Tuesday, June 15, 2010

Lost and Found

The curiosity and nervousness about jobs after college arrived with the routine frenzy of course registration and finals. As a math and economics student, could I compromise a posh corporate salary for a creative Masters degree or the idealism of public service? My parents urged me to be sensible: think of the independence you’ll have after working, earning and saving for a few years, they said. Do what we want first, it sounded like, and then what you want. I didn’t necessarily want to follow their example, but I didn’t know how to be original, either. Halfway through my third year at Columbia University, I believed my future lay muddled in the grid of New York City. Maybe I could work at the World Bank. Perhaps an economic think tank. Do the Peace Corps and then continue at the UN? I hadn’t yet found my coordinates.

Queens-bound for the first time some days later, I looked forward to pedestrian anonymity and the absence of a campus (and its career center). Venturing into the strange borough, my arrival was briskly anointed by sunlit graffiti and expressionless faces on the subway stairs. Signs advertised buses and subway superintendents, orienting me in the city’s tirelessly tired manner: Welcome to Queens. Now, please get out of the way. The cold wind funneling down the stairs shocked me into a sense of urgency, suddenly making me impatient as I joined the pile of people that bus stops create.

“Are you from India?” An Indian man my father’s age had interrupted my reverie. It was an oft-used innocent conversation starter, ice breaker and patriotic nod amongst Indians; I found that I didn’t dismiss him as summarily as I did most strangers in the city.

“Yes, I am. I’m actually looking for the Ganesh temple; do I take this bus?”

“Ah, I’m headed in that direction. I can show you the way. But don’t be mistaken – I’m not your guru.” His joke – was it a joke? – about not being my guru, my teacher or spiritual guide, caught me off-guard. I tried to humor him, thinking it would end the conversation. Far from it.

“Um, thanks. I suppose I’ll find my guru eventually.” I shifted my eyes to the bus pulling up to the curb.

“Actually, your guru will find you.” He climbed into the bus, gesturing for me to follow. I obliged in silence, hoping that quiet would preside over the rest of our time together. Again, I was mistaken.

This stranger, my neighbor, launched into a soliloquy about the many, and hidden, talents of a guru, and how effectively one could size up his students before guiding them to them their true paths, their destinies. He quoted the Bhagavad Gita, an ancient, practical, heavily-thumbed spiritual and ethical Hindu text, and praised its principal characters: Arjuna, a heroic prince at war; and Krishna, God descended to earth to restore peace to a troubled land and serve as Arjuna’s guru. Krishna, he said, volunteered to be Arjuna’s charioteer knowing full well that Arjuna would succumb to preemptive guilt and doubt about the war he was to start. At that crucial point, Krishna would redeem Arjuna and remind him of his duty, as only a guru could. I listened in silence – I hadn’t promised him a conversation – and nodded occasionally. The bus turned, and so did the man’s thoughts.

“What do you study?” I was startled by the question, so stereotypical of Indians, but so incongruous in context.

“Applied Math.” I didn’t bother with the other half of my degree; my education bore no relevance to his ministerial monologue.

“Mathematics, very good. And what do you want to do after you finish school?”

I hesitated. Was it worth telling this man that I was torn between the sensible and the spontaneous? I limited my answer to a breezy “oh, I’m not sure,” wary of his next speech about India’s plethora of mathematicians and engineers, so I limited my answer. For a third time that morning, I was wrong.

“You want to work at the World Bank, perhaps?” He fixed his eyes on mine, his head nodding slightly with the jostling bus, and I responded with a speechless stare.

“The World Bank? How on earth did you know that I’ve been thinking about exactly that for some time now? I never once mentioned the World Bank, or my Economics minor, in this conversation!”

My voice was raised and my words tumbled out, but he was not flustered. He smiled, completely in control.

“How can you not tell, by now, that I know who you are? That I can see through you, but I choose not to?”

This time I was silent simply because I did not know how to react. We swayed with the bus, as it pulled up to the curb.

“Ah, this is our stop. You need to go down this block and turn right, and you’ll get to the temple. Good luck with the rest of your life. So long!”

I mechanically thanked the bus driver and waved at the man. He was headed in the opposite direction, and I watched the distance between our backs increase. The irony of strangers in New York, I realized, is that while you may choose not to see them, they may have seen through you all along – and may also see you through, as only a guru can.


Saturday, June 5, 2010

All for a postage stamp

Book Talk: Pepita Seth presents her research on the Temple, showcasing her book, “Heaven on Earth”

- Seth spent 20 years living near Guruvayur and wrote the book over 7 years—“being a devotee of Guruvayurappa was part of the contract”

-
Historically, there was a Bhagavathi goddess worshipped in the spot where the Guruvayur temple now stands. To honour her presence, she continues to be worshipped at the temple and there is one puja focused on her (per the goddesses' request)

- Guruvayur temple is like a city state with its own management, routines, population—every day, the temple accounts are inscribed on a palm leaf and read to the Lord

- Guruvayurrappan statue stone is said to contain medicinal properties

- It is the devotees who humanize Guruvayurappan with their personalities, traits, emotions, understanding, and make Him accessible

- Ma
ny marriages take place there, and since arranged marriages are between people who have sometimes never met, there have been instances where people get married to the ‘wrong’ people—but they are sanctified by Guruvayurappan, so no matter!
- Devotees make all kinds of exorbitant offerings. One family had their 1-month old baby weighed in Rs.100 notes!

- The Keshanti (Head Priest) makes $45,000/year

- It’s in the details that the scale of the temple’s management is realized:

  • 14 families exclusively manage the institution of the Guruvayur temple—finances, making garlands, cleaning, lighting lamps, making the wicks for the lamps, etc.
  • Wick-makers, for example—roll the wicks on their thighs for years and years, leaving their skin forever calloused
- Guruvayur Kesavan elephant served the temple for 53 years, also known as “Raja Raja,” the king of elephants—treated as an incarnation of the Lord
-
Krishnanattam dances (different from Kathakali) tell the story of Krishna—performed over 8 days; those who watch the last performance, i.e. Krishna’s death, are supposed to stay and watch the 1st performance so they see Krishna’s birth, a more auspicious ‘ending’ to a performance
- Paatakani—storytellers at the temple who tell their stories simply and devotionally, no attempt to be witty, sarcastic, etc.

- Aanayottam—the annual elephant race, draws a lot of crowd and hoopla!

- The universe of the temple for the 9 days of Navrathri makes the outside world seem that much more chaotic and disturbing—imagine being the Keshanti of the temple and not leaving the temple ground for 6 months; that transition is very tough! “You see him get visibly thinner over his tenure!” says Seth.

See Hindu articles on Pepita Seth: http://beta.thehindu.com/arts/books/article52515.ece and http://www.thehindu.com/mag/2007/12/09/stories/2007120950120500.htm

The talk took place at Aicon Gallery and was organized by the Indo American Arts Council.

Saturday, May 15, 2010

Merchant of Venice, Brooklynized

Shakespeare’s Merchant of Venice

Performed by Watermill Theatre (UK) and Propeller Production

At the Brooklyn Academy of Music’s Harvey Theatre

On Friday, May 15th, 2009

A lengthy, painstaking, play-by-play (pun intended ;)

review, analysis and reminiscence:

Beware the length, for I have tried to distill

stage directions, dramatic license,

personal narrative and Shakespearean scripture

from my muddled memories.

Dedicated to

the ICSE English Literature exam,

British English spellers,

and dorky friends,

this is likely fit for not much else!

Custom often dictates that theatrical performances begin out of darkness (on stage) and quiet (in the audience). Coughs subside, electronic gadgets are silenced, lights dim and the heavy stage curtain trembles with anticipation. Then, footsteps as the characters assemble on stage, taking their cues from the blackness, and so the production begins. But not this play. As the audience files into their seats like Tetris shapes forming a dense, colourful array, the stage casually comes alive, too. The set, fully visible in the lit auditorium, is paradoxically inviting: pleasant-faced but grubby men pace about an impasse of jail cells that line the back and sides of the stage, settling into their specific cages. The audience admires the antique (but for those of the glass-half-empty school, the rusted and crumbling) décor of the auditorium and wonders at the bodies already on stage, stretching, bending, sitting – are the actors warming up, has the play already begun? But nighttime falls, the actors are obscured from the audience, and something is about to start – Shakespeare is coming alive!

How would one expect this play to begin? Perhaps with the opening words spoken by a distraught man pondering his despondence; perhaps on a street in Venice, crowded with cheer and chatter? No. In today’s production, Venice is captured inside a prison, and the audience is to witness a band of men telling a tale from behind bars – is this how Shakespeare would have envisioned it? A hearty drum roll stampedes into Act I Scene I: an a cappella percussion performance using prison bars, shoes on hard floors, cries and even a man on the Congos (the troupe performs several beautiful hymns over the course of the play: someone with perfect pitch begins, and the others fall into harmonies and melodies fit for a church!). A guard walks across the stage and blows a whistle and the men scramble from their cells – stacked as two levels so men have to climb out of their cells and ladder down to the stage – to line up for morning roll call. Another man, neither prison guard nor prisoner, in a curious all-white getup, speaks the first words of the play: “Bring forth the Christian and the Jew,” which is not from the original text, but another dramatic license exercised, and effectively. For two men from the line up step forward and the audience is face to face with kind Antonio and Shylock the cur.

With the audience sufficiently distracted by set and speech alike, the cast assumes convention, reassuring all that Shakespeare is still author of this play. “In sooth, I know not why I am so sad,” drones Antonio. As he speaks of his argosies cresting waves towards Tripoli, the Indies and England, the others mill about in their prison quarters, scrubbing the floor, doing push-ups, plotting in a corner and listening to Antonio. One by one, men in the crowd – Salarino, Solanio, Lorenzo, Gratiano and dear Bassanio – retort with entreaties to soothe Antonio’s troubled mind, and thus the cast takes shape. Antonio is robust and big-built, his sadness and “vinegar aspect” seem unworthy of his size and broad shoulders. But in fact it is a looming sadness, deeper than his shadow is tall, and lifted only when he has an opportunity to serve his close friend, Bassanio, whose Scottish accent accentuates his plea to Antonio for a loan of 3,000 ducats to woo a far-away maiden whose reputation has, from Belmont, reached the four corners of the world in excitable whispers, sly winks and love letters that are stained and crumpled with travel. Ornate requests are unnecessary, insists Antonio, claiming that Bassanio but “wind[s] about my love with circumstance,” for he is willingly “prest unto” anything Bassanio wishes. Meanwhile Shylock and his acquaintance lurk in another corner of the stage, ominously listening but not paying attention, as they dream up interest-friendly customer-unfriendly ‘typically Jewish’ schemes. And so far the audience is still looking into a prison, maybe wondering where Venice went, as the plot begins to unfold.

Scene II is a drastic change, as the men clamber into two cells on either side of the stage, clearing the way for a grand entrance. A new cast member, dressed scantily and with a feminine touch to him, announces, with a flick of his shawl, “By my troth, Nerissa, my little body is aweary of this world.” Another charismatic male, but this time playing a woman – for this is an all-male troupe! “You would be, sweet madam,” rejoins another man wearing even less: lacking stockings, he sports briefs and suspenders over bare skin, revealing his lower status – he is Nerissa, Portia’s quick-witted, light-footed maid (and he demonstrates his skills when the suitors arrive to unseal their caskets and seal their fates, with dances and twirls and slights-of-hand!). The audience, like Portia, is disturbed by the clumps of men at stage right and stage left, hankering and clamouring after these attractive and rare females – one expects they do not see many in prison – with crass gestures, hand motions, and other agitated body parts! Portia mourns her future, given the slim pickings of men before her – “I had rather be married to a death’s head with a bone in his mouth” – but her eyes widen when remembering a Venetian of promise named Bassanio. She and Nerissa prepare to receive still more suitors, and the scene swiftly changes to bring the men out of their cages and the women away to their chambers, for the audience is to meet the ultimate antagonist, Shylock, as he negotiates with a desperate Bassanio.

It’s in Scene III that Shylock speaks for the first time, his first words, appropriately, being about money: “Three thousand ducats; well.” Shylock is leaner than Antonio, but not as commanding; he sports a beard and a wry smile that contorts into a sneer when he curses Antonio’s accusations that he, Shylock, is a cruel money lender, imposing interest on innocents while pure-hearted Antonio indulges his clients with not just loans, but leniency. Shylock is both arrogant and defensive – “for sufferance is the badge of all our tribe” – as he scrutinizes Antonio’s standing and, upon meeting Antonio, mocks him – “I hate him for he is a Christian – and his profession with a bond that, if forfeited, would allow Shylock to extort a pound of flesh from Antonio. With the cunning only a Jew could muster, he asks,

Pray you, tell me this;

If he should break his day, what should I gain

By the exaction of the forfeiture?

To buy his favour, I extend this friendship:

If he will take it, so; if not, adieu;

And, for my love, I pray you wrong me not.

when in fact, Shylock will do anything in his power to “feed fat the ancient grudge” he bears the popular and kind-hearted Antonio. The unwitting and pure Antonio agrees to the bond in spite of Bassanio’s concern for “fair terms and a villain’s mind”, leaving the audience reeling in the polar exchanges between the Christian and the Jew, as a prison cage is wheeled to the center of the stage: the audience has moved to Belmont for Act II.

From a second-storey cell in Scene I, a man cheers frenetically by way of dramatic introduction, for he is the Prince of Morocco and has his eyes, heart and complexion of “burnish’d sun” set upon the fair and lovely Portia. He climbs down to the stage floor and bows deep before Portia, as Nerissa skips around the three caskets placed at the front of the stage, bathed in spotlight, each chandeliered by three keys hanging from above upon which an inscription dangles temptingly. Portia warns Prince Morocco with requisite caution ere he makes his choice, and they exit for dinner as “Gobbo, Launcelot Gobbo, good Launcelot or good Gobbo or good Launcelot Gobbo” takes the stage in Scene II to monotonously meander aloud through his thoughts, wondering if and how he can flee his master the Jew, the “very devil incarnal” and serve Bassanio instead. [Note: Old Gobbo does not appear in this rendition of the play, therefore much of the banter in Scene II between Launcelot and his father is not included.] Bassanio consents with Christian generosity, moving Launcelot to unexpected eloquence: “The old proverb is very well parted between my master Shylock and you, sir: you hath the grace of God, sir, and he hath enough.” Bassanio advises this same eloquence to Gratiano who wishes to accompany him to Belmont, asking that he “allay with some cold drops of modesty thy skipping spirit”, and the latter promises to acquire the air of “one well studied in a sad ostent” for their voyage together – but not before he and his friends “purpose merriment” at the masquerade ball that night!

Evening is nigh in Scene III and Launcelot bids adieu to sweet Jessica (a man with a headscarf and pitchy voice that lend sufficient ambiguity to the actor’s gender) chez Shylock, who entrusts him with a note to her beloved Lorenzo. As she disowns herself from her father’s behaviour, acknowledging lineage only “to his blood” and not “to his manners”, her lover plans in Scene IV to “take her from her father’s house” that same night, in disguise. Shylock is reluctant to leave his home and daughter in Scene V for a masquerade party with “Christian fools with varnish’d faces”, but motivates himself to “go in hate, to feed upon the prodigal Christian” which he loves to do. The set is still before prison cells which, stacked and aligned as they are, they become a two storey house with many doors and windows. Shylock hides his money in the tank of a commode and wrings his wrists in front of a bunk bed in disarray – “there is some ill a-brewing towards my rest” – giving the audience a glimpse into the miserly lifestyle of wretched Shylock and his helpless daughter. With the moon on its ascent in Scene VI, Lorenzo meets his friends outside Shylock’s house where they make haste with Jessica and her father’s money, “for the close night doth play the runaway” and Lorenzo assures himself, his friends and the audience that he loves Jessica “heartily” and intends to enshrine her “in my constant soul”.

Scene VII has the audience and cast back in Belmont. A nourished Prince Morocco advances towards the caskets while Portia watches from an isolated cell, perhaps her room, cloaked in anxiety and shrouded behind cell bars that imply a will-he-or-won’t-he sentiment. Morocco is brazen, brash and, ultimately, blighted: his incorrect reasoning that “A golden mind stoops not to shows of dross” leads him to the golden casket where he expects “an angel in a golden bed lies all within”. Having pranced around the stage, lauded his desired conquest and cleansed his logic of tainted lead, he unlocks the golden casket – the biggest one on the stage – to reveal a scroll rebuking his efforts. Learning that “Gilded tombs do worms infold,” he parts with a heavy heart and a “labour lost”.

Disappointment carries over into Scene VIII where Antonio’s friends worry about Shylock’s “passion so confused at losing both daughter and ducats, and the consequences on Antonio if his vessels, “richly fraught”, end up “miscarried” and for naught. They pause to marvel at Antonio’s magnanimity – “a kinder gentleman treads not the earth” – and his sincere blessings to Bassanio “with affection wondrous sensible” when they parted, Bassanio hoping to win a heart and Antonio hoping not to forfeit his.

Back in Belmont for Scene IX, the next daring Prince, of Arragon, marches purposefully about the stage, meticulously swearing the oath that, if he chooses wrong, he will leave at once, containing his choice as confidential regret so as not to bias other suitors. He is tall and thin, dressed impeccably and with a twinkle in his eye. He claps his hands and snaps his fingers and rubs his palms invigoratingly – he is ready. He jumps into the fray with an ego perhaps surpassing Prince Morocco, vowing not to “jump with common spirits” and choose what so many others desire. Refusing to dilute his esteemed love with the superficiality of the “barbarous multitudes” below him,

for who shall go about

To cozen fortune and be honourable

Without the stamp of merit?

He attests to his fully deserved dignity and selects the silver casket. His long-spun logic yields but a mirror, showing him “the portrait of a blinking idiot” and revealing to him too late his foolish reasoning. He concedes, however, with a realistic farewell: With one fool’s head I came to woo, But I go away with two.” Portia, stepping out of her barred chambers wonders who will rescue her from these “desperate fools”, and is presently informed of an “ambassador of love” approaching Belmont. Could this be the man who starts the next chapter of Portia’s life?

Suspense heralds Act III Scene I as well, as Antonio’s friends fear the words for his ships “wrecked on the narrow ships”. Shylock appears, curious about Antonio and destroyed about Jessica, and catches the two men at a vulnerable time. Taunts from Salarino about Jessica causes Shylock to attack him like a snake: instantly he has him in a chokehold. Enraged at what is already lost and what could still be lost, he beats Salarino and ends up ripping Salarino’s eye out of his socket. Solanio and others gang up on Shylock, throwing chairs at him. Releasing Salarino, Shylock takes comfort in his bond with Antonio, at least there he has some control. But would he really extract a pound of flesh? Of course, he roars! “If it will feed nothing else, it will feed my revenge.” Dodging chairs and other flying objects, circling the stage with Antonio’s followers, Shylock screams about the rights of a Jew, “Hath not a Jew eyes? Hath not a Jew hands…? If you prick us, do we not bleed?...and if you wrong us, shall we not revenge?” The fight is over only when Shylock’s servant Tubal arrives with news of Antonio’s ships, at which point Solanio helps a blinded, battered Salarino off stage. Grieving daughter and ducats, he delights at Antonio’s misfortunes: “I’ll plague him; I’ll torture him: I am glad of it.”

Scene II begins with caution cast over Belmont. Portia, engaging Bassanio from her cage, urges him to “tarry”. Bassanio confesses an urgent, desperate love, “but let me to my fortune and the caskets,” so as not to “live upon the rack” any longer, but to become his destiny. Portia instructs there to be song, and the crowd on stage – Portia, Nerissa, Gratiano and others – begin a beautiful hymn, Gratiano serenading the audience with Bassanio’s thoughts – “where is fancy bred?” Bassanio, inspecting the three caskets, attentively notes that “the world is still deceived with ornament” that is “but the guiled shore to a most dangerous sea.” Rejecting extravagance, he confidently seizes the inscription to the leaden casket whose “paleness moves me more than eloquence,” yanks the key and thrusts it into the box. Joy and exaltation follow, from Bassanio, Portia, Gratiano and Nerissa – almost culminating in a kiss (between two men!). All are blissful in disbelief, humbling themselves before their prize – Portia as an “unlesson’d girl, unschool’d, unpractised” and Bassanio “doubtful whether what I see be true”. Love is consummated with a ring Portia gifts Bassanio and a vow between Gratiano “who beheld the maid” and pursued Nerissa while Bassanio confronted the caskets. But company interrupts: Lorenzo, Jessica and Solanio arrive with a letter from Antonio containing “few of the unpleasant’st words that ever blotted paper,” for they doom their author to death at the hand of an undeserving Jew. Bassanio’s Scottish accents spits over Antonio’s woes, and Portia and him conspire to help Antonio before they lie as husband and wife.

Scene III is, most appropriately to the stage, between Shylock, Salarino, Antonio and a Gaoler. Antonio stands lugubriously in a jail cell located center stage while Shylock rails at him with lunatic obsession:

I’ll have my bond; I will not hear thee speak:

I’ll have my bond; and therefore speak no more…

I’ll have no speaking; I will have my bond.

The others stand about with embarrassing and frustrating impotence; nothing can be done to evade the law which, “if it be denied, ‘t will much impeach the justice” of Venice. Antonio prays only that his eyes may rest on Bassanio one last time before his execution the following day. Meanwhile, Belmont bustles with Portia’s plans in Scene IV who, claiming refuge in a nearby monastery, dispatches a servant for disguises and qualifications as a doctor. She and Nerissa are to be “both accoutered like young men” with bravado, a “manly stride” and access to the court of Venice.

Scene V gently prefaces the climactic court scene with some light-hearted banter of Jewish-Christian enmity. Launcelot, ne’er one to mince his words, glibly fears for Jessica, “for truly I think you are damned,” since marrying a Christian does nothing but “raise the price of hogs.” Lorenzo quickly appeases his new bride, but not before chastising Launcelot with some verbal ammunition and “tricksy word” of his own. Humor mixes with hunger and they are off to dinner, leaving the audience staring at empty jail cells and wondering what is to become of Antonio.

Act IV Scene I: A court of justice locked up in a prison; advocates trying to read a bond between the lines. A wall of jail cells whose bars look like teeth bared at the unfortunate Antonio, who stands surrendered to a prison cell. The Duke, administering the trial, is the same man in all white from the opening scene of the play, and the audience understands his position in this final act of the play. This Duke feels for Antonio, and so does the rest of the court – indeed, a mournful song is being sung by the men, creating it out of nowhere yet again, and dividing it into four parts of equal and perfect harmony – but justice belongs to the law which is lettered in a bond which is bound to a pound of Antonio’s flesh, and there seems no way out. Shylock strides in, with a weighing scale in one hand, his bond in the other and a pristine sneer on his face. The Duke begs Shylock for mercy one final time, remarking that, “touch’d with human gentleness and love”, Shylock ought to provide “a gentle answer.” Shylock rejects the gentle and gentile, invoking a whimsical façade of a reason to harm Antonio: “for affection, mistress of passion, sways it to the mood of what it likes or loathes,” when in fact, “hates any man the thing he would not kill?” Thus he is induced, out of a forest of revenge overcast by clouds of rage, to carry out the bond instead of granting pardon. Scorning the bags of ducats Bassanio throws at him, causing coins to rain and scatter everywhere, Shylock calls up to the Duke, whose seat extends out of one of the top storey jail cells and give him a seat of authority and power, “I stand for judgement: answer; shall I have it?” The Duke has a final caveat: that the distinguished Doctor Bellario, from Padua, be represented at the court. Lo and behold, Nerissa and Portia, clerk and doctor, manifest to the court’s “gracious acceptance, whose trial shall better publish his commendation.” There is a visible groan of despair at the doctor’s appearance – he seems young, inexperienced and lost. “Which is the merchant here, and which the Jew?” he seeks, prompting court members to throw their hands up – does the doctor not even know this much? – and the audience to titter knowingly about Portia’s latent cunning. The Duke then echoes his words from the outset of the play some two hours before: “Antonio and old Shylock, both stand forth.” The audience has finally traveled full circle, from roll call in the prison to roll call of those assembled at Antonio’s trial. Portia looks strange to the audience and her own husband, for she is bulky in a trenchcoat and paces with a heavy, important tread. And yet, she turns to Antonio (which could have been this particular director’s stage direction) and asks, “Is your name Shylock?” The audience smiles and the court gasps and Shylock speaks up boldly, encouraged by the youth’s incompetence: “Shylock is my name.” Portia wastes no time, she is immediately upon him to “be merciful” with that time-tested, pro-faith, globally transacted speech about mercy (that brings back memories of English class on hot afternoons in Cathedral and delights me to publish here) –

The quality of mercy is not strain’d

It droppeth as the gentle rain from heaven

Upon the place beneath: it is twice blest;

It blesseth him that gives and him that takes:

’T is mightiest in the mightiest: it becomes

The throned monarch better than his crown;

His sceptre shows the force of temporal power,

The attribute to awe and majesty,

Wherein doth sit the dread and fear of kings,

It is an attribute to God himself;

And earthly power doth then show likest God’s

When mercy seasons justice. Therefore Jew,

Though justice be thy plea, consider this,

That, in the course of justice, none of us

Should see salvation: we do pray for mercy;

And that same prayer doth teach us all to render

The deeds of mercy

Noting Shylock’s crazed look, Portia acknowledges to the court that “there is no power in Venice can alter a decree established,” instantly winning Shylock’s praise, which he has dealt stingily until now. The bond passes hands, exchanges mathematical calculations for ducats “thrice thy money,” and, weightlessly floating about the court, ekes a deeper and more deadly pound from Antonio for each time it is read aloud. When Portia recommends “some surgeon” to attend to Antonio’s wounds once the deed is done, Shylock refuses: “I cannot find it; ’t is not in the bond” – this apparent death sentence is to become Antonio’s saviour.

By now Antonio has stripped – his shirt and jacket deliberately unbuttoned, folded and draped over a caring man’s arm – and he stands tall, half naked, with eyes both glaring and defeated staring into an uncertain future. He bids a fond farewell to his friend, reminding him with the majesty of a fallen soldier devoted to his country, “repent but you that you shall lose your friend, and he repents not that he pays your debt.” Bassanio has fallen at Antonio’s knees and holds his wrist close to his lips to kiss them and moisten with his tears. Moved, he cries, “life itself, my wife, and all the world, are not with me esteem’d above thy life” and the audience suffers pangs of regret and separation as Portia stamps her delicate foot and impatiently reminds Bassanio that his wife “would give you little thanks for that”. Shylock interrupts the quibbling with the vigorous sharpening of a knife he has drawn out of his pocket, that he brings closer and closer to Antonio’s chest. Prolonging the suspense, he uses a pen to mark where on Antonio’s torso he wishes to carve out the pound – closest to his heart, per the bond – and the audience’s collective heart thuds with every passing second. Antonio trembles slightly, eyes and teeth gritted together; the court holds its breath; Portia and Nerissa stare wildly at the bond hoping for inspiration and Shylock practices sinking his knife into willing flesh. And then, just as Shylock is about to thrust the knife into skin, Portia shouts, “Tarry!”

The bond explicitly states that Shylock may have a pound of flesh and affords for nothing else, neither surgeon nor money – nor blood! Portia rules that, per the bond, ‘if thou dost shed one drop of Christian blood, thy lands and goods are, by the laws of Venice, confiscate unto the state of Venice,” and the play peaks at its climax. Antonio’s friends are flooded with relief, and they call out to the “upright,” “learned” judge to preach some more. Shylock awkwardly asks for his original bond amount, and when that is refused, settles for his principal. “Why then the devil give him good of it!” he shouts, tail between his legs. But Portia yanks on his leash one more time, accusing him that “directly and indirectly too thou has contrived against the very life of the defendant,” and is, by law, at the mercy of the court. The Duke on high and Antonio, dressed and renewed, grant pardon, swiftly whisking Shylock’s money into trusts for his estranged daughter and diverting his religious pursuit to the more noble ways of a Christian. Shylock, by now on the floor, broken and weak, can hardly move. Refuged in the fetal position, eyes closed, voice murmuring, he succumbs to Antonio’s wishes, and crawls away from the court’s jeers. Exit Shylock.

His departure marks an abrupt shift in tone and gravity: Bassanio offers all of himself to Portia the doctor who slyly asks him for his ring. Bassanio’s refusals encourages Portia’s demands and emboldens her love for him and, happy with the failed attempt, shares a triumphant wink with Nerissa before they exeunt the stage. Scene II wraps up the case, as Portia and Nerissa confirm Shylock’s signature on the deed (he is absent from the stage) and hasten to Belmont before their freshly married husbands arrive, refreshed by victory and vindicated for flesh of their own! The woman are interrupted by Gratiano who bears a ring for Portia, inducing Nerissa to seduce her ring from Gratiano as well – they exit the stage with Nerissa calling after Gratiano, somewhat comically, “Sir, I would speak with you.”

The moon is back in Act V Scene I, as are its keen followers, Lorenzo and Jessica, who tread and trip softly through the threshes of new-found love, nervously finding their footing with each other. Launcelot and others come as harbingers of Portia and Nerissa as well as a “horn full of good news”. Lorenzo is moved to excitement and eloquence, praising the moon and his lady love, while the troupe showers gentle musical notes across the stage and onto the audience, as they are wont to do, and so graciously! Portia and Nerissa arrive, and close at their heels are Bassanio, Antonio, Gratiano and other revellers from the court. While Bassanio introduces his dearest friend to his dainty wife, quarrel abound from off stage – Nerissa chases after a frantic Gratiano and slaps him silly, now onstage, and the audience is greatly entertained by the ensuing tussle over a missing ring. Portia boasts that her Bassanio would never do such a thing, and is quickly proven wrong by a desperate Gratiano. The stage is aflame with catty women despising the men – those lowly creatures! – before them, mute to their husbands’ pleas. Once satisfied with her own trickery, Portia quells the torment with a truce, brandishing the letter that allowed her into court some hours earlier: “There you shall find that Portia was the doctor, Nerissa there her clerk”. With momentum, she announces that Antonio’s ships are in fact safe, and Nerissa echoes the sentiments for Lorenzo, who is to inherit Shylock’s assets when the Jew is no longer. It is agreed that Portia and Nerissa have outdone themselves, having doled out “manna in the way of starved people”, and they accept it with an invitation for those “not satisfied of these events at full” to probe – and penetrate – them further in the bedroom!

Winking, smiling, yawning, rejoicing, the cast bows, the curtain sweeps them away and the audience breaks into applause, as custom often dictates.

Thursday, April 22, 2010

Sing

Inhale air and exhale music

The invisible becomes audible

The ambient becomes iambic

Thoughts become notes

Taught and taut

Floating

Reaching

Teaching

Rising

Shrinking with distance

Like stones skipping over the ocean

Leaping towards the horizon

Waves announce themselves

And recede

Melodies peak and dip

Chests rise and fall

Breathe

Enter the reservoir of sound

Sing

Wednesday, April 14, 2010

Free Speech in a Globalized World - Panel Discussion at Columbia University

Columbia's president Lee Bollinger presented his book Uninhibited, Robust and Wide Open: A Free Press for a New Century that advocates, as the title suggests, a "global public forum" that all countries and journalists should be engaged in. All countries are becoming dependent on all other countries in unforeseen ways--economically, politically, socially--and it's time to become a globally connected entity. Bollinger warns against censorship which could become inevitable with greater global integration and warns, "censorship anywhere is censorship everywhere." He is a lawyer who specializes in the First Amendment so he is all about free speech.

The 3 panelists were Salman Rushdie, David Ignatius (columnist and associate editor, Washington Post) and Michael Schudson (professor at Columbia's Journalism School), who presented their views and reactions to Bollinger's book as well as general thoughts on free speech, a free press, its impacts on journalism, global connectivity, etc.

Rushdie went first. He was awesome--full of stories and comedy! Of course he had several zingers which I'll try to quote below. He talked about the "religious rhetoric" and how, with free speech and the right to say anything (even offensive), there needs to be a re-description of the meaning of the word 'respect.' "We do not have a right," he said, "not to be offended. Offense becomes a limiting factor on thought," and then no one can speak. Opinions are, by default, varied and conflicting, but they must be allowed to coexist. "A frequent fact of free speech is that you find yourself defending people you don't like," Rushdie reminded the audience. The point of free speech is that people are still allowed to say what they like. He told a great story of going to the House of Commons in London with Rowan Atkinson (Mr. Bean) to understand a bill that Blair was trying to turn into law that banned any anti-religious sentiments being expressed. All the MPs were falling over themselves to impress and please Atkinson, who they are very fond of, but Atkinson didn't take the bait. He makes a joke on his show where, showing footage of Muslims praying and prostrating in a mosque, he says in voice over, "and the search goes on for the Ayatollah's contact lenses!" Would this still be allowed, he asked? The MPs were foxed, flummoxed and stumped. Brilliant, Mr. Atkinson!

Rushdie also talked about a movie made in Pakistan after the fatwa was issued against him called International Gorillay that portrayed him as an evil man being pursued and eventually, killed. They had me in eggplant- and vermilion-coloured safari suits, he complained, "the fashion insult was really very profound." When they tried to show the movie in England, the latter's film corporations refused, for fear of being sued by Rushdie, by then a UK resident. Rushdie, ever the free speech advocate, wrote to the UK Film folks and urged them not to ban the movie on his account, promising not to take legal action if they allowed the film. So they allowed it and the movie was all set to be screened in a Muslim-heavy community somewhere in London. On the day it was released, no one showed up. "People know the difference between good and crap," Rushdie concluded. No one wants to spend 10 quid watching a bad movie. Now, if the movie had been banned originally, everyone would have wanted to get their hands on it. Allowing the movie to exist in peace prevented it from gaining any gossip-worthy notoriety. In this ironic example, Rushdie allowed a movie denouncing his very existence, upheld free speech and escaped film-generated infamy.

Re: funding, Rushdie pointed out that many prestigious (American) universities are recipients of public funding, yet they preserve academic freedom. Journalism can behave the same way, he insisted.

Rushdie spoke sadly of MFHusain who, at the age of 90, has moved to Qatar to get away from angry Hindus chastising his recent series of paintings of nude Hindu goddesses. Little has been said in the press of Husain's reactions and his status as an established, prominent, talented Indian artist is neither mentioned nor appreciated. The obvious question, Rushdie insisted, was to ask the offended Hindus about paintings of Hindu goddesses with clothes on since, according to Rushdie, "the wardrobe of Hindu goddesses could be contained in my pocket." Perhaps he is referring to sculptures and the apsaras draped all over Hindu temples since, as far as I know, all the goddesses are sari-clad in pictures I've seen. (But I personally would not be offended by a nude goddess.)

Rushdie had a great point he brought out through the Natya Shastra, an ancient Indian text on the performing arts. I had never heard of this before, so it was nice to learn something new. It explicitly says that art will not be blemished by restrictive opinions, that anything can take place on a stage in the name of art. Pretty cool! Rushdie proposed that various cultures have something recognizing freedom of expression in their traditional cannon and that they should be brought to the fore of Bollinger's 'global public forum.' Making the First Amendment into an "American export becomes a reason to object it," he argued and could be better received if it was translated into ideas that other cultures already contain (regardless of how effectively they espouse them).

David Ignatius went next. As a journalist and an editor, he focused on Bollinger's thoughts on placing journalists in war zones by "embedding" them with soldiers, arming them, etc. He has done his share of war coverage, both on the ground and remotely, and spoke against embedding journalists with army units for various reasons. He also wasn't in favour of too much public funding for the press since today's media is already perceived as embedded in government voices. (He wasn't as fun to listen to, so I didn't take as many notes!)

Michael Schudson introduced himself as the guy whose boss (Bollinger) was sitting next to him, so he better be careful flattering and criticizing Bollinger's book! He and another journalist put out a report about providing more government funding to journalists which received a flurry of reactions opposing such a move for reasons Ignatius covered. But, Schudson argued, does that mean that any kind of funding is bad? Will corporate funding mean corporate-biased news? Will philanthropic funding mean a different slant on reportage? NPR and PBS, America's public radio stations, are superbly run, entirely publicly funded, and completely sans government influence. The BBC is a stellar source of news and also unblemished by government voices, even though it, too is funded (it's annual budget is $6 billion).

Schudson praised American journalism for its uniquely curious journalists. Apparently Watergate created a ripple effect around the world and there were "____gates" covered in several countries after that! "Self interest, not moral arrogance, should be why we promote American journalism traditions abroad," he concluded.

All in all, a fascinating talk, great speakers (especially my story-telling hero, Rushdie) and what seems like a good book from Bollinger!

Sunday, April 11, 2010

Angels in the Backyard

Dedicated to all the angels, seen and unseen,that the "Ridgewood Redskins" have enjoyed at 410 Albin Court

Saturday afternoon and it’s time to explore the backyard for bugs and alien life, as usual. You are armed with the brand new magnifying glass Amma let you buy with your pocket money. Suddenly the palette God uses to paint your garden produces rainbows that you have never noticed before. You admire nature through the thick lens: the grass, sometimes erect and alert, sometimes hunched over and brooding, flexes green-blue-purple-striped-spotted bodies at you. The soil is a chaos of multi-colored crumbs, a layer of soft chocolate cake covering the ground. The identical-looking daisies Amma planted now prove as different as the snowflakes you and your classmates once made in school, folding paper many times over and cutting out little triangles. You follow the curve of the petals—such a pure white!—to their source, a bristly yellow center that turns into a yellow carpet, velvet on your fingertips. You wonder if baby flowers can grow in those circular yellow fields, and you smile, picturing flowers inside flowers inside flowers. You are transfixed by infinity. Some people count sheep and some contemplate the expanding universe. You multiply flowers.

Having inspected Color with a quiet awe, you move onto Texture: fluffy furry scaly sticky brittle powdery smooth poky squishy interactions with your thorough hands amuse you. Then Movement—inevitable and alluring—reveals itself to you. Through your glass, you see the garden come alive! Sunlight sizzles before your eyes and hypnotizes the short grass and lanky stems into a synchronized dance. Petals look like they are breathing, the way they first unfurl towards the sun and then retreat ever so slightly when you touch them. Ants are no longer boring. They are bulbous, like three jellybeans joined delicately together with antenna jammed into the tips of their heads that unerringly point forward.

You are amazed at the crawling creeping swaying sprouting activity around you and feel grateful to your new instrument for your discoveries. Amma watches from the backdoor, her eyes following your delicate steps through the grass, the stripes on your favorite t-shirt undulating like a wave as you bend over to inspect a ladybug, then straighten to survey unexplored terrain. Your silky black hair reflects the sheen of the sun and flops softly over your forehead, stopping just above your eyebrows. Amma can hear you talking to yourself, and smiles when, every few minutes, you turn to her to jabber excitedly about your latest discovery. You couldn’t be happier.

You study a centipede trundle across your palm and observe wide-eyed, with your wide-eyed glass that he really does have one hundred legs! You are convinced you can see little shoes on all one hundred feet, too, which makes you gasp with pleasure—“Look Amma he has so many legs!” How long, you wonder, does it take the centipede to lace all his shoes up? You imagine the centipede’s Appa teaching him how to tie his shoelaces the way your Appa taught you when you started third grade and became a big boy. The song goes: Here’s a little rabbit, and here’s a great big tree. Watch the little rabbit run around the tree. Out pops his head, to see what he can see. How neat a knot he made around his great big tree!

But you pause, stuck on the impossible imagery. Aren’t rabbits really big, compared to centipedes? And wouldn’t trees be too gigantic for them to imagine? You concentrate with a rare frown as imagination battles with rationale; Amma hears your silence and anticipates imminent exclamation. Maybe centipedes use different objects instead of rabbits and trees. An ant and a blade of grass? Ants don’t run like rabbits and grass doesn’t stand unmoving like a tree, but they will do, you reason, patiently correcting the proportions in the song. You are eager to understand your surroundings and careful to treat its inhabitants with a courtesy commensurate to their abilities, not size. Any creature that can tie one hundred pairs of shoelaces and never trip deserves your admiration, and you happily lavish it upon the centipede. Eight-year-olds do not believe in being stingy with emotion and you are no exception. “Amma,” you shout, “I figured it out!” Like all mothers, Amma responds with a smile that is half-knowing, half-surprise, ever impressed by her child’s latest accomplishment. “Well done sweetie,” she calls. “I’m so proud of you, my son.” The sun beams.

Size enthralls you, which is why your magnifying glass is so special: it makes everything bigger and stronger, granting puny creatures volume and power and turning sand piles into veritable kingdoms run by giant insects. On Friday you chose to re-read Jack and the Beanstalk by yourself during Story Time. It is one of your favorite stories and feeds your fascination for transformation. Today in the garden, you pretend to be a hungry giant trolling the grounds for little boys to eat. You feel an ant crawling up your leg and you are thrilled to be the tall mysterious beanstalk that led Jack to his adventures. Because you are a cast of one, you turn into the giant at the top of the beanstalk. “Fee fi fo fum,” you proclaim to no one in particular—but Amma hears you; she always does—“I smell the blood of an English ant!” You hop about in a dance best befitting a happy hungry giant before releasing the ant to the ground. You were not enthused at the idea of eating an insect; Amma will have a much tastier dinner ready for you anyway.

Sunshine dulls into shadows that get in the way of your glasses, and by sundown it is getting harder to see the little creatures in the dark grass. Amma has turned on the lights that shine onto the backyard but something about the angular contours of the roof against the thick navy blue sky make you want to go inside, so you do, wiping your feet on the doormat and slipping into your comfortable slippers. Amma and Appa and your sister are moving about the kitchen with soft steps and vigorous conversation. Appa is talking about surgery that day—your sister wants to be a doctor just like him—and Amma is singing while she puts the finishing touches on dinner. White rice green spinach yellow dahl white yoghurt to draw in and mash together with your eager fingers before consuming with noisy slurps! Fee fi fo yummy!

The kitchen walls are painted yellow and remind you of being outside in the golden sunshine, which pleases you. Amma’s potted tulips, obediently lined up against the wall and leaning towards the dinner table to hear what you are about to say, remind you that you can study them with your magnifying glass as well. Joy rushes over as you as realize how many surfaces, objects, nooks and crannies are still to be explored!

Dinner is familiarly noisy—the sounds of being home and enjoying a delicious meal with Amma, Appa and Archana. Appa chews deliberately and asks everyone about their day, starting with yours. You are excited because you have much to report from the garden. You describe the ant hill you had prostrated before for some time, examining grain by sand grain. There were ant foot prints dotted all over the hill, pinpricks in the rigid sloping sand. Are they called ant foot prints? Ant prints? Do their feet have prints? You are focused with a faraway look in your eyes, like a philosopher trying to pinpoint the meaning of existence with a stare. Feedback emerges from around the dinner table. Appa agrees that they are called ant prints and pats you on the back, congratulating your discovery: “you are a scientist, man!” Amma suggests going to the library to read about ants. Archana says, “you should give them a name, since you noticed them. Maybe mix ‘foot’ with ‘ant’ and call them ‘fant’ prints! What about that, little boo?” You giggle at her comment. ‘Fant’ sounds like ‘pant’ and now you are imagining these tiny ants wearing pants—with tiny pockets! Appdiya? Isn’t that something!

Everyone laughs and you glow with growing confidence. Beyond the window lies darkness but you know that you are conquering the garden with your magnifying glass, one exploration at a time, befriending all green-blue-purple-striped-spotted grass and the yellow daisies. Amma reports on her day: “I watched Aravind crawl over each square foot of our backyard, studying every weed, seedling, pebble and burrow. He’s become the backyard expert!” Archana asks if you will teach her all the things you know about the garden. “Sure,” you offer, happy to share the revelations you have experienced about pollen and leaf pores and baby ants and all.

As always, day ends in night, you end in bed, under the covers, gazing up at your glow-in-the-dark stars. Amma, Appa and Archana have all tiptoed in and out of your room to whisper goodnight to you and lulled you into that limbo state between wakefulness and sleep. Your ceiling constellations grow dimmer and move farther from you as you become lost to sleep, lost to dreams, until it’s time to wake up again.