“Bandilanka’s Forgotten Lives”

Do read the full transcript of a virtual interview that Mitrandir Journeys conducted with me about my “Bandilanka’s Forgotten Lives” (mitrandirjourneys.com/map-a-book-epi…)



Bandilanka’s Forgotten Lives

Bandilanka, a fictional village in Southern India, personifies those villages across the Indian

subcontinent that are caught up in destructive customs and superstitions, and the abuse of “tradition.” My stories are a microcosm not only of India, but of the world!

What is the genesis of this collection of short stories? I pictured the many summers I spent as a child

in my maternal grandparents’ home in a remote village in the Indian state of Andhra Pradesh.

What did I remember? Whom did I remember? My Brahmin grandfather remained remote in his ‘puja’ room, and I was cocooned by an overworked grandmother, and a bevy of aunts and female cousins. As a girl, I was also subjected to practices that were accepted as traditional, and remained unchallenged despite their harmful effects. But what of those who were at the periphery of my childhood memory, those who slaved for us, and starved, and slipped through the cracks? What about their voices?

Re-reading R.K. Narayan’s “Malgudi Days” inspired me to write my own collection of stories about a fictional village called Bandilanka. “Bandilanka’s Forgotten Lives” makes those forgotten lives visible again, allows them to voice their concerns.

My stories will hopefully attract those of you who are not only interested in learning about other cultures, but also willing to critique their own. As I said, the characters in Bandilanka’s Forgotten Lives suffer from some form of injustice or loss because of the social group to which they belong: widows, washer-men and -women, night-soil workers, vegetable vendors, child laborers, domestic workers, and the LGBTQ+ community.

The stories highlight the inherent worth and dignity of the lives of these disenfranchised groups, thus challenging socially constructed divides and inequalities of caste, religion, gender, sexual orientation, and age.

I’d love to give you, my captive audience, a brief glimpse into the stories. Do go to YouTube to hear me tell you about “A widow reborn,” a story that my paternal aunt Lalitha inspired. She was widowed at the young age of 18, left with a baby daughter. But instead of wearing a widow’s garb (white in India) and being banished to the backwaters of the household, she was sent by her loving parents for further schooling! She graduated in 1943 as the first woman electrical engineer in India!

My indomitable sleuths Leela and Meena

They have done it again, my courageous sleuths! The two cousins have been approached for purposes of dramatisation! Just imagine being able to see the two seventy+ Asian women appearing on Netflix! Well – cross your fingers and toes! They are unstoppable!

And now they appear again in “Murders in the Ivory Tower”!!! Just published by Pegasus in Great Britain. Here is a link to the book:


“Lalli’s Window”

Lalli, our indomitable eleven-year-old, never allows anything to stop her from trying something new and exciting! What if her left leg is a prosthetic, what if she can’t run like others in the school? She can play the piano, and she does that with passion! Good for you, Lalli, good for you!

When Lalli the piano did play

Such talent the gal did display

Her fingers would bound

O’er the keys’ wondrous sound.

Beethoven did hold such a sway!

More about “Bandilanka’s Forgotten Lives”!

These forgotten people in my collection – they experience joy and pain. And they have NAMES, IDENTITIES!

The cleaning woman whose name remains unknown, whose shadow does not fall on her employers: her name is Raasamma. We buy vegetables from a vendor, but never address her by name: Sundari. And those widows, young and old, who await death on the banks of the Ganges? They had names once upon a time, they had lives that society now denies them. When we complain about clogged toilets, we don’t notice th Kaavanna and Kondamma who are condemned to removing night soil. And list goes on and on – so many lives discredited and dishonored. I just want to make them visible so that they may regain their dignity, so that my readers may challenge these socially constructed divides!

“Bandilanka’s Forgotten Lives”

Here’s a story for all of you who are interested in protecting the lives of female children who are sold into lifelong bondage. The title of this short story is “The fate of a child widow”:

The old man cradled the frail lifeless body of fifteen-year-old Shankar.

“My karma! What sins did I commit in my previous life to deserve this?” he lamented. After six girls from a previous wife who had died while giving birth the sixth child, his second wife had finally given him a son.

He cried out:

“Ananta,[1] who should have adorned your body as the sacred thread, has taken you back to his holy abode. You will be unable to light my funeral pyre and perform Śrāddha[2] so that I may go to paradise and not be reborn as a lower-caste being. Raama, Raama! Shiva, Shiva!”

Five-year-old Sundari sat in a corner, trying not to sleep. She wanted to take off the heavy wedding sari. She looked at her mother for a sign, any sign. The women were crying, the men were smoking bidis. She wriggled and tried to scratch her back. The sari’s gold border chafed her skin.

“Come, child,” her older aunt said, holding out her hand. “It is time.”

“Time for what, Doddamma?”[3]

“Don’t ask questions.”

Doddamma led her into the bedroom where she helped her take off her sari.

“You will wear this from now on,” Doddamma said, showing her a white sari.

“But … but Doddamma, it is so … so … no color! I love colors. Why can’t I …”

“Quiet, child! Your husband is dead. It is tradition. As a widow you are not allowed to wear any colors. And … come here!”

Doddamma wiped the red bottu off Sundari’s forehead, removed the red and gold bangles she had chosen before the ceremony. Sundari’s mother entered the room as Doddamma was helping her tie the white sari.

“Raama, Raama! What have I done to deserve such a daughter?” she wailed. “Even before the sky is stained red, you have been robbed of your life!”[4]

She knelt before Sundari and held her tiny hands.

“My little baby, my Sundari, it is your karma that has brought this fate on you.”

“But Amma, what have I done? I didn’t kill my husband. A snake did it – I heard Doddamma telling the others. They killed the snake, didn’t they? So …”

Manikyam kept quiet, silently wiping the tears coursing down her cheeks.

“Can I go play, Amma? The others are playing paandi[5] outside.”

“No, my little one. You have to stay inside the house.”

“But this sari, it is … it keeps falling down. And … and I don’t like white, Amma! Can’t I wear the pretty red one I was wearing for the wedding?”

“No, my child,” Manikyam said, fiercely hugging the child to her breasts, willing her own strength to enter her daughter’s trembling body. She remembered an elderly aunt, a child widow, slaving away in the kitchen, hiding her face, abhorred by the community for daring to outlive her husband. They called her ‘Picchavva’ or mad mother. She remembered the wisps of grey hair that sneaked out from under the white sari that covered her head. And she remembered the barber coming into the courtyard where the women bathed and shaving Picchavva’s head. The children would run up to her and mock her baldness.

“Not yet!” she murmured to herself.

She looked at her daughter’s luxuriant black braids. The door opened again.

Her brother’s voice whispered:

“No time to waste, Manikyam Akka! Washerman Veeranna is waiting with his bullock cart behind the grain stores. You know what to do, Akka?”

She nodded dumbly.  Her brother’s strong arms picked up Sundari’s slight figure.

“Are you going to play with me, Raju Mama?” Sundari asked as they slipped through the door. Manikyam waited a couple of minutes, picked up a pair of scissors, and cut herself in the arm. Then she rushed to the window leading to the side of the house and opened it. She took a deep breath and screamed:

“Help! Help! They threatened me with a knife! Help, help!”

The door was flung open. Her sister rushed in, followed by her husband and other male members of the family.

“What … what happened?”

“A man! He rushed in, struck me with a knife, grabbed Sundari!”

She collapsed onto the floor, making sure the others saw the wound in her arm.

“Raama, Raama!” husband Avadhani cried out. “She’s hurt.”

“I’ll look after her,” Manikyam’s sister Rukmini said. “Go! Get our child back!”

They turned to the door.

“Wait!” Manikyam cried out. “He escaped through that window,” she said, pointing to a window that led to the side of the house, away from the back road. Avadhani raced to the window and climbed out, followed by his three sons.

“Where are we going, Raju Mama?” Sundari asked, as he lifted up her tiny five-year-old body and placed it in the bullock cart.

“Somewhere safe, Chitti Thalli[6],” he said with a smile. “A place called Sweden.”

“Sweden, Sweden,” she repeated, letting the unfamiliar word roll down her tongue. “In Sweden, will I be able to put on my red sari?”

“You can wear whatever you want, little one. You have to try to sleep. We have a long journey ahead of us.”

She closed her eyes, then opened them at once.

“That voice, Raju Mama. It’s Washerman Veeranna’s. But I don’t hear anybody else. I’m scared, Raju Mama.”

Raju laughed as his niece hid her face under his shirt.

“Look at me,” he urged lovingly. “It is not a ghost. Veeranna is talking to his beloved bullocks Suri and Shiva, just like his father did.”

Sundari perked up and smiled.

“Really? He can talk bullock? And do they talk back? I can’t hear their voices.” she asked.

He smiled.

“Well, only those who love them and feed them and care for them can understand their language.”

“Then I will do that too, when I’m older. Raju Mama, does Sweden … does Sweden have bullocks?”

“I am sure it has. They’ll look a bit different, of course! But you will learn not just bullock, but lots of other things as well, at your new school.”

“New school?”

Sundari fell silent. Her tiny face puckered up, and tears filled her eyes.

“But Raju Mama, I can’t! What about my friends here? I don’t want to make new friends!”

“But you must understand that it is good to meet other people.”

He wiped the tears from her cheeks.

“And you do want to wear your red sari, don’t you? And other nice colored saris and skirts.”

Sundari looked at him.

“No … no white sari?”

“No, Chitti thalli.[7] In Sweden. That is where your Prakash Mama lives. And you will be staying with him.”

“Oh! I’ll get to see my cousins Vasu and Neelu.”

She lapsed into silence, then burst out:

“Vasu and Neelu didn’t want to play with me when they visited us. Why didn’t they want to play with me, Raju mama?”

Raju sighed. His niece and nephew from Sweden had been obnoxiously intolerant of the ways of Bandilanka. They had laughed at Sundari’s long skirt, pretended to puke at the Indian style toilets, and wasted the food their grandmother had lovingly prepared. His brother Prakash had waited a full day before taking them into their bedroom. A half hour later, the kids had come out visibly chastened. Raju had asked Prakash:

“How did you perform this miracle, brother?”

“Well, I … I described my own childhood here. Then I talked about how I had to adjust to Swedish ways, all the problems I encountered, my own prejudices, the way I laughed at what I perceived to be ‘those barbaric Western ways.’ I think the kids got the message. They are old enough to spell big words like prejudice and bigotry and narrow-mindedness, but understanding just what they mean? Perhaps not. Perhaps the only way is to make them walk through similar experiences.”

  Sundari’s voice brought him back to the present.

“Raju mama, what about my friends here … Papayee, Ammadu … and Suramma, my very best friend … she’ll come too, won’t she?”

“Perhaps later, Chitti thalli! Now, close your eyes and go to sleep.”

Raju was to remember this conversation sixteen years later.

It was graduation day. Proudly displaying the vibrant colors of the Swedish Red Cross University College, Sundari marched up to the podium and received the Bachelor of Science in Public Health. Vice Chancellor Allison Robbinson smiled warmly. As she handed over the degree, she said:

“Summa cum laude! Congratulations, Ms. Kalluri Sundari! You are a credit and an honor to your country and ours.”

[1] In the Bhagavad-Gita (‘Song of the Lord,’ part of the Hindu epic Mahabharata) Lord Krishna says, ‘Among the serpents I am Ananta.’ Ananta or the Adisesha is the infinite divine snake with its endless coils floating in the waters of creation, upon which Narayana (Brahman) rests. Ananta represents the infinite eternal materiality or primal energy.

[2] A ritual performed to pay homage to one’s ‘ancestors,’ especially to one’s dead parents.

[3] Mother’s older sister.

[4] “Stained in red” implies menarche.

[5] Hopscotch

[6] Literally “little mother.” Used as a term of affection, usually for young girls.


Bandilanka’s Forgotten Lives

What happens to those in our communities who have been silenced? “She belongs to a lower caste!” or “He cleans sewers!” or perhaps “They don’t even know whether they are men or women! Disgusting!” Such comments, hateful as they are, diminish our humanity. Bandilanka, my fictional village in South India, is no exception! As a child, I spent many summers in my maternal grandparents’ home in a village much like Bandilanka, and never never questioned how hard life was for the washerman, the sweeper, the cook, the coal-miner, the Hijra, the vegetable vendor, … Now, almost seven decades later, I attempt to honor these lives and return some semblance of dignity to them.

Here is one of the stories from my collection:

A widow reborn

Small-pox was ravaging Bandilanka. The grounds were covered with bodies waiting to be cremated.

“Send the untreatable cases home!” the local doctor directed the two nurses on call. “There is no room for them here.”

Venkateshwara Rao whispered:

“Just one glimpse – one glimpse of our daughter!”

Gayatri shook her head.

“The doctor says it is too dangerous – the infection.”
Venkateshwara Rao tried to nod. The sores were rapidly closing his eyes. He could make out the faint form of his wife.

“From the door, perhaps?” he whispered again, every word hurting his throat.
Gayatri ran into the next room and returned with a tiny bundle in her arms.
“May God bless and keep you, my daughter,” he murmured. His eyes closed. The room became very still. Gayatri bent her head as her tears bathed the tiny body of daughter Sarada.

“Come, daughter!” Her father’s voice softly brought her back to the unforgiving path of the living. Your mother-in-law wants to see you.”

She drew back. What would the in-laws think? That it was her fault? That it was because of her sins from a previous birth? She felt the baby in her arms – sound asleep. Would they, would she want to take her child away?

She stepped into the drawing room, followed by her father. The father-in-law was sitting in the most comfortable armchair. His wife stood behind him like a sentinel.

“Brother-in-law,” she heard him address her father, “Once the cremation is over, we will return to Guntur – with our daughter-in-law.”

The mother-in-law stepped out from behind the armchair.

“You need not bring anything for yourself. Just get the child’s clothes and anything else you need for her.”

“Yes, Atha,” Gayatri murmured, keeping her eyes lowered to the floor. Why doesn’t she look at my child, at her granddaughter? Does she think this innocent child is responsible for her father’s death? Baby Sarada opened her eyes as if sensing her mother’s distress. She pushed her mouth against her mother’s breast, and made loud sucking sounds.

“If you will excuse me, Atha, I have to …”

“Yes, yes,” the mother-in-law said impatiently. “Go!”

She sat on the cot, released the buttons on her wet blouse, and felt her child’s mouth unerringly find the nipple. The tears from her eyes mingled with the milk that fed Sarada. A little later she lovingly placed the sleeping child in the cradle. As she straightened up, she felt her father’s hand on her shoulder.

“Gayatri! Listen to me, daughter!”

“Nanna! What if … what if … “

“That is what I have come to tell you. I will not allow them to take you away, Gayatri. We, your mother and I, have decided …”

She said, disbelief tingeing her voice:

“Can you do that? Can you really do that?”

“Tradition might dictate otherwise, daughter. But a tradition that tells us that a daughter is less important than a son needs to be questioned.”

Gayatri stared at her father. He never ceased to astonish her.

“What if the in-laws create trouble? I don’t want to …”

Her father sat down and sighed.

“And here I thought you wanted to study, to educate yourself, to make something of

yourself. Of course, if you wish to go to Guntur and live the life of a widow, we cannot prevent …”

“No, no, Nanna!” she interrupted. “Of course not! My husband – your son – and I talked about it often. He wanted me to go back to college.”

“Well then, we will only be following his wishes.”

“Lalli’s Window” and more

Lalli is at it again! Here she is with her third limerick, heralding chapter three of “Lalli’s Window”:

There was an old woman called Steave

She moved with a walker

Her old house she never did leave

When she died, there were just two to grieve.

Yasemin and Nirmala: a tale of two teens

“Yasemin and Nirmala: A Tale of Two Teens” tells the story of Yasemin McGinty-Mahsud, a fifteen-year-old Pakistani-American teen who loses her right arm in an accident, and that of fifteen-year-old Nirmala Rao-Sumatzkuku, a South-Asian/Native-American teen who is confined to a wheelchair because of cerebral palsy. The story begins with the celebration of Yasemin’s fifteenth birthday, a celebration marred by her own ‘navel-gazing’, as her BFF Natalie Riccardo reminds her. Her self-hatred increases when the school plans to stage “Seussical Musical” as the end-of-the-school-year event. She assumes that her ‘unfinished’ body will automatically exclude her from participating in the play – her father’s mention of Shakespeare’s The Life and Death of Richard III, and the king’s “deform’d, unfinish’d” body haunts her as she indulges in even greater self-pity.
The arrival in school of Nirmala Rao-Sumatzkuku, girl challenged by cerebral palsy, transforms Yasemin’s limited perspective of the world around her. Nirmala’s South-Asian father Mahesh Rao, and Hopi mother Chu’si Sumatzkuku have home-schooled her all these years. But her strength of purpose, positive attitude towards life, and irrepressible whimsy encourage them to send her to a brick-and-mortar school. Although her cerebral palsy limits her speech and movements, Nirmala’s buoyancy of spirit immediately wins over many of her classmates. The same spirit intrigues Yasemin, who is at first suspicious of Nirmala’s lust for life. Suspicion very soon changes to gratitude and admiration as Nirmala asks for her help in writing a musical entitled “My soul for a Jelly Donut.”
Yasemin’s neighbor, an old Jewish man called Jakob Cohen, is yet another source of inspiration and comfort. Yasemin senses the depth of grief the old man feels at the loss of his wife. She discovers a new awareness of life around her, of neighbors she had hitherto ignored or was unaware of. She hears Mr. Cohen play the violin. Her own passion for singing forges an unusual bond between the two. He accompanies her on his Steinway. Mr. Cohen’s grandson Jeremy joins him on his viola, and love is in the air!
Much to Yasemin’s mixed emotions of delight and anxiety, Nirmala gives her a prominent role in the musical. Cast opposite to Ravi Beresford, a line-backer who has stolen many a heart, she has many a ‘What ifs?’. What if he rejected her? What if he were to sneer at her missing arm? These doubts are cast aside when old Mr. Cohen sends her a beautiful dress that had belonged to his wife, and Yasemin’s mother says: “Perfection is in the eyes of the beholder.”