Adrian Grima in collaboration with his talented and unusually resourceful translator, Albert Gatt – has produced a rich and memorable compilation of poems. Their geographical and emotional stew is international in its flavours yet always Maltese in its complex marinations. Grima succeeds in being – and these are potent combinations – both lyrical and true-to-life, both tender and unblinking, both comforting and challenging. His collection is a thought-provoking joy.- Jim Crace
How can the soul survive the world’s brutality. This is the essential, unanswerable question that Adrian Grima asks in and through his poems, beautifully translated from the Maltese by Albert Gatt. Taut with unexpected collusions, the poems walk the tightrope tensions of time and space. Turmoil, both emotional and political, is contained within the ascetic rigour of the lines; the mysteries of the distant are brought closer through eyes and lips, taste and touch. In Grima’s world, a lull can be as keen as a knife, blood can be the ultimate betrayal. An arterial anxiety courses through his work. Between “thistle and sun”, between skin and skin, between “departure and return”, the poet repeatedly alerts us to the heart-breaking fragility of the body, besieged. Coexistent with his bruising awareness of damage is his faith in contact, in simple human pleasures, a conversation, a pot of flowers, a meal. Deeply intelligent and moving, here is a book with “sky in its wings, migration in its heart”. Read it, be shattered, then soar.- Sampurna Chattarji
Tukaram was born in 1608 and vanished without a trace in 1650. what little we know of his life is a reconstruction from his own autobiographical poems, the contemporary poetess Bahinabai’s memoirs in verse, and the later biographer of Marathi poet-saints, Mahipati’s account. The rest is all folklore, though it cannot be dismissed on those grounds alone. Modern scholars such as the late V. S. Bendre have made arduous efforts to collate evidence from disparate contemporary sources to establish a well-researched biography of Tukaram. But even this is largely conjectural.
Tukaram is therefore not only the last great Bhakti poet in Marathi but he is also the first truly modern Marathi poet in terms of temper and thematic choice, technique and vision. He is certainly the most vital link between medieval and modern Marathi poetry. Tukaram’s stature in Marathi literature is comparable to that of Shakespeare in English or Goethe in German. He could be called the quintessential Marathi poet reflecting the genius of the language as well as its characteristic literary culture. There is no other Marathi writer who has so deeply and widely influenced Marathi literary culture since. Tukaram’s poetry has shaped the Marathi language, as it is spoken by 70 million people today and not just the literary language. Perhaps one should compare his influence with that of the King James version of the Bible upon speakers of the English language. For Tukaram’s poetry is also used by illiterate millions to voice their prayers or to express their love of God.
Ashwani Kumar’s poems in ‘Banaras and The Other” are a mischievous irreverence turned at times to the present and at times to the past. The personal and the political, memories and nostalgia, mythical characters and contemporary parodies mix and mingle in these poems in diverse proportions to produce a rare poetic energy that belongs entirely to our times of pain and paradox. –K. Satchidanandan
Ashwani Kumar’s Banaras and the Other captivates us as a delightful romp through myth, folklore and history. Read past the revelry, however, and you will see that it engages passionately and provocatively with the fissured, schismatic scenarios of 21st century India.–Ranjit Hoskote