desi lifestyle. Despite this, I’m well aware of the health risks of chewing paan, and because of this I’m also cautious about how often I chew it, which is not as often as I used to do, and yet, it is still one of the myriad bonds I have with desi culture.

Saturday, September 10, 2011

Language Change -- भाषा का बदल

आज से मेरे ब्लॉगवाले पोस्ट सिर्फ़ अंग्रेजी में नहीं,  बल्कि कभी हिंदी में भी होंगे। मैं ऐसा  कर रहा हूँ इस लीये कि मेरे कुछ पढ़नेवाले हैं जो  इतनी आसानी से अंग्रेजी नहीं पढ़ सकते हैं। अगर मेरा ऐसा करने से आपको थोड़ा सा तकलीफ़ देता है,  या अगर आपको किसी ट्रैनस्लेशन मिलने की ज़रूरत है,  तो मुझे फ़ौरन कॉनटैट कीजीये।

From today my blog posts will not be in English only but also, occasionally, in Hindi. I am doing this because there are some readers who may not be able to read English very easily. If my doing this causes you some difficulties, or if you need a translation, please contact me.

Monday, September 5, 2011

Fiction: The Wedding Singer

               
            Years ago, for my cousin's wedding in Jalandhar, my uncle had festooned his home with none-too-cheap lights, like you might see for Diwali or Christmas, and made sure that the money was spent wisely for the wedding celebrations, so that we could all celebrate without too big of a bill flopping down on his threadbare income. Of course there was alcohol, reserved for the men who could have it, along with firecrackers, many of which I, 9 years old at the time, lit and watched scintillate in the near-night darkness, and there was a dholi who banged away while others flailed around with jerky bhangra moves. But my uncle had also hired just a single musician to sing and play for the crowd gathered at the wedding, someone who was respectable enough and charismatic enough to keep a crowd entertained, but somebody simple, without a fee-demanding hubris. Where he found him I'll never know, and I don't think anyone else knew this either, but he'd found a singer-cum-harmonium player to don the stage for that night, a pin-thin man in a cream-colored kurta-pyjama and stiffly starched wedding jacket with a thinner Raj Kapoor-style mustache. Looking back, I'm sure there were some men who were disappointed with my uncle; they were expecting some kind of vampish mujra in skimpy clothes to shimmy in front of them and give their whiskey a more intoxicating effect. But then it was my uncle, and the joke among my father and some other men from the last wedding he'd given was that given the choice between bad alcohol or good alcohol and bad-looking women or good-looking women he'd choose good alcohol and bad-looking  women (kind of unfair since he himself married a shimmering beauty from Patiala, and had a good name otherwise unstained by liquor). But not long after the man had gotten on the none-too-high stage, he'd gathered a crowd of spectators, and his surprisingly clear voice suited his dilapidated harmonium's chords well. He was actually something beyond a professional; his songs were stylistically rendered with evocative riffs of the harmonium's keys, and his grace was there in his soothing voice. Even though there was no percussion with him, one of the guys took a dholki used for the women's songs and started drumming along, and others clapped while he sang. His repetoire was mostly a motley collection of Panjabi wedding songs, Hindi film songs, and other songs I hadn't heard before that I later learned were his own. He sang sarke sarke jaandiye muthiyaare ni with geniune Panjabi gusto and the happy taarif karun kya uski in a light Mohammed Rafi-style voice.  This mehfil lasted for nearly an hour before he left the stage and handed out some mithai to the children, and dropped into a corner of the light-brimming courtyard for refreshments. He kept close to my uncle, and met with other people after that, including the blushing bride before the baraat came to take her away, and left after the baraat. Later, my uncle gave me a keepsake the man had given him in exchange for his generous tip, an amulet blessed by goddess Kali. I kept it in my kurta pocket and carried it with me, and the sole thing I later remembered about the wedding was that singer.

                And then years later, in London, just a few days before my wedding to Simran, I went to a local desi cafe, a hole-in-the-wall just off of Soho Road, and found the man there, harmonium and all. He'd aged over the years, his hair graying at the temples, but everything else was untouched by time, including his voice, which blended into the emotions of the songs he fingered on the old harmonium. Around him was a small all-desi audience, including the cafe's owner, who was obviously a special friend of his he'd wanted to share with others who came in, and I had just happened to come in the middle of the mini-concert, asking for a plate of aalu parathas and a cup of chai, which I waited for in the ensuing rendition of Kishore Kumar's Aa chal ke tujhe. The air redolent of garam masala and his distinctly soulful voice, I sat in a corner under a sultry kodachrome of Hema Malini and listened while I sipped from my steam-rimmed cup, watching how he strummed the discolored keys without even a glance down at his hands, his eyes closed in concentration as his voice reached for the next note. When he finished a song, there were a couple of wah-wahs of appreciation from the audience, and the singer would stop pumping the harmonium's bellows to say a side word to his listeners, sometimes to ask for a request, other times to playfully argue with someone, and always to sip from a glass of water he kept by his harmonium. I wanted desperately for him to croon a Panjabi tune, one of the folk songs I'd heard at the wedding, even one of the new disco-style bhangra songs from Heera or Alaap or something, but I didn't say anything. By the time I'd been sitting there for over an hour, my second cup of chai down to little more than a trickle, he started to turn to me while in the middle of a verse, to smile or waggle his head, and I remembered that I still had the amulet in my pocket. I fingered it while he continued to sing, and when he was tired, unable to sing after a few hours of his singing and playing, I reached for my wallet after most everyone had left and gave him a small sheaf of pounds out of appreciation. He smiled beatifically at me as I wandered over to him, and pointed at the money in my hand. "Eh ki hai, bhai? What is this?"
                "This is my token of appreciation,  sir-ji," I said, and gave him the wad of money, but as I was about to go, he called out to me.
                "Arre, ek minute yaara! Just a minute!" he called out. He held in his hand a photograph, something that looked familiar. Then I saw that the picture of my to-be wife, the one I had kept after my engagement to her, was in his hands. "In giving me your money you've left something else behind," he said, and his words at that moment he reminded me of one of the songs he'd song that night at the wedding. Did he recognize me? I wondered.           
                Bashfully I returned to him, and took the picture from his hand. "Eh kaun hai? Who is this beauty?" He was smiling at me in his avuncular way, and I thought I felt him recognize me despite my mustache and my age.
                I couldn't avoid telling him. "This is... well, she will be my wife in a few days."
                He handed back the photograph. "Khush raho, beta. May the two of you always be happy." After a pause, he turned to me. "I used to perform a lot at weddings in the Panjab, until my older brother brought me here to Britain. Would you a like a song for the two of you?"
                I could tell that he was tired from performing, and I tried to refuse. "Nahin ji, saade lai taa inni takleef naa karo. Don't take the trouble to, Paji. You've sung enough."
                He insisted, gently tugging at my shirtsleeve. "Beta, this is my gift for you and your wife. Please take it." So I sat down in the nearly empty cafe and listened to him start a song I'd never before heard, a Panjabi song, suffused with a sindoor-laden bride under a saffron evening sky and a uxorious groom riding in on a white mare to claim his wife, and when he'd finished with the rasp of his antique harmonium he nodded at me in goodwill as I folded my hands in goodbye. "Jite raho, beta, khush raho,"he said, and I left then into the autumnal evening, fingering the amulet in my pocket. Though I returned again and again to that cafe after my marriage, I never saw him again, and though I felt as though he had recognized me, I could never be sure. I never learned his name, and he never knew mine, but for me he was always a special character who'd bestowed gifts on weddings, rendered them moonlit by his scintillating voice, and I always will regret not knowing his name.














Sunday, September 4, 2011

Defining Sikhism

                                                
                 Sometimes I am amazed, especially in this age of information, at how people have not yet heard of Sikhism. Whenever I ask others about this religion, largely practiced by Panjabi immigrants and second-generationers in a wide range of countries and of course in Panjab in northern India, I generally get blank stares. Ask a typical American on the streets and I am confident that very very few would be able to tell you anything about Sikhism. When I ask my uber-Western-oriented family about Sikhs, they know enough to be able to point out that Sikh men wear turbans (and for some reason they never mention the beards, maybe because the turban is more distinctive), but beyond that they have no idea as to what they believe, what their history is, or how they live. In the wake of the 9/11 attacks, many Sikhs in America were persecuted because they were thought to be Muslims by their American attackers (one account I read included a Sikh man who was tauntingly called Osama by white youth and was almost run over by a car). And  I was shocked when one of my intellectual friends, a very well-read young man not much older than me, had absolutely no idea what Sikhism was. I feel as though I need to do some introductory work to prepare my American readers and readers elsewhere to this religion.
                Sikhism is a religion that originated in the Panjab in the 15th century, founded by a former Brahmin-caste Hindu named Nanak, around the time that there was more and more strife growing between Hindus and the Muslim conquerors. Nanak rejected many of the conventional ideas of Hinduism, including caste and polytheism, and established worship of Vaheguru, the one omnipresent God. Despite throwing away some of what Hinduism had to offer, Nanak kept some other common Hindu beliefs, such as dharma/karma, and the belief in the transmigration of souls. Nanak recorded many of the doctrines of Sikhism in his writings, the most venerated one today being the Guru Granth Sahib. Among many of his ardent beliefs were the beliefs that all men are created equal (the establishment of a langar or free kitchen in Sikh gurdwaras to this day  was meant to  preserve this view, since Hindus would not dare to stoop to the level of eating with a person of a lower caste) and the belief in courage, which would later be solidified by the teachings of Guru Gobind Singh. In the beginning, Nanak had many persecutors, both Hindus and Muslims, each side of whom had elements in his belief. But his beliefs did not end at his death; in fact, Nanak was the first of the ten gurus of the faith, and he holds a special place in the minds of Sikhs today. As just mentioned, Nanak was followed by nine other gurus, who survived the terror of persecution by Hindus and Muslims (mainly Muslims, who held the position of power in those days), and the last, most notable guru, Guru Gobind Singh, is the one who probably takes the most credit for the making the Sikh faith what it is today. Determined to keep the Sikh faith alive through the trials set to his followers by the Mughal emperors, Guru Gobind Singh in 1699  set up a tent and asked his followers if there was anyone among them who was willing to die for the sake of the guru. Five times Guru Gobind Singh asked this, five times a follower responded, and five times the staid Guru Gobind Singh emerged from the tent with a sword dripping with blood. It turned out that he had not killed any of those who had responded, but five goats that he had kept for this purpose, and the five who had responded, now garlanded and dressed in saffron robes, were given the title of the Panjpiyaare (the Five Beloved), who became the first initiates in to the Khalsa, the society of the guru's own. Not long after this, Guru Gobind Singh established the five K's, which the Khalsa all adopted as outward signs and which all baptised Sikhs today still hold to: Kara, the iron bangle worn on the wrist (symbolizing dedication to Vaheguru), Kesh, the wearing of unshorn hair (which is the reason Sikh men have beards and wear the turban, symbolizing the natural appearance of saintlihood), Kangha, the comb kept in a topknot (symbolizing cleanliness), Kachcha, shorts worn underneath everyday clothes (symbolizing chastity), and the Kirpan, or sword (symbolizing dignity and courage). 
                Sikhism today is strong in the Panjab region of North India and around the world, with a following of about 23 million, and life continues as usual for Sikhs who follow the practices of the ten gurus. A Sikh temple is called a gurdwara, and in it there are no idols but only the Guru Granth Sahib itself, which follows after Guru Gobind Singh said, that after the line of the ten gurus there shall be only one guru, the Guru Granth Sahib itself.  A worship service in a gurdwara features men and women (sitting on separate sides) who cover their heads in reverance to Vaheguru, and raagis, or devotional singers, who sing the praises of Vaheguru on tabla and harmonium.
                An attempt at explaining Sikhism today by many catching onto Nanak's twisting of Hinduism into a completely different set of teachings is often offered by non-Sikhs, who say that Sikhism is a blend of elements of Hinduism (such as the aforementioned dharma/karma beliefs and reincarnation) and Islam (monotheism and a view of all men as strictly equal). While this is useful in trying to describe what Sikhs believe, and maybe even in trying to understand history, Sikhs do not believe (according to the bold print type in my copy of Sikh Religion from the Sikh Missionary Center) that their religion is a "blend or a reproduction of earlier religions but it is a new revelation altogether." (p3).
                This is just a brief overview of Sikhism. As with any religion, there is a great deal of complexity in views and certain sects, but this is just an introduction to the basic of the religion for any of my Western readers. I hope that this has helped in teaching about Sikhism.







Saturday, August 13, 2011

The Beauty of Urdu--Nastaliq Calligraphy

                
             One of the forms of art that strikes me the most is calligraphy, the art of writing, which isn't, sadly,  as prominent or as respected as it used to be, especially in English. Still, it's an art form that you can find in some pretty pedestrian places, in newspapers, magazines, coffee house art collections, and art exhibits (although today it can readily be done on a computer, taking away the humanity of simple handstrokes). I've always felt for the elegant curves of Roman letters, depending on context and style, of the beauty of cursive, which never fails to remind me of my great-grandfather Meulendyke, who inscribed a book from 1913 that I still have today with the handsome curliques of his last name. I've often been saddened by the loss of cursive among this generation, and much of calligraphy too, but I still handwrite whenever I can, and not just in English. 
                 Though I can really appreciate calligraphy in Roman script, I've found I have a great appreciation also for calligraphy in Arabic script, and I'm not alone. Traditional Islamic culture believed that the creation of images in art was competition with Allah, a sign of hubris and humanism that defied the main tenet of Islam's humility before Allah. Therefore, since images were haraam (not permitted), the writing of words, particularly passages from the Qur'an, were seen to be the highest from of art, and calligraphy grew to be a main decorative aspect in Islamic culture, especially in architecture and just plain on-the-page writing. The Persians, conquered by Islam early on, developed the Nastaliq style of writing the Arabic script, which is used generally to write Urdu and Farsi (though computers today present most languages written in Arabic script  through the rather plain Naskh style, which the Arabs use almost unfailingly anyway).  We have so much to give credit to the Persians and their obsession with symmetry and mathematics; would it hurt to add this beautiful rendering of Arabic lettering to the list?
                I hope that to my readers who can't read Nastaliq or Arabic in general that this would appear beautiful to them. But, turning philosophical here, I believe that it's hard to truly appreciate the beauty of calligraphy until you can understand what is written down. So, I hope that you can appreciate a little of the Nastaliq samples that I've put down here. And if you want to learn to read or write Arabic (or Farsi, Urdu, etc.), feel free to ask me for some sources on how to read and write. There's a realm of beauty here in the undulating curves of Arabic calligraphy.
                This first sample is a line of Urdu poetry written down in a classical Nastaliq style. It reads "a life without love is like a flower without aroma." ("Zindagi beghair muhabbat aisi hai jaise beghair khushbu ke phul.")

                This sample is a couplet of Urdu poetry penned by the 19th Century poet Ghalib.
                This sample is another couplet of Ghalib, but this time written with a calligraphised English translation underneath.

                This sample is actually not Nastaliq, but just the Arabic words "houb" ( love) and "salaam" (peace) written so make a literal word-picture in the shape of a dove:
                This sample is just another word-picture, but with the Nastaliq lines replacing a man's hairdo:
                Here is a final sample of the Islamic creed written in decorative calligraphy:


Tuesday, August 2, 2011

Patel--Poem of an Immigrant

                Your last name is the badge
                For every brown face around
                For umpteen pages in the yellowbooks
                Between pages of docile names
                Of  New Jersey Amreekans who can't tell where you're from
                And those who can tell
                They call you curryfaced Hindu dothead
                Patel.
               
                You came here from Gujarat to live a cliche
                To open a corner store and sweat all day
                Pinching pennies and making profits off
                Groceries of Indian food and other stuff
                Knowing you'd have to make your name
                Earning hard money was all in your game
                Enduring smiles of  your fellow NRI desis
                And the hate-crusted grimace of xenophobe crazies.

                Your  kem chos mesh with hey-yos
                On the concrete-hedged streets
                On low-down graffiti'd subway stops
                Where you and your silk sari'd wife
                Get stares from inevitable bystanders
                Reminding you that you're still
                Just that shadowy foreigner named
                Patel.
               
                Your business lifts itself up all of the way
                To clothe you in success and shine for display
                The merits of hard work that can pay off
                In your struggle through the grime and the rough
                But when you find a window shattered by rocks
                A scribbled-up hate-note in the mailbox
                You feel you're a victim of some cruel game
                That lunges on your brown skin and your odd name

                You get letters from your family back home
                Asking about your new-found fortunes
                Asking about your success that
                Has left you so quickly
                And they don't know of your downfall
                Which you can't bear to tell
                Was the result of being an Indian, of being a
                Patel.

Monday, July 25, 2011

Malkit Singh, Bhangra Master

                                                 
               
                For years I've been enthralled by bhangra music, ever since I first heard samples of it in my late middle school days from library CDs and online sound bytes. But I first really exposed myself to the growing industry of bhangra, based mostly in the UK by Panjabi expatriates and second/third generation Panjabis, when I bought the album Rough Guide to Bhangra Dance at the end of my 10th grade term. I remember that at first, I had mixed feelings about the absorption of Western influences into bhangra, since I'd been trying as hard as possible to distance myself from Western music, but eventually I found that I was more comfortable than I at first had thought. Looking back, maybe it was that the mixed music was a lot like me in its nature; a smattering of Western influences blended with a growing desire to be more and more desi. Since then, I've been addicted to the beat of the dhol and the strum of the tumbi, the liquid melodies of harmonium and keyboards mixing, and the intoxicating voices of bhangra legends alike, most notably Malkit Singh, whose soaring voice and desi approach to singing  ignited true-blue bhangra fever in me. In fact, the Rough Guide to Bhangra Dance album introduced me to this legend in the first place with the thudding beat of the song "Chal Hun."
                Not long after I heard "Chal Hun," I began to get myself further and further into bhangra, finding tracks online and recording them off the Internet with my poor-quality tape recorder, taking the tapes to my car or bedroom and listen while driving, reading, or doing homework.  I got to know more about Malkit Singh's songs, about his pioneering of Panjabi folk music over the decades through SmasHits.com and Youtube, recording some of his biggest hits like "Gur Nalon Ishq Mitha" and "Jind Mahi" onto my cassette tapes, the latter of which I discovered when watching Bend It Like Beckham, thinking, "Isn't that Malkit's voice?" When I started learning how to play tabla and dholak, his tracks often provided the model for self-teaching and practice while I tapped along.
                Though Malkit is among my favorite bhangra singers (others include Gurdas Maan, Sukshinder Shinda, Panjabi MC, and Sangeeta), he has a special place in the world music scene. First of all, he got in the Guiness Book of World Records in 2001 for Biggest Selling Bhangra Solo Artist, totalling sales of 4.9 billion records since he began his career in 1985. Only a few years ago, he became the first British-Asian musician to get the MBE (Most Excellant Award of the British Empire) from the Queen of England herself. That certainly stands for something in the world music scene, much more so in the bhangra industry.
                What I've always liked about Malkit Singh is his approach to combining musical styles and folk themes. Often his songs are based on common folk themes, such as the inevitable bhangra/giddha dances, girl-watching, love songs, village songs, but he is able to sustain these things without losing the Panjabi touch to the music, partially reinforced by the tunes and the instruments he chooses in his songs. He has kind of a Midas touch (pun fully intended, since that is the name of one of his albums) with the music he sings to, many of which are based on traditional folk lyrics that you could hear in any pind (village) in Panjab. With some other bhangra musicians you can see that their influence is more Western (such as Juggy D or Veronica, even some of Tigerstyle's songs), whereas with Malkit you can see he has more of a desi approach to music. And yet he incorporates some of the most unexpected instruments into his songs (such as, in the song "Naram Jehi", the use of steel drums and a ska-style trumpet to a bhangra beat, or in "Mar Javaan Gur Khaa Ke" the use of bagpipe skirls), which add ethnicity to the song but are still touched altogether by the Panjabi sense of the tune and the urbanized folkiness of the lyrics. Malkit's voice also carries some weight with it, reminding me of the quintessence of energetic bhangra, whose road he has helped to pave over the years with the help of other pioneers such as Gurdas Maan and Channi Singh from the band Alaap. Still, Malkit Singh holds a special place in the arena, and he still has the golden voice that proves he is still a champion.  
             Here are some Youtube videos of Malkit Singh's newer songs: