Performing Uncertainty: Khursheed Ahmad’s Work at the Dharti Arts Residency Open Studio

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A month from the abrogation of Article 370 by the Indian state, and the beginning of an unprecedented clampdown on communications from the valley, it would not be very remiss to say that Khursheed Ahmad’s installation and subsequent performance at the Dharti Arts Residency Open Studio was timely, even if somberly so. The last month has seen an uproar across certain sections of civil society around the abrogation of Article 370, the associated influx of security troops, the ban on communications, and widespread uncertainty, silence, and curfews. Reports of children being detained, some as young as eleven years old, have begun to filter through to Delhi, vehemently denied by most Indian media outlets as well as the state. All of this outrage, however, seems to be informed by a collective amnesia.  Protests, outbreaks of violence, or reports of detainment and torture from Jammu and Kashmir are nothing new, however: the valley has been the setting for a bitter battle over many nationalisms and political positions for years now, even prior to the independence of the Indian state in 1947. It is this banal everydayness of violence that comes to the fore in Khursheed Ahmad’s installation as part of the Dharti Arts Residency. Questions of what it means to occupy this space, and derive meaning, belonging and desire from it haunt the viewer long after they leave the exhibition space.

Hosted by the Serendipity Arts Foundation, the Dharti Arts Residency is an intensive studio based residency for emerging artists. Over a period of three months, the four selected artists participate in various activities like peer conversations, critique sessions, gallery and studio visits, and artist talks. Alongside these activities, they are also expected to conceptualize and produce a new work, and the residency in 2019 drew to a close with a two-week open studio with installations by each of the artists. This year, the residency featured four artists from diverse backgrounds- Dharmendra Prasad, Farah Mulla, Shazia Salam, and Khursheed Ahmad.

Walking into C-340 at the Serendipity Arts Foundation during the open studio, I was first met by a number of people milling about upstairs. The installations were on a different floor, accessible by stairs. Quite helpfully, the organizers had set up a stand with brochures for the attendees: containing details of the artists, their current work, the Foundation, the residency, and even a floor plan pointing out where each artist’s installation was placed across the two rooms, halls, and an outside space.

Ahmad’s work spanned the whole of Hall 1, a multi-media installation that included photographs, a performance video, found objects, and near-sculptural blocks of shapes evocative of dargahs and mosques. A slight elevation afforded a view into the four-sided structure painted black by the artist. The structure was marked by openings all along its sides, and offered viewers a look inside, evoking the manner in which circumambulation around a dargah affords a glimpse of the inside. Each opening was covered by white paper, ripped to allow a limited view of the space inside, which contained a screen playing a video performance by the artist. The photographs around the installation, of various spaces across Kashmir, were marked by a spillage of yellow light filtering into the mundanity of the photographs, transforming them into objects that required greater contemplation and attention. The whole installation, however, came to life not on the first day of the open studio, but on the 20th of August, when Khursheed Ahmed performed a small, open-ended piece around his installation.

Ahmad hails from a family which practises the Kashmiri folk theatre form, Bhand Pather, which has a long history in the valley. With his interests across various practices, Ahmed brought into his performance elements of Bhand Pather. With no given script, the form usually depends on the performer’s improvisations. A protean form, Bhand Pather takes on various meanings in different public spaces at different times. In his short piece, this improvisational element of Pather shone through prominently, as Ahmed drew everyone into the room into his performance, into an act of creation itself. The art form in Kashmir has gained prominence, according to most commentators and practitioners, as a tool to spread information, awareness, and amusement, and this purported idea drove the tone of the whole performance.

Commenting on media representation of Kashmir and its conflict, Ahmad’s work has various elements that quietly, but significantly, shed light on the problems of media representation faced by any in or from the Valley. To me, the limited glimpse offered into the space, the fragmentary nature of the video performance that one could view from outside the box indicated poetically the nature of how information that travels to mainland India from the war-torn valley is nearly always in fragments, and often as unconfirmed rumours that one chooses not to believe. Ahmed’s use of performance, text, found object, sound, drawing, and photography, and his intentional overlapping of these media enhanced this point further- as the brochure declares, it not only challenges the interaction between the body and space, but also probingly questions the position of the viewer as a passive consumer of the event.

Beginning with a short reading of a poem, concentrating on the colour and metaphor of ‘yellow’, Ahmad started speaking. His quiet, stammering voice pervaded the room, and stammering seemed to be the common thread running through the performance. Like the occasional glimpses of the video, his hesitant voice drew him and his work together, verbalizing literally the irregularities and ruptures in the history of his place of belonging. As he spoke, he passed on the microphone, and his voice was taken up by others, with each person in the room picking up a refrain from the last, and modifying it in tone and content. The people in the room responded to it in different ways, gravely, or lightly, and some entered fully into the play of the performance itself, threading in words and references Ahmad himself did not touch upon: words like ‘Kashmir’, ‘blood’, and ‘Article 370’.

As he spoke, and others did, some shared in the performance by donning a ‘costume’- angarakhas of three colours, red, green, and black- that he handed out. The binary between viewers and performers fell away as they traced the contours of the room together, and through their movement, seemed to highlight the various elements of the installations. The photographs, for instance, in light of Ahmad’s poem, gain significance, with yellow light pervading them, belying their mundanity and their grim quality in some. A double-edged sword, like the shehnai Ahmad tried to play, and which, coincidentally, refused to sound a single note throughout, they left the audience questioning, inviting them to look closer, and perhaps even conveying that the frustration of being unable to fully grasp the content of the photograph is the space of a more productive examination. Not a violent protest, or even a very loud one, the performance thus became a process of understanding- a facilitation of conversation, and discussion around topics one chooses, in the Indian nation-state, not to look at.

Communication, or its lack, became another trope woven throughout the performance, thus. In one section, Khursheed Ahmad handed out letters, evoking the by now popular representation of Kashmir as a ‘country without a post office’. It is interesting to note that post the abrogation of Article 370, and the international coverage of the communications clampdown that has come with it, this is a trope repeatedly springing forth in conversations, performances, screenings, and debates around Kashmir. Somewhat hopeful in this context, however, is the idea of ‘witnessing’ Ahmad brings up. What does it mean to witness an event on media? What does it mean to ‘see’ or hear what is happening in Kashmir? As one of the attendees at the performance mentioned, the word shaahid (witness) in Urdu is closely related to shaheed (martyr), an intertwining of concepts that only hints at the myriad ways one can begin to understand what it means to witness, bodily, and often, fatally.

As individuals outside Kashmir, what elements do we associate Kashmir with? Images like a dove, barbed wire, water, the Jhelum, the distinctive smell of rose petals, agarbattis, shehnais, conflict, pellets, come to mind, and all of these were used by Ahmed throughout his performance. As almost disconnected elements, they came together to pose a crucial question about Kashmir, representation, and the Kashmiri voice struggling to find forms of self-representation. As is obvious to anyone looking into the present situation in the valley, Kashmiris occupy a number of different political positions. Perhaps Ahmad’s performance reaches its efficacy precisely in this: it leaves the performance open for interpretation, by anyone. For the viewer in Delhi, it poses the question not only of where the artist stands, but ultimately, where do you stand? Finally, then, it leaves the viewer with a set of uncertainties, and ruptures any smooth narratives that one could attach to a space of conflict, setting in motion an exploration the viewer can undertake with the artist himself.

Image Courtesy – Serendipity Arts Foundation and The Lumiere Project

About the Author: Madhubanti De has just completed her Masters from the School of Arts and Aesthetics, JNU. When she is not swamped with work, you can find her snuggled up with a cup of coffee and her newest favourite book for hours.

What Indian CEOs/Founders are Reading – Arun Jagannathan

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Arun Jagannathan is the founder of CrackVerbal (GMAT / GRE coaching for MBA / MS) and English for India (Corporate English training programs). At CrackVerbal, he is responsible for academics (content & delivery), marketing, and new product development. “English for India” is his second entrepreneurial venture, in which he helps businesses meet their business outcome through clear and effective communication. When he is not at work, Arun likes to read about his twin passion: digital marketing and productivity. He also mentors some startups on pro bono basis. As part of our new initiative to map the reading habits of Indian business leaders, The Seer spoke with him about his reading rites and more.

 

What’s the book you’re reading at present. Tell us what the book is all about without giving out any spoilers.

The book I am reading right now is sort of nerdy. It’s Dreyer’s English: An Utterly Correct Guide to Clarity and Style. You might wonder: why would an English teacher be reading this book. You know that English is the primary form of communication in today’s world. And I believe that it is vital that you have an in-depth understanding of the language–more so when you are a teacher.

 

Physical books, Kindle or just your mobile device – where do you spend most of your reading time?

I want to add Audible to the list. You know, I noticed something funny about my reading! I actually use multiple platforms/sources. On Audible, I probably hear a book when I am working out, and then when I’m in the car, I look something up to read and mark it on my Kindle. Then there are the tangible, physical books. You might ask why books. Sometimes, after a long day, you just want to get away from all your digital devices. Flipping through a book is a different kind of pleasure.

 

How many books do you read in a year on an average?

Now I really wish I could say a 100 books because I come across like I have this hack on how to read multiple books (laughs). But I get to read about 12 to 15 books. I am very conscious of the kind of books I read. So I use the Blinkist App, where I can read the premise of a book, and only if it appeals to me do I go out and get it. I also buy books if they come highly recommended by my friends. A friend who works at Amazon recommended this book I am reading right now. He said, at Amazon, English language skills are so important that if you can’t express yourself with clarity, after a point, you are probably not going to be promoted.

 

Who are your favourite authors?

Malcolm Gladwell and Dan Ariely come to mind. If I were to pick one, I’d go with Dan. He is probably my favourite.

 

A book you wish you had written.

I definitely wish that I had written some of Gladwell’s books! For example, Blink and Outliers. I love reading them. What interested me most about these books was how the author compiles all this data, analyses them and gives meaningful insights about the world around us.

 

How does reading help you?

I don’t read cover to cover anymore. I pick up a book, and I usually read it in bits and pieces. Whenever I find a compelling part, I reflect on it to see if there is anything that could be done with it – if I can implement it in my business or day-to-day life.

 

From all the literary characters you have read, whom do you relate to most and why?

Okay, I have got some bad news for you (laughs). I don’t read fiction. I usually read non-fiction! I tend to read books on language, business, etc.

 

Are you waiting for any book to be made into a movie? Any favourite film adaptation from the past?

You know, when you think about the kind of books that I read, you probably don’t want to see a movie based on it (laughs). But I also read biographies. Then again, not like ‘Super 30’ or anything jingoistic. I prefer movies that portray the truth about a person. A good example of this is ‘Steve Jobs.’ It showed Steve Jobs in all his complexity, you know–as a visionary, but also revealing his slightly eccentric side.

 

What’s your favourite time of the day for reading?

To be honest, any time of the day. But, I would probably pick sometime in the evening or at night because I’m just more relaxed at that point.

 

Suggest a book that every business leader should read.

This is a book that came out a very long time ago. It’s a short book, and you can just read it in one go. The book is called Who Moved My Cheese. The book is very simple, but it’s a metaphor for something a lot larger. It says you have to keep moving and what you did yesterday may not be good enough for today.

 

Do you write? Where can we read your writings?

You can read a couple of articles that I wrote on LinkedIn –
Executive MBA New Year Resolution
3 Life Lesssons before you seek an MBA

Krishn and Arjun at Kurukshetra Battlefield

The Heroes are Dead 

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Mythology and historical tales are an interesting part of the everyday life of inquisitive people. It always calls for inspiration and the power to bring about a change. The change is felt deep within but no effort is taken towards achieving it. Let alone the excuses one follows while being driven to the decision of not going all the way. Be it the inspiring Krishna or Rama, Arjun or Hanuman, or even the mighty heroes from Greece, all are momentary whose stories turn powerless once the reader comes to a point of action. Many of them have questions like, ‘Can I make a difference? How will I be able to conquer a problem that is huge and largely deemed impossible?’

‘Myth – a traditional story, especially one concerning the early history of a people or explaining a natural or social phenomenon, and typically involving supernatural beings or events.’

All the heroes from the past are worshipped for their might, but are we willing to apply the learning from these mighty stories? The mythological tales give a perspective towards things that the audience should interpret and apply to contemporary times for their benefit.

 

The fear of judgement from society nags the masses. The stories narrated to us with a rising hope, often create a fascinating picture in the listener’s mind. The narrations of bravery and decisions made in times of trouble look wayward to the contemporary. Would you rather choose to slay your brothers in today’s world in choosing the right over wrong? In the event of a real-life circumstance, you need to quit pondering over the probabilities and take action by applying the lessons learnt out of these inspiring tales from times gone by.

 

The Kali Yuga is here, but how will you go further? We live in a world where everyone seems to be making excuses and there is no development towards cumulative betterment. Those who try to keep up the fighting spirit are being bogged down and diminished by the so-called virtuous ones in society. All those who had been applauded for their courage and mysterious outcomes are now dead. We need to look at it with some implication and application to the current scenario. The world is looking for new heroes, those who could switch the perception of the old into the new.

“कर्म करो, फल की चिंता मत करो” – श्रीमद भगवद गीता

This quote from the Bhagavad Gita translates to – ‘Set your heart upon your work but never its reward.’ By applying these lessons in everyday life, individuals who seek change can develop worthy future.

Straczynski has righty stated that the masses are going wayward and losing attention towards the contemporary – “the point of mythology or myth is to point to the horizon and to point back to ourselves: This is who we are; this is where we came from; and this is where we’re going. And a lot of Western society over the last hundred years – the last 50 years really – has lost that. We have become rather aimless and wandering.”

The modern-day heroes do exist, but they are few in number with a vast mission. Ones who will take righteous actions in everyday life need to be encouraged. Benevolence in this world full of atrocities is highly valuable. The society needs a warrior to fight the ethical devaluation and immoral activity with courageous wisdom, not swords and arrows. The outcomes of issues that have been plaguing the ethics and questioning sovereignty need acceptance. A passionate individual will drive many and create not one, but an army of societal heroes.


The quest for quick success is a myth and the war is larger than what meets the eye.

 

About the Author: Meetvan Thaker is a wordsmith with versatile interests inclined towards art with a social perspective. 

A Case against the Supreme Court on Sabarimala

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Sanatana Dharma, or what we refer today as Hindu Dharma has no single source, exact time, or place of origin and no rigid commandments. The pedestal a book is placed on in this religion is directly a variable of the value it adds, the universality of its contents, and for how long it has withstood the test of time. Now, it has been agreed upon in spiritual parlance that Sruti, Smriti, and the Upanishads are the oldest and most authentic known spiritual texts that exist today in Hinduism. There are two basic philosophies entwined in our literatures, Karma-Kanda (Ritualistic approach) and Jnana-Kanda (Scholastic approach) for individual liberty. The vedas espouse Karma-Kanda in general and Upanishads, Jnana-Kanda. Either of these approaches are at our disposal to follow according to our inclination.

When we talk about wisdom, logic, or even Bhakti (the first mention of which is in Shwetashwatar Upanishad), we refer to the Jnana-Kanda or the scholastic approach. This approach leads us to believe that we are one with the Brahman and our sole purpose is to realise that oneness by virtue of Jnana, Bhakti, Chintan etc. What is outside is just a manifestation of what is inside. Thoughts like ब्रह्म सत्य जगतमिथ्या (Brahman is the only truth, the world is unreal), ब्रह्मास्मि (I am the Brahman), सोऽहं (I am that) etc. become our harbinger. Bhakti, which can also be considered a part of Jnana-Kanda espouses principles like Maatri Bhav (perceiving God as mother), Sakha Bhav (perceiving God as friend), Vatsalya Bhav (perceiving God as one’s own child) etc. wherein one internalizes the Brahman and loves his chosen deity with a thousandfold more love that one would feel for any mortal being or thing.

In all these paths, a guru generally acts as the mediator for the journey and there is no need for organized religion there. It is a very personal matter to practising hindus, hence not generally discussed publicly.

The second way to supplement the journey is the Karma-Kanda. It is more ritual intensive which consists generally, but not exclusively of Yajnas, Hawan, Pooja, Aarti, Sanskaras etc. In order to practice Karma-Kanda at a community level in an organized way, temples were envisioned and built. Here deities are established, प्राणप्रतिष्ठा (consecration of the idol) is done and hence the idol is treated as if the deity is himself (or herself) manifested in the idol. The natural laws applicable to human beings are applied to him. They are woken up, given bath, served food etc. In Karma-Kanda, along with purity of mind and soul, purity of body is equally important and revered. People who choose to follow this path consciously and by free will, undergo various tapas (spiritual practices) to achieve this purity. These spiritual practices are not random. There is a pattern, a clear way, and a proper guidance to practise these tapas.

The rules envisioned in Karma-Kanda have to be followed in order to achieve purity which one wants to achieve in order to follow the path of Karma-Kanda which one has chosen by his (or her) free will. One who doesn’t want to follow the Karma-Kanda or the associated rituals, is nevertheless free to do so.

At Sabarimala, Shri Ayyappa is the deity and is worshipped by following the principles of Karma-Kanda. He is worshipped as a living God as previously explained and not just an idol. Now, Shri Ayyappa, in that particular temple has taken a vow of Naishtika Brahmacharya or eternal celibacy. Yajnavalkya Smriti lays down the two conditions for such a practice, namely to undergo intense physical hardships and sustain extreme sense control.

“अनेन विधिना देहं सादयन्विजितेन्द्रियः |

ब्रह्मलोकमवाप्नोति न चेहाजायते पुनः || Y.S — 1–50 ||”

Intense physical hardships have been explained by sage Vashishth in Vashishtha Smriti

“आहूताध्यायी सर्वभैक्षं निवेद्य तदनुज्ञया भुञ्जीत |

खट्टाशयन दन्तप्रक्शालनाभ्यन्जनवर्जः तिष्ठेत् अहनि रात्रावासीत ||”

He should undertake studies at any time (that the guru orders); He should hand over all his bhiksha to his guru and eat only what the guru gives;

He should never sleep on a cot; He should never brush his teeth with any special paste; He should never apply any oils or perfumes; He should always be seated (as we can see at Sabarimala, the deity is in sitting position), day and night, ready for studies.

Sensory control part has been described by Shri Vijnaneshwar  in his commentary

“विजितेन्द्रियः इन्द्रियविजये विशेषप्रयत्नवान्ब्रह्मचारी”

In order to become a vijitendriya, a (naishthik) brahmachari should undertake extreme efforts to maintain sense control.

(Source – https://medium.com/@pranasutra)

As we can see from the above shlokas that a Naishtika Brahmachari has been instructed to practise austerity and immense self control, he has been directed to stay away from women so that there should be no deviation and distraction in his path. Shri Ayyappa, being a Naishtika Brahmachari has to undergo the same restrictions and austerity as applicable to human beings as practised in Karma-Kanda and explained in the preceding paragraph. The rules that a temple follows are mentioned in ‘temple agamas’ so that they are not tinkered with unnecessarily unless they present a threat to the society in anyway.

Hindus are free to choose between any of the above said paths, Jnana-Kanda and Karma-Kanda. Also, they can choose to pick what they like from these paths and practise only the parts that suit them, as most hindus do. They are even free to not practise anything. What they cannot however do is to change the basic tenets of the religion itself according to their wishes. And this is what the Supreme Court of India has authorized itself to do which according to me is unjust and unfair.

About the Author : Ambikesh Kumar Jha is a social writer and a sailor, presently ashore.

Image Courtesy – www.moneycontrol.com/news/india/sabarimala

Resonance of Literature – Seasons of the Palm

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One often finds it intriguing how a flattened piece of wood with few inks splattered in patterns can make a person cry. For words have the power to move mountains and shake hearts so why does one delve deep into the vast expanse of this subject called Literature. It is because it speaks those truths which the mouth shies away from uttering. It explains details which the ordinary life can entail and yet be unknown about it.

I write this from a small and remote tribal village in Chhattisgarh with no proper connectivity to the mainstream. I feel this tributary is snaking its way around from the lived realities around me to this amazing phenomenon called book which I illustrated in my introduction. I just finished reading Perumal Murugan’s Seasons of the Palm. There is a concept of performativity in Social Science, where a victim or an oppressed has to ‘perform’ her oppression every time for her to assert her rights. A very simple example would be how a tribal has to prove her backwardness to the authorities to claim their entitled rights. In terms of literature, a women writer has to perform her feminism every time she writes, for there are questions too often which asks her about the ‘women’s perspective’ in her writing. The reason I bring this concept is to introduce you to Perumal Murugan.

Perumal Murugan is a Dalit writer from Tamil Nadu and his works have been translated from Tamil into many other languages including English. Seasons of the Palm is also a translated text from Koolla Madari. This book has tried to break the notion of performing the Dalit identity in very many ways. This is not to say that he has not at all touched the subject, rather he has put it into a context where the picture is not black and white where the oppressor is not the evilest creature on earth and our protagonist Shorty, the oppressed, not the naïve innocent child who obeys his parents faithfully.

This novel is built with a complex set of emotions just like any other literary work based on real life. I often find this sentence ‘based upon real life’ amusing. Can there be any word of writing in this world which has not been born out of real life? Everything has some or the other resonance with the life around. It is not possible to ride on the pillions of poesy to fly high if there was no ground to fly from, in the first place. Every piece of literature has been born out of its times and the author must have seen and observed her mettle to write it down in a piece of paper. However, my occasional detour was to back Murugan and second his thought that his fictional work doesn’t and cannot come out of blue. It is lived realities and experiences of many people which find words in his novel. Seasons of the Palm is about a young Dalit boy Shorty whose work is to herd sheep and do other jobs in his Master’s house to pay off the debt his father owes the Master. This debt seems to never end as his father keeps taking more money and the interest piles on. But in the introduction itself, Shorty clarifies that he doesn’t engage himself in this complex math, unlike Belly, another sheepherder and makes sure she gets a fair share of her work. This story has many other characters like Tallfellow, Stonedeaf, Stumpleg, and Selvan who is the son of Shorty ’s master.

The book is a very detailed account of the activities these young lads are engaged in when they are herding sheep or protecting them in the night or escaping out of this constant slavery. Murugan very beautifully details those moments of joy which these children steal out of their slaved lives like catching fishes, stealing palm fruits, stealthily going for a cinema and many more like it. These moments are precious also because Murugan describes nature with it. He somehow hints at the fact that although people are discriminatory and often involve themselves in drudgery, nature has always been kind and compassionate. This is done so lucidly in the book that I resonate with it in my village right now. Although there are no sheep here, I see similar actions by the goats or Poochi, the dog in my compound. The way the valley, the well has been described, it is as if one is also diving deep with each breath Shorty takes in it.

The social conditions of this village are not unusual. During the temple festival, these untouchable boys have to stand outside. Murugan also gives an account of how they come to this temple during the rest of the year when no one is around and play with the idols freely. There is a progress which Shorty makes as the story moves forward, he is described as this young boy who is fearful and sensitive in the initial chapters but in the end, he has become unwary of his surroundings. Murugan describes this as :

His (Shorty’s)ears appeared to have shut themselves off from the world.
Just as how his body had drawn itself into a tight knot, waiting to be kicked at anytime.

These lines come in the final chapters when Shorty starts asking questions about this atrocity to his father and starts calculating the money he earns and owes the Master. His beatings made him reason out a phenomenon which earlier he took for granted. As mentioned earlier, Murugan doesn’t put them in the strict categories of Oppressor and Oppressed. Shorty does run away for a few days and his Master accepts it as fate. In the same way, his Master leaves his sheep and cow free on the Harvest day and exclaim them as poor beings who work throughout the year. This care and compassion for the animals show a more skewed picture of caste discrimination. Casteism is so rampant and obvious that even a caring heart practices it without actually being so ruthless. If a reader needs one reason to pick this book it should be for its detailed accounts of the village life along with its half-hidden flaws, for everything needs to be taken with a pinch of salt.

About the Author: Kalpita is a Bachelor in English Literature. Her ultimate goal is to fulfill the romantic notion of changing the world for better and she is pursuing MA in Development from Azim Premji University, Bangalore.

Satyajit Ray Sci-Fi

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It is only fair that someone having as iconic a stature as Satyajit Ray also must have had a life full of equally iconic incidents. In 1962 Ray was all set to be the first ever Asian to venture out with the most ambitious science fiction project. Satyajit’s screenplay genius bowled the entire Hollywood industry and who’s who of America wanted to be associated with this film.

Shantanu Ray Chaudhari, an ardent Satyajit Ray fan, author and editor took the audience to a lesser known tragedy that India’s stellar filmmaker faced. Satyajit had come up with one of the best screenplays for a science fiction story set in rural Bengal. The story was about a poor, village boy and his tryst with an extra-terrestrial being that descends from a spaceship and the tender relationship that ensues. Sounds familiar? That is exactly what Satyajit felt when years later in 1977, during the Berlin film festival he happened to watch a Spielberg movie that was very similar to his much anticipated ambitious sci-fi project which for mysterious reasons had gotten shelved.

Shantanu during this session took the avatar of a storyteller enchanting the audience with the world of filmmaking and science fiction, describing the poignant tragedy of losing out on a chance in creating history in the filming world.

 

 

About the author: Monica Kamath is a curious being who strongly believes that a right time, right place and a right person can create wonders. True blue Bangalorean, a multi-linguist who can speak more than five Indian languages, love to understand people, dialects and cultures. Blog link – https://medium.com/@monicskamath. She currently writes for Bookstalkist

Life, the Universe and Everything: The Influence of SF on Society

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Science fiction has been one that catapults the reader into a world of possibilities. Be it time travel, or the world of superheroes, there is always something for everyone. What we miss is, however, the impact it has on society. Is it a reflection of what is going on in the society, or is it the other way round? Gautam Shenoy, along with established Science Fiction (Sci-Fi or SF) writers Bruce Sterling, Krishna Udayasankar, and Samit Basu, examines the multiple facets of how Sci-Fi brings a part of it into the working of the society.

How each of the writers looks at writing Sci-Fi is different. Sterling uses the example of the classic Jules Verne and how his free-spirited writing became rigid and boring when he became a politician. Consciously writing to reflect the society may not necessarily bring about the changes that are desired, as much as the free-flowing ones do, he says. Krishna Udayasankar who writes with an inspiration from Indian Mythology, says that mythology is used as a lens through which socio-political impact is seen, along with looking at how it can change. Samit, on the other hand, uses time travel as one that helps him keep a safe distance from the controversies of today.

That brings us to the question of social engineering. Could science fiction also help in social engineering? Could it actually bring about changes in society? In regard to this, Shenoy recounts an incident from the past when a college Vice Chancellor accused an SF writer of slacking off, and not coming up with more otherworldly writings, and that lead to Project Hieroglyphic. Sterling accedes to the fact that SF writers are often expected to bring exaggerated ideas in a world where dystopian SF literature is assuming popularity. He also speaks about how he doesn’t want SF to lie, but be one which can use its brainpower to bring solutions.

As much as we speak of the society and it being influenced by SF, do works imbibe and reflect the fears and anxiety of the society, Shenoy ponders and provides examples of movements such the one on the Handmaid’s Tale. Samit denies; in a country such as India, it is very hard to internalize something on those lines given the existence of many realities, and the uniqueness of each of them. He mocks when half of what we read like the news itself is fictional, how would a fictional piece assume such impact? However, Krishna says that the power of the familiar is one that is largely important. It is enough to entertain the thought of an alternate possibility.

When speaking of sci-fi, can it also help teach science? When Shenoy quotes examples of many scientists writing sci-fi pieces, Sterling opines that the trend is not really a healthy one. It is an oxymoron to have scientists who propagate truths to go ahead and write fiction. Good science fiction comes from anthropologists who can indeed understand the culture of a society and therefore can write pieces that take back messages into the society its stems from.

Shenoy moves on to examine the superhero culture as well. A rather interesting set up of Superman fighting the Nazis or a Black Panther fighting the Ku Klux Klan, Shenoy indulges in a conversation with the writers to understand how they work in the backdrop of the society. Superheroes today are modern myths and the ideal immigrants. Their presence is rather live, and keep the story alive, they say. However, Basu jokes, a superhero in India is considered one only when he fights in the west!

This genre, however far and distant it may seem, is integral to the society, as society is to it. Science fiction writers have risen to a level where they have become advisors and their words have become ones that have considerable weightage.

 

 

About the Author: A believer in the subtlety of magic in everyday living, and Shobhana seeks the same from the books she reads, and the poetry she writes. Immerses herself in music, literature, art, and looking out the window with some coffee. She curates her poetry, and occasional verses in her blog Thinking; inking. She currently writes for Bookstalkist.

Hampi: Of Gods And Kings

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The history that we come from is rich, and often has a sense of mystique around it. This is especially so when places like Hampi fall into the list. The city in ruins, and UNESCO World Heritage site, Hampi is home to hundreds of monuments in ruins. From beautiful pillars to the pristine river and the majestic hills around, Hampi has a sense of magic that surrounds it.

In his coffee table book, Bharath Ramamrutham brings together tens of pictures of Hampi. The audience had a glimpse of the pictures that went into the making of the book, and each of it is one that certainly tickles the wanderlust in each of them. The raw, almost unbelievable views from atop the hills, the architecture, the abandoned and perfect irrigation systems, the sky’s generous touch to the spectacular city below, all of it has been skillfully captured by Bharath Ramamrutham. While the pictures rolled by, and the audience marvelled at the colours and yearned to be transported, Bharath’s reading from the book equally captivated them all. It was the perfect background to the awe of viewing the pictures.

Bharath, in conversation with Shama Pawar, one who has been dedicated to the conservation and development of Hampi while residing in the little historical site for 20 plus years now, toured through the initiatives in Hampi that keep the hub alive. Shama’s Kishkinda Trust helps the local community in Hampi in its socio-economic sphere. The community and its involvement in guarding the space have become a reality through various programs run by the trust.

This thriving historical site was captured by Bharath, and the book aptly named Hampi: Of Gods and Kings to bring in the vibe of magic and royalty into it. No visitor comes back without a longing to go back again, and Bharath views the site as a sacred one. The book has no pictures of people, an unconscious decision, he says. The place was to be captured for its natural beauty, its landscapes, and warranted no distractions!

While many books are today available on Hampi, with academicians and photographers in tow, these books become far more educational than artistic in nature, he says. The book celebrates the place itself, and as is. For those of us longing, and wanting to travel to Hampi, this book might just be that extra reason we seek.

 

About the Author: A believer in the subtlety of magic in everyday living, and Shobhana seeks the same from the books she reads, and the poetry she writes. Immerses herself in music, literature, art, and looking out the window with some coffee. She curates her poetry, and occasional verses in her blog Thinking; inking. She currently writes for Bookstalkist.

Lives of Girls and Women

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The session ‘Lives of Girls & Women’ witnessed an interesting conversation between the author of the book ‘Rulebreakers’ – Preeti Shenoy and the author of the book ‘Nine chambered heart’ – Janice Pariat and was moderated by Kiran Manral. These two books and their plots, characters and narratives were discussed in a simple yet explicit detail. Kiran remarked that these two books were extremely lovely but brought out entirely different styles of writing.

Kiran opened the discussion by asking both the authors if they as female writers felt the need to focus on the feminine experience and write through the feminine gaze in their writing. Preeti responded by saying that people have never looked at books differently based on the gender of narration or considered her books as feminine literature. She went on to say that out of the 11 books she has written, some are also written from the male point of view. She said that people have never not taken her books seriously because of them being told from the feminine point of view and that all her female protagonists were strong.

Janice said that it’s really important for her to realize that many types of feminine experiences exist in the first place, to have and be had. She says that every writer has their own trajectory travelled through which they write what they write. She says that each of us has different ghosts inside us and these ghosts constantly tussle and that she writes about the ghosts which are at the surface.

Kiran then asked Preeti what she essentially wanted to say through her protagonist Veda who gets married early in her life and her journey. Preeti started off by stating statistics regarding the legal and average age for marriage in India and mentioned that the current average age for women to get married in India is 25. She then spoke of statistics from a poll she held in her Instagram account where she asked her followers if they would marry a person their parents suggested who ticked all their boxes and a high percentage of them responded positively. In the next poll, she asked them how many women who were married at an early age were now unhappy and 65% of them said that they were unhappy. She said that all she wanted Indian women to have was that one thing just for themselves apart from their husband and the kids, which would stay with them forever. It could be gardening, writing or anything else. She spoke of how there is power in financial independence.

Kiran then asked Janice the reason behind the kind of narrative in her book where the protagonist is only described through the gaze of the men who were in love with her. Janice started off by comparing her book to a galaxy where there’s sun which is the protagonist who is viewed in the eyes of all the planets which form are the other characters. She says that she chose this structure of narrative because it is the closest to life and went on to explain how we always can only view people through tiny slivers and moments but never know someone in their entirety. Many had even asked her if the protagonist of her book was a silent victim to all the male gaze and while she agreed that it could be one interpretation, she thought that silence is the most powerful narrative. As she said that, she revealed how she considered her narrative more of a whirlpool than a galaxy. She said that the book’s narrative talks about being able to exist between multiple perspectives.

Janice then spoke about how women have always had to create a room of one’s own in their mind to get away from the world. When Preeti was asked about what she would do if she were in Veda’s place and asked to marry early, she spoke of how women mostly never speak their mind and said that if she were in Veda’s place she would speak her mind and talk to her parents directly. The stage was opened to an enthusiastic audience for further questions.

 

About the Author: Bhargavi Komanduri is a final year student at BITS Pilani, Hyderabad. She has profound admiration for writing, reading, theatre, dance, movies, chocolates and chai. Being a seeker of good art in all shapes, and forms; Bhargavi also strives to be on the creators’ side of creation. Her journey has just begun as she unleashes her poems and thoughts every week. Find her foray into this new found creative spirit, on Medium, here – https://medium.com/@bhargavi2497. She currently writes for Bookstalkist.

ISRO: A Personal History

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The Indian Space Research Organisation, or ISRO, is one the most widely respected and revered organizations in the country. It has no doubt placed India on the map of Space research, with the many successful PSLVs, and the hugely popular Chandrayaan and Mangalyaan.
Of course, as any success story goes, there are humble beginnings that lead up to all the fanfare.

ISRO’s rise has been traced in the book by Gita and R Aravamudan. Mr Aravamudan was a handpicked engineer by Dr Vikram Sarabhai to work with India’s Space Program. His wife, Gita Aravamudan is an established journalist who has co-authored the book with her husband. He chuckles, the book was written by the two of them, where Gita did most of the writing and the content came in from him.

The session saw them trace the journey of ISRO from its humble beginning with just about 6 of them, taking up training from NASA, and setting up in the ionosphere of Trivandrum with the initial motivation to have sounding rockets launched with a few payloads. To fuel this, set up a station in Thumba. A few years into it, the technological revolution around the world had opened up the door for new technology in the communication front, and that was where Dr Sarabhai drew the idea of satellite vehicle building from.

The humble beginnings of ISRO which began with rockets like that of “Diwali crackers” has now taken intellectual minds over the years to build a mammoth of an organization today. He calls this a fantastic example of a Government run technical organization. This is the essence of the book, he says. With modest budgets, and with the laws of the Government, the employees were still motivated to do something for the organization. Gita recounts the experiments that included balloons that were sent up in the air in the initial days.

ISRO is an example of a single visionary’s guide to the establishment of it, with the full support from the Government while it was still establishing itself, Aravamudan says. It also had a clear agenda and transparency with which it operates. Its failures and successes were out in the open for all to see; the failures which were much mocked at.

His work alongside the late president Dr A.P.J Abdul Kalam, he calls from his memory fondly, and their successes with the Satellite Launch Vehicles, the hardships in procuring technology, and overcoming all of it is also etched in his memory. He remembers how they egged each other on, and that Satish Dhawan’s encouraging words brought in the much-needed inspiration. Till today, of the 40, 39 of the SLVs have been successful, a record in the making! Today, the Mangalyaan and Chandrayaan have been hugely successful even in its first attempt, he adds in excitedly.

Gita asks his opinion on the many comments and questions that come in from the public on the importance of investing in space programs when India is still grappling with very many economic issues. He draws a parallel, if a movie could cost 4 times more than the entire Mangalyaan project, it definitely answers the question. Moreover, being technologically dependent on other countries for critical technology such as GPS is a risk to the defence of the country. An investment in these programs will not only make India self-sufficient and cost-efficient but plays a huge role in governing our safety as well.

The book is one that definitely acknowledges the never say die spirit of the ISRO, a stunning example of a Government run organization that works like a well-oiled machine, only making the country proud with each passing year.

 

 

About the Author: A believer in the subtlety of magic in everyday living, and Shobhana seeks the same from the books she reads, and the poetry she writes. Immerses herself in music, literature, art, and looking out the window with some coffee. She curates her poetry, and occasional verses in her blog Thinking; inking. She currently writes for Bookstalkist.

Robert-Uttaro

Speaking of Sexual Violence with Robert Uttaro (Magazine Special)

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Robert Uttaro is a Rape Crisis Counselor, Public Speaker, and Community Educator. Inspired by his Undergraduate studies in Criminal Justice, he continues to embrace a life long commitment to activism and advocacy for survivors of sexual violence. He published his book ‘To The Survivors’ in the year 2013. Bookstalkist spoke with him about his work and related subjects. This interview was conducted in March, 2018. 

You have used the medium of a book to speak to the world about the problem of sexual violence. There are many people in today’s age who would have preferred a motion picture to a book. The question comes from a context. As a human race, we are increasingly growing thicker on our skin. It follows that we aren’t moved today unless we are shown images or videos. A documentary perhaps hits more than a newspaper story on any crime. What led you to write a book on this subject?

I did not consider myself a writer and never once tried to write a book until the experience of an intensely vivid dream one morning changed my life. I woke up from this dream and said, “I have to write a book.” I interpreted this dream as a vision from God. I prayed to God, moved from the bed to the computer, opened up Microsoft Word, and continued to pray. That is how To the Survivors began. In other words, God inspired me to write To the Survivors. God never asked me to make a movie or documentary, and I never once interpreted anything I have experienced in life or my dreams as a signal to make a movie or documentary.

I am not opposed to taking part in a documentary if someone ever asks me to, but creating a documentary was not the purpose for To the Survivors. I believe that To the Survivors can spread throughout the world because there is rape, evil, pain, and suffering in the world; and a book can help to educate, inspire, and heal. I love documentaries and movies but there is something powerful about the written word where people sit alone and read. Also, I love that there are no images or faces in To the Survivors. I have always hoped that people would interpret the book any way they choose and connect with it in any way they can. I always wanted it to be a universal book with universal messages. I believe people can possibly have more of a personal connection with messages in the book without images of people but through words and emotions. They can pick it up and read it any time and hopefully find comfort, strength, and peace in it.

 

You have also touched upon the subject of ‘Forgiveness’ in your book. That was a part we don’t usually see in common civic discourse. A large part of the public asks for retribution. Why is ‘Forgiveness’ so important to you?

Forgiveness is important to me because God has forgiven me of my sins. I have experienced God’s love and mercy over and over again, so it makes sense to me to extend the same to others. I believe forgiveness is one of the hardest things to do for people who have been hurt but the effects of forgiveness and unforgiveness are incredibly powerful. I believe in forgiveness even though I have struggled with forgiveness at various points in my life.

I am not here to tell people what to do and how they should live their lives. I believe forgiveness can mean something different for all of us and all of us make a choice to forgive or not forgive if we have been hurt. Do the survivors want to forgive? Do the perpetrators ask for forgiveness? It’s not for me to say but one of the saddest effects of sexual violence is when people blame themselves. So many people all over this world experience horrible, evil violations and they blame themselves. So, in terms of sexual violence, I do hope and pray that all survivors forgive themselves.

And if the unforgiveness of the perpetrators is continuing to hurt them, then I hope they can forgive, so that they can heal for themselves. As Timothy said in the ‘Forgiveness’ chapter, “lastly, be able to forgive their attacker for the survivor’s sake, not the perpetrator’s.”

In terms of sexual violence, many perpetrators feel no remorse. Sexual perpetration is arguably the hardest criminal activity to change. I believe God’s mercy is endless for those who genuinely ask for it, but not everyone does. I have seen some perpetrators achieve true remorse and change, while many continue to rape. This sadly will continue. I do believe perpetrators should be incarcerated for long periods of time and we can still have punishment and forgiveness. But does retribution solve anything? Does retribution stop evil? I wrote in To the Survivors, “What if we are not able to forgive? Does it hurt or affect us in the short and long term? If so, how does it hurt or affect us? Does it help people who are able to forgive, regardless of what they are forgiving? If so, how is it helpful? Ultimately, what are the impacts on our lives if we forgive or don’t forgive?” I believe our answers to these questions deeply impact our lives and that is another reason why forgiveness is important to me.

A lot of these people who perpetuate sexual violence might have had a difficult childhood. A few of them have themselves been victims at some point in their lives. Have you met such people? Are they open to be healed?

A lot of people have difficult childhoods but do not rape or attempt to rape. It is true that some of the perpetrators of sexual violence have been victimized but sexual violence should never be accepted or minimized. I have met perpetrators and people I have suspected as being perpetrators. In my experiences and from everything I have learned thus far, it is rare to see sexual offenders open to being healed.

That does not mean it can’t happen because it can but I would not say it is the norm. Human trafficking continues to be on the rise and is now the second most lucrative criminal activity. Some people travel from different countries to rape children, even if they think it is just sex (which it is not). That demand and desire is not going away any time soon. It is more common for me to see people who have been victims/survivors be open to healing as opposed to the perpetrators but like I said before, anyone can choose to change and be open to healing. That is their choice.

Have you found anyone in your personal relationships who has been sexually assaulted? Have you tried to help them? Have you been able to heal someone close? What was your approach like?

By the grace of God, I have played a positive role in the healing process of some survivors. Yes, I have known people in personal relationships who have been raped and I have tried to help them in any way possible. I believe we should try to help each other with anything, not just people who are sexually assaulted. My approach is the same as what I described in the book. I believe people and listen to them. We must believe and listen to each other. The way we respond to sexual violence is incredibly important. We have the ability to send people down a path of healing or destruction. Believing, listening, and supporting people in whatever they need is vital. I try my best to meet people where they are at. Some people want to talk, some cry, some want to just listen to music or watch television. Some people want to go to the police and others have no desire to speak to the police. So, I try my best to help survivors with whatever they need.

People who are raped or sexually assaulted have their power and control taken from them. We have to help them regain their power and control. I don’t think we should tell others what they must do but rather support them and allow them to make their own decisions. We need to be sensitive, gentle, empathetic, and compassionate. I wrote in the ‘Victim Blaming’ chapter, “If we believe, listen, and validate, we strengthen and help. If we blame, we confuse and hurt.”

How do you see the entire #MeToo movement? 

I think it has been very empowering for many women while also negatively affecting others. I personally believe it has been great for women who connect with the movement and use their voices. Sexual violence is extremely difficult to talk about for so many people, so I do believe it is special for so many women to speak out against sexual assault and harassment. I know of one woman who was raped and struggles deeply with shame and insecurity. Sadly, she sabotages almost everything good in her life. But she was moved by the #MeToo movement and joined it. For her, it was empowering. And to me, that is beautiful.

The movement has also brought a significant amount of awareness to some of these issues, so I think it is good that much of the public has been thinking and speaking about it. It clearly has caused dialogue. However, some women have been upset with it. They do not openly talk about their experiences and don’t want to feel pressured to do so. They don’t want to feel like they haven’t reached a certain point in their healing. So I think it’s important to also respect those people who do not wish to participate.
Finally, the #MeToo movement has done wonderful things for millions of women who have suffered and continue to suffer, and I think that is special. But I also think the pain that many men and boys experience has gone unnoticed. I will never diminish the pain that countless women experience but men and boys are sexually harassed, sexually assaulted, and raped as well. When discussing sexual violence, I believe we must think about and care for all genders and all victims/survivors of these crimes.


Do men assault more than any other gender?

Yes.

Are assaults on men not being taken seriously enough? Is it discouraging men from opening up and talking about it?

I do think assaults of men are taken seriously in certain parts of the world but I would not say that is the norm. Can that deter some many men from opening up? Absolutely. Far too many men are not believed or made to feel even worse when they do choose to open up. But some people do care and take it very seriously.

I will never forget an event I went to for male rape survivors where the male survivors’ wives expressed complete devastation. Their tears and facial expressions pierced my heart. Many of them came over to me and bought my book. I do not believe they knew their husbands were raped as kids when they began dating and I am willing to bet, it has been difficult in their marriages.

They were very supportive and sought resources to help but they also looked completely lost. As for the men, some men stood and shared their stories while people continued to cry. I remember a man in particular who shared his story and did so in angry tones. He yelled, “I ain’t thriving, surviving, none of that!” I believe many men are like this man, but I know it is possible to get to places of healing like other male survivors have.

You have written about survivors who were assaulted during their childhood. The problem is that children do not realize that there is something wrong happening to them before they grow up to understand crimes of sexual nature. What would you suggest the parents or the society at large to prevent sexual assaults on children?

This is true. Many children do not realize something wrong is happening to them before they grow up, while others may know but do not know how to speak about it. So many children are also terrified to speak and worry that no one will even believe them. Parents and society as a whole, need to be aware of what is going on with their children and others around them. Most of the sexual abuse committed against children is perpetrated by someone the child victim knows. So, much abuse exists within families and other safe spaces where pedophiles have easy access to children. I believe we need to be educated on the realities of sexual violence, stop abuse from occurring if we see something happen, and check in with our children. I also think we have to acknowledge that there are people from all genders sexually abusing children of all genders.

First of all, the best way sexual violence against children can be prevented is for people to not sexually abuse children. A change in the heart must occur for those who are committing these evil crimes. There is a desire for far too many to rape and molest children. They choose to commit atrocities against our most innocent and they can choose not to. Sadly, many will not change and not all sexual abuse on this earth will be prevented. With that being said, there are plenty of things we can do.

In To the Survivors for example, there are two stories of men (Jim and Chris) who were sexually abused as children. In both stories, the pedophiles groomed the boys. There were many inappropriate things happening, mainly isolation from others. Jim was taken out of school during the day to smoke a cigarette with a priest, and Chris’ camp counselor constantly took him away from everyone else at the camp. How did no adults see these things occurring? And if they were aware, how could they not step in and confront the issue? Adults could have prevented the sexual abuse of two young boys and the suffering that they endured for many years but that did not happen. So, we must be aware and act. We have to act if we see adults trying to isolate kids for no reason. The least we must do is check in to gain clarity on what is happening.

Another odd behaviour we can notice is unhealthy touching. Kids need physical affection and should feel safe and protected. I work with kids quite often and we play tag games where kids and adults are touching each other by tagging. This is normal. It’s also normal for an adult to hold a child’s hand when necessary and help them when they are physically hurt.

But unhealthy touch is different than healthy touch, and we need to know the difference. No adult should tag a kid or touch a kid on the buttocks, chest, or genitals. We have to be aware when adults have kids on their laps for significant periods of time unnecessarily and when we see any kinds of unhealthy touch.

We need to act if we see abuse occurring. Far too much abuse is happening and people know but do not act. For example, plenty of children are sexually abused by family members. Some do not know that their loved ones are being abused, but some do. Those who know abuse is happening and do not act to stop it are allowing it. They may not intervene for different reasons such as fear, not being believed, cultural norms, or not wanting to break up a family but survivors suffer deeply as a result of our inaction. And if someone cannot intervene themselves, they need to seek out a trusted adult to intervene and that adult should intervene.

Our legal systems must also incarcerate paedophiles who abuse children when convicted. Most perpetrators are never arrested or incarcerated. We need to have a supportive and welcoming environment for people to make reports of sexual abuse against children. Convictions can be difficult in sexual abuse cases but if a legal system does find a perpetrator to be guilty of sexually abusing a child, I believe the person needs to be incarcerated for a lengthy period of time. Many perpetrators are never even brought to trial while others are brought to trial but exonerated. Others are found guilty but receive a light sentence.

Lastly, we need to check in with our kids. How are they doing? Are they happy? Are they receiving what they need? Are they struggling mentally or emotionally? If the answer to the last question is yes, what are we doing to help them? We need to protect children at all costs and cultivate their education and development. We need to help in their trust and healing if they have been abused. Children are so deeply influenced in both good and bad ways by us. The way we treat them and respond to them is incredibly important. We have the power to make powerful changes in their lives and I hope and pray more adults support children in any way they know how.

Humanity continues to be in chaos. Too many people hate, fight, rape, and kill each other. Human beings differ in so many ways but no matter where we come from, what language we speak, or what we believe in; all of us should love and protect children.

India is debating marital rape at present. Do you think the issue of marital rape is complex in nature from a legal angle?

I do not believe marital rape is complex from a legal standpoint. Rape cases can be complex, but not every rape case is complex. Some cases are quite clear, so why would marital rape be different? Complexities can be the same whether it is marital rape or non-marital rape. For example, if a man rapes a woman and there is clear evidence that she was raped, that is not complex. It is complex if a woman is raped but there is no evidence of rape. The same is true in a marriage. If a husband rapes his wife and there is clear evidence of rape, what is complex about that? But if a man rapes his wife and there is no evidence, then that is complex.

I just read that the Supreme Court ruled that marital rape cannot be considered a criminal offence in India. That decision is truly horrible. The Supreme Court has continued to allow men to rape their own wives. This decision says it is perfectly acceptable to rape your wife. There is no logic in that decision and it is infuriating and sickening. How do we prevent sexual violence? We can at least begin with not allowing it through the law.

Think of the pain so many women go through. Think of the fear so many women live with. Think of the utter lack of love so many women experience. Also, think of what the Supreme Court’s decision endorses and teaches Indian men. Think of what this shows and teaches Indian boys. My heart breaks for the people of India and other countries that legally permit marital rape. I pray for everyone affected and I pray for a legal change in the future. The Supreme Court’s decision is inhumane and will play an active role in the rape and deep shame and suffering that many will continue to experience.


You mention in the introduction to the book that it is painful to know of the stories of survivors. There may also be rage to see so many people affected by this. Does it take a toll on your psyche? How do you deal with this feeling?

Yes, working with rape on a daily basis affects my psyche but I love what I do and will never stop. How do I deal with it? God. Jesus. Mary. Music. Meditation. And my beautiful wife.

I cannot begin to explain how much God loves us and how God is always with us, even when we do not feel it or believe it. God has never once left me and has always strengthened me and given me anything I have needed. God is more powerful than any pain on this earth. Sadly, far too many people keep their pain inside and suffer inside. I want them to give their pain away, either to someone else or to God. I take my pain and give it to God, and when I do that, I am relaxed and strengthened to continue this work. I am always moved when I pray with my heart.

Jesus is my greatest teacher. I learn so much from him when I read the Gospels — especially the Gospel of John — and when I meditate and pray. I ask for his guidance and wisdom, and I ask for his gentle words and touch to heal others. I have seen it happening. I also have a deep love of Jesus’ mother Mary, the queen of peace. I pray for Mary to use her motherly love to help those who are suffering. For me personally, praying the rosary gives me clarity, peace of mind, and strength.

I love to mediate and listen to music, and I equate the two. Today while I was teaching in school, another teacher led a yoga class with 8th grade students. I participated and experienced so much relaxation and peace through yoga and the sound of the music. I also just have a deep love of music. I can listen to music for hours and hours. Music means so much to me and has impacted me throughout my life.

Lastly, I am so incredibly lucky to have met my soulmate. My wife means the world to me. She is a constant source of love for me and she is always there for me, especially in my darkest moments. She has seen how working with rape has sometimes affected me in negative ways and she has always been a light to me. I can go to her with anything and she has always been there with me through this journey. I can look into her beautiful eyes and feel comfort. I truly am a lucky man.

We have often seen people turning away from God in the face of pain or misery. As someone who comes face to face with so many stories of suffering and pain, how do you continue to believe in God? Or how do you explain so much pain to yourself in spite of the presence of a divine power?

You are right that many people turn away from God in the face of pain and misery. It makes me very sad. This is one of the reasons why I believe I was meant to do this work and write To the Survivors. My faith is what strengthens me and keeps me going. I can understand why so many people don’t believe in God but ultimately, God is always with us on this earth.

Just look at the world we live in. Many people say things like, “God can’t exist. Look how horrible this world is.” I say, “Look how horrible this world is. This can’t be all we have. Paradise awaits anyone who wants it.” Too many people blame God for the pain of this world but the reality is that human beings commit atrocities against each other. Too many people like to blame something, anything else other than looking at their own lives and choices.

People have asked me the exact same question you asked. My relationship with God has grown even closer since becoming a rape crisis counselor. My faith in God has strengthened while my faith in human institutions has decreased. Just look at this world. Far too many people put their faith in our political leaders. How are our political leaders doing? Are they fixing our problems? India just ruled that marital rape is not a criminal offense. So many American politicians do not do what they should do and lead. Our political systems are corrupt and human institutions are flawed. They always will be.

Look at our religious leaders. How are they doing? Are they teaching the truth about God or are they distorting God? Are they using religious texts to promote peace, love, and mercy; or are they using these texts to promote division and violence? There are far too many religious leaders who lie, manipulate, and even rape. Too many take money from people, including poor people, for their own selfish desires. Some religious leaders truly care and teach the truth about God’s love while others use God for evil. This is part of the reason why many do not even believe.

You say there is a divine power. Just look at the universe. It is endless. We can’t even see it but we know it exists. I hope and pray people look up to the sky, see the stars, and commune with the universe. I have already told you that I wrote a book due to a dream. I have had spiritual experiences through dreams that I will never forget. For me, I can think of them as I continue to live my life. Thinking of those dreams strengthens me and gives me clarity to continue in my work and to continue asking for God’s guidance.

I talk to God in both good times and bad. People from every ethnic, socio-economic and religious background have difficulties in life. Jesus never once said life was easy but Jesus did say, “Do not let your hearts be troubled”, “Do not fear”, and “Have faith.” Some people say that to believe in God makes no sense. To me, it’s one of the only things that make sense.