Glitz, Glamour and Homophobia

100 minutes into Madhur Bhandarkar’s Heroine, Shahana Goswami proclaims with blithe arrogance, “I mean, for god’s sake, I am not a lesbian.” And in the wee hours of dawn, I am thwarted by the force of a realization. The entertainment industry that has encumbered me since my earliest memories of a sun-kissed childhood has been patronizing homophobia for decades, sometimes with casual mockery wrapped in rib-ticklers, and sometimes rather insidiously.

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Bhandarkar’s Heroine, where homosexuality was openly insulted.

Oh Bollywood! So pretty with your sparkling clothes, your larger-than-life stories and those fantastical songs that have led to every other citizen in this country to dream about romancing with their Prince Charming or Dream Girl in the exquisite beaches of Santorini or in the snow-laden mountains of Switzerland. And like every other parched romantic soul, I too have grown around the colors of Bollywood, having spent a childhood merrily dancing to Sri Devi’s “Hawa Hawai” and Karisma Kapoor’s “Le Gayi”. But the minute when all the pretty facades crumble into dust, its flaws are left for all to be seen, or mostly in our case, sadly unseen.

Take for instance the tear-jerking blockbuster that Karan Johar produced in 2003. Kal Ho Naa Ho was heralded as the film of its generation, with its dreamy montages of New York and the Brooklyn Bridge, Preity Zinta in her pretty red dress, and a charismatic Shah Rukh Khan, as always, stealing the thunder from everyone else as he essayed the role of Aman. However, rip all the fanfare, and you remember a forgettable character that went by the name of Kaanta Behen, the maid at Saif Ali Khan’s apartment, who was openly homophobic. Presented as nothing but a comedic subplot, this woman kept misunderstanding the two men as lovers, and when the homosexual DJ came by in the song “Maahi Ve”, I remember quite clearly the horrible shove she gave to the poor fellow when he was merrymaking with the others. And to think that Johar, an openly gay man at present, would endorse such an instance of blatant homophobia in a film he produced. You can always say that times were different in 2003, but when is the right time to endorse homophobia?

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Johar’s Kal Ho Naa Ho, where homophobia was insidiously promoted as a comedic subplot.

Now fast-forward half a decade into 2008, when Johar’s next venture, Dostana, released. Unlike its sentimental predecessor, Dostana was a slice-of-life comedy where two young bachelors (played by Abhishek Bachchan and John Abraham) are looking for an apartment to settle into in the thriving city of Miami. In a “hilarious” twist of events, they finally rent an apartment with the film’s oblivious female lead, played by Priyanka Chopra, where they pretend to be homosexual lovers, while incessantly trying to win the affections of Chopra in reality. This, perhaps, seems a normal plot for a romantic comedy, until of course Kirron Kher, who plays the mother of Bachchan, appears on the screen. An openly homophobic character, her caricature is presented with item numbers where she sings of the torment that she is cursed with as her son is supposedly homosexual in “Maa Da Ladla Bigar Gaya” (trans: Mommy’s Boy Got Spoiled). And suddenly, the entire theater joins in to this so-called laugh riot of normalizing homophobia.

Perhaps such examples appear almost minuscule, however, the latent truth underneath is petrifying. Bollywood is one of the most thriving industries in India, and its socio-cultural reach and influence is unrivaled by any other. As a peddler of art, I understand that mainstream cinema is the strongest weapon of expression of thought in contemporary society. From its widespread reach of audience to its presentation, cinema heralds a double-edged sword of influence upon the human mind. Identities are often constructed on the cornerstone of its aesthetics. Generations after generations are thus influenced by mainstream cinema in more ways than one. And desensitizing the mass toward blatant homophobia is nothing short of a harrowing blunder in the part of the entertainment industry. Remember that time when Kaho Naa… Pyaar Hai released and suddenly all the barbers where busily snipping away to make sure all the boys looked like Hrithik Roshan? Or the time when Goliyon ki Raasleela Ram-Leela hit the theaters one winter morning, and suddenly, all the shops were bustling with the hoards of cacophonous women, young and old, in their bids to buy the “Leela” earrings that Deepika Padukone wore in the film? That’s the extent of influence Bollywood holds in our daily lives. From the bell-bottom pants that can still be found in the concealed corners of almost every middle-aged man’s wardrobe, thanks to Amitabh Bachchan in the 70s, to that hideous turquoise bracelet that adorns the wrist of every other neighborhood bad boy, thanks to Salman Khan, Bollywood stays inoculated in every contour of our daily lives. So when such a colossal industry endorses, and in some cases repeatedly validates, something as toxic as homophobia, the consequences are grievous indeed.

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Man-hating lesbians and objectification, as promoted by B-grade films like Girlfriend

In 2004, a B-grade film called Girlfriend, starring Isha Koppikar and Amrita Arora, released in India. Perhaps the inconsequential plot was written solely to promote generic hatred for the opposite sex and objectification of a lesbian relationship. The film, although a box-office dud thankfully, has stayed in the minds of the thousands of folks who tune in to channels such as Zee Cinema or Set Max for a lazy afternoon of watching films on television, thanks to its repeated telecasts. In the film, Koppikar’s character is a man-hating possessive homosexual who is hell-bent on destroying her lover’s heterosexual relationship. Hitherto less known about the concepts of homosexuality in mainstream cinema, this film set certain devastating and downright delusional standards about the on-goings of lesbian relationships. Furthermore, the trivialized objectification of women, and thus lesbians, led to a generation of men and women conceptualizing lesbian relationships as nothing but a toxic and lust-driven experimentation between two women. And thanks to its constant telecasts, this insidious delusion still finds its audience in television almost every other week.

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Bhandarkar’s Fashion promoted a delusion that most of all male fashion designers are closeted homosexuals who publicly promote a heterosexual relationship in order to cover up their sexual orientation.

Bhandarkar’s blockbuster venture Fashion (2008) cemented Priyanka Chopra’s position as the most sought-after actress in Bollywood. However, the film also planted the seeds for the pathetically concealed homophobia that Bhandarkar kept promoting in his following directorial ventures. Aside from the fact that the film’s female protagonists instigated their partners to begin homosexual relationships with the designers they wished to work with, the film’s third lead Mugdha Godse had a disastrous plot where she married a fashion designer, who was a closeted homosexual, in order to publicly maintain his appearance as a heterosexual man. In a country like India, with its easily impressionable audience, this acted as the last nail to cement a delusion in the minds of the common man that most of all male designers who worked in the fashion industry were actually homosexuals. This stereotype also led to the shallow portrayals of multiple homosexuals who acted as supporting characters in the film to be presented as effeminate men for the sake of comic relief. In that context, every third Bollywood film in the 90s finds a mention as the go-to comic relief in that era was an effeminate man or a masculine woman (think Raja Hindustani).

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The New-Wave Bollywood Cinema: Aligarh, Margarita With a Straw, Kapoor & Sons

But somewhere, I still believe that all hope is not lost. Our present generation, although influenced by a thousand Bollywood stereotypes, are not as desensitized as their predecessors. Perhaps Dylan was correct, perhaps “The Times They are-a Changin'”, even if the cynical side of my psyche refuses to stake her hopes upon such romanticism. Because for the past half a decade, Bollywood has been flooded by films that speak otherwise. And ever so gradually, they are seeping into the undercurrents of mainstream cinema. Although considered art-house films by word of mouth, these films are finding their youthful audience silently, no longer considered as ostracized celluloid such as Fire (1996). Films such as Margarita With a Straw (2014) or Aligarh (2016) are gradually coming into the limelight, if not immediately, but gradually just the same. There is surprisingly a new-generation audience that is ready to accept films such as these, and they are not shelved into the moth-eaten corners of forgotten films immediately after their screening at some film festival. Even a mainstream jewel such as Kapoor & Sons (2016) starring Alia Bhatt, Fawad Khan and Siddharth Malhotra, where Khan portrayed a homosexual author, received accolades in mainstream award ceremonies such as the 62nd Filmfare Awards.

Of course there is always a backlash, as is always wont to be. Films such as Unfreedom (2014) that was based on Faiz Ahmed Faiz’s poem “Ye Dagh Dagh Ujala” bit the dust when the Indian Censor Board staunchly refused the release of this film . Similarly, Aligarh, based on true events, faced its fair share of censorship and counterblast because of its content about a closeted homosexual professor (Ramchandra Siras) of Aligarh University whose privacy was compromised when two men forcefully entered his premises to catch him having consensual sex with a man. After all, the journey was never meant to be easy. And change always comes at a price.

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Kolkata Pride Walk 2017, captured by Zoya Khan. Saintbrush

Cinema is the mirror that reflects the lives we lead, the choices we make, the desires we possess. And as we choose to change, perhaps it does too. We have come a long way from apologizing for villains, abusive relationships and stalkers from the 90s (looking at you, Shah Rukh Khan), and yes, the journey keeps getting harder by the day. Women with dusky skin are still considered outcasts in the Indian entertainment industry more often than not (Tannishtha Chatterjee, here’s hoping I see you in another wonderful film after Parched), the search for the fairest and the skinniest heroine still continues, and sexual objectification still churns the easiest money at the box-office (Mastizaade, Jism 2, Hate Story 3, the list goes on). You see, there are a lot of problems, and we are only beginning to think of possibilities of a solution.

But the times perhaps change, the faces change, the cities change, and life goes on. And suddenly, you wake up to a reality where hundreds can march proudly in the city streets, the colors of the rainbow raised high for all to see, unashamed, undaunted, and free. And yes, it is not easy, there are still those eyes that look at you with disdain, but revolutions weren’t won in a day and all you have is your choice to still believe. Perhaps that very faith keeps me going on as well. And so I write a thousand words, hoping to connect to every person who reads them, and give this world whatever little I can.

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Padmavati: Death of a Childhood

I was seven years old when my father had brought us the DVD of Hum Dil De Chuke Sanam. Films, a privilege in my childhood, were something left to be seen in an unforeseen future, thanks to the strict instructions of my mother. So when the family would find a temporary haven in the various towns my father would be posted in due to his profession, the textbooks were imprisoned in the cupboards, and the fascinating “color” television, with its cable connection, would be the showstopper every evening.

In such an evening, I watched my second Bollywood film (the first being Taal) with my sister. Truth is, I didn’t much care about the story then, perhaps because at seven I was ill-equipped to understand it, or perhaps I was too intrigued to swallow in the visual art of every frame in a Bhansali movie. But even at seven, I knew that Aishwarya singing with a sitar on a palatial marble terrace in ‘Albela Sajan’, or a lovesick Salman chasing a lehenga-clad Aishwarya across the amber courtyard in ‘Aankhon ki Gustakhiyan’ were frames to remember.

Days later, I would find myself in silent afternoons, dancing to ‘Nimbooda Nimbooda’ and ‘Dholi Taro Dhol Baje’, my mangy bob-cut hair never stopping me from reveling the essence of my then-untouchable womanhood. That was the power of Sanjay Leela Bhansali’s films, it could even bring a wild child to desire of waist-length hair, doe eyes and blooming crimson lips, all wrapped in the silk of monochrome sarees.

Of course, I grew up after. I realized that a woman can be just as much a feminine goddess in a bob cut as she was in her flourishing raven mane, her unending braid twirling with every bounce of her hips. Of course, I grew up to know that every single one of these images in my head are just constraints that social standards set women to fit into, to box into, in order to comply individuals into set identities.

But then again, how can you ever outrun childhood?

How can you outrun the stories you read as a child?

In our little ways, we always find our way back into the altar of our childhood. A certain song, the lines of a poem we had read oh so long ago, perhaps even a quote from our favorite childhood novel, and suddenly the world around us deconstructs itself to reveal the pictures of our days of yore. After all, we are just children hiding under the masks of adulthood.

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So when I saw the trailer of Padmavati, Bhansali took me down memory lane. Perhaps it was the hauntingly beautiful background score, perhaps it was Deepika Padukone gracefully walking in those decadent Rajasthani sarees as the jewelry weighed her down, perhaps it was Ranveer Singh as Alauddin Khilji, roaring and laughing menacingly, and sending the subtlest shivers down my spine; whatever it was, the stories that my mother would read me by my bedside enlivened before my eyes once again.

I remembered the nights when Mother would read about Rani Padmavati, a fearless Rajasthani queen who burned herself alive with her hundred handmaidens, in order to escape a brutal fate in the hands of the Sultanate emperor Alauddin Khilji. Mother had described to me jauhar, the custom of immolating oneself alive in the name of honor, she had told me about sepaku, the custom of the Japanese samurai, and I remember how petrified I had been that night. I remembered my dreams of faceless women jumping into pyres, of men stabbing themselves with their swords before surrendering to their enemies. And I had held onto my mother’s arms in my dreams, and she has protected me ever since.

I do not know if Rani Padmavati truly existed in reality. In my adolescence, my cynical self had gone on to read a translated version of Malik Muhammad Jayasi’s epic poem Padmavat and almost laughed at the descriptions of magical talking parrots and women so courageous that their ideals seemed borderline delusional. And in my adulthood, I had realized that Padmavat, if not anything, was a brilliant piece of Sufi literature, and a pioneer in the genre of magic realism (and here you were thinking that only Marquez in the West and Murakami in the East were scribbling about talking cats and worlds with two paper moons).

But the past month, I had waited eagerly for December 1, when Padmavati would grace the theaters in my city. I was already assured about the the thousand criticisms it would receive, how every one of the magazine critics would fall upon the film’s cadaver like ravenous hyenas and cut it open with a milieu of complicated phrases. Yet, the child in me could not wait to see her most memorable folktale come live on screen.

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And then the media hit with the news of the film’s ban, all at the behest of a religious extremist right-wing group called Karni Sena, who seem to be under the belief that by banning this film, they would be protecting the respect and honor of women. Suddenly, the newspapers, the news channels, even my Facebook news feed, are littered by the updates about an extremist group wanting the heads of Deepika Padukone and Sanjay Leela Bhansali.

Films, at the end of the day, are the expressions of art, and my country, as much as I love her, has imprisoned art. Suddenly, the censor board is no longer the only patriarch in judging the quality of films. Suddenly, sentiments of every extremist group need to be satiated for the release of a film. Suddenly, art is an adulterous woman being stoned to death in a field of sand and blood.

An anecdote here, India has no dearth of raunchy, borderline sexist, slapstick sex comedies that are home to a hundred double entendres. Most of them do not even include a single ‘A’ certificate. Yet, the minute when a film is aligned by any form of political agenda, it bites the dust, a recent example of that being 2016’s Udta Punjab.

And this petrifies me. For I am a peddler of art, I live in words, I find stories in between the lingering silences of conversations and I dwell between the precipice of dying utopias and merging realities. So today, something has died inside of me. Maybe it is the memory of the lilt in my mother’s voice as she described Rani Padmavati’s beauty, maybe it is the image of a seven-year-old me dancing to ‘Nimbooda Nimbooda’ in one maudlin summer afternoon; whatever it is, I know a fragment of my childhood was still here until this moment. And now, it is gone.

 

The Toxic Idolizing of BoJack Horseman: An Observation

I remember Netflix seducing me to start watching BoJack Horseman as my writer’s block thwarted me into a literary oblivion in one of my nights at Texas. One episode, two episodes, three episodes later, I was hooked to the show. The character sketches, the hilarious caricatures, the sarcastic quibbling and the bouts of existential dread seeping into the general narrative of every frame of reference was my home turf. So, of course, like every other privileged millennial (I say privileged because my father still pays for the bombastic internet bills that I generate every month, thanks Netflix), I jumped the train and binge-watched all three seasons, my sluggish side dominating over every nuance of the headstrong, ambitious feminist I consider myself to be.

And yes, like every other fan of the show, I subconsciously picked my favorites too. Being a writer, and suffering from a lovable bout of existential crisis every morning before I brush my teeth, I connected to Diane immediately, although I could admire the ambition in Princess Carolyn. There was always the randomness of Todd in between, and especially since he is voiced by Aaron Paul, I immediately adopted him. But the character that I despised with every cell of my being was our self-loathing equine protagonist, BoJack.

And that brings me to the subject of today’s blog post. As is the proclivity of most friendships in this era of internet boom, the general discussion of things among a pack of garrulous friends usually turns towards the slug heap of the TV shows or movies we have been watching for the past few months. And that is when I noticed a rather dangerous, downright toxic, idolizing of our familiar equine. Suddenly, it is the “cool” thing to do, to idolize or relate to a self-loathing, validation-seeking, destructive man in his forties, and excuse your wholesome stupidity with a couple of quotes by the man of the hour, in every aspect of your life.

You romanticize your mental health issues? Quote BoJack.

You romanticize your inability to work on your relationships? Quote BoJack.

You romanticize your fanatical bouts of alcoholism? Please quote BoJack.

And suddenly, BoJack Horseman has become the iconic excuse for your misdeeds, for your inadequacy, for your general lack of trying to be a better human being.

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BoJack Horseman is a parody. The character sketch of the protagonist mirrors the flaws of our generation and it makes a well-made show out of it. Yet, a huge section of the audience decides to validate every one of his toxic actions through their dealings of their personal lives. Remember Fight Club? Yes, the déjà vu is immense.

The question then arises, obviously, as to why this character deserves to be a lesson, instead of an idol. BoJack cannot handle his singularity, socially or personally, simply because he is confused about his identity. That is not something inherently toxic. Honestly, most of us hail from a generation of confused romantics. But his way of handling his identity crisis by impulsively harming his personal relationships, pathologically setting about a chain of events that will indelibly hurt or ruin the people around him, perhaps even force them to their graves, is noxious.

His regular insults towards Todd, his fanatical ways of trying to sabotage Diane’s already failing marriage, his general disregard towards Princess Carolyn’s constant loyalty, his lack of empathy towards his mother, and most importantly, his actions that led to Sarah Lynn’s death are only the few instances where he has proved himself to be a harmful friend, partner, son and human being, whose absolution in the end of every other episode appears to be an over-stretched epilogue, unreal and unneeded.

And if these examples are not enough, let us not forget his actions in Tesuque, where he had gone to visit his old love Charlotte Carson. For the oblivious, she was the deer-headed woman whom BoJack had once loved during his youth and still fantasized about having the tranquil humdrum life of a married man and father in some nondescript city in the American heartland.

However, when he lands at her doorstep, he is shocked to see her settled, wholesome, and happy with her family of four. So, BoJack, being well, BoJack, proceeds to have a rather controversial, and mutually destructive, encounter with Charlotte’s daughter, Penny (Somewhere in the afterlife, Yash Chopra is taking notes for his sequel to Lamhe). Of course, you can defend our clueless protagonist and say he did not know the grave consequences of his actions, that he did stop himself and Penny from committing the irreversible act, but I ask you, how oblivious can a man in his forties be? Does he not know the consequences of sitting underneath the stars with a precocious and impressionable teenager? BoJack was a fingernail away from committing statutory rape. Let that sink in.

The entertainment industry, especially the self-aware TV shows that have been releasing for the past half a decade, is a mirror to our flawed selves. They raise a finger to our debaucheries, and repeatedly act as triggers for our self-introspection sessions. Instead, as is the superficial proclivity amongst the most of us, we validate our failed actions through them. We use the impotence of our inaction by claiming ourselves to be the seekers of anarchy, either by idolizing Tyler Durden or Nolan’s Joker. We validate our lack of empathy by idolizing Rick from Rick and Morty. We excuse our lethargy of trying to become a better version of ourselves by claiming to be a damaged and misinterpreted character, and BoJack Horseman feeds our ego. And so, narcissism wins the day. The act of idolizing becomes a ode to our constant search for seeking a sanction for our inabilities.

In the end of my rather passionate rant, I remember BoJack scribbling a note to his former colleague, Kelsey Jannings, and his words went along the following lines:

“Kelsey, in this terrifying world, all we have are the connections that we make.”

And yet, he failed to respect every single connection that he made. He failed to respect Diane. He failed to respect Todd. He failed to respect Princess Carolyn. He failed to respect Sarah Lynn. But most of all, he failed to respect himself.

And so his words faded amidst the motley of blotted ink and soaked paper in the ocean’s azure depths.

Prison of Words

Belle

Dreams of Delusion,

A little hope, perhaps a touch of illusion.

The painting colors itself.

The red rose bleeds some more,

My time is near,

My limbs are sore.

 

Was it a petal that fell this time?

Time, you see, is just a construct.

Cogsworth taught me that,

As Lumiere brightened those nights in the library,

Its ladders and trove of unfinished stories so very abstract.

 

The castle grows by the day,

Perhaps it stares me down in the curtains of the night.

The Beast no longer forbids me from stepping into the West Wing,

There are a thousand voices now, you see,

Happiness dances in denial of reality.

 

The rooms are filled with hopeful chatters now,

They say the prince is a beast no more,

That a beauty once came and reminded him,

He was human so very long ago.

Some call me his savior,

The others fear me to be an enchantress,

Hidden still, waiting, foreboding, behind the mask of a pretty face.

 

And so I hide,

I hide and I step out in the nights,

For the days are a stage,

The darkness a delight.

When the angel statues feel like the gargoyles of old,

When the polished curtains remind me of the torn covers, so very worn.

 

Beast

I watch her, oh Beauty, I watch you!

She walks into the cavernous library,

Asking so much from her provincial life,

And receiving so much more.

Gaston no longer leers at her,

His corpse still rotting, meat and bones now one, some thousand feet underneath,

Lost in some unremembered gorge.

 

And she sits, and she reads,

She dreams, and she forgets,

Only to spin the wheel of memories once again.

But every now and then,

When she makes a home in the prison of her words,

Those doe-brown eyes begging to be stared at for a lifetime of bliss,

I remember the dying rose,

That lonesome beautiful fragility,

And I wish, oh I wish,

That Beauty pricks those pale fingers once,

Only to lose herself in the color of crimson,

Unaware of the lingering red,

The petals or her bleeding death.

 

 

 

 

 

Alice in Winterland

The morning comes with the hues of gray,

A silence pervades.

Alice wakes up, somewhere between the dying night and a birthing dawn,

And pulls at the shades.

 

Piping hot tea, or was it a cup of hot chocolate?

The foggy mornings eat away at the memories,

Voices come and go, some happy, some sad,

Each smothered in a sheath of bittersweet dreams.

 

There is no rabbit hole anymore.

The snows have made sure to hide the gaping hole.

No Mr. Rabbit scurries away,

No Mad Hatter comes by to offer a cup of tea,

Even the Queen of Hearts has been blown off somewhere,

Perhaps by the winter winds, perhaps she was never here.

 

The evenings resemble the nights now,

And the nights become the final verses of lost evenings.

Crackling fire impregnates endless silences,

Somewhere, a bonfire rages.

 

The scent of Wonderland is lost now,

Magic dies a sad, sad death.

The Caterpillar no longer blows wisps of smoke,

The moon no longer reminds her of her favorite feline,

And the Cheshire Cat smiles between his riddles in another land.

 

So Alice traipses in reality,

Tweedledee and Tweedledum no longer in toe.

Colors no longer burst like blossoms in springtime,

The fireflies glitter no more.

 

The story has ended now,

Endings, after all, are just endings,

Happiness and sadness entwine like cumbersome strings,

And the Jabberwock no longer bats his dreary black wings.

 

 

#MeToo

When I was eight, Mama taught me that in our world, there was power in words no more.

When I was nine, and he had dug his nails in my backside, I screamed and told Mama, and Mama told me that in our world, there was power in words no more.

When I was twelve, and confused between angels and demons, praying for sinners and falling in love with sins, I stayed silent and prayed for mercy, because Mama told me that in our world, there was power in words no more.

When I was sixteen, and in love with wraiths, a hand clasped my mouth and showed me darkness, the abyss that awaited only for me, and when Mama’s words rung like church bells in an empty altar, I leaped into an endless chasm, because in our world, there was power in words no more.

And life traveled at her own pace, passing days in hours and moments in lifetimes, and the world grew darker and brighter, the demons danced with the angels, and the angels made love to the devils.

Time danced in her little cage, welcoming me into her gilded prison, as she sung sweetened songs of mercy to my ears. My pretty young heart beat to her swan-songs, to secret dreams and unfulfilled hopes. And for a minute, Mama’s words sounded truth no more.

And the world moved on, the seasons changed, yellow turned into saffron and saffron welcomed the grey mornings of winter, and somewhere in between, I was a child no more, I had a voice no more.

Until one morning, the fires burned again, and the world discovered that we could speak, and the angels began searching for their broken wings, and the demons no longer danced in secret in their souls at night.

Slit throats sewed in severed heads, only this time, a feeble swan throat no longer bore the burden of pretty broken faces, now the lionesses roared and the she-wolves howled, their broken bones, their scarred faces, their crippled paws in display for the world to behold.

They wanted to look away, oh they wanted to look away, color themselves blind and the devils gave them their masks, their masquerade almost as grand as the art we made of our shattered bones, our severed wings, our lone feathers still drifting somewhere across the sea.

And so I walked to Mama, and Mama is old now, she walks with a cane and she breathes with effort, the fumes of the past choke her still, silence her still, and when she thinks I have come for my lessons, she opens her dried mouth to say, Oh child, in our world, there was power in words no more.

And I use my softened palms, so very different from world-worn roughened ones, to cup those cheeks that carry the battle-weary lines of time, like half-scribbled sketches etched upon her skin, and I say, No, Mama, no more, no more.

She closes her eyes, the softest glimmer of a tear seeps out from the corner of those half-shut eyes, and her smile seems juxtaposed, as if stolen from the lips of a child and gifted to the mouth of an old remnant of the past.

And then she mumbles, oh, she mumbles, a cornucopia of secrets between two women across the shadows of time, and I hope she believes in words, once more, once more.

The Grand Arrival: Mahalaya

Somewhere in the wee hours of dawn, when the night melts into the first blues and saffrons of daylight, Birendra Krishna Bhadra starts his litany about the goddess’s arrival.

 

In a city that boasts so much life at every given moment of any day, listen to Bhadra’s magnanimous voice on any other day of the year, and you’ll feel no warmth, no goosebumps that wake something up in you, perhaps, you will feel nothing.

 

And then, come the morning of Mahalaya, the same voice arouses something from the very depths of your soul, and no matter how indifferent you are about Durga Pujo, you cannot help the warmth in your bones, the nostalgia tangible in innocent childhood memories, of waking up to the usually unnoticed radio being tuned to the right frequency by your father, or the one where the Bengali channels begin with a rather long show about how Devi Durga defeated the evil Mahisasur, how she became Mahisasurmardini.

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Mahalaya mornings shall never be complete without catching an early show of the most potboiler presentation of Mahisasurmardini, filled with its horrible special effects and laughable depictions of the gods. (© Image from Google Images)

The story is simple, really. Without bludgeoning you with a thousand details, it goes something on the following lines. A megalomaniac Asura (demon), Mahisasur, wanted nothing more than to rule Swarg (Heaven), Morto (Earth) and Patal (Underworld, not to be confused with Narak, which is Hell). Armed with his glorious ambition, he committed himself to years of Tapasya (meditation) towards the Lord and All-Father Brahma (think, Odin, the Norse god, only stupider and with far less insight about the future, although Brahma is the god of all that is existent and non-existent). Some information here, no one talks about the severe concentration capabilities of Mahisasur, but honestly, it deserves admiration, because, hell (pun intended), I for one cannot even concentrate in a two-hour exam.

 

So, finally, after years and years of austerities, in which Urvashi (the greatest dancer in the heavens) herself came down to seduce Mahisasur and break his concentration, albeit in a futile effort, Brahma finally came to the earthen soils to grant him a wish. And, of course, in spite of achieving infinite knowledge, Mahisasur jumped the gun and asked for a simple wish—“Make me immortal. No man or animal shall ever be able to slay me.”

 

Of course Brahma, being the brilliant philanthropist, granted him the wish, and soon the tyranny of Mahisasur began, as he went terrorizing the gods (Devata) and mortals alike and conquered the earth, the heavens and the underworld with his huge Asura army. Helpless and ousted of their home, the Devatas (something which, in every story of the Hindu myths, you will find the gods, especially Indra, of being) fled to Mount Kailash, where the dude of all gods, the ganja-smoking Shiva resides. Somehow breaking his tapasya (let’s be real, he was just high and tripping on the weed he was smoking), the gods begged the divine ascetic for a solution. Also an information here, although the Hindu pantheon consists of the Devatas, who are basically divine royalty, the real power lies in the trifecta: Brahma, Vishnu and Maheswar (Shiva).

 

So, in this divine conference, where Vishnu and Brahma also come by, and Parvati, Shiva’s wife, is also listening, they discuss about the tyranny of Mahisasur. Finally, Vishnu (who I suspect is the biological father of Tyrion Lannister for his brilliant diplomatic skills) finds a fatal loophole in the wish. You see, Mahisasur mentioned he cannot be killed by any man or animal, but he never said anything about a woman, right? Depend on Vishnu to target on the insidious sexism of most power-hungry folks in the Hindu myths. Using that, the divine trifecta channel their greatest energies into creating a source of ultimate feminine energy, something which is called Shakti, or power. Now, Shakti, in spite of being a source of infinite energy, cannot exist freely, or it shall ravage all known universe. So, Parvati becomes the savior of the day, and accepts this infinite energy source, and becomes the incarnation of Shakti, ergo Durga, herself.

 

In Sanskrit, Durga essentially means that which is invincible or inaccessible. However, the same can be interpreted as one who destroys all durgoti, which means danger or harm. Combining the two, Durga, the ten-handed, three-eyed, trident-wielding incarnation of Parvati, is a symbolic representation of goodness, infinite energy, feminine power, a universal mother and the lesser known concept of the state of motion. The last bit can be explained in the following way: Shiva, Parvati’s consort, is the state of asceticism, mysticism, stability, and rest, and on the flipside, Durga is the state of motion, of uncontrollable power and an All-Mother, hence, Maa Durga.

 

Now, armed with several weapons in her ten hands, from the Sudarshan Chakra of Vishnu to the Trident of Shiva, she mounts on her vahana, the king of the forests, a lion, and rides off to battle Mahisasur. She calls for war with Brahma’s conch and razes his armies first, destroying all that stands in her way with her mace, her sword, and her bow and arrows. Then she begins her one-on-one battle with Mahisasur, who of course underestimates her for her sex (how stupid can he really be?). This battle marks the perennial battle between good and evil, between light and dark, between day and night, between dharma and adharma, and rages until the end of Time. Durga battles the shape-shifting Mahisasur in several incarnations, from the darkness-removing Kali to the blood-consuming Chandi, and finally, she defeats him when she is in the form of Devi Durga, or Adi Shakti, the incarnation of light, as she stabs him in the heart with her trident (as Arya Stark would say, “Stick ’em with the pointy end”).

 

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Chakyudaan: The ritual of painting the goddess’s eyes on Mahalaya (© Image from Google Images)

But the big question lies, what exactly is Mahalaya? The direct translation of the word from Sanskrit literally means grand arrival. On that note, Mahalaya is essentially the onset of the hour of the goddess, something called Devi Paksha, and the end of Pitri Paksha, the hour of the father. It is in this period of time that Durga Pujo occurs in the city, and Kolkata dresses herself up to welcome her beloved daughter home.

In spite of being considered the universal mother around India, West Bengal stands as the one exception to this rule, where the residents of Kolkata consider Durga as their daughter, who comes to visit her baaper bari (father’s home) with her adorable brood of children, Ganesh, Lakshmi, Saraswati and Karthik, from Kailash. And so, the celebrations begin, there are smiles stuck on the lips of the young and old, and food seems to overflow in every corner of the city.

 

But on this day, on Mahalaya, the final austerity of idol making is done, when the eyes of the goddess is drawn as Devi Paksha sets in, a ritual called Chakyudaan. In the heart of the city, at Kumortuli, where thousands of idols are made every year, several sculptors busily paint the three eyes of the goddess, their art and their passion pushing them to give life to an earthen mass of a woman.

And suddenly, the corny ads on the television and radio do not feel so out of place anymore, the silly GIFs sent on WhatsApp from your older family members bring a foolish smile on your lips, the videos that are shared and re-shared on Facebook does not make you think that they are spamming your newsfeed, the sound of dhaak seems like it belongs right here, here in the City of Joy, and the shopping bags filled with meters of shapeless cloth, from sarees to churidar pieces, do not feel so heavy in your arms. Suddenly, the world appears a bit more colorful, like seeing the city with rose-tinted eyes and in high definition, and everything is so very alive, like our home breathes in happiness.

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Kash Phool (wild sugarcane grass flowers), the symbol of Mahalaya and the Indian autumn or Sarat Kaal (© Image from Google Images)

Because, you see, you feel, and you know that she is here, and she will color your home, your soul, with smiles and delectable sweets and recipes. She will not judge if you steal a bit of sweetmeat from the platter, and she will definitely not rain hell upon your soul if you dare eat meat as the city celebrates in full galore. For we Bangalis, we don’t just pray to an unattainable goddess. Instead, we celebrate the homecoming of our beloved daughter. And right now, she is home, and so are you.

Beyond Borders: A Review of Exit West

“And so their memories took on potential, which is of course how our greatest nostalgias are born.”

Exit West, Mohsin Hamid

 

Somewhere amidst the clouds that spread like cotton in blue skies, un-bothered by the borders of different countries, and some 30, 000 ft above land, I started reading Exit West inside the uncomfortable metal box called an airplane.

 

I believe that books have a peculiar way of coming into our lives, call it their lovable quiddity, if you please. Some books we choose to read, and some books that choose us to be read by. Perhaps Exit West fell into the second category, because as I drudged through the most mind-numbing eight-hour layover at Newark airport three months ago, I stepped into the rather expensive outlet of Hudson Books to get myself a book to read.

 

Remember those days before college when you felt like the greatest champion for humanity after scoring a rather admirable score in your SATs or high school finals, and then the world thwarts you into the university, and you feel like you are just another brick in the wall? Well, that was me. Here in my country India, I am considered quiet the avid reader, or so I am often told. But there, standing among the rows of bookshelves at Hudson Books, and realizing that I knew exactly ten percent of the books there, a meager two percent of which I had personally read, I realized I am a miserable Alice lost in a Wonderland that she definitely did not anticipate.

 

So I found this book, this beautiful blue hardcover with the most seamless spine and I ran a finger across it. I turned to the cover, and sifting through the pages, I realized it was written by Mohsin Hamid, a writer I had serendipitously come across two years back, after reading Moth Smoke. Resigned, I took my exhausted self to the billing counter and paid a whopping $25 (believe me, that is a fortune in the Indian currency, especially for the forever penniless bibliophile that I am, as I shamelessly satiate my reading pangs with free PDFs and weathered old books found in quaint bookshops) and settled with it on one of the many seats at the bustling airport after my security check.

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My copy of Exit West, somewhere in Newark Airport

The whole imagery that I gave before I begin this review, it is relevant because after some 20 or 30 pages, the surrounding world squeezed itself into an atom, the white noise cut itself out, and all I could do was trace the footsteps of the star-crossed lovers in the book, the fiery Nadia and the restrained Saeed, as they trudged through their lives across an unnamed city.

 

In some 240 pages or so, Hamid spins a tale that encompasses journeys across the globe, only with the bittersweet craving for belonging. Artfully weaving in the most subtle imagery of magical realism, with mysterious dark portals and the act of reaching foreign lands in only a moment’s notice, Hamid persuades you to feel, rather than “think”, the latter of which is often associated to most Man Booker nominees.

 

He tears apart convoluted subjects such as illegal migration, refugee crisis, the sense of loss and disconnect that hits the victims in full force post-migration, and explains them in the voice of two opposing yet simple voices, one of the fiercely independent Nadia and the other with the controlled and more and more religious Saeed. He quantifies the bigger images on a screen through a lens, distilling the excess out of his narrative and singularly concentrates on a plot motif that is driven by emotions alone.

 

The book takes you from families, from friends, from conditioned identities, and throws you into the foray of unknown countries and strangers, only to incite the longing that sensitizes you to the acute melancholy of unfamiliarity. Smoothing the edges with beautiful descriptions of Mykonos and London, Hamid enraptures you with the visuals of countries that you often visit in your dreams, countries which are far off in reality with their invisible borders.

 

But the uniqueness in Hamid’s voice lies in the fact that he successfully draws a caricature of the characters as they grow, metamorphose, and embrace their new identities wholly, instead of only concentrating on the lingering love in between. Nadia and Saeed are two complete beings, real and tangible, in spite of their torrid love affair and their bittersweet connection, and as you sift through the pages of the book, they familiarize with you, as if breaking a fourth wall in between the reader and the character, and somehow become your friends, instead of the strangers they begun as.

 

Exit West, in spite of its rather enormous grand narrative, is a singular ballad of melancholia, something that seduces you with its undulating rhythm, leaving only the softest hums of nostalgia behind. And flying some thousand feet above man-made borders, the world appearing only as a speck of brown and green in a heart of ocean blue below, I realized that perhaps belonging is not the end of a story, but only the beginning of embracing something far greater instead. Maybe that is what the author wants you to know, even if you are too scared to believe just yet. And perhaps time will show you that secret, someday, underneath the stars in Chile.

The Curious Case of Durga Pujo

In my ruefully nondescript twenty and three years of life, I have spent exactly twenty and two of it in the city of Calcutta. Yes, she may call herself Kolkata, but until my dying breath, she will always be Calcutta to me.

 

I studied in this city, I played in this city, I fell in love in this city, and I got my heart broken in this city. And amidst all of that, I breathed, I loved and I lived in this city. And after years of living, loving, existing and sometimes, hating this city, I find myself inexplicably attracted to every one of her oddities during the months of September–October, when this city dresses herself in the prettiest lights, the highest pandals, and the most colorfully dressed citizens to welcome the Goddess Durga.

 

Every year I decide that this is it, this is where it ends, this is where I no longer feel the cravings and aches of wanting Pujo to come faster, of the notes of Birendra Krishna Bhadra to stop affecting me physically, with the head tingles and the goosebumps and wanting to wake up at 4 AM, all to hear a now-dead man sing about a goddess who is portrayed in the most pot-boiler depictions in certain Bengali TV channels, not to mention the abominable special effects. And every year, I happily accept my defeat.

 

Because when September comes, the city wakes me up from my haze of just passing through life to actually live it instead. And in spite of myself, every year, I break the promise that I will not buy expensive new clothes, NO SIR.

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The War for the Best Saree

Here is how it starts: My parents abduct me from the safe haven of my beloved cafe (where I sit confessing my sins at the moment, the tea, I assure you, is no balm to my newest wounds) and whisk me away to the most beautiful saree shop you can ever hope to imagine. And by beauty, I definitely do not mean that it appears grand like some Chanel or Gucci showroom. I am talking about a four-storeyed building that is jam packed with people to the extent that if you are kneed in your gut (or unfortunately, a little lower) and ask for an apology, they will knee you some more, this time, definitely a little lower.

 

But in spite of that fresh hell (god help you if you are claustrophobic), shopping during Durga Pujo has its own adrenaline rush. The colors, the feel of the cloth in your hand, the way some Katan Silk sarees melt their purples into the green, like a swift shadow-play of colors solely done by thread, they seduce you. And by the time you are shamefully walking off to the billing counter, your wallet about to be butchered and your self-control already dead and done with, you cannot help that absolutely gobsmacked shit-eating grin that basically interprets into something like this — “YES! HELL YES! I got that Dhakai Jamdani saree that I am so wearing in Sandhi Pujo during Ashtami (the eighth and most glorious day of the Pujo) and making that really cute boy in my para (locality) swoon over me.”

 

And when that adrenaline rush has fallen and the regrets set in, your hands still weighing down with the weight of your wrong decisions that take the form of around four to five ridiculously expensive six meters worth of cloth, the city hypnotizes you with her evening lights, the unfinished pandals where the men toil day and night to finish the temporary buildings on time and with the by-lanes of Kumortuli where the most beautiful clay idols of the goddess are colored the brightest shades of yellow and red, the eyes still left unpainted, waiting for the tithi (time) of Mahalaya.

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An Unfinished Portrait of the Goddess as a Young Woman

And then, Mahalaya comes, Devi Paksha sets in. For years, I myself was no expert in the meaning of such terms, in spite of the 150-year-old Durga Puja that is celebrated every year in my home. I remember in my adolescence, when the word of the most popular student in the class meant holier than the Bible, I hid my belonging, my love for such ridiculous austerities. After all, who would ever want to wake up at five in the morning, only to go all the way to the Ganges banks to bathe a banana tree (Kola Bou, the consort of Durga’s favorite son, Ganesh) and then take a dip in the freezing river? Let me tell you the answer: surprisingly, almost everyone.

 

However, coming back to Mahalaya and Devi Paksha, it essentially means that the hour of the goddess has officially arrived, and the beautiful lady has started her south-bound journey towards her baaper bari (father’s house) from Kailash. Also, before you ask me how she survives in the freezing cold with a husband who is only into tiger prints, marijuana and being partially naked, let me remind you that none of you had any qualms in believing in the dragons of a certain Khaleesi, and let me assure you, Durga is way “cooler”.

 

And so your regrets wash away, like ink on water, and you cannot help the certain sprightly beat on your steps when you look up to the cloudless skies and the somehow softer sunlight skimming through your skin, making you yellow as the goddess herself. The radio channels swing from ‘Dhitang Dhitang Bole’ to ‘E Ki Labanye Purno Prana’ and that little tap on your feet makes you smile a little brighter, feel your head a little lighter, and there is love, love . . . and so much love.

 

Then the Pujo actually arrives, your house bustles with relatives you wouldn’t want to even glimpse upon the rest of the year, and suddenly the crowd is tolerable, the noise almost lovable, and you question whether this is even you. And it is you, oh so much you, only with the extra “muchness” that the Mad Hatter had promised about little Alice. And you are suddenly mad, happy, ecstatic, and you are flinging through the bazillion dresses and sarees and you have to find the right bangles and earrings with that particular shade of red Dhakai Jamdani, and yet, all is well. I promise.

 

So you set off, there are smiles in the lips of your friends, your hands are entwined and you are laughing at the oddity of being children at twenty-three. Why else would your fingers be so warmly clasped on that of the old friend you haven’t seen in such a long while? The one who had not replied to your mails, the one who had not given a shoulder for you to cry upon when the distance between the both of you become all too much. And even the rivals seem bearable, and suddenly, all you wish is to smile, and definitely gorge on the ounces of mishti doi, jalebi and jhal muri.

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The Seduction of Twisted Jalebis © Copyright of Google Images

And as Ashtami sets in, that cute boy in the para comes out, but oh! What do we have there? That quintessentially weird and silent boy in the para whom you have always kept a distance from seems ridiculously gorgeous in that black Panjabi and white Pajama. Also, brownie points for settling that roving eye on Mr. Silent Weirdo while his hands are filled with bits of that annoying genda phool and hibiscus, while bits of bel pata sprout out, seemingly out of nowhere, as he waits for his turn at the Ashtami Anjali. Well, you cannot help but settle that anchaal of your aat-poure a little softly on your shoulders, and squeeze into a tiny space beside him. Oh, young love, whatever would we do without you?

 

The food suddenly tastes better, I assure you, it does. Kaka’s cha is a little too sweet, but you don’t mind, not at all, especially when you see the teenagers are having at their first puff of a cigarette, coughing and spluttering the tea all over themselves. And you cannot help but laugh, because almost a decade ago, that was you. And you remember that same deer-caught-in-the-headlights jittery movements that they have, because what if paasher barir Kakima (the neighborhood aunty) sees you while you smoke?!

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The All-Encumbering Delight of a Bhaar of Mishti Doi © Copyright of Google Images

So you must remove the stench of the nicotine from your mouth, and don’t forget, from your clothes too. Also, you need food, because when are you ever not hungry when Pujo is here? Blame the atrocity of available food everywhere, here is the smell of biriyani, and just a little further, the stinging sound when the besan of jalebi hits the scalding wok of oil, enslaving you in their seductive clutches. And you stride off, friends in toe, because what better excuse is there than removing the scent of smoke in order to spend a ridiculous amount of money on that cafe/restaurant you have been eyeing for months? We all know the little lie, your friends know too, and you are all smiling and laughing at your shared idiocy, but right now, everything is perfect.

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A Mouthful of Happiness © Copyright of Google Images

Yet, moments accumulate into hours and hours into days, and suddenly you realize time has slipped by, and Dashami awaits at your doors. The goddess must leave, it is time to say goodbye, and your heart hurts, hurts because you are now too old to say that it is broken. So you smile, your lips do tremble, and the others see and un-see it just the same. Because everyone shares your brokenness when the sandesh has been stuffed to the goddess’s clay mouth, only to leave a bittersweet aftertaste before you bid her goodbye. You sit beside your mother, your sister, your father, your family, and you see the watery eyes of the goddess in the reflections of a darpan (mirror) on water, and in that minute, you know that she knows, and she is sad too, but it is alright, I promise it is, because she will come home again.

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“Ashche Bochor Abar Hobe!” (“It will happen again in the coming year!”) © Copyright of Google Images

So you rise up, you take that container of sindur (vermilion) and color the cheeks of every friend you find, and you are all smiling, laughing, sharing sorrows in the veils of joy, and when the goddess is immersed into the waters (bisharjan), her beautiful clay face slowly loosing its color to the waves, you know you will be alright. Because in this moment, you have found your home.

 

 

 

 

A Case of Forbidden Something

 

I like to think of you as a basket of starlight lilies. Sure, it is not the most beautiful flower that blooms prettily for her admirers. But so are you, with your half-scathing words that are lathered in sarcasm and served on a platter to fool the rest of the world.

I like to think of you as two hands holding when the sun is not looking at them anymore. I like to think of you, as the warmth that is enclosed in between those embracing palms, remains like the remnant of a story left unspoken. They are not sweat-kissed anymore, not like they were last afternoon when they laid, conjoined, each line, with its separate destination, congruent to the other, as if right there, in that very moment, they whispered to their destinies, fuck you.

I like to think of you as something akin to the bite-marks on my lower lip, the ones that I spend a lifetime giving to myself, when I catch you looking at me, as I try to look away, only hopelessly gazing at you once again.

What would they say? What would they say if they ever read my eyes, peeped into my thoughts, turned a blade through my heart and bled out its secrets?

Will they be ashamed?

Or more importantly, would you be ashamed?

I like to think of you as the interludes between Madonna serenading to some bearded Mexican fellow to ‘La Isla Bonita’, when those unknown instruments go tip-tap-tipper-tapper to the tone of something tangibly untouchable.

I like to think of you as someone I have touched, in some forgotten dream, perhaps in another lifetime, and now, I am just a ghost, retracing those old roads, hoping they would lead me to you. Who knows? Perhaps we will meet somewhere in between and lie to each other, saying they were crossroads, before walking away.

I like to think of you as a forbidden fruit, one that I have already tasted. But the gods were cruel. Their punishment was to make me forget how you did taste in the space between my lips and teeth, the warmth that I must have felt when the droplets of you trickled down onto the flesh below my teeth, warming my mouth, warming whatever was left of my soul.

I like to think of you as the secrets friends share when even the moon hides in the night. I like to think of as those secrets that the stars steal away from them, when those shining tricksters peep out of their cloudy caverns to listen to their words.

And I would keep counting, counting endlessly, until I remember all that I think of you, until you remember that maybe, just maybe, I like you to think of me too.

Why We and the Seven Kingdoms Deserve Better than Daenerys Targaryen

As I sit typing this post at my favorite café in the city, I flinch. I flinch, because someone might peep onto my laptop monitor and see what I am typing, thus engaging me into another raging battle regarding this, and this is a gross understatement, controversial subject.

I started watching Game of Thrones when it first released, and greasing my vanity, I confess I am quite the “Thronie” myself. However, as the seasons passed, and the characters metamorphosed to personify certain ideologies, I found myself dissecting, re-educating myself and understanding them on a new spectrum, particularly Daenerys Targaryen.

Believe me, the Dragon Queen was my favorite character in the beginning of the series. Here was a brave lady who battled and won against all odds to inundate into several million minds her identity on a mainstream multimedia. Here was a character, a female, to look up to. Or I was almost misled into believing.

I won’t go into the summary of her character arc. With the millions of dedicated followers around the world, every one of us is quite well-versed over her journey from a simple girl who is confused about the world around her to becoming the Mother of Dragons.

But as the years have passed, I have observed a strange obsession of glorifying, even attaching a divine aura, to dear old Dany. It all started with her conquering Meereen and becoming Myssa. But that is also the defining factor: Dany is a marvelous conqueror. She has dragons; she can intimidate any lord into subjugation. But at the same time, Dany is a horrible ruler/administrator.

Granted she is young and has much to learn, however, even learning stems out of the simple threads of humility and a desire to actually learn from another. Sadly, she has none of the two. Our Khaleesi has zero military prowess, no administrative knowledge and broad-shoulders her council into getting her way. Why? Because that is her claim; because she is meant to rule the Seven Kingdoms, or so she believes.

George R. R. Martin created a world, a reality that you cannot escape into, but rather have to force the gates open and let it invite you in. Westeros is a land of survival, where a sword cannot be your only weapon. And our Dany knows nothing about Westeros (you would almost believe our favorite bastard is a scholar in comparison), neither its culture, nor its norms, nor its militia, and definitely not its people.

You can of course refute at this point that she has been a foreigner to her homeland all her life. But when she has a council comprising of the greats such as Barristan Selmy, and later, Tyrion Lannister himself, and a virtually endless amount of possibilities in the form of wealth (she is a queen, after all), she could have tried to read, understand, inculcate the workings of her homeland, her grand goal; thus making me question the cause of such ignorance.

Her ignorance, however, leads us to our next problem. Dany lacks empathy. She is a strong woman, a survivalist to the core, but she is unable to place herself into the shoes of another and understand any situation from another perspective. Be it the hierarchy established for centuries in Meereen through slavery to the handling of administrative duties, Dany has been a thorough-bred absolutist in every situation. This doesn’t mean I personally condone slavery, however, as a ruler, it had been her responsibility to understand the social and economical pyramid on which her newly conquered city stood. Removing a single block out of that would inevitably result to the falling of the entire civilization. What is the solution then? Knowledge, as Petyr Baelish once said, is power. When you remove a block, you must substitute it with another, that is, if you want your world to not fall into oblivion. That is what Dany forgot, therefore, causing the irreversible chaos that still rages amuck in Meereen.

And when wrecking havoc in one city was not enough, she let her eyes on an entire civilization on the other side of the Narrow Sea. Westeros is a corrupted world, and if you dig deeper, far worse hells will be visible than slavery itself. And as she sails across the sea to reach the shores of Dragonstone, Dany comes armed with three dragons, who, mind you, are uncontrollable, wild, voracious and are capable of leaving a trail of fire on their wake. And alongside that, let us not forget the Dothrakis.

The Dothrakis are a plundering tribe, they take what they deem theirs and move around the lands as a nomadic hoard, leaving death, rape and pillaging at their wake. Bringing thousands of such individuals on the shores of the Seven Kingdoms, a land already drenched in chaos (mind you), would lead to an irreversible path of destruction for the commonfolk and livestock, none of which can be blamed on our beloved Khaleesi, of course.

And yet, as Season 7 begins, we sit here, dazzled by her silver main and golden stride, hoping she would be the great savior that Westeros deserves, but probably doesn’t need at this point, or the next decade in the least.

However, let us leave the Seven Kingdoms to their devices for now. For all we know, Benioff and Weiss might just decide to let everyone be killed or eaten (probably not in that order either) by the White Walkers when the plots lead to a course of nowhere. Now that would be quite the nod to dear old Kafka.

Dany is perhaps the most celebrated character in Game of Thrones, maybe even in the past decade of English television. Her actions, her words, everything has had consequences around the world. From thousands of tee shirts proclaiming “I am not a princess, I am a Khaleesi”, to “I have Dragons”, Dany has seeped into pop culture like paint on water.

Thousands of females idolize her, thousands of male fantasize her. She reigns supreme on most minds, either hated, or loved, but never ignored. Her very presence is a milieu of grand entrances, majestic music compositions and so on and so forth.

Dany has thus become a phenomenon, and inevitably, the newest face of feminism. And this realization petrifies me. Young girls, inspired by the Targaryen Queen, are growing up in an age where they are learning that intimidating others, bullying others, watching them cower into subjugation are the new methods of victory, of getting one’s way/point across. They see stars as they see petite Dany conquer cities with a flair of her skirts, or more frequently, undoing them instead. They learn that knowledge is not the weapon of choice in the quest to resolve the issues in the world, but dragons/weapons instead. Wisdom sadly has taken quite the backseat while bullying grapples the crown instead. Peace, words, are nothing, intimidation is the newest ideology.

And with the world almost slipping into the very pits of chaos that Varys has long since been afraid of, that is a really scary realization.

Yet, all hope is not lost, even if old man George would try and convince us otherwise in every other chapter/episode. And here’s to blatantly, and rather childishly, hoping that some benevolent hero shall soon rise in the Game of Thrones universe and show that kindness is the most powerful weapon there ever was.

For lands were meant to be ruled with a strict but gentle hand, and people are to be loved, not conquered and considered as livestock that can be coerced into changing colors with every alteration of a house flag in some castle.

Please, Not Seventeen Anymore

I knew I was old when Daddy didn’t come to braid my hair and tell me stories anymore.

Sometimes I want to be twelve again.

I don’t want my chest to feel heavy, my spine to ache with the weight of my bosom.

I don’t want to feel dirty when a man brushes across me in the busy streets of my city, his elbow touching the edge of my breasts.

I don’t want to keep scrubbing my nipples underneath the shower, my tears blinding me, hoping this water would brush away that touch, that filth of unwanted warmth off my skin.

I wish, oh I fucking wish.

I don’t want to be seventeen anymore.

I want to wake up, still praying to be seventeen on my twelfth birthday, my father braiding my hair.

I don’t want to feel like his mouth still persists on me after he has kissed my cheek.

I don’t want to flinch when someone wishes to hold my hand, to touch me.

I want to wake up, and forget my dreams.

I want to wake up, stop dreaming anymore.

My Daddy stopped braiding my hair when I was seventeen and I shivered when he touched my curls.

He told me I was a woman grown, and now I needed only to touch myself, and no one else.

I was a woman grown, a dirty thing, a filthy thing, a glorious thing?

I am seventeen and I am nothing more than a rant, a word, a hope, a joke.

I am my hair, my skin, my breasts, my cunt, myself and still not me.

I am my heart, my lungs, my dreams, my soul and never again anything that used to be me.

I am a woman, I am a female, I am a goddess, I am a whore, I am a mother, but then again, could I be so much more?

I am the universe,

And I am just an atom.

I am starlight,

And I am also the street light whose shadow you find to take a piss.

I am me,

And I am nothing, everything, something, anything.

I am me, you, but not that seventeen-year-old.

I am fallen leaves, rotting flowers strewn upon puddles, and the cracked barks of trees.

I am the last colors of a forgotten rainbow, the scent of jasmine, and the taste of the first plum you bite into.

I am the first steaming sip of hot chocolate, and the last kiss goodnight on a wintry evening.

I am the rain, hail, sleet and snow, I am soggy letters, and smudged secrets.

I am everything, but not that seventeen-year-old.

I am a child, I am a woman, but I promise, oh I fucking promise you, I am still so much more.