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By:

Dr. Kailash Atkare

24 June 2025 at 1:30:23 pm

Fakira in Translation: Preserving a Revolutionary Legacy

The sublime ideology of translation is aptly expressed by R. Parthasarathy, who describes translation as the oxygen of language, and by Walter Benjamin, who states that translation is not merely a matter of words but of making culture intelligible. This philosophy is exemplified by the eminent translator, distinguished academician, administrator, and humanist Prof. Dr. Baliram Gaikwad through his artistic English translation of Fakira, the groundbreaking Marathi novel by Sahitya Ratna...

Fakira in Translation: Preserving a Revolutionary Legacy

The sublime ideology of translation is aptly expressed by R. Parthasarathy, who describes translation as the oxygen of language, and by Walter Benjamin, who states that translation is not merely a matter of words but of making culture intelligible. This philosophy is exemplified by the eminent translator, distinguished academician, administrator, and humanist Prof. Dr. Baliram Gaikwad through his artistic English translation of Fakira, the groundbreaking Marathi novel by Sahitya Ratna Lokshahir Annabhau Sathe. India has a rich tradition of translation, deeply rooted in its multilingual and multicultural fabric. Mulk Raj Anand explored this tradition in his essay The Importance of English, presenting a perspective free from colonialism. This view aptly justifies the translation of Fakira. Annabhau Sathe was a great social revolutionary, writer, reformer, and people's activist, educated in the school of experience. Fakira, his magnum opus, portrays both an individual and a symbol of resistance against systemic oppression. The narrative traces Fakira's transformation from a victim of caste-based exploitation into a rebel challenging the feudal and colonial order, echoing the spirit of social justice movements inspired by Dr. Babasaheb Ambedkar. Deeply rooted in the lived realities of marginalised communities, particularly the Dalit experience in colonial India, Fakira stands as a groundbreaking work. It narrates the class and caste struggle of a hero committed to the welfare of ordinary people while unfolding a saga of social, political, economic, and spiritual awakening through a humanitarian approach. The novel reflects Dr. Ambedkar's philosophy, his struggle against slavery and untouchability, and the spirit of rebellion. Through Fakira, Sathe upholds moral integrity, a strong code of ethics, respect for women, social values, justice, courageous leadership, and the pursuit of freedom. One memorable episode illustrates these ideals. During a raid to seize hoarded wealth, a frightened woman pleads, "Take whatever wealth you want, but please do not dishonour my daughter." Fakira replies, "I am not that kind of man. We are not here to touch anyone's honour. We only take what is unjustly hoarded. Your daughter is like our own sister." Translation is a challenging undertaking, and Dr. Baliram Gaikwad has done full justice to Fakira. By crossing linguistic and regional boundaries, he has made this remarkable work accessible to readers worldwide without diluting its cultural specificity. Translating a work so deeply rooted in regional idiom, folklore, and socio-political context is no easy task. The translator successfully retains the earthy texture of Sathe's prose. Artistic creation, translational finesse, and aesthetic values—the pillars of translation—are reflected throughout his work, enabling readers to experience the emotional intensity and narrative vigour of the original. The rustic dialogues are translated with sensitivity, preserving both authenticity and clarity. The novel stands as a counter-narrative to mainstream literary traditions that have historically marginalised voices from the lower strata of society. Fakira is not merely a character but a collective consciousness representing the aspirations and struggles of an oppressed community. By exposing caste discrimination, poverty, and injustice, the novel challenges romanticised notions of rural life and may be regarded as a precursor to the assertive voice of Dalit literature in modern Indian writing. Although certain nuances of Marathi—its rhythm, cultural connotations, and oral storytelling tradition—are inevitably difficult to reproduce, Dr. Gaikwad addresses these challenges through careful lexical choices and contextual framing. Fakira explores resistance, dignity, and identity, moving far beyond the Robin Hood archetype. The protagonist wages a multilayered struggle against British rule, feudalism, caste oppression, and poverty. Despite enduring caste discrimination, economic exploitation, and humiliation, Fakira and his community fight with dignity, courage, and exceptional nationalist fervour. This layered portrayal elevates the novel from a socio-political document to a profound literary work, while its straightforward narrative effectively sustains dramatic tension and emotional engagement. Dr Gaikwad's balanced use of language, rustic idioms, folk expressions, and region-specific dialect creates a simple, lucid, and accessible English style, making the translation ofFakira a successful bridge between regional literature and global readership. As Gayatri Chakravorty Spivak observed, a translator must surrender to the text. Dr. Gaikwad has fulfilled this responsibility with sincerity, making a valuable contribution to Indian literature in translation. Fakira is a manifestation of India's rural revolution. The protagonist joins the freedom movement and contributes to the larger struggle for social change.
(The writer is an assistant professor of English literature. Views personal.)

Bharat’s Jetson Cities, Light-years Away from Nature

Updated: Jan 20, 2025

Jetson Cities

One thing is for certain: our Bharatiya cities, the big metros and towns, are fast becoming like the ‘Jetson’ cities. For those who are unaware of Jetson cities, these were first shown in the famous Hanna-Barbera cartoon series, the Jetsons, set in the 2100s, where cities are air-tight glass globules tethered to the ground, and the only way to get in and out are the flying cars. Yes, we, the city-dwellers, aspire to tall skyscrapers, spectacular bridges, world-class tunnels, swooshing metro trains, and we are building Jetson-like flying cars. A few HD drone images here and there, during the day and at night and around twilight, and we are content that our cities have become the cynosure of our own eyes. We want our cities to be brightly lit, with neon signs, laser shows, and large billboard videos. We would then fulfil our inner desire to have a city on par with Tokyo, New York, and Shanghai.


Our buildings, designed for the next 30 years, are well air-conditioned, shielding occupants from a soupy dust bowl of brown smog, soot, particulate matter, and fine dust. It is said that most new home buyers invest at least 10% of their property’s price in enhancing the interiors, soundproofing their homes, using air purifiers and conditioners, and disconnecting from the outside world for that much-needed solace. Indeed, large builders promote their projects as close to nature amidst tranquillity. However, there is always another builder eager to get one plot of land ahead of yours to enjoy that nature. To be truthful, access to nature now comes at a premium - even the skies.


Let’s assume the working-age population is occupied in the leisure of our Jetson cities, but how many of their young school and college-going kids have seen the long arm of the Milky Way galaxy from their cities? How many have witnessed a comet zooming by? How many know about endemic plants with medicinal properties? When did they last see a chirping house sparrow? How many know that the nearest sewage drain was once a freshwater stream? When did they last find their suburban beach prettier than the resort beaches of Maldives?


The intent to ask these questions is simple: Bharat is currently at a crossroads. Pundits are enthusiastic about a cultural renaissance on the horizon. Corporate leaders, on the other hand, want us to invest hundreds of hours each week to pay our dues to the growth of the national GDP. But no one asks, if a cultural renaissance is to occur, who will generate the new understandings and insights of nature that arise typically during such a period of human advancement? No one is actually asking, for whom are we building the nation if there is no time for children, or worse, if there is no time or intent to have children. In the process of growing rich, we are about to become old. By 2047, 65% of the population under the age of 35 will grow beyond 35 all at once, and we’d have an enormous population in advanced ages with a tapering young population, a graph that looks like a banyan tree. Unfortunately, that young population will have no access to the knowledge that nature has to offer, neither flora and fauna nor the seas and the skies.


Our urbane lifestyles need tempering. Such tempering can occur only if we ensure the revival of natural sciences during this period of cultural renaissance and nation-building. Let’s not rely solely on the educational system. With Indian Knowledge Systems, constructive changes are underway, and academic curricula are poised to improve for the greater good. However, true knowledge arises only when parents and grandparents introduce children to nature. Genuine understanding also develops from extracurricular activities in schools and colleges that encourage kids to observe, journal, and act on their discoveries. On the positive side, our country’s forest cover is increasing, as announced by the government. However, efforts must be made to ensure that every school or college, whether in Mumbai, Vijayawada, Gorakhpur, Ratlam, Thrissur, Bhuj, Faridabad, Imphal, Manali, Cuttack, or Ajmer, guarantees that their students are well aware of the endemic nature of their surroundings and are regularly observing and recording data on whatever interests them. Let kids observe rivers and understand the volume of water that flows through them. Let children learn about the decline of house sparrows in their cities and what steps should be taken to revive their populations. Let them study the bees in their nearby groves and recognise the vital role these bees play in nature.


Of course, you need to learn AI, robotics, fintech, the next generation of management courses, and all the engineering bells and whistles. However, we must not leave the next generation with inadequate comprehension and skills for understanding nature. We must ensure that nature conservation is not merely lip service or a tool for politicised green activists. This can be achieved if natural sciences are given the respect they deserve at the school, undergraduate, and postgraduate levels.


Indeed, I am a plebeian, and you might feel that you, too, could write a rant about the plight of our urban lives. Urban development and municipal experts have many solutions to propose, but few are willing to take action. However, that is not the issue I wish to highlight. I aim to illustrate a much larger concern—that Indian city dwellers are disoriented and devoid of nature, lacking a guiding star to lead them toward a brighter future. Our cities of Mumbai, Delhi, Bengaluru, Ahmedabad, Kolkata, and Chennai have taken on characteristics reminiscent of Jetson-like cities. We show little regard for the Nagar Devata, Gram Devata, and Van Devata, who have protected the cities, towns, and forests that once surrounded us. We wait for formal governance to clean up our beaches, rivers, and ponds without making sufficient efforts to prevent pollution in the first place.


For those striving to grasp spirituality not through the Puranas and Aadi-Granth but through new-age podcasts, I recommend watching Vinay Varanasi’s podcast on Bhagavan Vishnu’s Dashavatar. If it is clear that Bhagavan Vishnu does not tolerate disregard for Bhudevi or Mother Earth, why do we, the devotees of Bhagavan Vishnu, continue to pollute our Mother Earth—her air, soil, waters, and sounds? Or have we taken Elon Musk's words at face value, assuming our next destination is Mars after destroying Earth, only to ruin Mars later, even worse than its current clinically sterile state? If that is the case, then bear with me when I say this: these Jetson cities stand on precarious pillars of ego, victimhood, apathy, and consumerism, waiting to be toppled either by the true harbingers of order or by false prophets. Therefore, teach the next generations to observe nature, appreciate our coexistence with other species, and venerate the forces of nature. By doing so, we humans will be good, at least for the next thousand years. If not, prepare for a bleak future by the end of this century.


(The author is a Space and Emerging Technology Fellow at the Centre for Security, Strategy and Technology, Observer Research Foundation, Mumbai. Views personal.)

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