Pakistani women’s writing

Kamila Shamsie, A God in Every Stone. Bloomsbury, 2014.
Kamila Shamsie, A God in Every Stone. Bloomsbury, 2014.

My review essay of three recent novels by Pakistani women–Fatima Bhutto’s The Shadow of the Crescent Moon, Kamila Shamsie’s A God in Every Stone and Uzma Aslam Khan’s Thinner Than Skin–has just been published in the latest print edition of Himal Southasian. This isn’t available online for free–although many other great articles are on the Himal website–but hard copy and digital issues can be purchased on the website.

The same issue also includes an excellent review of Kaushik Barua’s Windhorse, a novel about Tibet, written by my friend and ex-colleague, Scottish writer Ross Adkin. Ross’ fiction has featured in an earlier issue of Himal.

Fatima Bhutto, The Shadow of the Crescent Moon. Delhi: Penguin India, 2013.
Fatima Bhutto, The Shadow of the Crescent Moon. Delhi: Penguin India, 2013.

Below is an extract from my review. I have also reviewed two of these novels, Bhutto’s and Khan’s, on this blog.

“For a few years, Pakistani English literature has been on the verge of a ‘boom’; not quite an explosion, but what scholar of contemporary Pakistani literature Claire Chambers has called a ‘flowering’. While the hoped for (from the Pakistani side, at least) equation with the Indian English literature boom that began around 30 years ago may be far from materialising, Pakistani writers are consistently bringing out new works, particularly novels, in English. Internationally best-known among them are Mohsin Hamid, Mohammed Hanif, and if we are to include a British author for Pakistan (India claims Salman Rushdie, so why not?), Nadeem Aslam. But, this boom-set is not limited to male writers. A small crop of successful and acclaimed Pakistani female writers are creating significant work, including Uzma Aslam Khan, Fatima Bhutto and Kamila Shamsie.

With Shamsie’s latest novel, A God in Every Stone, having been published earlier in 2014, her inclusion in Granta’s 2013 collection of the top 20 British writers under 40, the release of Bhutto’s debut novel The Shadow of the Crescent Moon in late 2013, and Uzma Aslam Khan’s Thinner Than Skin nomination for the 2014 DSC Prize for South Asian Literature, now is a good time to take stock of this ‘growth’ in Pakistani women’s literature by looking at three recently published novels: Bhutto’s The Shadow of the Crescent Moon, Shamsie’s A God in Every Stone, and Khan’s Thinner than Skin.”

Uzma Aslam Khan, Thinner Than Skin. Delhi: Fourth Estate, 2012.
Uzma Aslam Khan, Thinner Than Skin. Delhi: Fourth Estate, 2012.

Weekly news

Events: 

Delhi: 7th November, Himal Lecture 2014: ‘Between the People and the Polis’ by Arif Hasan at the India International Centre.

Excerpts available:

An excerpt of Avtar Singh’s Necropolis  is available here. I just received a review copy of this book, and have worked with Avtar (he is associated with the lovely Indian Quarterly magazine, where my work on Kathmandu street art has been published) so I’m particularly excited about this one. I just hope his novel’s similarity to Jeet Thayil’s award-winning Narcopolis doesn’t cause any confusion!

What I’m reading this week:

‘Logframe of Life’, by Usuru, on La.Lit. A foreigner’s take on expat life in Nepal, featured in the Nepali literary magazine.

‘Narcissistic Gloss’, by Prawin Adhikari, in La.Lit. On a recent Nepali film, Himmatwali.

‘India Court Says Ban on Female Make-up Artists is Illegal’, on BBC news. My WTF moment of the day.

Alice Albinia review’s Mirza Waheed’s new book ‘The Book of Gold Leaves’. I loved his previous novel, The Collaborator, but I think I read it pre-blogging days so don’t have a review.

Blogs:

I have discovered the excellent blog ‘Travelling in the Homeland‘, an Indian literary blog, that does a weekly round-up of the sort I aspire to. Why aspire, and not do? I don’t have as much time for South Asian literature as I once did–my primary job now is academic editing, and I rarely deal with anything South Asian-related in that work. My continuing link to the region lies with my editorial work for Himal Southasian, and my inability to concentrate on any literature that isn’t based in the area. BUT, it is good to aspire, and my blog is a little different in that I take a whole of South Asia approach (hey, I was partially schooled by Himal!) rather than an India focus.

My article in Rupkatha

Clearing through some backlog from the last few months when I wasn’t posting anything… back in June my article ‘Indian Feminist Publishing and the Sexual Subaltern’ was published in Rupkatha, an open-access academic journal of interdisciplinary humanities. The full article can be downloaded here, but here’s the abstract:

‘The discussion of queer politics, identities and “sexual subalterns” in India has, after 2009,entered a new phase. Discourse on sexuality was once largely focused on law and health policies; now, such discourse is better able to address positive identities and their multitude of
articulations. The relationship between queer and feminist discourse has become more
productive. This article examines independent feminist publishers as a representative of Indian
feminist discourse on sexuality and sexual subalternity. Such publishers are significant mediators of feminist scholarship and discourse, so analysing their work can reveal much about
‘mainstream’ forms of feminism. The December 2013 Supreme Court judgment to uphold Section 377 is concerning to many, but in the four and a half years that homosexuality was effectively legal in India, the visibility of the sexual subaltern broadened to the extent that it may be difficult to return to a pre-2009 state.’

Weekly news

News:

DSC Prize for South Asian literature long-list announced. I’m disappointed that some big-name authors (of varying levels of mediocre) books have been included, as these threaten to overshadow the work of other lesser-known but very good authors. What I have liked about the DSC Prize in the past few years is its inclusion of a very wide variety of South Asian literature, from writing on South Asia by non-South Asian authors, as well as authors from and based in South Asia itself, originally written in English as well as translated into English. This is still evident in this long-list, but I hope the short-list is more discerning. And, now in its fifth year, I think it’s about time the top prize went to a woman, as it hasn’t yet, and South Asia is hardly short of female literary talent. Here’s the list.

And the Mountains Echoed, by Khaled Hosseini (read my review here)

The Lowland, by Jhumpa Lahiri (read my review here)

Helium, by Jaspreet Singh (review forthcoming)

The Gypsy Goddess, by Meena Kandasamy

Mad Girl’s Love Song, by Rukmini Bhaya Nair

The Mirror of Beauty, by Shamsur Rahman Faruqi (review forthcoming)

The Scatter Here is Too Great, by Bilal Tanweer

A God in Every Stone, by Kamila Shamsie (regular readers will know how I feel about Shamsie’s work, and this novel is no different as far as I’m concerned! I have reviewed it, along with Fatima Bhutto and Uzma Aslam Khan, in the latest issue of Himal Southasian)

The Prisoner, by Omar Shahid Hamid

Noontide Toll, by Romesh Gunesekara

Call for papers:

South Asian Popular Culture journal, special issue on ‘Graphic Novels & Visual Cultures in South Asia’.

Articles I’m reading this week:

Report: Panel discussion on “Conflict and Literature” held in India’, by Jaya Bhattacharji Rose, on Kitaab.

In the end, Pakistan champion Muhammad Iqbal had doubts about the Two-Nation theory’ excerpt from new book by Zafar Anjum on Iqbal, on Scroll.in.

Sufism: “a natural antidote to fanaticism”’ by Jason Webster, on the republication of an Idries Shah book about Sufism, on The Guardian.

Time for Peace’ by Salman Rashid, on the Asian Review of Books.

Events:

Mumbai: Tata Literature Live Festival begins this Thursday, 30th October.

Boston, New York, Austin, Houston, Los Angeles, Palo Alto, San Francisco: throughout November (starting on the 1st) Pakistani film Zinda Bhaag will be touring US universities, followed by q&a sessions.

Concern for the Destiny of the Country

I’ve just had my article “Concern for the Destiny of the Country: Indian Feminist Novels” published in the online, non-academic literary journal, The Critical Flame. It focuses on three novels: Qurratulain Hyder’s My Temples, Too (translated from Urdu), Shruti Saxena’s Stilettos in the Boardroom, and Vaasanthi’s Birthright (translated from Tamil, and also reviewed by me here.)

TCF came to my attention a few months ago when they announced that for a whole year, they would only publish reviews and criticism of literature written by women and minorities, to help rectify a general imbalance in reviewing practices. I’d been looking for serious, intellectual open-access journals and magazines with which to publish, and TCF seemed to fit the bill.

Update: 3 Quarks Daily reposted my article last week, a lovely and unexpected stamp of approval 🙂

The first paragraph is extracted below, and you can read the whole article here.

“Indian literary critic Meenakshi Mukherjee has said that the essential concern of the twentieth-century Indian novelist was the changing national scene and the destiny of the country. She was referring to novels of the first half of the twentieth century, but these same concerns continue to operate today. It is only the definition of what the “destiny of the country” means that has changed over the decades. The concerns to which she refers are not confined to the Independence struggle, but increasingly turn toward problems of class and gender. Three novels—Urdu author Qurratulain Hyder’s classic My Temples, Too, English-language author Shruti Saxena’s Stilettos in the Boardroom, and Tamil author Vaasanthi’s Birthright; all published by India’s two leading feminist presses, Zubaan and Women Unlimited—highlight the changing nature of national destiny. Though these novels differ in both style and content, their central characters face renegotiations of youth, class, and gender, in the shadow of post-Independence national identity. These works not only reveal the shifting ground of Mukherjee’s concern, but also demonstrate that there is no such thing as a representative Indian feminist novel. In these titles, diversity is privileged above adherence to ideology. Each one expresses a different India—newly independent, ruling class, revolutionary, Muslim; urban, globalising, corporate; rural, educated, tradition-bound—all with women’s experiences at their center.”

 

My new article in Intersections

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I’ve just had an article published in Intersections: Gender and Sexuality in Asia and the Pacific, an open-access academic journal. It’s called ‘Reconciling Feminist and Anti-Caste Analyses in Studies of Indian Dalit-Bahujan Women’, and looks at the work of three publications by Indian feminist presses. It’s a modified and shortened version of one of the chapters of my PhD thesis.

This article is a good example of why I chose to leave academia (nothing to do with the article itself! But the publication process.) I first submitted this two years ago. I had to have my final changes made at the end of 2012. My final proofs were done in mid-2013. Yet it is only now being published. I’m not blaming anyone involved, but the whole academic publishing process means that studies are not reaching their target audience in a timely manner, even when there aren’t the physical logistics of printing and distribution involved–Intersections is an online journal. The system really needs an overhaul, but is unlikely to get it anytime soon. For example, I wrote this long before the author of one of the books discussed, Sharmila Rege, died last year. I wouldn’t necessarily have changed what the article contains after the news of her death reached me, but I may have wanted to add some kind of footnote in recognition of it.

But, all is well that ends well. Here is an extract from the article, and the rest of the article can be read by everyone (I love open-access academic journals, especially now that I’m no longer based at a university!) here.

“In the west the catchphrase ‘all the women are white, all the blacks are men’ came to capture black women’s feelings that they were alienated from both the feminist movement and the black civil rights movement. In India, there has been a ‘masculinization of dalithood and a savarnisation [upper-casteing] of womanhood. This paper examines three book-length studies of women’s involvement in anti-caste struggles that go some way in reconciling feminist and anti-caste positions concerning dalit-bahujan women: We Also Made History: Women in the Ambedkarite Movement, by Urmila Pawar and Meenakshi Moon (Zubaan, 2008), Writing Caste/Writing Gender: Reading Dalit Women’s Testimonios by Sharmila Rege (Zubaan, 2006), and The Other Half of the Coconut: Women Write Self-Respect History, edited by K. Srilata (Kali for Women, 2003). All three books were published by leading Indian feminist presses. This paratextual fact is central to a key argument of mine—that recent, feminist-inspired histories of dalit-bahujan women are trying to reconcile the fissures between feminist and anti-caste analyses, but are not always entirely successful because one of the two modes of analysis remains dominant over the other. Feminist and anti-caste modes of analysis have not always complemented each other in activism or scholarly discourse, with ‘mainstream’ feminists often believing that their movement is caste-neutral, and lower-caste women believing that the feminist movement does not provide a space for their particular grievances, heavily marked by caste. I argue that these feminist studies attempt to reconcile a feminist analysis with an anti-caste one—that is, the authors and views expounded in the texts are informed by feminist and anti-caste positions. But, it is still evident that the two modes of analysis have an ambivalent relationship with each other. ‘Feminist’ often remains synonymous with ‘upper-caste.'”

Review of On the Trail of Taslima by Hanifa Deen (2013) in Himal Southasian 26.3

My review of Hanifa Deen’s On the Trail of Taslima appeared in the print version of Himal Southasian 26.3. Below is an excerpt.

Who is Taslima Nasrin?

A new book unravels the mythology and persona of the controversial author, but when will it reach Southasian readers?

Cover_OnTheTrailOfTaslima_Large
On the Trail of Taslima: An International Human Rights Saga, by Hanifa Deen. Melbourne: Indian Ocean Press, 2013. (Purchased in Australia).

Hanifa Deen, a Melbourne-based author of Southasian descent writing narrative non-fiction (as she calls her genre), has built a career exploring issues related to Islam and women, and particularly to the mutual misunderstandings that often arise between Islam and the Western world. Understandably, Deen has long been intrigued by Taslima Nasrin, best known for the controversy surrounding her 1993 Bengali novel Lajja (Shame), which prompted threats against her life from Islamic fundamentalist groups and forced her into a protracted exile from her native Bangladesh since 1994. Deen included a section about Nasrin (I follow this more common spelling, though Deen prefers ‘Nasreen’) in her 1998 book Broken Bangles, and she returns to the subject in her latest book, the extensively and painstakingly researched On the Trail of Taslima, published in Melbourne earlier this year.

This, however, is not the book’s only avatar. In a slightly different form, On the Trail of Taslima was originally released in 2006 by the US publisher Praeger under the title The Crescent and the Pen: The Strange Journey of Taslima Nasreen. But the US edition was only published in hardback and sold at high cost, and was barely distributed in Australia, where Deen lives. Deen correctly felt that the story, and the enormous amount of research that went into it, deserved wider recognition. In 2012, Deen purchased the paperback rights from Praeger and revised the manuscript to reflect intervening political developments and changes in the lives of her protagonist and informants. She then re-published it herself under her preferred title, which captures the essence of the book and the motivations behind it far better than the original one.

[The rest of the article is in Himal Southasian 26.3, available to purchase here.]

ASYMPTOTE Dispatch: NCell Nepal Literature Festival 2013

As well as my day job, I am Asymptote literary journal’s Editor-at-Large, Nepal. I recently attended the NCell Nepal Literature Festival in Kathmandu, and have written up my observations on the Asymptote blog:

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What’s up in Kathmandu?

Editor’s Note: Ever wonder what’s happening literature-wise in Kathmandu? Wonder no more, our editors in Nepal are here to fill you in, and it turns out, there’s no lack of corruption and infighting… This is part 1 of a 2-part dispatch.

The 2013 NCell Nepal Literature Festival started inauspiciously for us, as they say in this part of the world. Arriving at the Nepal Academy in central Kathmandu ten minutes early on the first day, Ross asked in Nepali where the opening ceremony was being held, and we were ushered upstairs into a packed auditorium, where there was a man already speaking. Strange, I thought, as we were early, and things do not generally start on time in Nepal. We clambered into some seats in the middle of a row. Ross began listening to the speaker. “He’s not talking about literature,” he informs me. “He’s talking about the truth.” It dawns on us that we might not be in the right place, so we hope things will wrap up soon and move on to the event we came for. Ross continues to listen. “Oh no, we’re in a Christian convention!” We clamber back out sheepishly, avoiding eye contact. Some better signage from the organisers of the literature festival would’ve been welcome!

(Read the rest here.)

Packaging Commonwealth Literature

In August 2013, the Commonwealth Writers organisation announced that it was discontinuing the prize it had awarded since 1987 (first as the Commonwealth Writers’ Prize, and then the Commonwealth Book Prize). Instead, they instituted the Commonwealth Short Story Prize. Not long after, in September 2013, the Man Booker Prize was opened up to include all novels published in English in the UK, which effectively means it has been opened to US authors. Since 1969 it had only been open to writers from Britain and the Commonwealth. These are dramatic shifts in two of English-language publishing’s most prominent prizes, so what could all of this mean for South Asian literature? I would add the disclaimer here that these developments are largely only pertinent to South Asian literature in English, a booming but niche industry, especially within the region itself. However, I think the two announcements do potentially have a broader impact on South Asian literature in a range of languages.

The Man Booker Prize is “abandoning the constraints of geography and national boundaries”, said foundation chairman Jonathan Taylor, in an effort to enhance the prestige and reputation of the prize. Possible effects of opening the Man Booker Prize to American authors are obvious: there will be more competition for the prize. But it is the changing face of the Commonwealth Prize that provides the most complex and interesting commentary on the state of the literature business in 2013.

The Commonwealth Writers organisation itself has announced that the Short Story Prize will aim to “identify talented writers who will go on to inspire their local communities”. They also announced that the change would enable writers from countries where there is little or no publishing industry to enter, in languages other than English. One could perceive the change, then, to be altruistic. Short stories are often the way budding novelists begin. The presumption here is that the novel genre is the epitome of literary achievement (entirely debatable, subjective tastes aside), and that by encouraging the writing of short stories around the world, the future of diverse World Literature is being assured. Glancing down a list of past winners of the Commonwealth Novel Prize, the UK, Canada, Australia, South Africa, and India emerge the most frequently. This over-representation of the metropole is not necessarily indicative of where actual literary talent lies, but is more to do with access to publishing centres. In this case, the Commonwealth Writers’ decision to move towards a supposedly more accessible format could certainly be seen as an encouraging, democratising move, the opposite of the Man Booker’s inclusion of American literature, which may have the effect of further marginalising Commonwealth literatures.

But it is also a rather strange move considering that short stories are harder to sell than novels. One could argue that the Commonwealth Writers organisation is not interested in profits for itself or its writers, that they would rather emphasise literary merit and develop talent around the world. But there is another side to this change in focus. Ahmedabad-based scholar of literature and translation theory, Rita Kothari, has written that in this era of print capitalism, anthologies of short stories tend to be pitched as “celebratory… user-friendly, ‘good-value-for-money’ kits that comprise ‘diverse’ voices.” It is possible that the Commonwealth Writers organisation will anthologise their finalists in some way, perhaps similar to Delhi-based publisher Katha’s annual collections of prize-winning translations from a wide range of Indian languages. Indeed, this would be a good idea, as one can imagine readers from London to Mumbai to Wellington picking up an anthology of short stories from Commonwealth countries, being attracted by the possibility of reading a story from Sri Lanka or Bangladesh, or any other of the literarily under-represented countries. A compact kit of diverse voices, indeed, and good-value-for-money if locally priced.

There is certainly nothing inherently wrong with readers wanting such compact introductions to regions that had not been on their radar. But is that where engagement with other literatures—and thus other societies—stops? Will the prize’s new form really mean that writers from first-world Anglophone countries are at no more of an advantage than writers from South Asia or Africa or the Pacific Islands? Or will it just mean that western, Anglophone readers get a more diverse bunch to sample and feel good about ‘doing something’ about the problems of the world, how the ‘other half’ lives, by reading about them? That is a cynical view, but I am not alone in suggesting it.

In a September 2013 review essay in Open magazine, Devika Bakshi argues that the proliferation and popularity of novels about India—by Indian authors, nonetheless—based on the hackneyed trope of the ordinary folk struggling to make do in the dog-eat-dog, neoliberal world that is contemporary India amounts to “looking smugly through the peephole of education and privilege into ‘the world’ and patting oneself on the back for accurately characterising it, for being able to sum it up in so many words, to lay it bare and walk away, as though the mere act of documentation constitutes a resolution for whatever conflict is observed.” Bakshi is not suggesting that such books are written for a primarily Western audience, but that in the contemporary global marketplace—where India is the third largest producer and consumer of English-language books—the class position of readers is more pertinent than location per se. Bakshi believes that upsetting encounters between the (comparatively) wealthy writer and the poor subject leads to writers’ attempts to resolve the uncomfortable situation through penning fiction. When it seems that the task of tackling South Asia’s poverty and problems seems too large, fiction is a form of bearing witness. Bakshi’s view is not simply a snobbish dismissal of ‘bad’ books, as many books widely considered quite ‘good’ fit this category. Aravind Adiga’s The White Tiger comes to mind, as does Thrity Umrigar’s The Space Between Us, and that reviewed by Bakshi, Lavanya Sankaran’s The Hope Factory (and, of course, these books’ filmic counterpart, Slumdog Millionaire).

This trend seems to be particularly strong in India, as the liberalisation of its economy in the 1990s both stimulated the publishing industry there, and perceptibly widened the gap between rich and poor, providing fruitful material for such middle-class, metropolitan works of literature. But the trend is not limited to India, particularly if we look to diasporic authors, with Khaled Hosseini’s The Kite Runner being an Afghan example.

Bakshi’s critique focuses on the writer, but the reader, too, is part of this feel-good literary (non-) activism. Undoubtedly reading geographically widely can be enormously beneficial to one’s understanding of the world, of places that will not be known any other way. But geo- and publishing-politics are tied up with what people want to read. The most popular writers are not necessarily the most original, innovative or even ‘inspirational’ for their communities. The enormous success of Hosseini’s The Kite Runner (2003) is evidence of this. The author hit upon a topic that was appealing to western readers at the time—Afghanistan a couple of years after the US invasion—and was possibly just the best example of its type, rather than truly well-written or innovative on its own terms. It may have been inspirational to diasporic Afghans, but I find it difficult to believe it was an inspirational book to those within Afghanistan. The judges of the Commonwealth Short Story Prize must include a range of people knowledgeable of what is going on in literature within the countries that the nominations come from if it is to avoid selecting style over substance, the trendy over the long-term valuable, and ultimately a ‘dumbing down’ of literary quality throughout the world.

The enormous proliferation of literary festivals around South Asia in the past five years suggests the difficulties of striking a balance between literary merit and populist appeal. Literature is to be made appealing to the ‘masses’, but much literature is simply unappealing to them, so other means are sought to reel in large audiences and convince them that books are worthy of time and money. I do not wish to be misunderstood: I attended the Jaipur Literature Festival (JLF) in both 2011 and 2013 and thought it was an amazing event, so inspirational and exciting. But I am a middle-class, western, native Anglophone, and what I find inspiring in literature is likely to be vastly different from what the majority of South Asians (and other citizens of Commonwealth countries) do. Literary festivals can be inspiring to writers, intellectuals, scholars, teachers, but to spark interest (and attendance) from the ‘average citizen’, such festivals have opened up to include figures only tentatively considered writers.

A major figure at the 2013 JLF was Javed Akhtar, Bollywood screenplay writer; Oprah Winfrey drew massive crowds in 2012, and Gulzar, film-song lyricist, has made regular appearances. In 2011, Kathmandu’s NCell Nepal Literature Festival’s inaugural year, the festival’s magazine featured actor Rajesh Hamal on the cover. As the 2012 magazine’s editorial stated, putting an actor on the cover of a magazine purporting to be about books caught many by surprise: “our idea was to draw people’s attention to Rajesh Hamal, the reader and not Rajesh Hamal, the actor, thereby encouraging them to take up reading.” It seems that what ‘inspires’ many people is not literature at all, but other forms of entertainment. That is fine, and is the way it always has been. But is the Commonwealth Writers organisation naïve in thinking that privileging the short story will give more people access to literary inspiration? That short stories from the Commonwealth will be able to transcend that conception of ‘showcasing’?

There is nothing to say, of course, that the finalists for the Commonwealth Short Story Competition will fall into the voyeurism of the rich over the poor. However, the fact that the organisers wish to find authors who will inspire their communities runs the risk of fostering a developmentalist attitude that could lead to a dumbing-down of literary merit by finding ‘worthy’ or ‘representative’ authors. Bengali feminist literary critic Gayatri Chakravorty Spivak has warned against mining the literature of the “third world” for its message rather than its merit. She warns that this happens when insufficient care is taken in translating, so that a type of “translatese” is developed, a phenomenon in which language is flattened and a Palestinian woman’s prose comes to resemble a Taiwanese man’s. Will the Commonwealth Short Story Competition be accompanied by a Commonwealth Translation Competition? Unless it is, the well-meaning aims of the organisation to encourage writers from a broader range of nations may end up contributing to the developments of Commonwealth literatures in ways they perhaps did not intend.

“An Unfinished Story: The Representation of Adivasis in Indian Feminist Literature”

An unfinished story: The representation of adivasis in Indian feminist literature

I got my third journal article published! This one has been in press for a very, very long time, so good to see it finally off my hands!

It’s in the journal Contemporary South Asia (vol. 20, issue 3) which is not an open-access journal, you’ll need a library subscription to see this one.

But here is the abstract:

Contemporary Indian feminism is concerned with a number of social justice issues, including the circumstances under which ‘adivasis’ or tribal people, live. India has a large body of work on these peoples, but much of this romanticises them and fails to treat them as the inhabitants of a modern, industrial and globalising India. In this article, I discuss two works published by Indian feminist presses that provide new and alternative ways of representing adivasis. Anita Agnihotri’sForest Interludes: A Collection of Journals and Fiction is a multi-genre collection that reflects the author’s time spent as an IAS officer in adivasi regions of eastern India. Agnihotri plays the dual role of privileged outsider and informed insider, which lends her narrative a forceful authority. Bhaskaran’s life story of the Keralite adivasi activist C.K. Janu, Mother Forest: The Unfinished Story of C.K. Janu, attempts to present adivasi politics as relevant to modern India, yet the formal structuring of the text and the stylistic choices made by the translator and editors undercuts this. Both Forest Interludes and Mother Forest contain formal and stylistic innovations and, though not without problems, they represent a promising departure from traditional literary representations of adivasis – a departure that situates these subaltern peoples within a more contemporary discursive field.