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Jallianwala Bagh and the 102 years of its history

V.N. Datta’s book remains relevant and immediate to this day. While his research documents the events of the Jallianwala Bagh massacre, its history, context and aftermath, it also reveals the failure of larger institutions of power and control. Here is an excerpt from the introduction to the 2021 edition:

 

In April 2019, 100 years after the massacre, the nation remembered Jallianwala Bagh as a major historical event in the long tale of Indian nationalism and independence. Jallianwala Bagh has become an integral part of the grand saga of the nation’s history. Yet, not all local memories match the prevailing narrative; and here Datta’s book reminds us not to be swayed by the nationalist frenzy.

As preparations were underway for the centenary commemoration, I walked into Jallianwala Bagh intending to unearth its hidden histories. I met a Sikh policeman at the gate who led me to the narrow ‘Historical Lane’ to the Bagh. He told me that Dyer had brought guns and troops through this constricted passage to shoot at the innocent crowd that had assembled in the Bagh on 13 April, the day of the Baisakhi mela, which is celebrated with much fanfare in Punjab. ‘There were no exit points,’ he says. ‘People in panic ran to the walls to escape. They jumped into the khoo [well].’

While in the Bagh, I was taken over by mixed feelings. It looked like an insignificant garden with some old trees abutting the residential buildings at the back. However, there was something eerie about the place. The very ordinariness of the site was almost shocking in view of the violence that occurred there. Of course, there are commemorative structures that are not ordinary. To the right is the amar jyoti, the eternal flame. The pedestal is inscribed with the words Vande Mataram, praise to the motherland. There is also an old samadhi with a dome. At the centre of the Bagh stands an impressive oblong-shaped cenotaph. And to its right is the deadly khoo. Further down is the passage to the Martyrs’ Gallery and a museum. The bullet-ridden wall represents the horror that occurred here. The gaping marks are a tragic testimony to Dyer’s savagery in the Bagh. They are all too visible. The plaque says,

The wall has its own historic significance as it has thirty-six bullet marks which can be easily seen at present and these were fired into the crowd by the order of General Dyer. Moreover, no warning was given to disperse before Dyer opened fire which [sic] was gathered here against the Rowlatt Act. One Thousand Six Hundred and Fifty Rounds were fired.

…The Bagh shapes a national memory and constructs a national past through a patchwork of myth and history, fact and fiction. As Madan Lal Vij, the city’s historian, told me, ‘After the kand [scandalous episode], Jallianwala Bagh became a historic garden and a national memorial.’ The city’s local tragedy is fashioned as a national crisis through the idea of shahadat, martyrdom. A white flame-like sculpture stands with faces of martyrs and all their names engraved below. The compound surrounding Jallianwala Bagh is today part of a larger heritage area that includes the Golden Temple and the old Town Hall. The Congress narrative, as shown on the plaque, forges a direct connection between the massacre and the Rowlatt Act.

Front cover Jallianwala Bagh
Jallianwala Bagh||V.N. Datta

The construction of a definitive history in Jallianwala Bagh obfuscates the complex truths of the massacre, which contain unresolved contradictions and ambiguities. One such ambiguity is the nationalist attempt to establish an unmediated relationship between the crowd in the Bagh and the anti-Rowlatt Act protests. However, the irony is that to present the crowd as agitators alone would authenticate the claims of Dyer and official histories and do an injustice to the plural memories and differentiated experiences of the victims. I asked the locals to share their memories. ‘It was a random crowd, some were playing cards, others had come to celebrate the Baisakhi mela,’ says the octogenarian Om Prakash Seth from Katra Ahluwalia. ‘It was not a political meeting,’ adds Trilok Chand, one of the oldest booksellers at Hall Bazaar. Udham Singh’s history in the Bagh presents yet another dilemma. It is doubtful whether he was ever present in the Bagh at the time of the massacre. Doubtless, Jallianwala Bagh is primarily dominated by the story of Gandhi’s satyagraha and Udham Singh’s martyrdom.

The tailored history of the Bagh tends to ignore the diverse echoes and voices. We know little about the people who were in the Bagh and what they were up to. Popular memories too are shifting. Dyer’s shooting is no longer central to their recollections. People feel excluded from the mainstream history of Jallianwala Bagh. The locals see themselves as victims of a state that has let them down consistently since 1919.

…My journey to Amritsar tracing the memories of Jallianwala Bagh was greatly enriched by Datta’s insights and revelations. Even after the 100th year of commemoration, his work becomes all the more immediate. As a historian writing in the 1960s, his crafting of an intricate narrative and analysis of 1919, uncomfortably entangled with local and national histories, is no mean feat. Recognized as a classic across the global community of scholars, V.N. Datta’s Jallianwala Bagh deserves a wider readership for generations to come.

Some books never cease to remain relevant. Jallianwala Bagh is one such.

 

 

 

 

Reflections of loss and grief

Pinky is a recluse who rarely leaves the suburbs. When her husband, Pasha, goes missing and everyone assumes the worst, she sets off to find him. In her search, she encounters a dream-like landscape: the ancient interior of the city she was born in, the bright farms and fields of Pasha’s childhood and the dark wilderness of the mountains, where she must finally confront her fears.

Here we highlight 7 quotes from the book where she experiences emotions such as loss and grief.

**

‘I told him you had disappeared soon after he last saw you. He said, ‘I’m sorry for you,’ and looked sadder still. I said I was searching for you because everyone else except your mother thought you were dead.’

‘Alone again in the car I saw a vision of you with the blood pouring out, black as oil, I could see the stars in it. Your body sinking into the blacksand but for a finger or knee or shoulder. The blood was then blue then purple then red as the sun went up.’

‘When I opened my eyes the stars were gone.

Front cover of Still Life
Still Life || Anoushka Khan

We were no longer ghosts under an ancient sky but humans with a beginning and an end, clothed in our machine-spun fabrics and so pale in the white light from the city below.’

‘There is dignity in death’, my father said. ‘Even decay is beautiful.’

‘You weren’t sitting there smiling and smoking. There was no one inside.’

‘I stopped in the middle of the bridge and looked carefully at the sharp rocks far down, hoping not to see you but wanting not to miss you.’

‘Then I sucked my breath in and ran screaming into the shadowy thing and it exploded around us. Inside it were pieces of light and dark that flew out, so many of them that they were all I could see.’

**

Still Life is an experiment with visual storytelling, using pictures and words to create a world that is both unsettling and extraordinary.

Seven reasons why ‘Cages’ is one of the foremost feminist texts of contemporary Indian literature

Set at the gritty intersection of the world of prostitution in Kamathipura, the Bombay underworld and Bollywood in the 1970s, Cages: Love and Vengeance in a Red-light District is inspired by the true story of Kumud, a sex worker who dared to own her sexuality and play by her rules. A fast-paced tale of a woman who was not ashamed of her occupation, it is honest in its portrayal of the persistent cruelties-small and significant-faced by sex workers and celebrates the power they have to triumph over it.

Even fifty years after it was first written, Cages remains extraordinarily relevant, a courageous exploration of themes of patriarchy, gendered violence, sisterhood and the validity of a woman’s sexual desires. Read on for some of the reasons that Cages reminds us that feminism is necessary for as long as predatory men are around, women will have to fight to retain control over their bodies, their identities and their ability to say no.

 

  1. The unapologetic rejection of the rules of traditional morality that women are expected to follow to be considered ‘worthy’ of receiving basic human dignity and rights.

I’m sorry if it disappoints you to know that there is no glorious, uplifting message in my story. No moral lesson at the end. This is not the story of Sita, Savitri or the Blessed Virgin Mary. To those hoping for an inspirational tale of such noble and refined women, I would suggest that it will be wise to stop reading right now and get a refund for their hard-earned money.

 

  1. The incisive dissection of the Madonna-Whore dichotomy, which does even so-called virtuous women a disservice by placing them on a pedestal.

Dig deep into the mind of any pativrata—that loyal slave married to a single man—and you will definitely find many men lying in dark corners. Peep into the heart of a whore who beds hundreds of men and you will be amazed to discover just one man sitting on the throne within…Which of these two women deserves to be placed on a pedestal?

 

  1. The celebration of sorority, wherein extremely patriarchal structures the only resource for women in the bonds.

Our madam, Sakhu Bai, was a caring soul. She addressed us girls as ‘beti’ and pampered us as if we actually were her daughters. Apart from me, there were three other girls—two giggly twins, Seethe-Geethe from south India; and Nirmala, a busty girl with black lipstick, from Pune. They welcomed me into their little circle of sisterhood.

 

 

  1. The pivotal role of Gangu Bai, the real life brothel owner who ruled the male dominated world of Kamathipura with an iron fist, but fought hard for the dignity and rights of prostitutes.

No wonder all the girls in these disreputable lanes looked up to her and called her their mother—she was truly maternal in the way she treated us. Every Diwali, she would gift all her girls a brand new sari. If any girl under her roof fell sick or contracted an STD, she would bear the entire responsibility, including paying the bills for her treatment. When a prostitute became too old to entertain, she was retired with a respectable pension.

 

  1. Kumud’s extraordinary determination and courage through the course of her life, in defending her principles and dignity in the most difficult of circumstances.

But I held firm to my principle of not accepting more than ten clients a night. Little did I know that in Kamathipura, principles among whores were as dangerous as honesty among the cops.

 

  1. The consistent emphasis on consent through the course of the book, and Kumud’s insistence on defending her right to refusal, that sex work does not automatically negate the significance of consent.

I shook my head. ‘What if I force myself on you?’ ‘That would be rape.’ Though he was drunk, he burst out laughing. The word ‘rape’ from a prostitute’s mouth was hilarious for him…What followed next can only be classified as rape. I have no other words to verbalize it.

 

  1. Kumud’s insistence upon taking ownership of her identity, simultaneously making no apologies for her professions while refusing to be defined by it.

Almost all prostitutes have more than one name. One name a prostitute shares with her clients. Her friends know her by a different name. The third is her real name. That name has the fragrance of the native soil of her childhood—and that name has nothing to do with the many fake ones she adopts for the profession.

What is the human cost of shame?

In the early dawn one day in 2014, a man discovered the dead bodies of 14-year-old Lalli Shakya and 16-year-old Padma Shakya hanging from a mango tree on the edge of their village in Uttar Pradesh. Upon hearing of the discovery and reaching the bodies, the grief-stricken women of the family formed a protective shield around the tree. They knew that if their girls were taken down immediately, they would be forgotten, lost in a brutally inefficient and prejudiced system; but if media arrived, and photos of the bodies went viral, those in power could not ignore the deaths and justice would be served.

A shattering, utterly immersive work of investigative journalism, based on years of meticulous reportage The Good Girls slips behind political maneuvering, caste systems and codes of honour in a village in northern India to uncover the real story behind the tragic deaths of two teenage girls and an epidemic of violence against women. Read on for a glimpse into the devastating fault lines created by caste, gender, technology and revealed by a tragedy that shook the imagination and hopefully the conscience of a nation.

 

 

In the year that Padma and Lalli went missing, 12,361 people were kidnapped and abducted in Uttar Pradesh, accounting for 16 per cent of all such crimes in India. Across the country, one child went missing every eight minutes, said Kailash Satyarthi, who went on to jointly win the Nobel Peace Prize with Malala Yousafzai. And these were just the reported cases. The economist Abhijit Banerjee, who later also jointly won a Nobel Prize for his approach to alleviating global poverty, explained that ‘parents may be reluctant to report children who ran away as a result of abuse, sexual and otherwise.’ He added that this was likely ‘rampant’. In fact, some parents sold their children or deliberately allowed unwanted daughters to stray in busy marketplaces. No one reported them missing, and so, no one looked for them. Even in a tiny village like Katra where everyone was of the same social class, the Shakya family believed that the police would still take sides. They would choose to favour the person of their caste. And told that the culprit was Yadav, they would most likely wave away the Shakyas, being Yadavs themselves. ‘Raat gayi toh baat gayi,’ they would say, grunting back to sleep. The night has concluded and so has the incident. ‘It was easy to ask why we didn’t immediately go to the chowki,’ Jeevan Lal would later complain. Time was scarce and he preferred not to waste it on a thankless task. There was, however, another reason that Padma’s father held back. By 10.15 p.m., a dozen men were searching for Padma and Lalli in the Shakya family plots. Some in the group assumed that the girls were injured and unable to call for help. Around the search party, termites crawled, mosquitoes buzzed and moths fluttered. As the heat drained out, the field rustled with snakes slipping back into their holes. Nazru excused himself – to eat dinner, he said. The others waded through the upturned earth of Jeevan Lal’s property. They tramped into the orchard. They arrived at the dagger-leafed eucalyptus grove. They went as far as the tube well that adjoined the Yadav hamlet. They moved quickly and, at the request of Padma’s father, they didn’t call out the girls’ names. They were as quiet as they could be. A villager who lived some 400 feet from the Shakya plots had gone into the fields to empty his bladder several times that night, but when questioned about it later he said he didn’t hear or see anything. Certainly, there was nothing to suggest that a group of men armed with torches and tall, heavy sticks were in search of missing children. Jeevan Lal didn’t need to spell out what was at stake, but he did anyway: ‘Our daughters are unmarried,’ he said. ‘Why would we ruin their chances of finding a good match?’ The other villagers would have asked why the girls had been allowed out at night with a phone, and without a chaperone. ‘There’s no point crying after the birds have eaten the harvest,’ they would have said. But the girls had been taken by Pappu. Nazru had said so – and Jeevan Lal knew this, even if the others didn’t. ‘This is the sort of place where people cause a commotion over a missing goat,’ a village storekeeper later said. ‘If the girls were taken by Pappu, as Nazru said, why didn’t the family make any noise or call out to anyone?’ They didn’t, because it wasn’t just the girls’ honour that was at stake, it was the family’s too. And the family had to live in the village. And so, just like that, in less than an hour since they were gone, Padma was no longer the quick-tempered one. Lalli was no longer the faithful partner in crime. Who they were, and what had happened to them, was already less important than what their disappearance meant to the status of the people left behind.

Sanskrit love poetry at its peak

Amaru Shatakam is a collection of a hundred love lyrics. It is regarded as the greatest of such works in ancient Sanskrit.

Little is known of the poet Amaru, except that he could put the emotions of a whole poem into a single stanza. More than a thousand years old, each of these verses gives vivid glimpses of human love in quite a modern manner.

The love these lyrics picture, has physical, emotional as well as social aspects. Delightful or  painful, it is felt by women as well as men.

To give readers a feel of these sensitively drawn portraits of love, in separation and loss, in desire and fulfillment, here are a few samples of these Amaru lyrics.

 

A first look

 

Your gaze is languid, soft with love,

you shut your eyes repeatedly,

and open them for just a moment

to stare or shyly dart a glance

full of some inner feeling.

Say, young lady, who is he,

that lucky man you are looking at ?               (4)

 

A first query

 

‘You simple girl, do you intend

to be so naive all the time?

Compose yourself and mind your honour,

don’t be artless with your lover’.

Thus advised by friends, the maid

with a timorous look replies:

‘Hush! Softly! My lord may hear you,

he is here within my heart.                             (70)

 

Lover to beloved

 

‘Beautiful, give up your pride.

Look at me, I’m at your feet.

You’ve never been so cross before’.

By her loved one thus addressed,

she cast a glance from half-closed eyes,

she’d many tears, said not a word.                 (39)

 

A memory of love

When to the bed my lover came,

my skirt not opened by itself,

I held the string, but the dress slipped off

with just a bit left on my hips.

That is all I know, dear friend,

for when he took me in his arms,

who was he and I myself,

or what we both then did together,

I can’t at all remember.                                  (101)

 

Another memory#

Somehow, in a play of pique,

I told him to get out, and he

hard-hearted, just left the bed

and walked away abruptly.

His ardent feelings seem at an end,

but my shameless heart still yearns

for that callous spoiler of our love,

O good friend, what shall I do?                      (15)

 

Once again

 

They were on the same bed,

but lay back to back,

distressed,and they did not speak,

though conciliation with each other

was in the heart of both,

they preserved their dignity.

Than,gradually, the couple turned

heir eyes on one another:

their quarrel gone, and with a laugh,

they embraced each other.                              (23)

 

 

N.B. Numbers at each verse end refer to the book as a whole.

The despair of the barren landscape

Dust and ash engulf the land, dry rivers snake the earth and a phantom darkness looms over everyone. As most of India reels from this environmental catastrophe, water replaces oil as the most valuable commodity and cities get infested with gangs and powerful religious figures.

In this dystopia, the hi-tech Millennium City, which is inhabited by the rich, overlooks the quarters of the poor. Millennium City gives rise to a form of technology that manufactures artificial humans in laboratories.

Born in one such lab, Haksh does the forbidden: he falls in love with Chhaya, a human.

A coming-of-age novel about violence and transgression, Darklands is about one thing above all: love-both all-consuming and redemptive. Here’s an excerpt from this dark tale of love.

**

He woke up, dreaming of sheep. They were everywhere. Atop a hillock, cascading down a brook, their curly white fur gleaming in the soft, wintry sun. And then, with a slight flutter of an eyelid, they were gone. What surfaced was the wasteland, corroding away in the harsh morning sun. It was still early morning, but the sun was already severe. Through his half-open eyes, still very heavy with sleep, Easwaran tried to look. The dust and ash had begun to swirl across the barren landscape. Some people were up from their sleep, while some had wrapped their tattered blankets around their heads, trying to evade the daylight. Easwaran tried to gauge what time it must have been. Probably still seven. But in the vast, desolate landscape, time and its precise classification had become vestigial rituals of an age that no longer can be. It was reduced instead to a rough probability. As was everything else. Life even. His son was still in the blanket, but Easwaran knew he was wide awake. The infant was still asleep close to him. From a bit afar, towards the edges of the makeshift camp, the lanterns were giving up the last of their flames. Set against the glowing daylight, these tiny flames seemed pathetic, like a puny space rover approaching the cosmic infinitude of Jupiter. But the flames stayed, pale and almost invisible, but intact nevertheless. No one in the camp seemed to mind.

Aakash walked softly over to Easwaran, a cold rifle gleaming in his hand. His face was taut and visible from a distance. Well, at least to Easwaran, it seemed hardened. As if laughter hadn’t meandered on the soft pastures of his face for a long time now.

‘There’s trouble,’ Aakash said, crouching unevenly near the man. ‘Apparently, that Phanai’s lad is missing.’

‘Is it what I fear?’ Easwaran remarked. He was up by now. Granules of dust and ash were on his face, but he seemed unperturbed by this.

‘Could be. But no one knows. I saw him last night, quiet and all by himself, as he normally is. More than anything, he seemed safe.’ Aakash regretted the moment he said this and he even anticipated what Easwaran’s reply would be.

front cover of Darklands
Darklands || Arnav Das Sharma

 

‘Nothing is safe,’ Easwaran replied, his eyes turning away from Aakash and towards the desert landscape that stretched before him and all around and shimmered like a hot metal freshly pulled out of industrial fire.

‘I was thinking of telling Eaklavya that we need a search party. We should look for him, no?’

‘Look for him where? Where do you think he could go? How many nooks and crannies and undiscovered lanes do you see here? It’s a damned wasteland.’ Easwaran tasted the bitter trickle of bile rising in his mouth. He thought he had accepted his fate and along with it, everyone’s. He thought that he had stopped caring. For that was the only way he could make sense of it all. But he was clearly wrong, it seemed.

‘What else are we supposed to do then?’ Aakash asked. Easwaran knew he could not answer that—he didn’t have an answer. He chose to keep quiet. The infant woke up crying. He picked it up and began cradling it in his arms. He recognized those to be peals of hunger. But he also knew he could do nothing about it.

**

 

 

 

Clash of the opposites

Avni believes true love is a myth. Unlike her gregarious Punjabi parents, she prefers to live in her own little world and wants nothing more than to be left alone with her books for company. When she comes across her new neighbour Sidharth, she is irked by his behaviour. A fun and outgoing Gujju boy, Sidharth is everything Avni detests. As fate would have it, he is instantly drawn to her on their first meeting. But Avni wants nothing to do with the boy who seems to be ruining her chances of securing the top position in college. A series of miscommunications makes Avni believe the worst of Sidharth, further ruining his hopes of ever having a chance at love.

Can’t Quarantine Our Love is an epic love story of two neighbours with a twist of fate that puts everything they know to a heartbreaking test. Here’s an excerpt from the book!

**

Sometimes life throws things at you that are way beyond your control. Sidharth chose to stay silent and not react to Avni’s slap. He knew he was equally at fault. But he had to face the heat from the head of the department who had asked him to bring his parents to college the next day or else he would get suspended.

When he reached home, he barely interacted with anyone and went straight to his room and locked himself in. He wanted to spend some time just by himself and his thoughts. He felt anxious thinking Avni would never talk to him again and that it was perhaps over before it could even begin. Adding to his anxiety was the fact that he had to tell his mother about what had happened. He didn’t know how to bring it up and called Bani for advice.

‘My mom will kick me out of the house if she finds out what happened,’ Sidharth said.

Bani tried to calm him down with an idea. ‘Dude, do not tell your mom anything. I know someone who can come to college as your fake dad. He had acted as my fake dad in the twelfth standard when my parents were hauled up for my low attendance. No one will come to know, trust me. We can pay him with bottles of his favourite alcohol.’

‘That’s asking for more trouble. If I get caught, I’ll get screwed,’ Sidharth replied. He wasn’t too enthused about the idea. ‘I shouldn’t have got drunk. It’s all your fault. You pushed me to keep drinking. And I lost control.’

‘Yes, and I also pushed you to dance with Avni without her permission, right?’ Bani replied.

‘Anyway, I think I have no choice.’

Sidharth hung up and stepped outside his bedroom. His grandfather was watching a reporter screaming on the top of his lungs on a prime time news show, unaware that Sidharth had some breaking news of his own.

‘Mom, I need to talk to you.’

‘I am busy right now, can’t you see?’ his mom said as she kneaded the dough for dinner.

But Sidharth pleaded with her and she finally stepped out of the kitchen, washing her hands in the basin on her way out. Nana knew something was up, and switched off the TV. As she stepped closer, his mother finally saw the bruises on his face. She panicked and rushed towards him.

front cover of Can't Quarantine Our Love
Can’t Quarantine Our Love || Sudeep Nagarkar

 

‘What happened? Is everything okay?’ she asked worriedly.

Nana walked towards him to inspect the bruises more closely. ‘Did something happen in college?’

Sidharth didn’t know what to tell them. He looked down, unable to make eye contact. He knew what would follow but somehow he gathered courage and spoke up.

‘Mom, the thing is that today in college . . . we had a freshers’ party and . . .’

‘Come straight to the point. Did you pick up a fight with someone?’

How should I tell her? If I tell her about Avni, she’ll take an avatar of Kali Ma. I better stick to the fight. ‘Actually, I got into a fight with some seniors, and the professors saw it. They’ve called you to college tomorrow to meet the HOD.’

I want to tell her the entire episode. Why am I focusing on just the fight that happened after the party? If she comes to know about Avni tomorrow, she’ll be even angrier. No . . . I can’t tell her. I’ll think of a more plausible explanation tonight.

His mom was devastated. He was half expecting her to slap him blue in the face, but she just stood in her place looking zapped. Sidharth could see tears in her eyes. He looked at Nana, who was his usual cool self.

‘Mom, I am sorry.’ He thought of telling her the whole story but just couldn’t find the courage to do so.

His mother finally spoke up. ‘Didn’t I tell you that you have responsibilities? Do you know the amount of effort we are making so that you can get the best education? And how are you repaying us for it? It’s hardly been a few days since college started, and look at you! These years will decide the course of your life.’

Damn, why are all parents as dramatic as a Sooraj Bharjatiya movie?

**

 

A witty, moving and intensely personal retelling of a woman’s battle with infertility

When Rohini married Ranjith and moved to the ‘big city’, they had already planned the next five years of their life: job, home, and then child. After three years of marriage and amidst increasing pressure from family, they decided to seek medical help to conceive. But they weren’t prepared for what came next-not only in terms of the invasive, gruelling and deeply uncomfortable nature of infertility treatment but also the financial and emotional strain it would put on their marriage, and the gnawing shame and feeling of inadequacy that she would experience as a woman unable to bear a child.

 

What’s a Lemon Squeezer Doing in My Vagina? is a witty, moving and intensely personal retelling of Rohini’s five-year-long battle with infertility, capturing the indignities of medical procedures, the sting of prying questions from friends and strangers, the disproportionate burden of treatment on the woman, the everyday anxieties about wayward hormones, follicles and embryos and the overarching anxiety about the outcome of the treatment. It offers a no-holds-barred view of her circuitous and highly bumpy road to motherhood.It was 8 a.m. on a Saturday and the reception area was already packed with couples at various stages of treatment. As first-time visitors, we paid the registration fee and went into a consultation room. A bespectacled, presumably junior consultant motioned us to sit down and began inquiring into our condition, reading out queries from a four-page data sheet in her hand and filling it in as the Q&A progressed.

 

There were questions on our medical history, the nature of my menstrual cycle, our lifestyle, hereditary diseases and, of course, the most critical query: how long we had been trying to conceive. That probably did not tick all the boxes, so what followed was a point-by-point probing of our sex life.

 

‘How often do you have intercourse?’
‘Once or twice a week.’
‘When was the last time you had intercourse?’
‘Last Sunday.’
‘Have you experienced any sexual dysfunction?’
‘No.’
‘Do you have any history of sexually transmitted diseases?’
‘No.’

 

Our tone was flat and deadpan, betraying none of the unease we felt, as if it were routine to discuss the schedule and specifications of our sex life. Of course, only I spoke.

 

Ranjith leaned back in his chair, arms folded across his chest, and uttered a syllable or two when a question was specifically directed at him. He had come there only for me.

 

Once the patient history form was filled up the doctor said she would have to examine me and pointed to a bed in the same room. I knew what was coming and didn’t look forward to it, but agreed obediently. Removing my shoes, I stepped on a two-rung stool and climbed onto the steel examination table while she drew a curtain around it.

 

‘Please remove your pyjamas,’ she ordered.

 

I loosened the knot of my salwar, pulled it down along with my underwear and lay down on my back. She wore her gloves, dipped her index and middle fingers in jelly and inserted them inside my vagina, feeling the contours of my insides in rough, rapid moves. I held my breath, interlocked my fingers tightly and focused unblinkingly on the ceiling.

 

What’s Lemon Squeezer Doing In My Vagina | Rohini S. Rajagopal

After a few seconds she noted, ‘There is nothing anatomically wrong with your body.’
‘Hmm,’ I exhaled. The only thing I cared for was the departure of the groping fingers and restoration
of dignity to my half-naked self.

 

Back at the table, she handed us a printout that laid down the next steps. ‘Please come back once you finish all the tests on this sheet,’ she said. We nodded dutifully and stepped out of the room, our to-do list in hand. We chose the diagnostics lab first. There were twenty odd tests to strike off the list—from HIV to blood sugar to the various hormones that govern reproduction. The phlebotomist1 indicated a student chair and asked me to place my extended arm on the foldable writing pad. He drained several millilitres of my blood into colour-coded vials. I did not fear needles and breathed easily through the prick of skin and tightness of strap. It was certainly easier than offering access to the inner recesses of my vagina.

 

Once I was done, Ranjith sat on the same chair and went through the same motions. Next was sperm collection. A male technician handed Ranjith a small plastic container with a white label on it. He asked him to make use of a room at the opposite end of the corridor with the sign ‘Sample Collection’ outside. Ranjith hid the cup in his closed fist and walked into the room. As the door closed I caught a fleeting glimpse of its interiors—peeling walls and a broken chair. I sat on the bench, facing the closed door, trying to block all thoughts. After fifteen minutes he emerged.

 

The final stop was ultrasound. I was led into a room overpowered by medical equipment and asked to lie down on a long, narrow bed. My salwar and underwear rested on hooks in the bathroom. A chirpy radiologist photographed the insides of my uterus with the transducer, noting down measurements of my ovaries on paper. Once or twice she yelped in delight at the images that appeared on the screen.

 

‘Excellent. A triple lining!’ she said. I maintained my breathless silence, again fixated only on when the ultrasound probe would be withdrawn from my vagina.

 

As soon as Ranjith and I stepped into the clinic, it was as if an invisible wall had emerged to separate us—husband and wife—snapping the lines and wires of marital communication. We walked around the clinic like zombies, taking instructions, undoing zippers, lowering underwear, offering arms for needles . . . It was like a spontaneous, self-imposed blockade. We resisted processing the happenings around us. We resisted conversation. We resisted each other’s eyes even, each feeling sickeningly guilty that the other had been dragged into such a distasteful setting.

 

We had come in expecting the privacy and safety of a cosy consultation room, but the fertility clinic turned out to be an open parade in which our self-respect and dignity were systematically poked, squeezed and drained out. It was only about one and a half hours later, when the stripping and skinning were complete, that we were ushered into the cabin of the doctor we had come to meet in the first place.

Success stories of people with diabetes

Making Excellence a Habit is a behind-the-scenes account of a person honoured internationally for delivering path-breaking care to hundreds of thousands of people with diabetes. While hard work, passion and focus emerge as winning lessons, delicate and tender learnings from Dr Mohan’s life, such as empathy or spirituality, are not forgotten.

Here is an excerpt from the book that talks about success stories of people with diabetes.

 

Front cover of Making Excellence A Habit
Making Excellence A Habit || Dr V. Mohan

Many people with diabetes believe that because of their illness, they cannot achieve their ambitions. Of the two most common forms of diabetes, type 2 and type 1, the former can be treated with tablets, diet and exercise, although some individuals may need insulin at some point in their life. Type 1 diabetes, on the other hand, is a more severe form of the disorder where insulin injections are needed from the beginning, and often several times a day, in order to maintain good health. I have seen that when people develop type 1 diabetes (or even type 2 diabetes, for that matter), they often tend to give up. Their family also thinks that they are doomed to a life of mediocrity, devoid of any ambitions or success.

 

Doctors, too, unknowingly, reinforce this mindset. We were taught as students that if somebody is fifty years old and has had diabetes for twenty years, their arteries and blood vessels would be seventy years old. We therefore recognize what’s referred to as the ‘chronological age’, which is the actual age of the patient, and the ‘biological age’, which is the age of the arteries. In the case of people with diabetes, almost every study has shown that diabetes decreases the lifespan of an individual. Statistics show that in both men and women between seven to eight years of life are lost due to diabetes. Currently, the average lifespan of an Indian is sixty- seven years for males and sixty-nine years for females. Hence, for Indians with diabetes, one would expect that the average lifespan would be around sixty years for both males and females. By this calculation, one would assume that it would be almost impossible to find an elderly person with diabetes in India. Only 0.001 per cent of India’s population today are nonagenarians, that is aged ninety years or above. Hence, finding a ninety-year-old person with diabetes in India would be an absolutely rarity.

 

While these statistics are well established, they’re not necessarily true, and moreover, there are a lot of exceptions to the rule. Over the last few years, we have been noticing at our centre that our patients with diabetes, presumably due to better control, are living longer and longer. In 2013, I published a paper to show that patients with type 2 diabetes could live for forty or fifty years despite their diabetes. This paper was published in the prestigious American journal Diabetes Care and became a landmark paper. My colleagues and I were pleased that we as Indians were the first to report on the long-term survival of patients with type 2 diabetes.

 

After we had submitted the paper, Dr William Cefalu, then the editor of Diabetes Care, visited me in Chennai. Dr Cefalu told me that he was delighted to receive our paper and wanted to learn more about the survival among people with type 2 diabetes. Dr Cefalu then suggested that we have, as a control group, patients who were ‘non-survivors’, that is, had not survived for forty years. I mentioned to him that this would take time, as we would have to painstakingly match the ‘survivors’ and ‘non-survivors’ from our large electronic records. He gave us additional time to do it, and once we were done, we submitted the paper again to the journal. The paper was an instant hit—and was the first in the world to demonstrate the long-term survival of patients with type 2 diabetes of more than forty years duration.

 

In fact, when I received the Harold Rifkin Award for Distinguished International Service in the Cause of Diabetes from the American Diabetes Association, Dr Cefalu was present at the ceremony. I walked up to him and asked him whether he remembered me. Dr Cefalu smiled and said, ‘Why do you think you are receiving this award?’ By then, Dr Cefalu was the chief scientific officer of the association and, despite his high position, he hadn’t forgotten my paper in his journal. ‘That paper of yours was definitely one of the highlights of your career,’ he said. I agreed. I was humbled to receive the award, and even more so because I was the first diabetologist from India to have been chosen for the award.

 

However, in that study we did not take the age of the patients into consideration—only the duration of diabetes. Only recently have we started looking at our electronic medical records again to see how many patients lived very long lives. This time, our study showed that 325 of our patients with type 2 diabetes had survived beyond ninety years of age. This meant that if one applied the formula taught by our teachers, the biological age of these patients was unbelievably long. By now, I have several patients who have crossed ninety-five years of age and are approaching their hundredth birthday. I have also seen my first patient with diabetes cross the coveted hundred-year birth-anniversary mark. This man was the former vice chancellor of two universities and has had diabetes for almost sixty years. This means his biological age would be 160 years!

 

To understand the fundamentals of what makes a person achieve meaningful success, get your copy of Dr Mohan’s Making Excellence A Habit

If you think a higher IQ guarantees mental dexterity, think again!

Intelligence is usually seen as the ability to think and learn, but in a rapidly changing world it might matter more that we can rethink and unlearn.

Organizational psychologist Adam Grant is an expert on opening other people’s minds and our own. Think Again invites us to let go of views that are no longer serving us well and prize mental flexibility, humility, and curiosity over foolish consistency. If knowledge is power, knowing what we don’t know is wisdom.

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Mental horsepower doesn’t guarantee mental dexterity. No matter how much brainpower you have, if you lack the motivation to change your mind, you’ll miss many occasions to think again. Research reveals that the higher you score on an IQ test, the more likely you are to fall for stereotypes, because you’re faster at recognizing patterns. And recent experiments suggest that the smarter you are, the more you might struggle to update your beliefs.

One study investigated whether being a math whiz makes you better at analyzing data. The answer is yes—if you’re told the data are about something bland, like a treatment for skin rashes. But what if the exact same data are labeled as focusing on an ideological issue that activates strong emotions—like gun laws in the United States?

Being a quant jock makes you more accurate in interpreting the results—as long as they support your beliefs. Yet if the empirical pattern clashes with your ideology, math prowess is no longer an asset; it actually becomes a liability. The better you are at crunching numbers, the more spectacularly you fail at analyzing patterns that contradict your views. If they were liberals, math geniuses did worse than their peers at evaluating evidence that gun bans failed. If they were conservatives, they did worse at assessing evidence that gun bans worked.

front cover of Think Again
Think Again || Adam Grant

 

In psychology there are at least two biases that drive this pattern. One is confirmation bias: seeing what we expect to see. The other is desirability bias: seeing what we want to see. These biases don’t just prevent us from applying our intelligence. They can actually contort our intelligence into a weapon against the truth. We find reasons to preach our faith more deeply, prosecute our case more passionately, and ride the tidal wave of our political party. The tragedy is that we’re usually unaware of the resulting flaws in our thinking.

My favorite bias is the “I’m not biased” bias, in which people believe they’re more objective than others. It turns out that smart people are more likely to fall into this trap. The brighter you are, the harder it can be to see your own limitations. Being good at thinking can make you worse at rethinking.

When we’re in scientist mode, we refuse to let our ideas become ideologies. We don’t start with answers or solutions; we lead with questions and puzzles. We don’t preach from intuition; we teach from evidence. We don’t just have healthy skepticism about other people’s arguments; we dare to disagree with our own arguments.

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Discover how rethinking can lead to excellence at work and wisdom in life with Think Again.

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