A minstrel's wanderings and experiences in the Himalayan republic of Nepal


Gainey: A Minstrel’s Songs of Love and Sorrow (Satis Shroff)

Once upon a time,
my grandpa said:
“In Nepal even a child
Can walk the countryside alone.”
It’s just not true,
Not for a Nepalese,
Born with a sarangi in his hand.

I’m a musician,
One of the lower caste
In the Hindu hierarchy.
I bring delight to my listeners,
Hope to touch the hearts
Of my spectators.

I sing about love,
Hate and evil,
Kings and Queens,
Princes and Princesses,
The poor and the rich,
And the fight for existence,
In the craggy foothills
And the towering heights
Of the Himalayas.

The Abode of the Snows,
Where Buddhist and Hindu
Gods and Goddesses reside,
And look over mankind
And his folly.

I was born in Tanhau,
A nondescript hamlet in Nepal,
Were it not for Bhanu Bhakta Acharya
Who was born here,
The poet who translated the Ramayana,
From high-flown Sanskrit into simple Nepali
For all to read.

I remember the first day
My father handed me a sarangi.
He taught me how to hold and swing the bow.
I was delighted with the first squeaks it made,
As I moved the bow on the taught horsetail strings.
It was as though my small sarangi
Was talking with me.
I was so happy,
I and my sarangi,
My sarangi and me.
Tears of joy ran down my cheeks.
I was so thankful.
I touched my Papa’s feet,
As is the custom in the Himalayas.
I could embrace the whole world.

My father taught me the tones,
And the songs to go with them,
For we gaineys are minstrels
Who wander from place to place,
Like gypsies,
Like butterflies in Spring.
We are a restless folk
To be seen everywhere,
Where people dwell,
For we live from their charity
And our trade.

The voice of the gainey,
The sad melody of the sarangi.
A boon to those who love the lyrics,
A nuisance to those who hate it.

Many a time, we’ve been kicked and beaten
By young people who prefer canned music,
From their ghetto-blasters.
Outlandish melodies,
Electronic beats you can’t catch up with.
Spinning on their heads,
Hip-hopping like robots,
Not humans.
It’s the techno, ecstasy generation

Where have all the old melodies gone?
The Nepalese folksongs of yore?
The song of the Gainey?
“This is globanisation,” they told me.
The grey-eyed visitors from abroad,
‘Quirays’ as we call them in Nepal.
Or ‘gora-sahibs’ in Hindustan.

The quirays took countless pictures of me,
With their cameras,
Gave handsome tips.
A grey-haired didi with spectacles,
And teeth in like a horse’s mouth,
Even gave me a polaroid-picture
Of me,
With my sarangi,
My mountain violin.

Sometimes I look my fading picture
And wonder how fast time flows.
My smile is disappearing,
Grey hair at the sides,
The beginning of baldness.
I’ve lost a lot of my molars,
At the hands of the Barbier
From Muzzafapur in the Indian plains,
He gave me clove oil
To ease my pain,
As he pulled out my fouled teeth,
In an open-air salon
Right near the Tribhuvan Highway.

I still have my voice
And my sarangi,
And love to sing my repertoire,
Even though many people
Sneer and jeer at me,
And prefer Bollywood texts
From my larynx.

To please their whims,
I learned even Bollywood songs,
Aginst my will,
Eavesdropping behind cinema curtains,
To please the tourists
And my country’s modern youth,
I even learned some English songs.
Oh money, dear money.
I’ve become a cultural prostitute.
I’ve done my Zunft, my trade,
An injustice,
But I did it to survive.
I had to integrate myself
And to assimilate
In my changing society.
Time has not stood still
Under the shadow of the Himalayas.

One day when I was much younger,
I was resting under a Pipal tree
When I saw one beautiful tourist girl.
I looked and smiled at her.
She caressed her hair,
And smiled back.
For me it was love at first sight.

All the while gazing at her
I took out my small sarangi,
With bells on my fiddle bow
And played a sad Nepali melody
Composed by Ambar Gurung,
Which I’d learned in my wanderings
From Ilam to Darjeeling.

I am the Sky
You are the Soil,
Even though we yearn
A thousand times,
We cannot be together.

I was sentimental that moment.
Had tears in my eyes
When I finished my song.’
The blonde woman sauntered up to me,
And said in a smooth voice,
‘Thank you for the lovely song.
Can you tell me what it means?’

I felt a lump on my throat
And couldn’t speak
For a while.
Then, with a sigh, I said,
‘We have this caste system in Nepal.

When I first saw you,
I imagined you were a fair bahun girl.
We aren’t allowed to fall in love
With bahunis.
It is a forbidden love,
A love that can never come true.
I love you
But I can’t have you.’

‘But you haven’t even tried,’
Said the blonde girl coyly.
‘I like your golden hair,
Your blue eyes.
It’s like watching the sky.’

‘Oh, thank you,
Danyabad.
She asked: ‘But why do you say:
‘We cannot be together?’
‘We are together now,’ I replied,
‘But the society does not like
Us gaineys from the lower caste.
The bahuns, chettris castes are above us.
They look down upon us.’

‘Why do they do that?’
Asked the blonde girl.
I spat out:
‘Because they are high-born.
We, kamis, damais and sarkis,
Are dalits.
We are the downtrodden,
The underdogs of this society
In the foothills of the Himalayas.’

‘Who made you what you are?’ she asked.
I told her: ‘The Hindu society is formed this way:
Once upon a time there was a bahun,
And from him came the Varnas.
The Vernas are a division of society
Into four parts.
Brahma created the bahuns
From his mouth.
The chettris who are warriers
Came from his shoulder,
The traders from his thigh
And the servants
From the sole of his feet.’

‘What about the poor dalits?’
Quipped the blonde foreigner.
‘The dalits fell deeper in the Hindu society,
And were not regarded as full members
Of the human race.
We had to do the errands and menial jobs
That were forbidden for the higher castes.’

‘Like what?’ she asked.
‘Like disposing dead animals,
Making leather by skinning hides
Of dead animals,
Cleaning toilets and latrines,
Clearing the sewage canals of the rich,
High born Hindus.
I am not allowed to touch a bahun,
Even with my shadow, you know.’
‘What a mean, ugly system,’ she commented,
And shook her head.

‘May I touch you?’ she asked impulsively.
She was daring and wanted to see how I’d react.
‘You may,’ I replied.
She touched my hand,
Then my cheeks with her two hands.
I found it pleasant and a great honour.
I joined my hands and said sincerely,
‘Dhanyabad.’
I, a dalit, a no-name, a no-human,
Had been touched by a young, beautiful woman,
A quiray tourist,
From across the Black Waters:
Kalapani.

A wave of happiness and joy
Swept over me.
A miracle had happened.
Like a princess kissing a toad,
In fairy tales I’d heard.
Perhaps Gandhi was right:
I was a Child of God,
A Harijan,
And this fair lady an apsara.

She, in her European mind,
Thought she’d brought human rights
At least to the gainey,
This wonderful wandering minstrel,
With his quaint fiddle
Called sarangi,
His jet black hair
And infectious smile.
She said in her melodious voice,
‘In my country all people are free and equal,
Have the same rights and dignity.
All humans have common sense,
A conscience,
And we ought to meet each other
As brothers and sisters.

I tucked my sarangi in my armpit,
Clapped my hands and said:
‘That’s nice.
Noble thoughts.
It works for you here, perhaps.
But it won’t work for me,’
Feeling a sense of remorse and nausea
Sweep over me.

* * *


THE GHOST WRITER (Satis Shroff)

When I close my eyes,
I see everything in its place
In the kingdom of Nepal.

I see the highest building in Kathmandu,
What looms higher than the Dharara,
Swayambhu, Taleju and Pashupati?
The former King’s Narayanhiti palace,
Built by an architect,
From across the Black Waters.
Therein lived Vishnu,
Whom many Hindus still call:
The unconquerable preserver.

The conqueror of Nepal?
No, that was his ancestor
Prithvi Narayan Shah,
A king of Gorkha.

Vishnu is the preserver of the world,
With qualities of mercy and goodness.
Vishnu is all-pervading and self-existent,
Visited Nepal’s remote districts
In a helicopter with his consort
And militia.

He inaugurated buildings
Factories and events.
Vishnu dissolved the parliament too,
For the sake of his kingdom,
As I was told to write.

His subjects and worshippers were,
Of late,
Divided.
Alas, Ravana and his demons
Have besieged his land.
The king was obliged to go,
And with him I lost my life-job
As a ghost-writer.

I cannot remember
How many articles, speeches, decrees,
Proclamations I’ve penned
In His Majesty’s Service.
Who would have thought
That I’d have to look
For another job?

Towards the end,
My boss not only lost his shirt,
But also his land,
And blamed me,
His sincere ghost-writer,
For my bad verse and prose.
He barked in a tirade:
“You are to blame for the misery
In my country.”

I, who had praised him,
Written admirable speeches,
Full of love, pathos and empathy
For his poor subjects,
Was now a mere scapegoat.

I, who had written
Soothing lines for the unruly masses,
Who were in revolt,
After centuries of feudal hierarchy,
Mismanagement,
Bad governance,
Corruption and nepotism.

I, who had sought a voice
To pacify the lynch mobs
In the streets of Catmandu,
Biratnagar, Dolpo
And Janakpur.
That was the unkindest cut of all.

The royal newspapers and the paid-press
Were blooming with news
Of development in Nepal.
But the people knew better.
They were waiting.

The dam of development
Had been broken,
A word play on ‘development.’
When the royal dam collapsed in Pokhara,
The people had a big laugh.
The king’s dying father said:
‘When I die,
My country should live.’
On still moments,
I hear the refrain:
Ma marey pani,
Mero desh,
Bachi rahos.

Nepal is now a republic
With cantons instead of zones,
We even have a fish-tailed mountain
That looks like Zermatt.
We have tourism too,
But where are the bankers,
The executives and firms?
We have an Aid Industry,
Cashing in dollars
From foreign governments
And NGOs.

Nepal exports carpets,
Human labourers
For the emirates,
Sherpas for the climbers
And Gurkhas for the Brits
And flesh for the Upper and Lower Grant Roads.

When I open my eyes,
I see Vishnu still slumbering
On his bed of Sesha,
The serpent
In the pools of Budanilkantha
And Balaju.

Prithee,
Where is the Creator?
When will he wake up from his eternal sleep?
Only Bhairab’s destruction
Of the Himalayan world is to be seen.

Much blood has been shed
Between the decades and the centuries.
The mound of noses and ears
Of the vanquished at Kirtipur,
The shot and mutilated
At the Kot massacre,
The revolution in front of the Narayanhiti Palace,
When Nepalese screamed
And died for democracy.
And now the corpses of the Maobadis,
Civilians and Nepalese security men.

Hush! Sleeping Gods should not be awakened.
I, who wracked my cerebrum for the King,
Am sickened by the royal demeanour,
For Mr. Shah is now a mortal,
A politician to boot.

I, a royal ghost-writer,
Who once smelt the air
Of the Narayanhiti Palace,
Have nowhere to go.

I’m a writer no more.
I’m a ghost
Under the shadow of the Himalayas.

· * *


On Her Majesty’s Lyrical Service:

Poet Laureate (Satis Shroff)

Wanted:
A person who writes in lyrical form,
Composes verses for occasions,
Good stanzas in favour of kings and queens,
Princes and Princesses,
For the price of 5000 Sterling pounds
And, of course, 650 bottles
Of Sherry,
To inspire the poet.
And the title of Poet Laureate.

A court poet is a smith of verses,
Not a bass-guitarist
Of the royal band
Based in Buckingham.
Beginners need not apply.
Candidates should be
A professor of English Literature.

The last Poet Laureate penned
Verses in praise of Edward
And his beautiful Sophie,
A hundred years of the Queen Mother
And the latter’s sad demise.
The Queen’s diamond wedding anniversary,
A rap-rhyme for rosy-cheeked Prince William,
When he turned twenty-one.
Yeah! ‘Better stand back
Here’s a age attack.’
He even congratulated Charles and Camilla
On their belated marriage.
The Prince was overwhelmed
When he heard Motion’s
‘Spring Wedding.’
But all verses weren’t,
As we say in Germany:
Friede, Freude, Eierkuchen.
Motion’s ‘Cost of Life’ on Paddington,
‘Causa belli’ emphasised
Elections, money, empire,
Oil and Dad.
Themes and lyrics that bother us,
Day in and day out.
The rulers and battles won are expected
To be praised to Heaven,
Like Master Henry,
Ben Jonson et al have done

In 1668 John Dryden was sacked
Not for his bad verses,
But for changing his confession.
Sir Walter Raleigh and William Morris
Didn’t relinquish their freedom
And said politely: No thank you, Ma’am.
And with it a keg of wine
From the Canary Isles,
That could have been theirs.

Free literary productivity and court-poetry
Are strange bedfellows indeed.
In these times of gender-studies,l
Women’s quotes and emancipation,
It wouldn’t be far-fetched
If Carol Ann Duffy,
A Scottish poetess,
Became the next Poetess Laureate.
What a lass!
She’s openly gay,
Didn’t you say?
Has fire anyway.

What a thankless job:
A royal lyrical whisperer,
Striving for public relations
In poetry prize panels,
In the name of poetry.
A thankless job:
Take it
Or leave it.

* * *

Poet Laureate Shortlist

Carol Ann Duffy
Ian McMillan
Geoffrey Hill
Rowan Williams
Tony Harrison
John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
Don Paterson

(Ed.: You are free to add some more of your own prospective poet laureate candidates).

The Chance to Change (Satis Shroff)

“Education is the best thing in the world for Nepal’s children, be they Gurkhas, Sherpas or Madeshis. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, a craving to mend ways, build bridges between its cultures, connect and find common goals.”Satis Shroff

Mr. Swaroop Chamling, who is a Rai and ex-Gurkha settled in UK, is gathering signatures for a Gurkha petition on www.Darjeeling Forum (google or yahoo search will do) and I find it interesting that the Gurkhas, civilians and military, are getting organised to fight for their rights at last, after years of discrimination, hiring and firing, and low-pay on the part of the Ministry of Defence (MoD) in Britain. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Les chansons d'un troubadour, auteur de fantôme, lauréat de poèt, Gurkhas
Automatically translated into French thanks to WorldLingo

Les wanderings et les expériences d'un troubadour de la république de l'Himalaya du Népal


Gainey : Les chansons d'un troubadour de l'amour et de la douleur (Satis Shroff)

il était une fois,
mon grand-papa ont indiqué :
« Au Népal même un enfant
peut marcher seule la campagne.  »
Elle est juste pour ne pas rectifier,
pas pour un Népalais,
soutenu avec un sarangi dans sa main.

Je suis un musicien,
un de la caste inférieure
dans la hiérarchie indoue.
J'apporte le plaisir à mes auditeurs,
espoir de toucher les coeurs
de mes spectateurs.

Je chante au sujet de l'amour,
la haine et le mal,
les rois et les reines,
les princes et les princesses,
les pauvres et les riches,
et le combat pour l'existence,
dans les collines rocailleuses
et les tailles trés hautes
de l'Himalaya.

La demeure des neige,
où les dieux et les déesses
bouddhistes et indous résident,
et semblent l'humanité finie
et sa folie.

Je suis né dans Tanhau,
hameau indéfinissable d'A au Népal,
étais lui pas pour Bhanu Bhakta Acharya
qui a été soutenu ici,
le poèt qui a traduit le Ramayana,
de Sanskrit ampoulé dans Nepali simple
pour que tous lisent.

Je me rappelle que le premier jour
mon père m'a remis un sarangi.
Il m'a enseigné comment tenir et balancer l'arc.
J'ai été enchanté avec les premiers couics qu'il a faits,
car j'ai déplacé l'arc sur les cordes enseignées de queue de cheval.
Il était comme si mon petit sarangi
parlait avec moi.
J'étais si heureux,
I et mon sarangi,
mon sarangi et moi.
Les larmes de la joie ont fonctionné en bas de mes joues.
J'étais si reconnaissant.
J'ai touché les pieds de mon papa,
de même que la coutume en Himalaya.
Je pourrais embrasser le monde entier.

Mon père m'a enseigné que les tonalités,
et les chansons à aller avec eux,
parce que nous des gaineys sommes des troubadours
qui errent d'un endroit à l'autre,
comme des bohémiens,
comme des papillons au printemps.
Nous sommes des gens agités
à voir partout,
où les gens demeurent,
parce que nous vivons de leur charité
et de notre commerce.

La voix du gainey,
la mélodie triste du sarangi.
Un avantage à ceux qui aiment le lyrique,
ennui d'A à ceux qui le détestent.

Beaucoup d'un moment, nous avons été donnés un coup de pied et battus
par les jeunes qui préfèrent la musique enregistrée,
de leurs ghetto-sableuses.
Mélodies exotiques,
battements électroniques que vous ne pouvez pas se rattraper par rapport à.
Tournant sur leurs têtes,
le Hanche-houblonnage aiment des robots,
pas humains.
C'est le techno, génération d'extase

où ayez toutes vieilles mélodies allées ?
Les folksongs népalais d'autrefois ?
La chanson du Gainey ?
« C'est globanisation, » ils m'a dit.
Les visiteurs gris-observés de l'étranger,
`Quirays' comme nous les appelons au Népal.
Ou gora-sahibs de `' dans Hindustan.

Les quirays ont pris les photos innombrables de moi,
avec leurs appareils-photo,
ont donné des bouts beaux.
Un didi gris-d'une chevelure avec des lunettes,
et les dents aiment dedans la bouche d'un cheval,
m'ont même donné une polaroïd-image
de moi,
avec mon sarangi,
mon violon de montagne.

Parfois je regarde mon image et
merveille de effacement comment rapidement le temps coule.
Mon sourire disparaît,
les cheveux gris sur les côtés,
le commencement de la calvitie.
J'ai perdu beaucoup de mes molaires,
aux mains du Barbier
de Muzzafapur dans les plaines indiennes,
il m'ai donné l'huile de clou de girofle
pour soulager ma douleur,
comme il a retiré mes dents encrassées,
dans un juste en plein air
de salon près de la route de Tribhuvan.

J'ai toujours ma voix
et mon sarangi,
et aime chanter mon répertoire,
quoique beaucoup de gens
ricanent et raillent à moi,
et préfère des textes de Bollywood
de mon larynx.

Svp à leurs caprices,
j'ai appris même des chansons de Bollywood,
Aginst ma volonté,
écoutant clandestinement derrière des rideaux en cinéma,
svp aux touristes
et la jeunesse moderne de mon pays,
j'ai même appris quelques chansons anglaises.
Argent d'Oh, cher argent.
Je suis devenu une prostituée culturelle.
J'ai fait mon Zunft, mon commerce,
une injustice,
mais je l'ai fait pour survivre.
J'ai dû m'intégrer
et l'assimiler
dans ma société changeante.
Temps ne s'est toujours pas tenu
sous l'ombre de l'Himalaya.

Un jour quand j'étais beaucoup plus jeune,
je me reposais sous un arbre de Pipal
quand j'ai vu une belle fille de touristes.
J'ai regardé et ai souri elle.
Elle a caressé ses cheveux,
et a souri en arrière.
Pour moi c'était le coup de foudre.

Tout moment regardant fixement elle
j'ai sorti mon petit sarangi,
avec des cloches sur mon arc de violon
et ai joué une mélodie triste de Nepali
composée par Ambar Gurung,
que je instruit dans mes wanderings
d'Ilam à Darjeeling.

Je suis le ciel que
vous êtes le sol,
quoique nous aspirions
A mille fois,
nous ne peux pas être ensemble.

J'étais sentimental ce moment.
A eu des larmes dans mes yeux
quand j'ai fini ma chanson. '
La femme de blonde sauntered jusqu'à moi,
et a dit dans une voix douce,
`vous remercient de la belle chanson.
Pouvez-vous me dire ce que signifie il ? '

J'ai senti un morceau sur ma gorge
et ne pourrais pas parler
pendant un moment.
Alors, avec un soupir, j'ai dit,
`nous avons ce système de caste au Népal.

Quand je vous ai vu la première fois,
j'ai imaginé que vous étiez une fille juste de bahun.
On ne nous permet pas de tomber amoureux
des bahunis.
C'est un amour interdit,
l'amour d'A qui peut ne jamais venir vrai.
Je t'aime
mais moi ne peut pas vous avoir. Le'

`mais toi n'ont pas même essayé,'
a dit la fille de blonde avec une timidité feinte.
Le `I aiment vos cheveux d'or,
vos yeux de bleu.
Il est comme observer le ciel. '

`OH, merci,
Danyabad.
Elle a demandé : `Mais pourquoi vous dites :
`Nous ne pouvons pas être ensemble ? '
`Nous sommes ensemble maintenant,' j'ai répondu,
`mais la société ne nous aime pas
des gaineys de la caste inférieure.
Les bahuns, castes de chettris sont au-dessus de nous.
Ils regardent vers le bas sur nous. '

`Pourquoi font-ils cela ? '
A demandé à la fille de blonde.
J'ai craché dehors :
`Puisqu'ils haut-sont soutenus.
Nous, les kamis, damais et sarkis,
sommes des dalits.
Nous sommes les piétinés,
les opprimés de cette société
dans les collines de l'Himalaya. '

`Qui vous a fait ce qui êtes vous ?' elle a demandé.
Je lui ai dit : Le `la société indoue est formé de cette façon :
Il était une fois il y avait un bahun,
et de lui est venu le Varnas.
Le Vernas sont une division de la société
dans quatre parts.
Brahma a créé les bahuns
de sa bouche.
Les chettris qui sont des warriers
sont venus de son épaule,
des commerçants de sa cuisse
et des domestiques
de la plante du pied de ses pieds. '

`Que diriez-vous des dalits pauvres ?'
A raillé l'étrangère de blonde.
Le `les dalits est tombé plus profond dans la société indoue,
et n'a pas été considéré en tant que membres à part entière
de la race humaine.
Nous avons dû faire les courses et les travaux serviles
qui ont été interdits pour les castes plus élevées. Le'

`aiment ce qui ?' elle a demandé.
Le `aiment disposer les animaux morts,
faisant le cuir en pelant se cache
des animaux morts,
toilettes de nettoyage et latrines,
dégageant les canaux d'eaux d'égout des hindous nés
riches et hauts.
Je ne suis pas permis de toucher un bahun,
même avec mon ombre, vous savez.'
Le `ce qu'un moyen, système laid,' elle a commenté,
et a secoué sa tête.

`Mai je vous touche ?' elle a demandé impulsivement.
Elle était audacieuse et a voulu voir comment je réagirais.
`Vous pouvez,' j'ai répondu.
Elle a touché ma main,
puis mes joues avec ses deux mains.
J'ai trouvé lui plaisant et un grand honneur.
J'ai joint mes mains et ai dit sincèrement,
`Dhanyabad. '
I, un dalit, un aucun-nom, un aucun-humain,
avait été touché par une jeune, belle femme,
touriste quiray d'A,
de l'autre côté des eaux noires :
Kalapani.

Une vague du bonheur et de la joie
balayés au-dessus de moi.
Un miracle s'était produit.
Comme une princesse embrassant un crapaud,
dans des contes de fées j'avais entendu.
Peut-être Gandhi avait raison :
J'étais un enfant de Dieu,
un Harijan,
et cette dame juste un apsara.

Elle, dans son esprit européen,
a pensé qu'elle avait apporté des droits de l'homme
au moins au gainey,
à ce troubadour errant merveilleux,
avec son violon étrange
appelé le sarangi,
ses à cheveux noirs comme jais
et à sourire infectieux.
Elle a dit dans sa voix mélodieuse,
`dans mon pays que toutes les personnes sont libres et égal,
ayez les mêmes droits et dignité.
Tous les humains ont le bon sens,
conscience d'A,
et nous devons nous rencontrer
comme frères et soeurs.

J'ai remplié mon sarangi dans mon aisselle,
battue mes mains et dite :
`Qui est gentil.
Pensées nobles.
Cela fonctionne pour toi ici, peut-être.
Mais cela ne fonctionnera pas pour moi,'
sentant un sens de champ de remords et
de nausée au-dessus de moi.

* * *


L'AUTEUR de FANTÔME (Satis Shroff)

quand je ferme mes yeux,
je vois tout dans son endroit
dans le royaume du Népal.

Je vois le plus haut bâtiment à Katmandou,
quels manches plus haut que le Dharara,
le Swayambhu, le Taleju et le Pashupati ?
De l'ancien le palais de Narayanhiti Roi,
construit par un architecte,
de l'autre côté des eaux noires.
Vishnu là-dedans vécu,
que beaucoup d'hindous appellent toujours :
Le conservateur irrépressible.

Le conquérant du Népal ?
Le non, celui était son ancêtre
Prithvi Narayan Shah,
roi d'A de Gorkha.

Vishnu est le conservateur du monde,
avec des qualités de la pitié et de la qualité.
Vishnu est les zones à distance du Népal tout-infiltrant
et individu-existant, visité
dans un hélicoptère avec son époux
et la milice.

Il a inauguré des usines
et des événements de bâtiments.
Vishnu a dissous le parlement aussi,
pour son royaume,
car j'ai été dit pour écrire.

Ses sujets et adorateurs étaient,
de tard,
divisé.
Hélas, Ravana et ses démons
ont assiégé sa terre.
Le roi a été obligé d'aller,
et avec lui j'ai perdu mon vie-travail
en tant que fantôme-auteur.

Je ne peux pas me rappeler
combien d'articles, discours, décrets,
proclamations j'ai parqués
dans le service de sa majesté.
Qui aurait pensé
que je devrais chercher
un autre travail ?

Vers l'extrémité,
mon patron a non seulement perdu sa chemise,
mais également sa terre,
et a blâmé moi,
son fantôme-auteur sincère,
de mon mauvais vers et prose.
Il a écorcé dans une tirade :
« Vous devez blâmer de la misère
dans mon pays.  »

I, qui l'avait félicité,
écrit des discours excellents,
pleins de l'amour, du pathétique et de l'empathie
pour ses sujets de pauvres,
était maintenant un seul bouc émissaire.

I, qui avait écrit
les lignes calmantes pour les masses indisciplinées,
qui étaient dans la révolte,
après des siècles de hiérarchie féodale,
de gestion mauvaise,
de mauvais gouvernement,
de corruption et de népotisme.

I, qui avait cherché une voix
pour apaiser les foules de lyncher
dans les rues de Catmandu,
de Biratnagar, de Dolpo
et de Janakpur.
C'était la coupe unkindest de tous.

Les journaux royaux et payé-serrent
fleurissaient avec des nouvelles
du développement au Népal.
Mais le peuple a su mieux.
Ils attendaient.

Le barrage du développement
avait été cassé,
jeu de mot d'A sur le développement de `. '
Quand le barrage royal s'est effondré dans Pokhara,
le peuple a eu un grand rire.
Le père de mort du roi a dit :
Le `quand je meurs,
mon pays devrait vivre. '
Des moments immobiles,
j'entends le refrain :
Pani de marey de mA,
desh de Mero,
rahos de Bachi.

Le Népal est maintenant une république
avec des cantons au lieu des zones,
nous ont même une montagne faite des queues de poisson
qui ressemble à Zermatt.
Nous avons le tourisme aussi,
mais où sommes les banquiers,
les cadres et des sociétés ?
Nous avons une industrie d'aide,
encaissant en dollars
des gouvernements et
des O.N.G.s étrangers.

Le Népal exporte les tapis,
les travailleurs humains
pour les Emirats,
Sherpas pour les grimpeurs
et les Gurkhas pour le Brits
et la chair pour les routes supérieures et inférieures de Grant.

Quand j'ouvre mes yeux,
je vois Vishnu slumbering toujours
sur son lit de Sesha,
le serpent
dans les piscines de Budanilkantha
et de Balaju.

Prithee,
où est le créateur ?
Quand se réveillera-t-il de son sommeil éternel ?
Seulement la destruction de Bhairab
du monde de l'Himalaya doit être vue.

Beaucoup de sang a été hangar
entre les décennies et les siècles.
Le monticule des nez et des oreilles
du vaincus chez Kirtipur,
le projectile et mutilés
au massacre de Kot,
la révolution devant le palais de Narayanhiti,
quand le Népalais a crié
et est mort pour la démocratie.
Et maintenant les cadavres du Maobadis,
des civils et des hommes népalais de sécurité.

Silence ! Des dieux de sommeil ne devraient pas être réveillés.
I, qui a ruiné mon cerveau pour le roi,
suis rendu malade par le demeanour royal,
pour M. Shah est maintenant un mortel,
politicien d'A à initialiser.

I, un fantôme-auteur royal,
qui fondent une fois l'air
du palais de Narayanhiti,
ont nulle part pour aller.

Je ne suis un auteur pas plus.
Je suis un fantôme
sous l'ombre de l'Himalaya.

· * *


Au service lyrique de sa majesté :

Le lauréat de poèt (Satis Shroff)

a voulu :
Une personne qui écrit en forme lyrique,
compose des vers pour des occasions,
de bonnes strophes en faveur des rois et des reines,
princes et princesses,
pour le prix de 5000 livres sterling
et, naturellement, de 650 bouteilles
de xérès,
pour inspirer le poèt.
Et le titre du lauréat de poèt.

Un poèt de cour est un forgeron des vers,
pas un basse-guitariste
de la bande royale
basée dans Buckingham.
Les débutants n'ont pas besoin de s'appliquer.
Les candidats devraient être
professeur d'A de la littérature anglaise.

Le dernier lauréat de poèt a parqué
des vers dans l'éloge d'Edouard
et de son beau Sophie,
A cent ans de la mère de la Reine
et de la dernière cession triste.
L'anniversaire de mariage du diamant de la reine,
frapper-rime d'A pour prince attrayant-cheeked William,
quand il a tourné vingt et un.
Ouais ! Un meilleur stand de `en arrière
voici une attaque d'âge. '
Il a même félicité Charles et Camilla
sur leur mariage retardé.
Le prince a été accablé
quand il a entendu le mariage
de ressort du `du mouvement. '
Mais tous les vers n'étaient pas,
comme nous disons en Allemagne :
Friede, Freude, Eierkuchen.
Ont fait signe le coût de `des élections soulignées, de l'argent,
de l'empire, de l'huile et du papa
de belli de Causa de `de la vie' sur
Paddington,'.
Thèmes et lyrique qui nous tracassent,
jour dedans et jour dehors.
On s'attend à ce que les gouverneurs et les batailles gagnés
soient félicités au ciel,
comme Henry principal,
aux Ben Jonson et autres ont fait

en John 1668 où Dryden a été renvoyé
pas pour ses mauvais vers,
mais pour changer sa confession.
Monsieur Walter Raleigh et William Morris
n'a pas abandonné leur liberté
et dit poliment : Aucun merci, mA' AM.
Et avec lui un barillet de vin
des îles jaunes canari,
celui pourrait avoir été à eux.

La productivité et la cour-poésie littéraires libres
sont les amis étranges en effet.
En ces périodes de genre-étudie, des citations
de l femmes et émancipation,
elle ne serait pas forcée
si la hymne de louange Ann Duffy,
les poetess écossais,
allait bien au prochain lauréat de Poetess.
Quelle fille !
Elle ouvrir le gay,
vous est-il n'a-t-il pas dit ?
A le feu de toute façon.

Quel travail ingrat :
Un whisperer lyrique royal,
essayant d'obtenir des relations publiques
dans les panneaux professionnels de poésie,
au nom de la poésie.
Un travail ingrat :
Prenez-le
ou laissez-le.

* * *

sorbe Williams Harrison

élégant John Betjeman
Simon Armitage
Michael
Rosen Stephen
Frey Lynne
Trusse Don
Paterson (
ED d'Ann
Duffy Ian
McMillan Geoffrey Hill
de hymne de louange de liste succincte

de lauréat de poèt. : Vous êtes libre pour ajouter encore plus de vos propres candidats éventuels de lauréat de poèt).

La chance de changer (Satis Shroff)

la « éducation est la meilleure chose dans le monde pour les enfants du Népal, soit eux des Gurkhas, Sherpas ou Madeshis. Et le quel Népal a besoin les la plupart dans cette période de transition cruciale est la paix, coopération entre les différents groupes ethniques, implorer pour réparer les manières, ponts de construction entre ses cultures, pour relier et trouver des buts communs.  » M. de Satis

Shroff. Swaroop Chamling, qui est un Rai et un ex-Gurkha arrangés au R-U, recueille des signatures pour une pétition de Gurkha sur WWW. Le forum de Darjeeling (la recherche de google ou de yahoo suffira) et moi la trouvent intéresser que les Gurkhas, civils et militaire, obtiennent ont organisé pour lutter pour leurs droits enfin, après des années de discrimination, louant et mettant le feu, et bas-payent de la part du ministère de la défense (mod) en Grande-Bretagne. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Canciones de un Minstrel, escritor del fantasma, laureado de poeta, Gurkhas
Automatically translated into Spanish thanks to WorldLingo

Wanderings y experiencias de un minstrel en la república Himalayan de Nepal


Gainey: Las canciones de un Minstrel del amor y del dolor (Satis Shroff)

érase una vez,
mi grandpa dijeron:
“En Nepal incluso un niño
puede caminar el campo solamente. ”
Es justo no verdad,
no para un Nepalese,
llevado con un sarangi en su mano.

Soy músico,
uno de la casta más baja
en la jerarquía hindú.
Traigo el placer a mis oyentes,
esperanza de tocar los corazones
de mis espectadores.

Canto sobre amor,
odio y mal,
los reyes y las reinas,
los príncipes y las princesas,
los pobres y los ricos,
y la lucha para la existencia,
en las colinas escarpadas
y las alturas elevadas
del Himalaya.

El domicilio de las nieves,
en donde residen los dioses y
las diosas budistas e hindúes,
y mira la humanidad excesiva
y su locura.

Nací en Tanhau,
aldea indescriptible de A en Nepal,
era él no para Bhanu Bhakta Acharya
que fue llevado aquí,
el poeta que tradujo el Ramayana,
de Sanskrit high-flown en Nepali simple
para que todo lea.

Recuerdo que el primer día
mi padre me dio un sarangi.
Él me enseñó cómo llevar a cabo y hacer pivotar el arco.
Me encantaron con los primeros chirridos que hizo,
pues moví el arco en las secuencias enseñadas del horsetail.
Era como si mi sarangi pequeño
hablaba con mí.
Era tan feliz,
I y mi sarangi,
mi sarangi y yo.
Los rasgones de la alegría funcionaron abajo de mis mejillas.
Era tan agradecido.
Toqué los pies de mi Papa,
al igual que el costumbre en el Himalaya.
Podría abrazar el mundo entero.

Mi padre me enseñó que los tonos,
y las canciones a ir con ellos,
porque nosotros los gaineys somos los minstrels
que vagan de un sitio a otro,
como gitanos,
como mariposas en resorte.
Somos una gente agitada
que se verá por todas partes,
donde mora la gente,
porque vivimos de su caridad
y de nuestro comercio.

La voz del gainey,
la melodía triste del sarangi.
Un favor a los que aman las líricas,
fastidio de A a los que lo odian.

Mucho una época, a la gente joven que prefiere música enlatada
, de sus ghetto-arenadores nos hemos golpeado con el pie
y hemos sido batidos.
Melodías extrañas,
golpes electrónicos que usted no puede coger para arriba con.
Haciendo girar en sus cabezas,
la Cadera-lupulización tiene gusto de las robustezas,
no seres humanos.
¿Es el techno, generación del ecstasy

donde tenga todas las viejas melodías idas?
¿Los folksongs de Nepalese del yore?
¿La canción del Gainey?
“Éste es globanisation,” ellos me dijo.
Los visitantes gris-eyed del extranjero,
`Quirays' como los llamamos en Nepal.
O gora-sahibs del `' en Hindustan.

Los quirays tomaron cuadros incontables de mí,
con sus cámaras fotográficas,
dieron extremidades hermosas.
Un didi gris-haired con los espectáculos,
y los dientes adentro tienen gusto de la boca de un caballo,
incluso me dieron un polaroid-cuadro
de mí,
con mi sarangi,
mi violín de la montaña.

Miro a veces mi cuadro y
maravilla que se descoloran cómo rápidamente fluye el tiempo.
Mi sonrisa está desapareciendo,
el pelo gris en los lados,
el principio de la calvicie.
He perdido muchos de mis muelas,
en las manos del Barbier
de Muzzafapur en los llanos indios,
él me di el aceite de clavo
para facilitar mi dolor,
como él se sacó los dientes ensuciados,
en una derecha al aire libre
del salón cerca de la carretera de Tribhuvan.

Todavía tengo mi voz
y mi sarangi,
y amor para cantar mi repertorio,
aun cuando mucha gente
dice con desprecio y se burla en mí,
y prefiere los textos de Bollywood
de mi laringe.

Por favor a sus caprichos,
aprendí incluso las canciones de Bollywood,
Aginst mi voluntad,
escuchando detras de las puertas detrás de las cortinas del cine,
por favor a los turistas
y la juventud moderna de mi país,
incluso aprendí algunas canciones inglesas.
Dinero del Oh, estimado dinero.
He hecho prostitute cultural.
He hecho mi Zunft, mi comercio,
una injusticia,
pero lo hice para sobrevivir.
Tuve que integrarme
y asimilarlo
en mi sociedad que cambiaba.
Tiempo todavía no ha estado parado
debajo de la sombra del Himalaya.

Un día cuando era mucho más joven,
me reclinaba debajo de un árbol de Pipal
cuando vi a una muchacha turística hermosa.
Miraba y sonreí ella.
Ella acarició su pelo,
y sonrió detrás.
Para mí era amor a primera vista.

Todo el rato que miraba en ella
tomé hacia fuera mi sarangi pequeño,
con las campanas en mi arco del violín
y jugué una melodía triste de Nepali
compuesta por Ambar Gurung,
a que docto en mis wanderings
de Ilam a Darjeeling.

Soy el cielo que
usted es el suelo,
aun cuando nosotros anhelo
A mil veces,
nosotros no puedo ser junto.

Era sentimental ese momento.
Tenía rasgones en mis ojos
cuando acabé mi canción. '
La mujer rubia sauntered hasta mí,
y dijo en una voz lisa,
`le agradece por la canción encantadora.
¿Puede usted decirme lo que significa? '

Sentía un terrón en mi garganta
y no podría hablar
durante algún tiempo.
Entonces, con un suspiro, dije,
`tenemos este sistema de casta en Nepal.

Cuando primero le vi,
me imaginaba que usted era una muchacha justa del bahun.
A nos no se permite caer en amor
con bahunis.
Es un amor prohibido,
el amor de A que puede nunca venir verdad.
Te amo
sino yo no puede tenerle. El'

`sino usted incluso no ha intentado,'
dijo a muchacha rubia tímidamente.
El `I tiene gusto de su pelo de oro,
sus ojos del azul.
Es como mirar el cielo. '

`Oh, gracias,
Danyabad.
Ella pidió: `Pero porqué usted dice:
¿`No podemos ser juntos? '
`Somos juntos ahora,' contesté,
`pero la sociedad no tiene gusto
de nosotros los gaineys de la casta más baja.
Los bahuns, castas de los chettris están sobre nosotros.
Miran abajo sobre nosotros. ¿'

`Porqué lo haga hacen eso? '
Preguntó a muchacha rubia.
Escupí hacia fuera:
`Porque alto-se llevan.
Nosotros, los kamis, damais y sarkis,
somos dalits.
Somos los pisoteados,
los oprimidos de esta sociedad
en las colinas del Himalaya. '

`Que le hizo cuáles usted es?' ella pidió.
Le dije: El `la sociedad hindú se forma esta manera:
Érase una vez había un bahun,
y de él vino el Varnas.
El Vernas es una división de la sociedad
en cuatro porciones.
Brahma creó los bahuns
de su boca.
Los chettris que son warriers
vinieron de su hombro,
de los comerciantes de su muslo
y de los criados
de la planta del pie de sus pies. '

`Qué sobre los dalits pobres?'
Quipped a extranjero rubio.
El `los dalits cayó más profundo en la sociedad hindú,
y no fue mirado como miembros de pleno derecho
de la raza humana.
Tuvimos que hacer las diligencias y los trabajos menial
que fueron prohibidos para las castas más altas. El'

`tiene gusto de lo que?' ella pidió.
El `tiene gusto de disponer los animales muertos,
haciendo el cuero pelando oculta
de los animales muertos,
tocadores de limpieza y retretes,
despejando los canales de las aguas residuales de los Hindus llevados
ricos, altos.
A me no se permite tocar un bahun,
incluso con mi sombra, usted sabe.'
El `qué comentó un medio, sistema feo,' ella,
y sacudarió su cabeza.

`Mayo le toco?' ella pidió impulsivo.
Ella era atrevida y deseó ver cómo reaccionaría.
`Usted puede,' contesté.
Ella tocó mi mano,
entonces mis mejillas con sus dos manos.
Encontré lo agradable y un gran honor.
Ensamblé mis manos y dije sinceramente,
`Dhanyabad. '
I, un dalit, un ninguno-nombre, un ninguno-humano,
había sido tocado por una mujer joven, hermosa,
turista quiray de A,
de enfrente de las aguas negras:
Kalapani.

Una onda de la felicidad y de la alegría
barridas sobre mí.
Un milagro había sucedido.
Como una princesa que besaba un sapo,
en cuentos de hadas había oído.
Quizás Gandhi tenía razón:
Era un niño del dios,
un Harijan,
y esta señora justa un apsara.

Ella, en su mente europea,
pensó que ella había traído derechos humanos
por lo menos al gainey,
a este minstrel que vagaba maravilloso,
con su violín pintoresco
llamado sarangi,
al su pelo negro como el azabache
y a la sonrisa infecciosa.
Ella dijo en su voz melodious,
`en mi país que toda la gente está libre e igual,
tenga las mismas derechas y dignidad.
Todos los seres humanos tienen sentido común,
conciencia de A,
y ought satisfacernos
como hermanos y hermanas.

Remetí mi sarangi mi axila,
aplaudida mis manos y dicha:
`Que es agradable.
Pensamientos nobles.
Trabaja para usted aquí, quizás.
Pero no trabajará para mí,'
sintiendo un sentido del barrido del remordimiento y
de la náusea sobre mí.

* * *


EL ESCRITOR del FANTASMA (Satis Shroff)

cuando me cierro los ojos,
veo todo en su lugar
en el reino de Nepal.

¿Veo el edificio más alto de Katmandu,
qué telares más arriba que el Dharara,
el Swayambhu, el Taleju y el Pashupati?
El palacio de Narayanhiti del rey anterior,
construido por un arquitecto,
de enfrente de las aguas negras.
Vishnu en esto vivido,
que muchos Hindus todavía llaman:
El preserver invencible.

¿El conqueror de Nepal?
No, de que era su antepasado
Prithvi Narayan Shah,
rey de A de Gorkha.

Vishnu es el preserver del mundo,
con calidades de la misericordia y de la calidad.
Vishnu es districtos alejados de Nepal de todo-impregnación
y uno mismo-existente, visitado
en un helicóptero con su consort
y milicia.

Él inauguró fábricas
y acontecimientos de los edificios.
Vishnu disolvió a parlamento también,
por su reino,
pues me dijeron para escribir.

Sus temas y devotos estaban,
de tarde,
dividido.
Alas, Ravana y sus demonios
han sitiado su tierra.
Obligaron al rey a ir,
y con él perdí mi vida-trabajo
como fantasma-escritor.

No puedo recordar
cuántos artículos, discursos, decretos,
proclamaciones he encerrado
en el servicio de su majestad.
¿Quién habría pensado
que tendría que mirar
para otro trabajo?

Hacia el extremo,
mi jefe no sólo perdió su camisa,
pero también su tierra,
y culpó a me,
a su fantasma-escritor sincero,
por mi malos verso y prosa.
Él raspó en un tirade:
“Usted debe culpar por la miseria
en mi país. ”

I, que lo había elogiado,
escrito los discursos admirables,
llenos de amor, de pathos y de empathy
para sus temas pobres,
ahora era un chivo expiatorio mero.

I, que había escrito
las líneas calmantes para las masas ingobernables,
que estaban en la rebelión,
después de siglos de la jerarquía feudal,
de la mala gestión,
del mal gobierno,
de la corrupción y del nepotismo.

I, que había intentado una voz
para pacificar a las multitudes del lynch
en las calles de Catmandu,
de Biratnagar, de Dolpo
y de Janakpur.
Ése era el corte más unkindest de todos.

Los periódicos reales y pagado-presionan
florecían con noticias
del desarrollo en Nepal.
Pero la gente sabía mejor.
Esperaban.

La presa del desarrollo
había estado quebrada,
juego de la palabra de A en el desarrollo del `. '
Cuando la presa real se derrumbó en Pokhara,
la gente tenía una risa grande.
El padre del rey muriendo dicho:
El `cuando muero,
mi país debe vivir. '
En momentos inmóviles,
oigo el bordón:
Pani del marey del mA,
desh de Mero,
rahos de Bachi.

Nepal ahora es una república
con cantones en vez de zonas,
nosotros incluso tiene una montaña coleteada
que parezca Zermatt.
¿Tenemos turismo también,
pero donde somos los banqueros,
los ejecutivos y firmas?
Tenemos una industria de la ayuda,
cobrando en dólares
de gobiernos y
de NGOs extranjeros.

Nepal exporta las alfombras,
trabajadores humanos
para los emiratos,
Sherpas para los trepadores
y los Gurkhas para el Brits
y la carne para los caminos superiores y más bajos de Grant.

Cuando me abro los ojos,
veo Vishnu todavía el slumbering
en su cama de Sesha,
la serpiente
en las piscinas de Budanilkantha
y de Balaju.

¿Prithee,
donde es el creador?
¿Cuándo él despertará de su sueño eterno?
Solamente la destrucción de Bhairab
del mundo Himalayan debe ser considerada.

Mucha sangre ha sido vertiente
entre las décadas y los siglos.
El montón de las narices y de los oídos
del vencidos en Kirtipur,
el tiro y mutilados
en la masacre de Kot,
la revolución delante del palacio de Narayanhiti,
cuando Nepalese gritó
y murió por democracia.
Y ahora los cadáveres hombres de la seguridad
de Maobadis, de los civiles y de Nepalese.

¡Silencio! Los dioses durmientes no deben ser despertados.
I, que wracked mi cerebro para el rey,
es puesto enfermo por el demeanour real,
para Sr. Shah ahora es un mortal,
político de A a patear.

I, un fantasma-escritor real,
que funde una vez el aire
del palacio de Narayanhiti,
tiene en ninguna parte ir.

Soy escritor no más.
Soy un fantasma
debajo de la sombra del Himalaya.

· * *


En el servicio lírico de su majestad:

El laureado de poeta (Satis Shroff)

deseó:
Una persona que escribe en forma lírica,
compone a los versos para las ocasiones,
a los buenos stanzas a favor de reyes y a reinas,
príncipes y princesas,
para el precio de 5000 libras esterlinas
y, por supuesto, de 650 botellas
de jerez,
para inspirar al poeta.
Y el título del laureado de poeta.

Un poeta de la corte es forjador de versos,
no bajo-guitarrista
de la venda real
basada en Buckingham.
Los principiantes no necesitan aplicarse.
Los candidatos deben ser
profesor de A de la literatura inglesa.

El laureado de poeta pasado encerró
versos en la alabanza de Edward
y de su Sophie hermoso,
A cientos años de la madre de la reina
y del último fallecimiento triste.
El aniversario de la boda del diamante de la reina,
criticar mordazmente-rima de A para príncipe atractivo-cheeked Guillermo,
cuando él dio vuelta a veintiuno.
¡Sí! Un soporte mejor del `detrás
aquí es un ataque de la edad. '
Él incluso felicitó a Charles y a Camilla
en su unión tardía.
Abrumaron al príncipe
cuando él oyó la boda
del resorte del `del movimiento. '
Solamente todos los versos no eran,
como decimos en Alemania:
Friede, Freude, Eierkuchen.
Indicaron el coste del `de las elecciones acentuadas, del dinero,
del imperio, del aceite y del papá
del belli de Causa del `de la vida' en
Paddington,'.
Temas y líricas que nos incomodan,
día adentro y día hacia fuera.
Se espera que los reglas y las batallas ganados
sean elogiados al cielo,
como el Henrio principal,
a Ben Jonson y otros han hecho

en Juan 1668 que era Dryden sacked
no para sus malos versos,
pero para cambiar su confesión.
Sir Walter Raleigh y Guillermo Morris
no abandonó su libertad
y dicho cortésmente: Ningún gracias, mA'.
Y con él un barrilete de vino
de las islas amarillas,
de que habría podido ser el suyo.

La productividad y la corte-poesía literarias libres
son bedfellows extraños de hecho.
En estas épocas de género-estudia, las cotizaciones
de l mujeres y emancipación,
no sería far-fetched
si sintió bien el Carol Ana Duffy
, los poetess escoceses
, al laureado siguiente de Poetess.
¡Una qué muchacha!
¿Ella está abiertamente el gay,
usted no dijo?
Tiene fuego de todos modos.

Un qué trabajo desagradecido:
Un whisperer lírico real,
esforzándose para las relaciones públicas
en paneles premiados de la poesía,
en nombre de poesía.
Un trabajo desagradecido:
Tómelo
o déjelo.

* * *

El Rowan Williams Harrison

Tony Juan Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
de la colina de Ana
Duffy Ian
McMillan Geoffrey
del Carol del Shortlist
del laureado de poeta
pone a Paterson

(Ed.: Usted está libre agregar a mayor de sus propios candidatos anticipados del laureado de poeta).

La ocasión de cambiar (Satis Shroff)

la “educación es la mejor cosa del mundo para los niños de Nepal, sea ellos los Gurkhas, Sherpas o Madeshis. Y qué Nepal necesita la mayoría en este período transitorio crucial es la paz, cooperación entre los diversos grupos étnicos, el anhelar para reparar las maneras, puentes de la estructura entre sus culturas, para conectar y para encontrar metas comunes. ” Sr. de Satis

Shroff. Swaroop Chamling, que es un Rai y el ex-Gurkha colocó en Reino Unido, está recolectando las firmas para una petición del Gurkha en WWW. El foro de Darjeeling (la búsqueda del google o del yahoo hará) y yo la encontramos el interesar que los Gurkhas, civiles y militar, están consiguiendo organizaron para luchar para las sus derechas en el último, después de los años de la discriminación, empleando y encendiendo, y bajo-pagan de parte del ministerio de la defensa (MOD) en Gran Bretaña. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Canzoni del Minstrel, produttore del fantasma, Laureate di Poet, Gurkhas
Automatically translated into Italian thanks to WorldLingo

Wanderings ed esperienze del minstrel di repubblica Himalayan del Nepal


Gainey: Le canzoni del Minstrel di amore e di dispiacere (Satis Shroff)

una volta,
il mio grandpa hanno detto:
“Nel Nepal persino un bambino
può camminare la campagna da solo. „
È giusta non non allineare,
non per un Nepalese,
sopportato con un sarangi in sua mano.

Sono un musicista,
uno del caste più basso
nella gerarchia indù.
Porto il piacere ai miei ascoltatori,
speranza toccare i cuori
dei miei spectators.

Canto circa amore,
avversione e la malvagità,
re e regine,
principi e principesse,
i poveri ed i rich
e la lotta per l'esistenza,
nei foothills craggy
e nelle altezze torreggianti
dell'Himalaya.

La residenza delle nevi,
in cui i dii ed i Goddesses
buddisti ed indù risiedono
e sembra l'umanità eccessiva
ed il suo folly.

Sono stato sopportato in Tanhau,
piccolo villaggio nondescript di A nel Nepal,
ero esso non per Bhanu Bhakta Acharya
che è stato sopportato qui,
il poet che ha tradotto il Ramayana,
da Sanskrit high-flown in Nepali semplice
affinchè tutto legga.

Mi ricordo di che il primo giorno
il mio padre mi ha passato un sarangi.
Mi ha insegnato come tenere ed oscillare l'arco.
Mi dilettavo con i primi squittii che ha fatto,
poichè ho spostato l'arco sulle stringhe insegnate del horsetail.
Era come se il mio piccolo sarangi
stesse comunicando con me.
Ero così felice,
I ed il mio sarangi,
il mio sarangi e me.
Le rotture di gioia hanno funzionato giù le mie guancie.
Ero così thankful.
Ho toccato i piedi del mio Papa,
come è l'abitudine in Himalaya.
Potrei abbracciare il mondo intero.

Il mio padre lo ha insegnato che i toni
e le canzoni da andare con loro,
dato che noi gaineys siamo minstrels
che vagano da un posto ad un altro,
come i gypsies,
come le farfalle in primavera.
Siamo una gente agitata
da vedere dappertutto,
dove la gente abita,
dato che viviamo dalla loro carità
e dal nostro commercio.

La voce del gainey,
la melodia triste del sarangi.
Un vantaggio a coloro che ama i lyrics,
fastidio di A a coloro che lo odia.

Molto un momento, siamo stati dati dei calci a e battuto stati
dai giovani che preferiscono la musica inscatolata,
dai loro ghetto-artificieri.
Melodie Outlandish,
battimenti che elettronici non potete aggiornare con.
Filando sulle loro teste,
la Anca-luppolizzazione gradisce i robot,
non esseri umani.
È il techno, generazione di ecstasy

dove vada tutte le vecchie melodie?
I folksongs di Nepalese di yore?
La canzone del Gainey?
“Questo è globanisation,„ mi ha detto.
Gli ospiti grigio-eyed dall'estero,
`Quirays' come li denominiamo nel Nepal.
O gora-sahibs del `' in Hindustan.

I quirays mi hanno preso le immagini countless,
con le loro macchine fotografiche,
hanno dato le punte handsome.
Un didi grigio-haired con gli occhiali
ed i denti dentro gradiscono la bocca del cavallo,
anche mi hanno dato un'polaroid-immagine
di me,
con il mio sarangi,
mio violino della montagna.

A volte osservo la miei immagine e
wonder di sbiadisc quanto velocemente il tempo fluisce.
Il mio sorriso sta sparendo,
capelli grigi sui lati,
l'inizio della calvizile.
Ho perso molto i miei molari,
alle mani del Barbier
da Muzzafapur nelle pianure indiane,
lui mi ho dato l'olio di chiodo di garofano
per facilitare il mio dolore,
come ha estratto i miei denti sporcati,
in una destra all'aperto
del salone vicino alla strada principale di Tribhuvan.

Ancora ho la mia voce
e mio sarangi
ed amo cantare il mio repertorio,
anche se molta gente
Sneer e jeer me
e preferisco i testi di Bollywood
dalla mia laringe.

Prego ai loro whims,
ho imparato persino le canzoni di Bollywood,
Aginst la mia volontà,
ascoltante di nascosto prego dietro le tenda del cinematografo
, ai turisti
e la gioventù moderna del mio paese,
persino ho imparato alcune canzoni inglesi.
Soldi dell'OH, soldi cari.
Sono diventato un prostitute culturale.
Ho fatto il mio Zunft, il mio commercio,
un injustice,
ma lo ho fatto per sopravvivere.
Ho dovuto integrarmi
ed assimilare
nella mia società cambiante.
Tempo non ha stato fermo
sotto l'ombra dell'Himalaya.

Un giorno quando ero molto più giovane,
stavo riposando sotto un albero di Pipal
quando ho visto una ragazza turistica bella.
Ho guardato e sorriso lei.
Caressed i suoi capelli
ed ha sorriso indietro.
Per me era amore a prima vista.

Tutto l'istante che guarda lei
ho eliminato il mio piccolo sarangi,
con le flange sul mio arco del fiddle
ed ho giocato una melodia triste di Nepali
composta da Ambar Gurung,
che istruito nei miei wanderings
da Ilam a Darjeeling.

Sono il cielo che
siete il terreno,
anche se yearn
A mille volte,
noi non posso essere insieme.

Ero sentimental quel momento.
Ha avuto rotture nei miei occhi
quando ho rifinito la mia canzone. '
La donna bionda sauntered fino me
ed ha detto in una voce regolare,
`li ringrazia per la canzone bella.
Potete dirmi che cosa significa? '

Ho ritenuto un grumo sulla mia gola
e non potrei parlare
per un istante.
Allora, con un sigh, ho detto,
`abbiamo questo sistema di caste nel Nepal.

Quando in primo luogo li ho visti,
ho immaginato che eravate una ragazza giusta del bahun.
Non siamo permessi cadere nell'amore
con i bahunis.
È un amore proibito a,
amore di A che può non venire mai allineare.
Ti amo
ma io non può averlo. '

Il `ma voi neppure non ha provato,'
ha detto coyly la ragazza bionda.
Il `I gradisce i vostri capelli dorati,
i vostri occhi dell'azzurro.
È come guardare il cielo. '

`OH, grazie,
Danyabad.
Ha chiesto: `Ma perchè dite:
`Non possiamo essere insieme? '
`Ora siamo insieme,' ho risposto,
`ma la società non li gradisce
gaineys dal caste più basso.
I bahuns, castes di chettris sono sopra noi.
Osservano giù su noi. '

`Perchè fanno quello? '
Ha chiesto alla ragazza bionda.
Spat fuori:
`Poiché alto-sono sopportati.
Noi, i kamis, damais e sarkis,
siamo dalits.
Siamo il downtrodden,
i diseredati di questa società
nei foothills dell'Himalaya. '

`Che li ha fatti che cosa siete?' ha chiesto.
Gli ho detto: Il `la società indù è formato questo senso:
Una volta ci era un bahun
e da lui è venuto il Varnas.
Il Vernas è una divisione della società
in quattro parti.
Brahma ha generato i bahuns
dalla sua bocca.
I chettris che sono warriers
sono venuto dalla sua spalla,
dai commercianti dalla sua coscia
e dai servi
dalla suola dei suoi piedi. '

`Che cosa circa i poveri dalits?'
Quipped lo straniero biondo.
Il `i dalits è caduto più profondo nella società indù
e non è stato non considerare i membri titolari
della razza umana.
Abbiamo dovuto fare i errands ed i lavori menial
che sono stati proibiti a per gli più alti castes. '

Il `gradisce che cosa?' ha chiesto.
Il `gradisce disporre degli animali guasti,
facenti il cuoio pelando si nasconde
degli animali guasti,
tolette di pulitura e latrine,
eliminanti i canali delle acque luride dei Hindus sopportati
ricchi e alti.
Non sono permesso toccare un bahun,
anche con la mia ombra, sapete.'
Il `che cosa una media, sistema ugly,' lei ha commentato
ed ha agitato la sua testa.

`Maggio li tocco?' ha chiesto impulsivo.
Era daring ed ha desiderato vedere come reagirei.
`Potete,' ho risposto.
Ha toccato la mia mano,
allora le mie guancie con le sue due mani.
Ho trovato esso piacevole e un honour grande.
Ho unito le mie mani ed ho detto francamente,
`Dhanyabad. '
La I, un dalit, un nessun-nome, un nessun-umano,
era stata toccata da una donna giovane e bella,
turista quiray di A,
dall'altro lato delle acque nere:
Kalapani.

Un'onda di felicità e di gioia
profonde sopra me.
Un miracolo era accaduto.
Come una principessa che bacia un rospo,
nei racconti fairy mi ero sentito.
Forse Gandhi era di destra:
Ero un bambino del dio,
un Harijan
e questa signora giusta un apsara.

, Nella sua mente europea,
ha pensato che avesse portato i diritti dell'uomo
almeno al gainey,
a questo minstrel errante meraviglioso,
con il suo fiddle quaint
denominato sarangi,
suo capelli neri del getto
ed al sorriso contagioso.
Ha detto nella sua voce melodious,
`nel mio paese che tutta la gente è libera ed uguale,
abbia gli stessi diritti e dignità.
Tutti gli esseri umani hanno buonsenso,
la coscienza di A
e dobbiamo venirci a contatto di
come i fratelli e sorelle.

Ho rimboccato il mio sarangi in mio armpit,
applaudito le mie mani e detto:
`Che è piacevole.
Pensieri nobili.
Funziona per voi qui, forse.
Ma non funzionerà per me,'
ritenendo un senso della spazzata di nausea e
del remorse sopra me.

* * *


IL PRODUTTORE del FANTASMA (Satis Shroff)

quando chiudo i miei occhi,
vedo tutto nel relativo posto
nel regno del Nepal.

Vedo l'più alta costruzione a Kathmandu,
che telai più superiore al Dharara,
allo Swayambhu, al Taleju e al Pashupati?
Il palazzo del Narayanhiti dell'ex re,
costruito da un architetto,
dall'altro lato delle acque nere.
Vishnu in ciò vivo,
quale molti Hindus ancora denominano:
Il preserver unconquerable.

Il conqueror del Nepal?
No, quello era il suo antenato
Prithvi Narayan Shah,
re di A di Gorkha.

Vishnu è il preserver del mondo,
con le qualità di misericordia e della qualità.
Vishnu è distretti a distanza del Nepal tutto-pervadente
e auto-esistente, visitato
in un elicottero con il suo consort
e milizia.

Ha inaugurato le fabbriche
e gli eventi delle costruzioni.
Vishnu ha dissolto il Parlamento anche,
per il suo regno,
poichè mi sono detto a per scrivere.

I suoi oggetti e worshippers erano,
di in ritardo,
diviso.
Alas, Ravana ed i suoi demons
besieged la sua terra.
Il re è stato obbligato ad andare
e con lui ho perso il mio vita-lavoro
come fantasma-produttore.

Non posso ricordarmi
del quanti articoli, i discorsi, i decreti,
proclamazioni ho rinchiuso
nel servizio del suo Majesty.
Chi avrebbe pensato
che dovessi cercare
un altro lavoro?

Verso l'estremità,
la mia sporgenza non solo ha perso la sua camicia,
ma anche la sua terra
ed ha incolpato me,
del suo fantasma-produttore sincero,
il miei verse e prosa difettosi.
Ha scortecciato in un tirade:
“Dovete incolpare di la miseria
nel mio paese. „

La I, che lo aveva elogiato,
scritto i discorsi eccellenti,
pieni di amore, di pathos e di empathy
per i suoi poveri oggetti,
ora era uno scapegoat puro.

I, che aveva scritto
le linee Soothing per le masse unruly,
che erano nella sommossa,
dopo i secoli della gerarchia feudal,
della cattiva gestione,
del controllo difettoso,
della corruzione e del nepotismo.

I, che aveva cercato una voce
per pacify i mobs di lynch
nelle vie di Catmandu,
di Biratnagar, di Dolpo
e di Janakpur.
Quello era il taglio più unkindest di tutti.

I giornali reali e paid-premono
stavano fiorendo con le notizie
di sviluppo nel Nepal.
Ma la gente ha saputo più meglio.
Stavano attendendo.

La diga di sviluppo
era stata rotta,
gioco di parola di A su sviluppo del `. '
Quando la diga reale è sprofondato in Pokhara,
la gente ha avuta una risata grande.
Il padre morente del re ha detto:
Il `quando muoio,
il mio paese dovrebbe vivere. '
Sui momenti tranquilli,
sento l'astensione:
Pani di marey di mA,
desh di Mero,
rahos di Bachi.

Il Nepal ora è una repubblica
con i cantoni anziché le zone,
noi persino ha una montagna fish-tailed
che assomiglia a Zermatt.
Abbiamo turismo anche,
ma dove siamo i banchieri,
i quadri e ditte?
Abbiamo un'industria del sussidio,
incassante nei dollari
dai governi e
dai NGOs stranieri.

Il Nepal esporta le moquette,
lavoratori umani
per i emirates,
Sherpas per i climbers
ed i Gurkhas per il Brits
e la carne per le strade superiori e più basse del Grant.

Quando apro i miei occhi,
vedo Vishnu ancora slumbering
sulla sua base di Sesha,
il serpent
negli stagni di Budanilkantha
e di Balaju.

Prithee,
dove è il creatore?
Quando sveglierà dal suo sonno eterno?
Soltanto la distruzione del Bhairab
del mondo Himalayan deve essere vista.

Molta anima è stata tettoia
fra le decadi ed i secoli.
Il monticello dei nasi e degli orecchi
del sgominati a Kirtipur,
il colpo e mutilati
al massacre di Kot,
rivoluzione davanti il palazzo di Narayanhiti,
quando Nepalese ha gridato
e morto per la democrazia.
Ed ora i corpses uomini di sicurezza
di Maobadis, dei civili e di Nepalese.

Hush! I dii addormentati non dovrebbero essere svegliati.
I, che wracked il mio cerebrum per il re,
sickened dal demeanour reale,
per il sig. Shah ora è un mortal,
politico di A da caricare il sistema.

I, un fantasma-produttore reale,
che fonde una volta l'aria
del palazzo di Narayanhiti,
ha in nessun posto andare.

Non sono un produttore non di più.
Sono un fantasma
sotto l'ombra dell'Himalaya.

· * *


Su servizio Lyrical del suo Majesty:

Laureate di Poet (Satis Shroff)

desiderato:
Una persona che scrive nella forma lyrical,
compone i verses per le occasioni,
i buoni stanzas per i re e le regine,
principi e principesse,
per il prezzo di 5000 libbre sterlina
e, naturalmente, di 650 bottiglie
di sherry,
per ispirare il poet.
Ed il titolo del Laureate di Poet.

Un poet della corte è uno smith dei verses,
non un spigola-guitarist
della fascia reale
basata in Buckingham.
I principianti non devono applicarsi.
I candidati dovrebbero essere
professore di A di letteratura inglese.

L'ultimo Laureate di Poet ha rinchiuso
i Verses nell'elogio di Edward
e del suo Sophie bello,
A cento anni della madre della regina
e del demise triste posteriore.
L'anniversario di nozze del diamante della regina,
colp-rima di A per il principe ottimistico-cheeked William,
quando ha girato ventuno.
Yeah! Il basamento migliore del `indietro
qui è un attacco di età. '
Persino si è congratulato Charles e Camilla
sulla loro unione in ritardo.
Il principe è stato soprafato
quando ha sentito le nozze
della molla del `del movimento. '
Ma tutti i verses non erano,
come diciamo in Germania:
Friede, Freude, Eierkuchen.
Hanno fatto segno al costo del `delle elezioni date risalto a, dei soldi,
dell'impero, dell'olio e del Dad
di belli di Causa del `di vita'
su Paddington,'.
Temi e lyrics che li importunano,
giorno dentro e giorno fuori.
I righelli e le battaglie vinti si pensano che
elogiino a cielo,
come il Henry matrice,
a Ben Jonson ed altri hanno fatto

in John che 1668 Dryden era sacked
non per i suoi verses difettosi,
ma per cambiare il suo confession.
Il sir Walter Raleigh e William Morris
non ha ceduto la loro libertà
e detto gentile: Nessun grazie, il mA' Am.
E con esso un barile di vino
dalle isole color giallo canarino,
quello potrebbe essere loro.

Il rendimento e la corte-poesia letterari liberi
sono bedfellows sconosciuti effettivamente.
In questi periodi di genere-studia, citazioni
di l donne ed emancipazione,
non sarebbe far-fetched
se il Carol Ann Duffy,
poetess scozzesi,
stesse bene al Laureate seguente di Poetess.
Ché lass!
Lei è apertamente il gay,
voi non ha detto?
Ha comunque fuoco.

Ché lavoro ingrato:
Un whisperer lyrical reale,
tentante d'ottenere le pubbliche relazioni
nei pannelli premiati di poesia,
in nome della poesia.
Un lavoro ingrato:
Prendalo
o lascilo.

* * *

La sorba Williams Harrison

Tony John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
della collina della Ann
Duffy Ian
McMillan Geoffrey
del Carol della rosa dei candidati
del Laureate di Poet
indossa Paterson

(Ed.: Siete liberi aggiungere un po'di più dei vostri propri futuri candidati del laureate di poet).

La probabilità cambiare (Satis Shroff)

“la formazione è la cosa migliore nel mondo per i bambini del Nepal, è Gurkhas, Sherpas o Madeshis. Ed il che Nepal ha bisogno di la maggior parte in questo periodo di transizione cruciale è pace, la cooperazione fra i gruppi etnici differenti, craving per riparare i sensi, ponticelli di configurazione fra le relative colture, per collegare e trovare gli obiettivi comuni. „ Sig. di Satis

Shroff. Swaroop Chamling, che è un Rai e un ex-Gurkha depositati nel Regno Unito, è firme di riunione per una petizione del Gurkha su WWW. La tribuna di Darjeeling (la ricerca di yahoo o del google basterà) ed io scoprono che interessa che i Gurkhas, civili e militare, stanno ottenendo hanno organizzato per combattere per i loro diritti infine, dopo gli anni di distinzione, assumenti ed infornanti e basso-pagano da parte del Ministero di difesa (MOD) in Gran-Bretagna. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Liede eines Minnesängers, Geist-Verfasser, Dichter-Laureatus, Gurkhas
Automatically translated into German thanks to WorldLingo

Wanderings und Erfahrungen eines Minnesängers in der Himalajarepublik von Nepal


Gainey: Die Liede eines Minnesängers der Liebe und der sorge (Satis Shroff)

einst
mein Großvater sagten:
„In Nepal sogar kann ein
Kind gehen die Landschaft alleine. “
Sie ist, gerecht nicht nicht
für ein Nepalese auszurichten,
getragen mit einem sarangi in seiner Hand.

Ich bin ein Musiker,
einer der untereren Kaste
in der hinduistischen Hierarchie.
Ich hole meinen Zuhörern Freude,
Hoffnung, die Herzen
meiner Zuschauer zu berühren.

Ich singe über Liebe,
Haß und übel,
Könige und Königinnen,
Prinzen und Prinzessinnen,
die Armen und die Rich
und der Kampf für Bestehen,
in den craggy Vorbergen
und in den sehr hohen Höhen
des Himalajas.

Der Aufenthaltsort des Schnees,
in dem buddhistische und hinduistische
Götter und Göttinnen liegen,
und schauen übermenschheit
und seine Unsinnigkeit.

Ich war in Tanhau, A
undefinierbares Dörfchen in Nepal, war
es nicht für Bhanu Bhakta Acharya, das
hier getragen wurde, der
Dichter, der das Ramayana übersetzte, von
high-flown Sanskrit in einfaches Nepali geboren,
damit alle lesen.

Ich erinnere mich, daß der erste Tag
mein Vater mir ein sarangi übergab.
Er brachte mir bei, wie man den Bogen hält und schwingt.
Ich wurde mit dem ersten Quietschen erfreut, das es bildete,
da ich den Bogen auf den Unterichtshorsetail Zeichenketten verschob.
Es war, als wenn mein kleines sarangi
mit mir sprach.
Ich war so glücklich,
I und mein sarangi,
mein sarangi und ich.
Risse der Freude liefen hinunter meine Backen.
Ich war so dankbar.
Ich berührte Füße meines Papas,
wie die Gewohnheit im Himalaja.
Ich könnte die ganze Welt umfassen.

Mein Vater unterrichtete mich, daß die Töne
und die Liede, zum mit ihnen zu gehen,
denn wir gaineys Minnesänger sind,
die von Platz zu Platz, wie
Zigeuner, wie
Schmetterlinge im Frühjahr wander.
Wir sind rastlose überall
gesehen zu werden Völker,
wo Leute bleiben,
denn wir von ihrer Nächstenliebe und
von unserem Handel leben.

Die Stimme des gainey,
die traurige Melodie des sarangi.
Eine Gabe zu denen, die die Lyriken lieben,
A Beeinträchtigung zu denen, die sie hassen.

Viel eine Zeit, sind wir von den jungen Leuten
, die eingemachte Musik bevorzugen, von ihren Gettobläsern
getreten worden und geschlagen worden.
Sonderbare Melodien,
elektronische Schläge, die Sie nicht mit oben dich verfangen können.
Spinnend auf ihre Köpfe,
mögen Hüfte-Hopfen Roboter,
nicht Menschen.
Es ist das techno, Ekstaseerzeugung,

in dem alle alten Melodien gegangen haben Sie?
Die Nepalese folksongs von yore?
Das Lied des Gainey?
„Dieses ist globanisation,“ sie erklärte mir.
Die grau-gemusterten Besucher aus dem Ausland,
`Quirays', wie wir sie in Nepal benennen.
Oder `gora-sahibs' in Hindustan.

Die quirays machten unzählige Photos von mir,
mit ihren Kameras,
gaben stattliche Tips.
Ein grau-behaartes didi mit Schauspielen,
und Zähne mögen innen die öffnung eines Pferds,
gaben mir eine Polaroidabbildung von
mir, mit
meinem sarangi sogar,
meinem, Gebirgsvioline.

Manchmal schaue ich meine verblassende Abbildung
und Wunder wie schnelle Flüsse.
Mein Lächeln verschwindet,
graues Haar an den Seiten,
der Anfang von Kahlheit.
Ich habe eine Menge meine Molaren,
an den Händen des Barbier von
Muzzafapur in den indischen Ebenen, er
gab mir Nelkenöl, um
meine Schmerz, wie er
meine beschmutzten Zähne auszog, in einem
Freiluftsalon Recht nahe
der Tribhuvan Landstraße zu erleichtern verloren.

Ich habe noch meine Stimme
und mein sarangi
und liebe, mein Repertoire zu singen,
obwohl viele Leute
an mir spotten und jeer,
und bevorzuge Bollywood Texte
von meinem Larynx.

Zu bitte ihren Launen
erlernte ich sogar Bollywood Liede,
Aginst mein Wille und
bitte hörte hinter Kinovorhängen
, zu den Touristen heimlich zu
und moderne Jugend meines Landes,
erlernte ich sogar einige englische Liede.
OH- Geld, Hochzins.
Ich bin ein kulturelles Prostituiertees geworden.
Ich habe mein Zunft, meinen Handel, ein
Unrecht getan,
aber ich tat es, um zu überleben.
Ich mußte mich integrieren
und in
meiner ändernden Gesellschaft anpassen.
Zeit ist noch nicht unter
dem Schatten des Himalajas gestanden.

Ein Tag, als ich viel jünger war,
stand ich unter einem Pipal Baum still,
als ich ein schönes touristisches Mädchen sah.
Ich betrachtete und lächelte ihr.
Sie streichelte ihr Haar
und lächelte zurück.
Für mich war es Liebe auf den ersten Blick.

Alle Weile, die sie nahm
ich anstarrt, mein kleines sarangi,
mit Glocken auf meinem Geige Bogen
heraus und spielte eine traurige Nepali Melodie, die
von Ambar Gurung bestand,
den ich gelehrt in meinen wanderings von
Ilam zu Darjeeling wurde.

Ich bin der Himmel, den
Sie der Boden sind,
obwohl wir A
tausendmal yearn,
wir kann nicht zusammen sein.

Ich war dieser Moment sentimental.
Hatte Risse in meinen Augen,
als ich mein Lied beendete. '
Die Blondinefrau sauntered bis zu mir
und sagte in einer glatten Stimme,
`danken Ihnen für das reizende Lied.
Können Sie mir erklären, was es bedeutet? '

Ich glaubte einem Klumpen auf meiner Kehle
und könnte nicht für eine Weile
sprechen.
Dann mit einem Seufzer, sagte ich,
`haben wir dieses Kastensystem in Nepal.

Als ich Sie zuerst sah,
stellte mich ich vor, daß Sie ein angemessenes bahun Mädchen waren.
Uns werden nicht erlaubt, in
bahunis zu verlieben.
Es ist eine verbotene Liebe,
A Liebe, die nie kommen kann zutreffend.
Ich liebe dich
aber ich kann nicht Sie haben. '

`Aber Sie haben nicht sogar versucht,'
sagte das Blondinemädchen coyly.
`I mögen Ihr goldenes Haar,
Ihre Blauaugen.
Es ist wie das Aufpassen des Himmels. '

`OH-, danke,
Danyabad.
Sie bat: `Aber, warum Sie sagen:
`Können wir nicht zusammen sein? '
`Sind wir zusammen jetzt,', antwortete ich,
`, aber die Gesellschaft mag uns
nicht gaineys von der untereren Kaste.
Die bahuns, chettris Kasten sind über uns.
Sie schauen unten nach uns. '

`, warum, tun sie das? '
Fragte das Blondinemädchen.
Ich spuckte heraus:
`, weil sie hoch-getragen werden.
Wir, kamis, damais und sarkis,
sind dalits.
Wir sind, die Underdogs
dieser Gesellschaft in den
Vorbergen des Himalajas downtrodden. '

`, das Sie bildete, was Sie sind?' sie bat.
Ich erklärte ihr: `Die hinduistische Gesellschaft wird auf diese Weise gebildet:
Einst es gab ein bahun
und von ihm kam das Varnas.
Das Vernas sind eine Abteilung der Gesellschaft
in vier Teile.
Brahma verursachte die bahuns
von seiner öffnung.
Die chettris, die warriers sind,
kamen von seiner Schulter,
von den Händlern von seinem Schenkel
und von den Bediensteten
von der Sohle seiner Füße. '

`Was über die schlechten dalits?'
Witzelte den Blondineausländer.
`Die dalits fiel tiefer in der hinduistischen Gesellschaft
und wurde nicht als vollwertige Mitglieder
der menschlichen Rasse betrachtet.
Wir mußten die Botengänge und die menial Arbeiten erledigen,
die für die höheren Kasten verboten waren. '

`Mögen, was?' sie bat.
`Mögen die toten Tiere abschaffen und
bilden Leder, indem es enthäutet, sich versteckt
von den toten Tieren,
die Reinigungstoiletten und Latrinen und
löschen die Abwasserkanäle von den reichen,
hohen geborenen Hindus.
Mir werde nicht erlaubt, ein bahun zu berühren,
sogar mit meinem Schatten, wissen Sie.'
`Was ein Mittel, häßliches System,' sie kommentierte
und rüttelte ihren Kopf.

`Mai berühre ich Sie?' sie bat impulsiv.
Sie war verwegen und wollte sehen, wie ich reagieren würde.
`Können Sie,' ich antwortete.
Sie berührte meine Hand,
dann meine Backen mit ihren zwei Händen.
Ich fand es angenehm und eine große Ehre.
Ich verband meine Hände und sagte herzlichst,
`Dhanyabad. '
I, ein dalit, ein Keinname, ein kein-menschliches,
war von einer jungen, schönen Frau, A
quiray Tourist,
über vom schwarzen Wasser berührt worden:
Kalapani.

Eine Welle des Glückes und der Freude
gefegt über mir.
Ein Wunder war geschehen.
Wie eine Prinzessin, die eine Kröte,
in den fairy Geschichten hatte ich küßt, gehört.
Möglicherweise hatte Gandhi Recht:
Ich war ein Kind des Gottes,
ein Harijan
und diese angemessene Dame ein apsara.

Sie, in ihrem europäischen Verstand,
dachte, daß sie gainey,
diesem wundervollen wandering Minnesänger geholt
hatte, wenn seine wunderliche
Geige genannt ist, sarangi,
seinem Strahl schwarzes
Haar und dem ansteckenden Lächeln
menschliche Rechte mindestens.
Sie sagte in ihrer wohlklingenden Stimme,
`in meinem Land, das alle Leute frei sind und gleich,
haben Sie die gleichen Rechte und Würde.
Alle Menschen haben gesunden Menschenverstand,
A Gewissenhaftigkeit,
und wir sollen uns als
Brüder und Schwestern treffen.

Ich verstaute mein sarangi in meinem Armpit,
geklatscht meinen Händen und gesagt:
`, das nett ist.
Vortreffliche Gedanken.
Es funktioniert für Sie hier, möglicherweise.
Aber es funktioniert nicht für mich,',
einer Richtung remorse und übelkeit der Schleife
über mir glaubend.

* * *


DER GEIST-VERFASSER (Satis Shroff)

wenn ich meine Augen schließe,
sehe ich alles in seinem Platz
im Königreich von Nepal.

Ich sehe das höchste Gebäude in Katmandu,
welche Webstühle stark als das Dharara,
das Swayambhu, das Taleju und das Pashupati?
Der ehemaligen Palast Narayanhiti des Königs,
errichtet von einem Architekten,
über vom schwarzen Wasser.
Darin gelebtes Vishnu,
das viele Hindus noch benennen:
Der unconquerable Retter.

Der Eroberer von Nepal?
Nr., das war sein Vorfahr
Prithvi Narayan Shah,
A König von Gorkha.

Vishnu ist der Retter der Welt,
mit Qualitäten der Gnade und der Güte.
Vishnu ist all-pervading und Selbst-existenten,
besichtigten Nepals Remotebezirke
in einem Hubschrauber mit seinem Gemahl
und Miliz.

Er eröffnete Gebäude
fabriken und -fälle.
Vishnu löste das Parlament auch,
um seines Königreiches willen auf,
da ich erklärt wurde, um zu schreiben.

Seine Themen und worshippers waren,
von spät,
geteilt.
Leider, Ravana und seine Dämonen
haben sein Land belagert.
Der König wurde verbunden zu gehen,
und mit ihm verlor ich meinen Lebenjob
als Geistverfasser.

Ich kann nicht mich erinnern,
an wieviele Artikel, Reden, Verordnungen,
Proklamationen ich im Service
seiner Majestät eingesperrt habe.
Wer würde gedacht haben,
daß ich nach einem anderen Job
würde schauen müssen?

In Richtung zum Ende
verlor mein Chef nicht nur sein Hemd,
aber auch sein Land
und tadelte mich,
seinen aufrichtigen Geistverfasser,
für meinen schlechten Vers und Prosa.
Er bellte in einem tirade:
„Sie sollen für das Elend in
meinem Land tadeln. “

I, das ihn gepriesen hatte,
die bewundernswerten Reden geschrieben, die
von der Liebe, vom Pathose und von empathy für
seine schlechten Themen voll sind,
war jetzt ein bloßer Scapegoat.

I, das beruhigende Linien
für die unruly Massen geschrieben hatten,
die im Aufruhr, nach
Jahrhunderten der Feudalhierarchie, der Misswirtschaft
, der schlechten
Regierungsgewalt, der Korruption
und des Nepotismus waren.

I, das eine Stimme gesucht hatten
, um den lynchenpöbel
in den Straßen von Catmandu, von Biratnagar
, von Dolpo und
von Janakpur zu beruhigen.
Der war der unkindest Schnitt von allen.

Die königlichen Zeitungen und betätigen
sich blühten mit Nachrichten
der Entwicklung in Nepal.
Aber die Leute wußten besser.
Sie warteten.

Die Verdammung der Entwicklung
war, A Wort
spiel auf `Entwicklung defekt gewesen. '
Als die königliche Verdammung in Pokhara einstürzte,
hatten die Leute ein grosses Lachen.
Der Vater des Königs sterbend gesagt:
`, wenn ich sterbe,
mein Land sollte leben. '
Auf ruhigen Momenten,
höre ich den Refrain:
MA marey pani,
Mero desh,
Bachi rahos.

Nepal ist jetzt eine Republik
mit Bezirken anstelle von den Zonen,
wir haben sogar einen abgebremsten Berg,
der wie Zermatt aussieht.
Wir haben Tourismus auch,
aber wo sind die Banker,
die Hauptleiter und Unternehmen?
Wir haben eine Hilfsmittel-Industrie und
kassieren in den Dollar
von den fremden Regierungen
und von den nichtstaatlichen Organisationen.

Nepal exportiert Teppiche,
menschliche Arbeiter
für die Emiräte,
Sherpas für die Bergsteiger
und die Gurkhas für das Brits
und das Fleisch für die oberen und untereren Grant Straßen.

Wenn ich meine Augen öffne,
sehe ich Vishnu, auf seinem
Bett von Sesha, die Schlange
in den
Lachen von Budanilkantha und von Balaju
noch slumbering.

Prithee,
wo ist der Schöpfer?
Wann wacht er von seinem ewigen Schlaf auf?
Nur Zerstörung Bhairabs
der Himalajawelt soll gesehen werden.

Viel Blut ist Halle zwischen
den Dekaden und den Jahrhunderten gewesen.
Der Damm der Nasen und der Ohren
von vanquished bei Kirtipur,
der Schuß und
am Kot Blutbad, die
Revolution verstümmelt vor dem Narayanhiti Palast,
als Nepalese für
Demokratie schrie und starb.
Und jetzt die Leichen der Maobadis,
Zivilist- und Nepalesesicherheit Männer.

Stille! Schlafende Götter sollten nicht geweckt werden.
I, das meinen Cerebrum für den König wracked,
werden durch das königliche demeanour, für
Herrn krank gemacht. Shah ist jetzt ein Sterblich,
aufzuladen der A Politiker.

I, ein königlicher Geistverfasser,
das einmal die Luft
des Narayanhiti Palastes schmelzen,
haben nirgendwo zu gehen.

Ich bin ein Verfasser nicht mehr.
Ich bin ein Geist
unter dem Schatten des Himalajas.

· * *


Auf Lyrical Service ihrer Majestät:

Dichter-Laureatus (Satis Shroff)

gewünscht:
Eine Person, die in lyrical Form schreibt,
besteht Verse für Gelegenheiten,
gute stanzas zugunsten der Könige und Königinnen,
Prinzen und Prinzessinnen,
für den Preis von 5000 Sterling zerstößt
und selbstverständlich 650 Flaschen
Sherry,
um den Dichter anzuspornen.
Und der Titel Dichter-Laureatus.

Ein Gerichtdichter ist ein Smith der Verse,
nicht ein Bassgitarrist
vom königlichen Band, das
in Buckingham gegründet wird.
Anfänger brauchen nicht zuzutreffen.
Anwärter sollten A
Professor der englischen Literatur sein.

Der letzte Dichter-Laureatus sperrte
Verse im Lob von Edward
und von seinem schönen Sophie,
A hundert Jahre der Königin-Mutter
und des letzten traurigen Endes ein.
Der Diamant-Hochzeit Jahrestag der Königin,
A Klopfenreim für rosigen-cheeked Prinzen William,
als er einundzwanzig drehte.
Yeah! `Besserer Standplatz zurück
ist hier ein Alter Angriff. '
Er beglückwünschte sogar Charles und Camilla
auf ihrer verspäteten Verbindung.
Der Prinz wurde überwältigt,
als er Hochzeit Frühling
`der Bewegung hörte. '
Aber alle Verse waren nicht,
wie wir in Deutschland sagen:
Friede, Freude, Eierkuchen.
Winkten `Kosten Leben' auf Paddington,
`Causa belli' der hervorgehobenen
Wahlen, des Geldes, des Reiches,
des öls und des Vatis.
Themen und Lyriken, die uns stören,
Tag innen und Tag heraus.
Die gewonnenen Lehren und die Schlachten werden erwartet
, zum Himmel, wie
Vorlagenhenry, zu Ben
Jonson et al. gepriesen zu werden haben getan

John 1668, den Dryden sacked nicht
für seine schlechten Verse war,
aber für das Ändern seines Geständnisses.
Sir Walter Raleigh und William Morris
trat nicht ihre Freiheit
und höflich gesagt ab: Kein danke, MA' Am.
Und mit ihm könnte ein Faß
Wein von den zitronengelben Inseln
, der ihr gewesen sein.

Freie literarische Produktivität und Gerichtpoesie
sind merkwürdige Bettgenossen in der Tat.
In diesen Zeiten von Geschlecht-studiert, L
Frauen Anführungsstriche und Emanzipation,
würde sie nicht far-fetched sein,
wenn Lied Ann Duffy,
schottische poetess,
dem folgenden Poetess Laureatus stand.
Ein was für Lass!
Sie öffentlich ist Homosexuelles,
nicht Sie sagte?
Hat Feuer irgendwie.

Ein was für undankbarer Job:
Ein königliches lyrical whisperer,
bemühend um öffentlichkeitsarbeiten
in den prize Verkleidungen der Poesie,
im Namen der Poesie.
Ein undankbarer Job:
Nehmen Sie es
oder lassen Sie es.

* * *

Dichter-Laureatusshortlist-

LiedAnn Duffy
Ian McMillan
Geoffrey Hügel
Rowan Williams
Tony Harrison
John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
zieht Paterson an

(ED.: Sie sind frei, mehr Ihrer eigenen zukünftigen Dichterlaureatusanwärter zu addieren).

Die Wahrscheinlichkeit, (Satis Shroff) „

Ausbildung zu ändern ist die beste Sache in der Welt für Kinder Nepals, ist sie Gurkhas, Sherpas oder Madeshis. Und welches Nepal benötigt, die meisten in dieser entscheidenden übergangszeit Frieden, Mitarbeit zwischen den unterschiedlichen ethnischen Gruppen, craving ist, zum der Weisen, Baubrücken zu reparieren zwischen seinen Kulturen, der allgemeinen Ziele anzuschließen und zu finden. “ Satis Shroff

Herr. Swaroop Chamling, das ein Rai und ein Exgurkha ist, die in Großbritannien vereinbart werden, erfaßt Unterzeichnungen für eine Gurkhapetition auf WWW. Darjeeling Forum (google oder yahoo Suche tut) und ich finden sie zu interessieren, daß die Gurkhas, Zivilisten und militärisches, organisierten, um für ihre Rechte, nach den Jahren der Unterscheidung schließlich zu kämpfen erhalten und anstellen und abfeuern, und niedrig-zahlen von seiten des Ministeriums der Verteidigung (Umb.) in Großbritannien. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Canções de um Minstrel, escritor do Ghost, Laureate de poeta, Gurkhas
Automatically translated into Portuguese thanks to WorldLingo

Wanderings e experiências de um minstrel na república Himalayan de Nepal


Gainey: As canções de um Minstrel do amor e do Sorrow (Satis Shroff)

uma vez em cima de um momento,
meu grandpa disseram:
“Em Nepal mesmo uma criança
pode andar o campo sozinho. ”
É justo não rectificar,
não para um Nepalese,
carregado com um sarangi em sua mão.

Eu sou um músico,
um do caste mais baixo
na hierarquia Hindu.
Eu trago o prazer a meus ouvintes,
esperança tocar nos corações
de meus espectadores.

Eu canto sobre o amor,
o ódio e o evil,
os reis e as rainhas,
os príncipes e as princesas,
os pobres e os rich,
e a luta para a existência,
nos foothills craggy
e nas alturas elevadas
dos Himalayas.

O domicílio das neves,
onde os deuses e os Goddesses
Buddhist e Hindu residem,
e olha a humanidade excedente
e o seu folly.

Eu fui carregado em Tanhau,
hamlet nondescript de A em Nepal,
era ele não para Bhanu Bhakta Acharya
que foi carregado aqui,
poeta que traduziu o Ramayana,
de Sanskrit high-flown em Nepali simples
para que tudo leia.

Eu recordo que o primeiro dia
meu pai me entregou um sarangi.
Ensinou-me como prender e balançar a curva.
Eu fui deleitado com os primeiros rangidos que fêz,
porque eu movi a curva nas cordas ensinadas do horsetail.
Era como se meu sarangi pequeno
estava falando com mim.
Eu era assim feliz,
I e meu sarangi,
meu sarangi e mim.
Os rasgos da alegria funcionaram abaixo meus mordentes.
Eu era assim thankful.
Eu toquei nos pés do meu Papa,
como é o costume nos Himalayas.
Eu poderia embrace o mundo inteiro.

Meu pai ensinou-me que os tons,
e as canções a ir com eles,
porque nós gaineys somos os minstrels
que vagueiam do lugar ao lugar,
como ciganos,
como borboletas na mola.
Nós somos uns povos agitados
a ser vistos em toda parte,
onde os povos residem,
porque nós vivemos de seu charity
e de nosso comércio.

A voz do gainey,
a melodia sad do sarangi.
Um boon àqueles que amam os lyrics,
incômodo de A àqueles que o odeiam.

Muito um momento, nós fomos retrocedidos e batidos
pelos povos novos que preferem a música enlatada,
de seus ghetto-blasters.
Melodias Outlandish,
batidas que eletrônicas você não pode alcançar.
Girando em suas cabeças,
o Hip-hopping gosta de robôs,
não seres humanos.
É o techno, geração do ecstasy

onde tenha todas as melodias velhas idas?
Os folksongs de Nepalese do yore?
A canção do Gainey?
“Este é globanisation,” eles disse-me.
Os visitantes cinzento-eyed de no exterior,
`Quirays' como nós os chamamos em Nepal.
Ou gora-sahibs do `' em Hindustan.

Os quirays fizeram exame de retratos incontáveis de mim,
com suas câmeras,
deram pontas consideráveis.
Um didi cinzento-haired com espetáculos,
e os dentes gostam dentro da boca de um cavalo,
deram-me mesmo um polaroid-retrato
de mim,
com meu sarangi,
meu violino da montanha.

Às vezes eu olho meus retrato e
maravilha desvanecendo-se como rapidamente o tempo flui.
Meu sorriso está desaparecendo,
o cabelo cinzento nos lados,
o começo do baldness.
Eu perdi muitos de meus molars,
nas mãos do Barbier
de Muzzafapur nas planícies Indian,
ele dei-me o óleo de cravo-da-índia
para facilitar minha dor,
como retirou meus dentes sujados,
em uma direita open-air
do salon perto da estrada de Tribhuvan.

Eu tenho ainda minha voz
e meu sarangi,
e amo-os cantar meu repertoire,
mesmo que muitos povos
Sneer e jeer em mim,
e prefiro-os textos de Bollywood
de meu larynx.

Por favor a seus whims,
eu aprendi mesmo canções de Bollywood,
Aginst minha vontade,
Eavesdropping atrás das cortinas do cinema,
por favor aos turistas
e juventude moderna do meu país,
eu aprendi mesmo algumas canções inglesas.
Dinheiro do Oh, caro dinheiro.
Eu transformei-me um prostitute cultural.
Eu fiz meu Zunft, meu comércio,
um injustice,
mas eu fi-lo para sobreviver.
Eu tive que integrar-se myself
e assimilate
em minha sociedade em mudança.
Tempo não tem estado ainda
sob a sombra dos Himalayas.

Um dia quando eu era muito mais novo,
eu estava descansando sob uma árvore de Pipal
quando eu vi uma menina tourist bonita.
Eu olhei e sorri nela.
Caressed seu cabelo,
e sorriu para trás.
Para mim era amor na primeira vista.

Todo o quando que olha nela
eu removi meu sarangi pequeno,
com os sinos em minha curva do fiddle
e joguei uma melodia sad de Nepali
composta por Ambar Gurung,
que eu instruído em meus wanderings
de Ilam a Darjeeling.

Eu sou o céu que
você é o solo,
mesmo que nós ansiemos
A mil vezes,
nós não posso ser junto.

Eu era sentimental esse momento.
Teve rasgos em meus olhos
quando eu terminei minha canção. '
A mulher do blonde sauntered até mim,
e disse em uma voz lisa,
`agradece-o para a canção encantadora.
Pode você dizer-me o que significa? '

Eu senti uma protuberância em minha garganta
e não pude falar
por um quando.
Então, com um sigh, eu disse,
`nós temos este sistema de caste em Nepal.

Quando eu o vi primeiramente,
eu imaginei que você era uma menina justa do bahun.
Não somos permitidos nós cair no amor
com bahunis.
É um amor proibido,
o amor de A que pode nunca vir verdadeiro.
Eu te amo
mas mim não pode tê-lo. '

O `mas você não tentou mesmo,'
disse a menina do blonde coyly.
O `I gosta de seu cabelo dourado,
seus olhos do azul.
É como prestar atenção ao céu. '

`Oh, obrigado,
Danyabad.
Pediu: `Mas porque você diz:
`Nós não podemos ser junto? '
`Nós somos junto agora,' eu respondi,
`mas a sociedade não gosta
de nos gaineys do caste mais baixo.
Os bahuns, castes dos chettris estão acima de nós.
Olham para baixo em cima de nós. '

`Porque fazem aquele? '
Perguntou à menina do blonde.
Eu cuspi para fora:
`Porque elevado-são carregados.
Nós, os kamis, damais e sarkis,
somos dalits.
Nós somos os downtrodden,
underdogs desta sociedade
nos foothills dos Himalayas. '

`Que o fêz o que você é?' pediu.
Eu disse-lhe: O `a sociedade Hindu é dado forma esta maneira:
Uma vez em cima de um momento havia um bahun,
e dele vinha o Varnas.
O Vernas é uma divisão da sociedade
em quatro porções.
Brahma criou os bahuns
de sua boca.
Os chettris que são warriers
vieram de seu ombro,
dos comerciantes de seu thigh
e dos empregados
da sola de seus pés. '

`Que sobre os dalits pobres?'
Quipped o estrangeiro do blonde.
O `os dalits caiu mais profundo na sociedade Hindu,
e não foi considerado como membros cheios
da raça humana.
Nós tivemos que fazer os errands e os trabalhos menial
que foram proibidos para os castes mais elevados. '

O `gosta de que?' pediu.
O `gosta de dispo os animais inoperantes,
fazendo o couro descascando esconde
de animais inoperantes,
toaletes de limpeza e latrines,
cancelando os canais do sewage dos Hindus carregados
ricos, elevados.
Não sou permitido eu tocar em um bahun,
mesmo com minha sombra, você sabe.'
O `o que um meio, sistema feio,' ela comentou,
e agitou sua cabeça.

`Maio eu toco em você?' pediu impulsively.
Era audaz e queria ver como eu reagiria.
`Você pode,' eu respondi.
Tocou em minha mão,
então meus mordentes com suas duas mãos.
Eu encontrei o agradável e uma honra grande.
Eu juntei minhas mãos e disse-as sincerely,
`Dhanyabad. '
I, um dalit, um nenhum-nome, um nenhum-humano,
tinha sido tocado por uma mulher nova, bonita,
turista quiray de A,
através das águas pretas:
Kalapani.

Uma onda da felicidade e da alegria
varridas sobre mim.
Um miracle tinha acontecido.
Como uma princesa que beija um sapo,
em tales fairy eu tinha-me ouvido.
Talvez Gandhi era direito:
Eu era uma criança do deus,
um Harijan,
e esta senhora justa um apsara.

, Em sua mente européia,
pensou que tinha trazido direitas humanas
pelo menos ao gainey,
a este minstrel vagueando maravilhoso,
com seu fiddle quaint
chamado sarangi,
a His cabelo preto do jato
e ao sorriso infectious.
Disse em sua voz melodious,
`em meu país que todos os povos estão livres e igual,
tenha as mesmas direitas e dignidade.
Todos os seres humanos têm o sentido comum,
conscience de A,
e nós ought encontrar-se com
como irmãos e irmãs.

Eu dobrei meu sarangi meu armpit,
Clapped minhas mãos e dito:
`Que é agradável.
Pensamentos nobres.
Trabalha para você aqui, talvez.
Mas não trabalhará para mim,'
sentindo um sentido da varredura do remorse e
do nausea sobre mim.

* * *


O ESCRITOR do GHOST (Satis Shroff)

quando eu fecho meus olhos,
eu v tudo em seu lugar
no reino de Nepal.

Eu v o edifício o mais elevado em Kathmandu,
que teares mais altamente do que o Dharara,
o Swayambhu, o Taleju e o Pashupati?
O palácio de Narayanhiti do rei anterior,
construído por um arquiteto,
através das águas pretas.
Vishnu nisso vivido,
quem muitos Hindus chamam ainda:
O preserver unconquerable.

O conqueror de Nepal?
O No., aquele era seu antepassado
Prithvi Narayan Shah,
rei de A de Gorkha.

Vishnu é o preserver do mundo,
com qualidades da mercê e do goodness.
Vishnu é distritos remotos de Nepal todo-pervading
e self-existent, visitado
em um helicóptero com seu consort
e milícia.

Inaugurated fábricas
e eventos dos edifícios.
Vishnu dissolveu o parliament demasiado,
para a causa de seu reino,
porque eu fui dito para escrever.

Seus assuntos e worshippers eram,
de tarde,
dividido.
Alas, Ravana e seus demons
besieged sua terra.
O rei foi obrigado ir,
e com ele eu perdi meu vida-trabalho
como um ghost-escritor.

Eu não posso recordar
quantos artigos, discursos, decrees,
Proclamations eu penned
no serviço do seu Majesty.
Quem pensaria
de que eu teria que olhar
para um outro trabalho?

Para a extremidade,
minha saliência perdida não somente sua camisa,
mas também sua terra,
e responsabilizou me,
seu ghost-escritor sincere,
por meus verso e prosa maus.
Barked em um tirade:
“Você deve responsabilizar pela miséria
em meu país. ”

I, que o tinha elogiado,
escrito os discursos admirable,
cheios do amor, do pathos e de empathy
para seus assuntos pobres,
era agora um mero scapegoat.

I, que tinha escrito
linhas Soothing para as massas unruly,
que estavam na revolta,
após séculos da hierarquia feudal,
do Mismanagement,
do governance mau,
do Corruption e do nepotism.

I, que tinha procurado uma voz
pacify os mobs do lynch
nas ruas de Catmandu,
de Biratnagar, de Dolpo
e de Janakpur.
Aquele era o corte o mais unkindest de tudo.

Os jornais reais e pago-pressionam
estavam florescendo com notícia
do desenvolvimento em Nepal.
Mas os povos souberam mais melhor.
Estavam esperando.

A represa do desenvolvimento
tinha sido quebrada,
jogo da palavra de A no desenvolvimento do `. '
Quando a represa real desmoronou em Pokhara,
os povos tiveram um riso grande.
O pai do rei morrendo dito:
O `quando eu morro,
meu país deve viver. '
Em momentos imóveis,
eu ouço o refrain:
Pani do marey do miliampère,
desh de Mero,
rahos de Bachi.

Nepal é agora uma república
com cantons em vez das zonas,
nós tem mesmo uma montanha fish-tailed
que olhe como Zermatt.
Nós temos o tourism demasiado,
mas onde somos os banqueiros,
os executivos e empresa?
Nós temos uma indústria do dae (dispositivo automático de entrada),
descontando nos dólares
dos governos e
dos NGOs extrangeiros.

Nepal exporta os tapetes,
labourers humanos
para os emirates,
Sherpas para os climbers
e os Gurkhas para o Brits
e a carne para as estradas superiores e mais baixas de Grant.

Quando eu abro meus olhos,
eu v Vishnu ainda slumbering
em sua cama de Sesha,
a serpente
nos pools de Budanilkantha
e de Balaju.

Prithee,
onde é o criador?
Quando acordará de seu sono eternal?
Somente a destruição de Bhairab
do mundo Himalayan deve ser vista.

Muito sangue foi vertente
entre as décadas e os séculos.
O monte dos narizes e das orelhas
do vencidos em Kirtipur,
o tiro e mutilados
no massacre de Kot,
a volta na frente do palácio de Narayanhiti,
quando Nepalese gritou
e morreu para a democracia.
E agora os corpses homens da segurança
de Maobadis, de civis e de Nepalese.

Hush! Os deuses dormindo não devem awakened.
I, que wracked meu cerebrum para o rei,
sickened pelo demeanour real,
para o Sr. Shah é agora um mortal,
político de A a carregar.

I, um ghost-escritor real,
que smelt uma vez o ar
do palácio de Narayanhiti,
têm em nenhuma parte para ir.

Eu sou um escritor mais.
Eu sou um ghost
sob a sombra dos Himalayas.

· * *


No serviço Lyrical do seu Majesty:

Laureate de poeta (Satis Shroff)

querido:
Uma pessoa que escreva no formulário lyrical,
compõe versos para ocasiões,
stanzas bons no favor dos reis e rainhas,
príncipes e princesas,
para o preço de 5000 libras Sterling
e, naturalmente, de 650 frascos
do Sherry,
para inspirar o poeta.
E o título do Laureate de poeta.

Um poeta da corte é um smith dos versos,
não um baixo-guitarist
da faixa real
baseada em Buckingham.
Os novatos não necessitam aplicar-se.
Os candidatos devem ser
professor de A da literatura inglesa.

O último Laureate de poeta penned
versos no elogio de Edward
e de seu Sophie bonito,
A cem anos da mãe da rainha
e do último demise sad.
O anniversary do casamento do diamante da rainha,
bat-rima de A para o príncipe rosy-cheeked William,
quando girou vinte e um.
Yeah! O carrinho melhor do `para trás
é aqui um ataque da idade. '
Felicitou mesmo Charles e Camilla
em sua união belated.
O príncipe foi oprimido
quando ouviu o casamento
da mola do `do movimento. '
Mas todos os versos não eram,
como nós dizemos em Germany:
Friede, Freude, Eierkuchen.
Fizeram sinal ao custo do `de eleições emfatizadas, de dinheiro,
de império, de óleo e de Dad
do belli de Causa do `da vida'
em Paddington,'.
Temas e lyrics que nos incomodam,
dia dentro e dia para fora.
As réguas e as batalhas ganhadas esperam-se
ser elogiadas ao Heaven,
como o Henry mestre,
aos Ben Jonson e outros fizeram

em John que 1668 Dryden era sacked
não para seus versos maus,
mas mudando seu confession.
O senhor Walter Raleigh e William Morris
não abandonou sua liberdade
e dito polidamente: Nenhum obrigado, miliampère' am.
E com ele um barril do vinho
dos Isles amarelos,
aquele poderia ter sido dele.

A produtividade e a corte-poesia literárias livres
são bedfellows estranhos certamente.
Nestas épocas de gender-estuda, citações
de l mulheres e emancipation,
não seria far-fetched
se o Carol Ann Duffy,
poetess Scottish,
assentasse bem no Laureate seguinte de Poetess.
Que lass!
Ela é abertamente o gay,
você não disse?
Tem o fogo de qualquer maneira.

Que trabalho thankless:
Um whisperer lyrical real,
Striving para relações públicas
nos painéis premiados da poesia,
no nome da poesia.
Um trabalho thankless:
Faça exame d
ou deixe-o.

* * *

O Rowan Williams Harrison

Tony John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
do monte de Ann
Duffy Ian
McMillan Geoffrey
do Carol do Shortlist
do Laureate de poeta
Don Paterson

(Ed.: Você está livre adicionar alguns mais de seus próprios candidatos em perspectiva do laureate de poeta).

A possibilidade mudar (Satis Shroff)

a “instrução é a mais melhor coisa no mundo para crianças de Nepal, seja eles Gurkhas, Sherpas ou Madeshis. E que Nepal necessita a maioria neste período transitional crucial é a paz, cooperação entre os grupos étnicos diferentes, craving para emendar as maneiras, pontes da configuração entre suas culturas, para conectar e encontrar objetivos comuns. De” Sr. Satis

Shroff. Swaroop Chamling, que é um Rai e um ex-Gurkha estabelecidos no Reino Unido, está recolhendo assinaturas para uma petição do Gurkha em WWW. O Forum de Darjeeling (a busca do google ou do yahoo fará) e eu encontramo-la interessar que os Gurkhas, civis e militar, estão começando organizaram para lutar por suas direitas no último, após os anos da discriminação, empregando e ateando fogo, e baixo-pagam na parte do Ministry da defesa (modificação) em Grâ Bretanha. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

En bard Songs, spökeförfattare, PoetLaureate, Gurkhas
Automatically translated into Swedish thanks to WorldLingo

En bard vandringar och erfar i den Himalayan republiken av Nepal


Gainey: En bard Songs av förälskelse och sorg (Satis Shroff)

en gång på en tid,
min morfar sade:
”I Nepal även kan
ett barn gå bygden bara. ”
Är det rättvist att inte true,
inte för ett nepalesiskt,
fött med en sarangi i his räcker.

Förmiddag I en musiker,
en av den lägre kasten
i den hinduiska hierarkin.
Jag kommer med fröjd till min lyssnare,
hopp till handlag hjärtorna
av min åskådare.

Jag sjunger om förälskelse,
hat och ondskan,
konungar och drottningar,
Princes och Princesses,
det fattigt och richna
och slagsmål för existens,
i de craggy foothillsna
och de imponera höjderna
av himalayasna.

Boningen av snowsna,
var buddistiska och hinduiska
gudar och gudinnor bor,
och ser över mankind
och hans galenskap.

Jag var bördiga Tanhau,
svårbestämbar hamlet för A i Nepal,
var det inte för Bhanu Bhakta Acharya
, som var född här,
poeten, som översatte Ramayanaen,
från högtravande Sanskrit in i enkla Nepali
för att alla ska läsa.

Jag minns att den första dagen
min fader räckte mig en sarangi.
Han undervisade mig hur man rymmer och svänger pilbågen.
Jag var förtjust första gnisslar det gjorde,
som rört I pilbågen på den undervisade horsetailen stränger.
Det var som, fast min små sarangi
talade med mig.
Jag var så lycklig,
I och min sarangi,
min sarangi och mig.
Revor av glädje körde besegrar min kinder.
Jag var så tacksam.
Berörda min far I fot,
som är det beställnings- i himalayasna.
Jag kunde omfamna den hela världen.

Min fader undervisade mig att tonar,
och songsna för att gå med dem,
For vi gaineys är barder
som irra från förlägger till förlägger,
lika zigenare,
lika fjärilar fjädrar in.
Vi är rastlösa folk
som ska ses överallt,
var folket bor,
For vi bor från deras välgörenhet
och vår handel.

Uttrycka av gaineyen,
den ledsna melodin av sarangien.
En boon till de, som älskar lyrisk dikt,
a-otyg till de som hatar den.

Många en tid, har har vi sparkats och slagits
av ungdomar, som föredrar på burk musik,
från deras getto-blasters.
Outlandish melodier,
elektroniska takter som du inte kan fånga upp med.
Snurr på deras huvud som
Höft-hoppar lika robotar,
inte människor.
Det är technoen, extasutveckling

var ha alla gammala melodier väck?
De nepalesiska folksongsna av fordom?
Songen av Gaineyen?
”Är denna globanisationen,” dem berättade mig.
Desynade besökarna från utlandet,
`Quirays' som oss appell dem i Nepal.
Eller `- gora-sahibs' i Hindustan.

Quiraysna tog otaligt föreställer av mig,
med deras kameror,
gav stiliga spetsar.
Enhaired didi med anblickar,
och tänder gillar in en häst mun,
gav även mig enföreställa
av mig,
med min sarangi som
är min, bergfiol.

Ibland ser jag mitt blekna föreställer
och undrar hur fasta tidflöden.
Mitt leende försvinner,
grå färghår på sidorna,
början av baldness.
Jag har borttappadt en radda min kindtänder,
på räcker av Barbieren
från Muzzafapur i de indiska slättarna,
honom gav mig kryddnejlikaolja
för att lindra mitt smärtar,
som han drog ut min trasslade till tänder,
i en open-air salong
rätt nära den Tribhuvan huvudvägen.

Stillbild I har mitt att uttrycka
och min sarangi
och förälskelse för att sjunga min repertoar,
även om många bemannar
gliringen och glåpord på mig,
och föredrar Bollywood texter
från min struphuvud.

För att behaga deras whims
hänger upp gardiner lärda även Bollywood songs för I
, Aginst mitt ska
, tjuvlyssnande bak bio,
för att behaga turisterna
och mitt lands moderna ungdom,
även lärt I några engelska songs.
Oh-pengar, kära pengar.
Jag har blivit en kulturell sköka.
Jag har gjort min Zunft, min handel,
en orättvisa,
men jag gjorde den för att fortleva.
Jag måste att integrera jag själv
och att assimilera
i mitt ändrande samhälle.
Time har inte stått fortfarande
under skugga av himalayasna.

En dag, då jag var mycket mer ung,
vilade jag under en Pipal tree,
när jag sågar en härlig turist- flicka.
Jag såg och log på henne.
Hon smekte hennes hår
och log tillbaka.
För mig var det sikt för förälskelse först.

Alla stunder som stirrar på henne
tog jag, ut min små sarangi,
med sätta en klocka på på min lurendrejeripilbåge
och lekte en ledsen Nepali melodi som
komponeras av Ambar Gurung,
som jag skulle lärt i min avvikelse
från Ilam till Darjeeling.

Förmiddag I skyen
du är smutsa,
även om vi trängtar
A tusen tider, som
vi kan inte vara tillsammans.

Jag var känslosam det ögonblick.
Hade revor i mitt synar,
då jag avslutade min song. '
Släntrade sade den blonda kvinnan upp till mig
och i en släta uttrycker,
`tackar dig för den älskvärda songen.
Kan du berätta mig vad det hjälpmedel? '

Klädde med filt kunde jag en klumpa sig på min
hals och inte tala
för en stund.
Därefter, med en sucka, sade jag,
`har vi detta kastsystem i Nepal.

När jag sågar först dig,
föreställde jag att du var en mässabahunflicka.
Vi är inte tillåtna till nedgången som är förälskad
med bahunis.
Det är en förbjuden förälskelse,
a-förälskelse som kan aldrig komma riktigt.
Jag älskar dig,
men jag kan inte ha dig. '

Har `men du inte ens försökt,'
sade den blonda flickan blygsamt.
Något liknande för `I ditt guld- hår,
dina blått synar.
Det är något liknande som håller ögonen på skyen. '

`Oh, tacka dig,
Danyabad.
Hon frågade: `Men varför gör dig något att säga:
`Kan inte vi vara tillsammans? '
`Är vi tillsammans nu,', svarade jag,
`, men samhället gillar inte
oss gaineys från den lägre kasten.
Bahunsna, chettriskastar är ovanför oss.
De ser besegrar på oss. '

`, varför, gör de det? '
Frågade den blonda flickan.
Jag spottade ut:
`, därför att de är kick-födda.
Vi, kamis, damais och sarkis,
är dalits.
Vi är det downtrodden,
den som är i underläge av detta samhälle
i foothillsna av himalayasna. '

`Som gjorde dig vad du är?', hon frågade.
Jag berättade henne: `Det hinduiska samhället bildas hitåt:
En gång på en tid fanns kom det en bahun
och från honom Varnasen.
Vernasen är en uppdelning av samhälle
in i fyra delar.
Brahma skapade bahunsna
från hans mun.
Chettrisna, som är warriers,
kom från his knuffar,
affärsmännen från hans lår
och tjänarna
från sula av hans fot. '

`Vad om de fattiga dalitsna?',
Säga någonting spydigt den blonda utlänningen.
`Dalitsna avverkar djupare i det hinduiska samhället
och betraktades inte som fulla medlemmar
av människaracen.
Vi måste att göra ärendena och de menial jobben
som förböds för de högre kastarna. '

`- Något liknande vad?', hon frågade.
`- Något liknande som ordnar döda djur,
danandeläder, genom att flå skinn
av döda djur,
lokalvårdtoaletter och latrines som
görar klar kloakkanalerna av richna,
födda Hindus för kick.
Förmiddag som I inte är tillåten till handlag en bahun,
även med mitt, skuggar, dig vet.',
`Vad ett medel, fult system,' henne kommenterade,
och skakade hennes huvud.

Handlag för `- maj I du?', hon frågade impulsively.
Hon var djärv och önskade att se hur jag skulle reagerar.
`Kan du,' svarade jag.
Hon berört mitt räcker,
då räcker min kinder med hennes två.
I grundar det som är angenämt, och en stor heder.
Jag sammanfogade mitt räcker och sade uppriktigt,
`Dhanyabad. '
Ingen-namnger hade I, en dalit, enmänniska,
varit berört vid en ung härlig kvinna,
quiray turist för A,
från över svarten bevattnar:
Kalapani.

En vinka av lyckan och glädje
sopade över mig.
Ett mirakel hade händt.
Gilla en princess som kysser en padda,
i sagor som jag hade hört.
Kanske var Gandhi höger:
Jag var ett barn av guden,
en Harijan
och denna mässalady en apsara.

Hon i hennes europé varar besvärad,
tänkte att hon hade kommit med mänsklig rättighet
åtminstone till gaineyen,
denna underbara irrande bard,
med hans pittoreska lurendrejeri som
kallades sarangien,
hans kolsvart hår
och det smittsamma leendet.
Hon sade i hennes melodiskt uttrycker,
`i mitt land som allt folk är fritt, och jämbördigt,
ha de samma rätterna och värdigheten.
Alla människor har sunt förnuft,
a-samvete,
och vi ought att möta varje annan
som syskongrupper.

Jag tucked min sarangi i min armhåla,
räcker det applåderade mitt och sagt:
`Som är trevlig.
Nobla tankar.
Det fungerar för dig här, kanske.
Men det ska inte arbete för mig,'
känsla en avkänning av remorse- och nausea
svepet över mig.

* * *


SPÖKEFÖRFATTARE (Satis Shroff)

när det nära mitt för I synar,
ser jag allt i dess förlägga
i kungariket av Nepal.

Jag ser den högsta byggnaden i Kathmandu,
vilka vävstolar higher än Dhararaen,
Swayambhuen, Talejuen och Pashupatien?
Den tidigare konung Narayanhiti slotten som
byggs av en arkitekt,
från över svarten, bevattnar.
Däri bodde Vishnu,
som många Hindus stillar appell:
Den unconquerable preserveren.

Besegraren av Nepal?
Nr.en det var hans förfader
Prithvi Narayan schah,
a-konung av Gorkha.

Vishnu är preserveren av världen,
med kvaliteter av förskoning och godheten.
Vishnu all-genomsyrar och själv-som existerar,
besökte Nepal avlägsna områden
i en helikopter med hans gemål
och milisen.

Han invigde byggnads
fabriker och händelser.
Vishnu upplöste parlamentet för,
för saken av hans kungarike,
som jag berättades för att skriva.

His betvingar, och worshippers var,
av sent,
delat.
Alas, Ravana och hans demoner
har belägrat hans land.
Konungen var skyldig att gå,
och med honom I som var borttappadt mitt liv-jobb
som enförfattare.

Jag kan inte minnas
hur många precisera sina anklagelser mot, anföranden, dekret,
kungörelser som jag har skrivat
i hans tjänste- majestät.
Skulle har vem tänkt
att jag skulle måste att se
för ett annat jobb?

In mot avsluta som
är min basa inte endast borttappadt hans skjorta,
men också his landet,
och klandrat mig,
hans ärliga vara spökskrivareare-författare,
för min dåligaverse och prosa.
Han skällde i en tirade:
”Ska du klandra för misären
i mitt land. ”

Betvingar var I, som hade lovordat
honom, skriftlig beundransvärda
anföranden som är fulla av förälskelse, pathos
och inlevelsen för hans fattigt
, nu en bara syndabock.

I som hade skriftligt
lugna, fodrar för det ostyrigt samlas,
som var i revolt,
efter århundraden av den feodala hierarkin,
misskötsel-,
dåligamakt,
korruption och svågerpolitik.

I, som hade sökt en uttrycka
för att pacify lynchafolkhoparna
i gatorna av Catmandu,
Biratnagar, Dolpo
och Janakpur.
Det var det mest unkindest snittet allra.

De kungliga tidningarna och betala-pressen
blommade med nyheterna
av utveckling i Nepal.
Men folket visste bättre.
De väntade.

Fördämningen av utveckling
hade varit bruten,
A uttrycker lek på `- utveckling. '
Då den kungliga fördämningen kollapsade i Pokhara,
hade folket ett stort skratt.
Sagda konung dö fader:
`, när jag dör,
mitt land bör bo. '
På stilla ögonblick,
hör jag refrängen:
Mormareypani,
Mero desh,
Bachi rahos.

Nepal är en republik med
cantons i stället för zonplanerar nu,
oss har även ett fish-tailed berg
som ser lika Zermatt.
Vi har turism för,
men var är bankirerna,
ledarna och firmor?
Vi har en biståbransch som
Cashing i dollar
från utländska regeringar
och NGOs.

Nepal exporter mattar,
människajobbarear
för emiratesna,
Sherpas för klättrarna
och Gurkhas för britterna
och kött för de övre- och Lower anslags- vägarna.

När jag öppnar mitt, synar,
mig ser den Vishnu stillbilden som slumrar
på hans säng av Sesha,
ormen
i tipset av Budanilkantha
och Balaju.

Prithee
var är skaparen?
När ska vaknar han upp från hans eviga sömn?
Endast Bhairabs ska
förstörelse av den Himalayan världen ses.

Mycket blod har varit skjulet
mellan årtiondena och århundradena.
Mounden av näsor och gå i ax
av som besegras på Kirtipur,
skjutit och lemlästat
på den Kot massakern,
rotationen framme av den Narayanhiti slotten,
när nepalesiskt skrikit
och dött för demokrati.
Och nu liken av Maobadisen,
civilisterna och de nepalesiska säkerhetsmanarna.

Hyssja! Att sova gudar bör inte väckas.
I som wracked min cerebrum för konungen,
förmiddagen sickened vid det kungliga uppförandet,
för Herr Schahen är nu en dödlig,
a-politikar som ska startas.

I en kunglig vara spökskrivareare-författare,
som, när norset lufta
av den Narayanhiti slotten,
har ingenstans som går.

Förmiddag I en författare inte mer.
Förmiddag I en spöke
under skugga av himalayasna.

·, * *


På hennes lyriska majestät serva:

Önskad PoetLaureate (Satis Shroff

):
En person, som skriver i lyriskt bildar,
komponerar verses för orsakar,
bra stanzas i favör av konungar och drottningar,
Princes och Princesses,
For prissätta av ett pund sterling 5000 dunkar,
och, naturligtvis, 650 buteljerar
av sherry,
för att inspirera poeten.
Och titeln av Poetlaureaten.

En domstolpoet är en smed av verses,
inte engitarrist
av det kungliga musikbandet som
baseras i Buckingham.
Nybörjare behöver inte att applicera.
Kandidater bör vara
a-professorn av engelsk litteratur.

Den sist Poetlaureaten skrivade
Verses i beröm av Edward
och hans härliga Sophie,
A hundra år av drottningmodern
och sistnämnd ledsna frånfälle.
Drottning diamantbröllopårsdagen,
A rappa-rimmar för rosig-varad fräck mot Prince William,
då han vände twenty-one.
Yeah! Är bättre stativbaksida
för `här en ålderattack. '
Gratulerade han även Charles och Camilla
på deras försenade förbindelse.
Princen förkrossades,
då han hörde rörelses
`fjädra bröllop. '
Bara alla verses var inte,
som oss något att säga i Tyskland:
Friede Freude, Eierkuchen.
Rörelses `kostar av val, pengar, välde
, olja och farsa för den liv
' på Paddington, `- Causa
bellien' betonade.
Teman och lyrisk dikt, som besvärar oss,
dag in och dag ut.
De segrade linjalerna och striderna förväntas
att lovordas till himmel,
ledar- Henry för något liknande,
har Ben Jonson et al gjort

i John 1668 som Dryden plundrades
inte för hans dåligaverses,
men för att ändra hans bikt.
Herrnen Walter Raleigh och William Morris
avstod inte deras frihet
och sagt politely: Inget tacka dig, mor' förmiddag.
Och med den kunde en keg av
wine från kanariefågelislesna
, det ha varit deras.

Fri litterär produktivitet och uppvakta-poesi
är konstiga bedfellows sannerligen.
I dessa tider av genus-studier, citationstecken
för l kvinnor och emancipation
skulle det för att inte vara långsökt,
om carolen Ann Duffy,
skotska poetess,
blev den nästa Poetess laureaten.
En vilken jänta!
Hon är öppet bögen,
inte dig något att säga?
Har att avfyra på något sätt.

Ett vilket otacksamma jobb:
En kunglig lyrisk whisperer som
strävar för PR
i poesiprispaneler,
i det känt av poesi.
Ett otacksamt jobb:
Ta det
eller lämna det.

* * *

Poetlaureaten sätter upp på slutlistan

Williams den Tony Harrison
John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
för rönnen för den Carol
Ann Duffy
Ian McMillan
Geoffrey kullen
universitetsläraren Paterson

(Ed.: Du är fri att tillfoga några mer av dina egna presumtiva kandidater för poetlaureaten).

Riskera som ändrar (Satis Shroff)

”utbildning är det bäst tinget i världen för Nepal barn, är dem Gurkhas, Sherpas eller Madeshis. Och vilken Nepal behöver mest i denna avgörande övergångs- period är fred, samarbete mellan de olika folkgrupperna, ett begär som lagar väg, byggande överbryggar mellan dess kulturer, förbinder och finner vanligt mål. ” Satis Shroff

Herr Swaroop Chamling, som är en Rai och enGurkha som sättas i UK, samlar häften för en Gurkhabegäran på www. Darjeeling fora (det ska google- eller tölpsökandet) och jag finner det som intresserar, som gurkhasna, civilister och militär, får organiserade för att slåss för deras rätter äntligen, efter år av diskriminering som hyr och avfyrar och låg-betalar på delen av departement av försvar (ändring) i Britannien. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Песни Minstrel, сочинитель привидения, Laureate поета, Gurkhas
Automatically translated into Russian thanks to WorldLingo

Wanderings и опыты minstrel в республике Himalayan Непала


Gainey: Песни Minstrel влюбленности и скорбы (Satis Shroff)

однажды,
мое grandpa сказали:
«В Непал даже ребенок
может погулять countryside самостоятельно. »
Он справедлив для того чтобы true,
не для Nepalese, после того как
я принесен с sarangi в его руке.

Я буду musician,
одной из более низкой касты
в индусской иерархии.
Я приношу наслаждение к моим операторам на приеме,
упование коснуться сердцам
моих зрителей.

Я пею о влюбленности,
ненависти и зле,
королях и ферзях,
принцах и Princesses,
бедных и богатые люди,
и драке для существования,
в craggy предгорьях
и towering высотах
Гималаев.

Обитель снежков,
где буддийские и индусские
боги и богини reside,
и смотрит излишек mankind
и его сумасбродство.

Я был рожден в Tanhau,
деревушке a nondescript в Непале,
был им не для Bhanu Bhakta Acharya
которое было принесено здесь,
поета который перевел Ramayana,
от high-flown Sanskrit в просто Nepali
для всех для того чтобы прочитать.

Я вспоминаю первый день
мой отец вручил мне sarangi.
Он научил мне как держать и отбрасывать смычок.
Я был услажен с первыми скрипами, котор он сделал,
по мере того как я двинул смычок на наученных шнурах horsetail.
Оно было как если бы мое малое sarangi
разговаривало с мной.
Я был настолько счастлив,
I и мо sarangi,
мо sarangi и он.
Разрывы утехи побежали вниз с моих щек.
Я был настолько thankful.
Я коснулся ногам моего Papa,
как таможня в Гималаях.
Я смог обнять весь мир.

Мой отец научил мне тонами,
и песнями, котор нужно пойти с ими,
потому что нами gaineys будем minstrels
которые бродяжничают from place to place,
как цыганин,
как бабочки весной.
Мы будем неусидчивыми людьми
, котор нужно увидеть везде,
где люди обитают,
потому что мы живем от их призрения
и нашей торговли.

Голос gainey,
унылой мелодии sarangi.
Кострика к тем любят lyrics,
nuisance a к тем которые ненавидят ее.

Много время, мы были пнуты и побиты
молодыми людьми которые предпочитают законсервированное нот,
от их гетт-blasters.
Outlandish мелодии,
электронные удары, котор вы не можете уловить вверх с.
Закручивающ на их головки,
Вальм-охмеление любит роботы,
не люди.
Это будет techno, ecstasy поколением

где имейте все старые мелодии пойдено?
Folksongs Nepalese yore?
Песня Gainey?
«Это будет globanisation,» они сказало мне.
Серые-eyed визитера из-за границы,
`Quirays' по мере того как мы вызываем их в Непале.
Или gora-sahibs `' в Hindustan.

Quirays сфотографировали бесчисленные я,
с их камерами,
дали handsome концы.
Серое-haired didi с зрелищами,
и зубы внутри любят рот лошади,
даже дали мне поляроид-изображение
меня,
с моим sarangi,
моим скрипка горы.

Иногда я смотрю мои увядая изображение
и интерес как быстро время пропускает.
Моя усмешка исчезает,
серые волосы на сторонах,
начало плешивости.
Я терял множество моих моляров,
на руках Barbier
от Muzzafapur в индийских равнинах,
он дал мне масло clove
для того чтобы облегчить мою боль,
по мере того как он pull out мои напакощенные зубы,
в open-air праве
салона почти хайвей Tribhuvan.

Я все еще имею мой голос
и мое sarangi,
и люблю спеть мой репертуар,
даже если много людей
насмехаются и издеваются на мне,
и предпочитаю тексты Bollywood
от моей гортани.

К пожалуйста их прихотям,
я выучил даже песни Bollywood,
Aginst моя воля,
Eavesdropping за занавесами кино,
к пожалуйста туристам
и молодость моей страны самомоднейшая,
я даже выучил некоторые английские песни.
Деньг Oh, деньги с высокой покупательной силой.
Я был культурной проституткой.
Я делал мое Zunft, мою торговлю,
несправедливость,
но я сделал его для того чтобы выдержать.
Я должен интегрировать
и ассимилировать
в моем изменяя обществе.
Время не стояло все еще
под тенью Гималаев.

Один день когда я был гораздо молодле,
я отдыхал под валом Pipal
когда я увидел одну красивейшую туристскую девушку.
Я посмотрел и усмехнулся на ей.
Она приласкала ее волос,
и усмехнулась назад.
Для меня было влюбленностью на первый взгляд.

Весь промежуток времени gazing на ей
я принял вне мое малое sarangi,
с колоколами на моем смычке fiddle
и сыграл унылую мелодию Nepali
составленную Ambar Gurung,
которое я learned в моих wanderings
от Ilam к Darjeeling.

Я буду небом, котор
вы будете почвой,
даже если мы yearn
a тысяча времен,
мы не могу быть совместно.

Я был sentimental тот момент.
Имел разрывы в моих глазах
когда я закончил мою песню. '
Женщина блондинкы sauntered до меня,
и сказала в ровном голосе,
`благодарит вас для симпатичной песни.
Можете вы сказать мне они намереваются? '

Я чувствовал шишку на моем горле
и не мог поговорить
for a while.
После этого, с вздохом, я сказал,
`мы имеем эту систему касты в Непале.

Когда я сперва увидел вас,
я представил вы было справедливой девушкой bahun.
Мы не позволены упасть в влюбленность
с bahunis.
Будет запрещенной влюбленностью,
влюбленностью a которая может никогда не приходить поистине.
Я тебя люблю
а я не смогите иметь вас. '

`А вы даже не пытались,'
сказал девушке блондинкы coyly.
`Iий любит ваши золотистые волосы,
ваши голубые глаза.
Оно как наблюдать небо. '

`Oh, вы,
Danyabad.
Она спросила: `Но почему вы говорите:
`Мы не можем быть совместно? '
`Мы совместно теперь,' я ответил,
`но общество не любит
мы gaineys от более низкой касты.
Bahuns, касты chettris над нами.
Они смотрят вниз на нас. '

`Почему сделайте они делают то? '
Спросил девушке блондинкы.
Я плюнул вне:
`Потому что они высок-принесены.
Мы, kamis, damais и sarkis,
будем dalits.
Мы downtrodden,
underdogs этого общества
в предгорьях Гималаев. '

`Сделало вас вы?' она спросила.
Я сказал ей: `Индусское общество сформировано этой дороге:
Однажды было bahun,
и от его приходило Varnas.
Vernas будет разделением общества
в 4 части.
Brahma создало bahuns
от его рта.
Chettris будут warriers
пришли от его плеча,
торговцев от его бедренной кости
и холопок
от подошвы его ног. '

`О плохих dalits?'
Quipped иноплеменник блондинкы.
`Dalits упало глубоко в индусском обществе,
и не было сосчитано как полноправные члены
человеческого общества.
Мы должны сделать errands и menial работы
были запрещены для более высоких каст. '

`Любит?' она спросила.
`Любит размещать мертвых животных,
делая кожу путем снимать кожу с прячет
мертвых животных,
очищая туалетов и гальюнов,
освобождая каналы нечистоты богатые люди,
высокого принесенного Hindus.
Я не позволен коснуться bahun,
даже с моей тенью, вы знаете.'
`Середина, уродская система,' она прокомментировала,
и сотрясало ее головку.

`Май я касатьюсь вам?' она спросила impulsively.
Она была daring и хотела увидеть как я прореагировал бы.
`Вы можете,' я ответил.
Она коснулась моей руке,
после этого моим щекам с ее 2 руками.
Я считал его приятно и высокаяа честь.
Я соединил мои руки и сказал задушевно,
`Dhanyabad. '
I, dalit, никак-имя, никак-людское,
было коснуто молодой, красивейшей женщиной,
туристом a quiray,
from across черные воды:
Kalapani.

Волна счастья и утехи
подметенных над мной.
Чудо случилось.
Как princess целуя жабу,
в сказках я услышал.
Возможно Ганди было право:
Я был ребенком бога,
Harijan,
и этой справедливой повелительницей apsara.

Она, в ее европейском разуме,
думала она принесло права человека
по крайней мере к gainey,
этому чудесному бродяжничая minstrel,
при его quaint вызванный
fiddle sarangi,
его волосы двигателя черные
и заразной усмешке.
Она сказала в ее певучем голосе,
`в моей стране все, котор люди свободно и равно,
имейте такие же права и сан.
Все люди имеют здравый смысл,
совесть a,
и мы ought встретить
как братья и сестры.

Я tucked мое sarangi в моей сказанной подмышке
, Clapped моим рукам и:
`Славно.
Благородные мысли.
Оно работает для вас здесь, возможно.
Но оно не будет работать для меня,'
чувствующ чувство стреловидности remorse и
тошноты над мной.

* * *


СОЧИНИТЕЛЬ ПРИВИДЕНИЯ (Satis Shroff)

когда я закрываю мои глаза,
я вижу все в своем месте
в королевстве Непала.

Я вижу самое высокое здание в Kathmandu,
что тени более высоко чем Dharara,
Swayambhu, Taleju и Pashupati?
Дворец Narayanhiti бывшего короля,
построенный архитектором,
from across черные воды.
В этом ое Vishnu,
которое много Hindus все еще вызывает:
Unconquerable preserver.

Завоеватель Непала?
Нет, тем была его родоначальниец
Prithvi Narayan Shah,
король a Gorkha.

Vishnu будет preserver мира,
с качествами пощады и goodness.
Vishnu будет заречья вс-pervading и собственн-existent
, посещенного Непала дистанционные
в вертолете с его супругом
и ополчение.

Он inaugurated фабрики
и случаи зданий.
Vishnu растворило парламента слишком,
for the sake of его королевство,
по мере того как я был сказан для писания.

Его вопросы и поклонники были,
поздно, после того как
они разделены.
Увы, Ravana и его демоны
besieged его земля.
Король был обязан пойти,
и с им я потерял мою жизн-работу
как привидени-сочинитель.

Я не могу вспомнить
how many статьи, речи, декреты,
возглашения я penned
в обслуживании его высочества.
Подумало бы
что я посмотреть
для другой работы?

К концу,
мой босс not only потерял его рубашку,
но также его землю,
и обвинил меня,
его задушевный привидени-сочинителя,
для моих плохих виршей и прозы.
Он залаял в tirade:
«Вы должны обвинить для нищеты
в моей стране. »

I, которое похвалило его, после того как
оно написано admirable речи,
полные влюбленности, pathos и empathy
для его плохих вопросов,
был теперь простой scapegoat.

Iий, которое написало
успокоенные линии для unruly масс,
которые находились в revolt,
после столетий феодальной иерархии,
Mismanagement,
плохого управления,
развращения и семейственности.

Iий, которое изыскало голос
pacify mobs lynch
в улицах Catmandu,
Biratnagar, Dolpo
и Janakpur.
То был unkindest отрезок всех.

Королевские газеты и paid-отжимают
зацветали с новостями
развития в Непале.
Но люди знали более лучше.
Они ждали.

Запруда развития
была сломленна,
игра слова a на развитии `. '
Когда королевская запруда обрушилась в Pokhara,
люди имели большой смех.
Отец короля умирая сказал:
`Когда я умираю,
моя страна должно жить. '
На неподвижных моментах,
я слышу рефрен:
Pani marey Ma,
desh Mero,
rahos Bachi.

Непал будет теперь республикой
с кантонами вместо зон,
мы даже имеет fish-tailed гору
которая смотрит как Zermatt.
Мы имеем туризм слишком,
но где будем банкошетами,
экзекьютивами и фирмами?
Мы имеем индустрию помощи,
получая наличными в долларах
от чужих правительств
и NGOs.

Непал ехпортирует ковры,
людские лейбористы
для эмиратов,
Sherpas для climbers
и Gurkhas для Brits
и плоть для верхних и более низких дорог Grant.

Когда я раскрываю мои глаза,
я вижу, что Vishnu все еще slumbering
на его кровати Sesha,
смее
в бассеинах Budanilkantha
и Balaju.

Prithee,
где будет создателем?
Когда он wake up от его вечного сна?
Только разрушение Bhairab
мира Himalayan должно быть увиденным.

Много кровью был сарай
между декадами и столетиями.
Насыпь носов и ушей
vanquished на Kirtipur,
съемке и покалеченных
на massacre Kot,
витке перед дворцом Narayanhiti,
когда Nepalese screamed
и умерло для народовластия.
И теперь трупы люди обеспеченности
Maobadis, Civilians и Nepalese.

Hush! Боги не должны быть разбужены.
Iий, которое wracked мой cerebrum для короля,
sickened королевским demeanour,
для га-н. Shah теперь смертным,
политикан a, котор нужно boot.

Iий, королевский привидени-сочинитель,
который раз плавит воздух
дворца Narayanhiti,
имеет nowhere пойти.

Я буду сочинителем no more.
Я буду привидением
под тенью Гималаев.

· * *


На обслуживании ее высочества лирическом:

Хотят Laureate поета (Satis Shroff

), котор:
Персона пишет в лирической форме,
составляет вирши для случаев,
хорошие stanzas in favour of короля и ферзи,
принцы и Princesses,
для цены 5000 стерлинговых фунтов
и, of course, 650 бутылок
Шерри,
для того чтобы воодушевить поет.
И название Laureate поета.

Поет суда будет кузнцом виршей,
не басом-guitarist
королевской полосы
основанной в Buckingham.
Beginners не нужно примениться.
Выбранные должны быть
профессором a английской словесности.

Последний Laureate поета penned
вирши в хвалении Эдвард
и его красивейшего Sophie,
a 100 лет вдовствующей королевы
и последнего унылого demise.
Годовщина венчания диаманта ферзя,
ударять-стишок a для румяного-cheeked принца William,
когда он повернул 21.
Yeah! Стойкой `более лучшей назад
здесь будет нападение времени. '
Он даже поздравил Charles и Camilla
на их belated замужестве.
Принц был overwhelmed
когда он услышал венчание
весны `движения. '
Только все вирши не были,
по мере того как мы говорим в Германии:
Friede, Freude, Eierkuchen.
Жестикулировал цену `избраний, деньг, империи
, масла и папаа belli
Causa `жизни' на Paddington
,' подчеркнутых.
Темы и lyrics докучают нам,
день внутри и свободно дн.
Ы, что похвалены выигранные правители
и сражения к раю,
как мастерское Генри,
Бен Jonson et al сделали

в Джон, котор 1668 Dryden было sacked
не для его плохих виршей,
но для изменять его исповедь.
Господин Вальтер Raleigh и William Моррис
relinquish их свобода
и после того как он сказан вежливо: Никак вы, cAm. Ma'.
И с им бочонок вина
от канереечных Isles,
того смог быть theirs.

Свободно литературоведческими урожайностью и суд-поэзией
будут странные партнеры деиствительно.
В этих временах gender-изучает, quotes
l женщин и раскрепощение,
оно не было бы far-fetched
если Кэрол Энн Duffy,
шотландские poetess,
стало следующим Laureate Poetess.
Что lass!
Она открыто gay,
вы не сказали?
Имеет пожар так или иначе.

Что неблагодарная работа:
Королевское лирическое whisperer,
стремясь для связей с общественностью
в панелях поэзии призовых,
in the name of поэзия.
Неблагодарная работа:
Примите его
или оставьте оно.

* * *

рябина Williams Тони

Harrison Джон Betjeman
Simon Armitage
Майкл Rosen
Стефан Frey
Lynne Trusse
Дон Paterson
холма Кэрол
Энн Duffy
Ян McMillan
Geoffrey Shortlist
Laureate поета

(Ed.: Вы свободно добавить some more из ваших собственных предполагаемых выбранных laureate поета).

Шансом изменить (Satis Shroff)

«образование будет самая лучшая вещь в мире для детей Непала, будет они Gurkhas, Sherpas или Madeshis. И что Непалу большая часть в этом критическом переходном периоде будет миром, сотрудничеством между по-разному этнические группы, жаждать для того чтобы исправить дороги, мосты строения между своими культурами, соединить и найти общие цели. » Г-н Satis

Shroff. Swaroop Chamling, которое Rai и ex-Gurkha установленное в Великобритании, собирает подписи для ходатайства Gurkha на www. Форум Darjeeling (поиск google или yahoo сделает) и я находим, что он интересует что Gurkhas, civilians и воинские, получают организовали для того чтобы воевать для их прав на последнем, после лет различения, нанимая и горя, и низк-оплачивают on the part of министерство обороны (MoD) в Британии. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Minstrel Liederen, de Schrijver van het Spook, de Laureaat van de Dichter, Gurkhas
Automatically translated into Dutch thanks to WorldLingo

Minstrel het wandelen en ervaringen in de republiek Himalayan van Nepal


Gainey: Minstrel Liederen van Liefde en Verdriet (Satis Shroff)

Eens,
zei mijn grandpa:
„In Nepal zelfs kan een
kind het alleen platteland lopen. “
Het is enkel niet waar,
niet voor Nepalees,
Geboren met een sarangi in zijn hand.

Ik ben een musicus,
Één van de lagere kaste
in de Hindoese hiërarchie.
Ik breng verrukking aan mijn luisteraars,
hoop om de harten van
mijn toeschouwers te raken.

Ik zing over liefde,
Haat en kwaad,
Koningen en Koninginnen,
Prinsen en Prinsessen,
de armen en de rijken,
en de strijd voor bestaan,
in de steile uitlopers
en de torenhoge hoogten
Himalayagebergte.

De woonplaats van de Sneeuw,
waar de Boeddhistische en Hindoese
Goden en de Godinnen, verblijven
en over mensheid en
zijn dwaasheid kijken.

Ik was geboren in Tanhau,
A nondescript hamlet in Nepal,
het niet want Who van Bhanu Bhakta Acharya
hier geboren was, de
dichter was die Ramayana vertaalde,
uit high-flown Sanscritisch in eenvoudige Nepali
voor te lezen allen.

Ik herinner de eerste dag
Mijn vader me een sarangi overhandigde.
Hij onderwees me om de boog te houden en te slingeren.
Ik was opgetogen met het eerste gepiep het maakte,
aangezien ik de boog op de onderwezen horsetail koorden bewoog.
Het was alsof mijn kleine sarangi
met me sprak.
Ik was zo gelukkig,
I en mijn sarangi,
Mijn sarangi en me.
De scheuren van vreugde reduceerden mijn wangen.
Ik was zo dankbaar.
Ik raakte mijn Papa voeten,
zoals de douane in het Himalayagebergte is.
Ik kon de gehele wereld omhelzen.

Mijn vader onderwees me de tonen,
en de liederen om met hen te gaan,
want wij gaineys minstrels Who
van plaats tot plaats wandelen, als
zigeuners, zoals
vlinders in de Lente zijn.
Wij zijn rusteloze mensen
overal te zien,
waar de mensen blijven stilstaan,
want wij van hun liefdadigheid en
onze handel leven.

De stem van gainey,
de droevige melodie van sarangi.
Een zegen aan hen die van de lyrische gedichten houden,
de last van A aan hen die het haten.

Velen een tijd, zijn wij geschopt en geslagen
door jonge mensen die ingeblikte muziek, van
hun getto-zandstralers verkiezen.
Outlandish Elektronische melodieën
, slaat u kunnen niet inhalen.
Spinnend op hun hoofden,
heup-Hoppen zoals robots,
niet mensen.
Het is techno, ecstasy generatie

waar hebben alle oude melodieën gegaan?
Nepalese folksongs van yore?
Het lied van Gainey?
„Dit is globanisation,“ zij vertelden me.
De grijs-eyed bezoekers van in het buitenland,
`Quirays' aangezien wij hen in Nepal roepen.
Of `gora-sahibs' in Hindustan.

Quirays namen talloze beelden van me,
met hun camera's,
gaven knappe uiteinden.
Een grijs-haired didi met bril,
en de tanden binnen zoals de mond van een paard,
gaven me zelfs een polaroid-beeld
van me,
met mijn sarangi,
Mijn bergviool.

Soms kijk ik mijn langzaam verdwijnend beeld
en ben benieuwd hoe de snelle tijd stroomt.
Mijn glimlach verdwijnt,
Grijs haar aan de kanten,
het begin van kaalheid.
Ik heb heel wat mijn kiezen, bij
de handen van Barbier van
Muzzafapur in de Indische vlaktes verloren,
gaf hij me kruidnagelolie
om mijn pijn te verlichten,
aangezien hij mijn bevuilde tanden, in
een openluchtsalonRecht
dichtbij de Weg Tribhuvan terugtrok.

Ik heb nog mijn stem
en mijn sarangi,
en houd van mijn repertoire, alhoewel
vele mensenSneer
en jeer bij me te zingen,
en verkies teksten Bollywood
van mijn strottehoofd.

Aan tevreden hun grillen,
leerde ik zelfs Bollywood liederen,
Aginst mijn wil,
achter bioskoopgordijnen, aan
gelieve de toeristen Af te luisteren
en de moderne jeugd van mijn land,
leerde ik zelfs sommige Engelse liederen.
Oh geld, beste geld.
Ik ben een culturele prostituee geworden.
Ik heb mijn Zunft, mijn handel, een
onrechtvaardigheid gedaan,
maar ik deed het overleven.
Ik moest me integreren
en in
mijn veranderende maatschappij assimileren.
Time heeft zich niet nog onder
de schaduw van het Himalayagebergte bevonden.

Één dag toen ik veel jonger was,
rustte ik onder een boom Pipal
toen ik één mooi toeristenmeisje zag.
Ik bekeek en glimlachte bij haar.
Zij streelde haar haar,
en glimlachte terug.
Voor me was het op het eerste gezicht liefde.

Al tijdje dat bij haar staart
nam ik mijn kleine sarangi,
met klokken op mijn fiddle boog
en speelde een droevige melodie Nepali
die door Ambar Gurung wordt samengesteld,
die ik geleerd in mijn het wandelen van
Ilam aan Darjeeling.

Ik ben de Hemel
u de Grond bent,
alhoewel wij yearn
A duizend keer,
wij niet kunnen samen zijn.

Ik was sentimental dat ogenblik.
Had scheuren in mijn ogen
toen ik mijn lied beëindigde. De'
blonde vrouw sauntered tot me,
en zei in een vlotte stem,
dankt `u voor het mooie lied.
Kunt u vertellen me wat het betekent? '

Ik voelde een stuk op mijn keel
en kon niet voor
een tijdje spreken.
Dan, met sigh, zei ik,
`hebben wij dit kastesysteem in Nepal.

Toen I eerste u zag,
veronderstelde ik u een eerlijk bahunmeisje was.
Wij mogen niet in liefde met
bahunis vallen.
Het is een verboden liefde,
de liefde van A die nooit waar kan komen.
Ik houd van u
maar ik kan niet u hebben. '

`Heeft maar u niet zelfs geprobeerd,'
zei coyly het blonde meisje.
`Ik houd van uw gouden haar,
Uw blauwe ogen.
Het is als het letten van de op hemel. '

`Oh, dankt u,
Danyabad.
Zij vroeg: `Maar waarom u zegt:
`Wij kunnen samen zijn niet? '
`Zijn wij samen nu,' ik antwoordde,
`maar de maatschappij houdt niet
van ons gaineys van de lagere kaste.
Bahuns, chettriskasten zijn boven ons.
Zij kijken neer op ons. '

`Waarom zij dat doen? '
Vroeg het blonde meisje.
Ik spuugde uit:
`Omdat zij high-born zijn.
Wij, kamis, damais en sarkis,
zijn dalits.
Wij zijn onderdrukt,
de verdrukten van deze maatschappij
in de uitlopers van het Himalayagebergte. '

Who `maakte u wat u?' bent zij vroeg.
Ik vertelde haar: `De Hindoese maatschappij wordt gevormd deze manier:
Eens waren er een bahun,
en uit hem kwam Varnas.
Vernas is een afdeling van de maatschappij
in vier delen.
Brahma leidde tot bahuns
van zijn mond.
Chettris die warriers zijn
kwamen uit zijn schouder,
Handelaren van zijn dij
en de bedienden
van de zool van zijn voeten. '

`Wat over slechte dalits?'
Quipped de blonde vreemdeling.
`Dalits vielen dieper in de Hindoese maatschappij,
en werden niet beschouwd als volwaardige leden
van het menselijke ras.
Wij moesten de boodschappen en het ondergeschikte werk doen
die voor de hogere kasten werden verboden. '

`Als wat?' zij vroeg.
`Als het schikken van dode dieren, die
leer maken door huiden te villen die
van dode dieren,
toiletten en latrines schoonmaken, die
de rioleringskanalen van rijke, Hoge
geboren Hindus ontruimen.
Ik mag geen bahun, zelfs
met mijn schaduw raken, weet u.' het
`Wat een gemiddeld, lelijk systeem,' zij, becommentari�ërde
en haar hoofd schudde.

`Mag ik u raken?' zij vroeg impulsively.
Zij was durvend en wilde zien hoe ik zou reageren.
`U kunt,' ik antwoordde.
Zij raakte mijn hand,
toen mijn wangen met haar twee handen.
Ik vond het en een grote eer prettig.
Ik sloot me aan bij mijn handen en zei oprecht,
`Dhanyabad. '
I, een dalit, een geen-naam, een geen-mens, was
geraakt door een jonge, mooie vrouw,
de quiray toerist van A,
van over de Zwarte Wateren:
Kalapani.

Een golf van geluk en vreugde
veegde over me.
Een mirakel was gebeurd.
Als een prinses die een pad, in
fairy verhalen kust die ik had gehoord.
Misschien was Gandhi juist:
Ik was een Kind van God,
een Harijan,
en deze eerlijke dame een apsara.

Zij, in haar Europese mening,
dacht zij rechten van de mens op zijn minst
op gainey, Dit
prachtige wandelende minstrel had gebracht,
met zijn quaint fiddle
Genoemd sarangi,
Zijn straal zwart haar
en besmettelijke glimlach.
Zij zei in haar melodious stem,
is `in mijn land alle mensen vrij en gelijk,
hebben de zelfde rechten en de waardigheid.
Alle mensen hebben gezond verstand,
het geweten van A,
en wij zouden elkaar als broers
en zusters moeten ontmoeten.

Ik plooide mijn sarangi in mijn oksel,
sloeg mijn handen en zei:
`Dat is aardig.
Edele gedachten.
Het werkt hier voor u, misschien.
Maar het zal niet voor me werken,'
Voelend een betekenis van remorse en misselijkheids
Bereik over me.

* * *


de SCHRIJVER van het SPOOK (Satis Shroff)

Wanneer I mijn ogen sluit,
zie ik alles in zijn plaats
in het koninkrijk van Nepal.

Ik zie het hoogste gebouw in Katmandu,
Welke weefgetouwen hoger dan Dharara,
Swayambhu, Taleju en Pashupati?
Palace van Narayanhiti van de vroegere Koning,
die door een architect, van
over de Zwarte Wateren wordt gebouwd.
Daarin geleefde Vishnu,
die velen nog vraag Hindus:
Unconquerable preserver.

De veroveraar van Nepal?
Nr, dat zijn voorvader Prithvi
Narayan Shah, de koning
van A van Gorkha was.

Vishnu is preserver van de wereld,
met kwaliteiten van genade en goedheid.
Vishnu alle-doordringt en zelf-bestaand,
bezocht de verre districten van Nepal
in een helikopter met zijn partner
en militie.

Hij huldigde gebouwen
Fabrieken en gebeurtenissen in.
Vishnu loste het parlement ook,
omwille van het zijn koninkrijk op,
aangezien ik om werd verteld te schrijven.

Zijn onderwerpen en worshippers waren laat
, van,
Verdeeld.
Helaas, hebben Ravana en zijn
demons besieged zijn land.
De koning was verplicht om te gaan,
en met hem verloor ik mijn leven-baan
als spook-schrijver.

Ik kan herinneren niet
Hoeveel artikelen, toespraken, besluiten,
Proclamaties ik in
de Dienst van Zijn Majesteit heb opgesloten.
Who zou gedacht hebben
dat ik voor een andere
baan zou moeten kijken?

Tegen het eind,
verloor Mijn werkgever niet alleen zijn overhemd,
maar ook zijn land,
en beschuldigde me,
Zijn oprechte spook-schrijver,
van mijn slecht vers en proza.
Hij ontschorste in een tirade:
„U moet van de ellende in
mijn land beschuldigen. “

I, die hem had geprijst,
Geschreven bewonderenswaardige toespraken,
Volledig van liefde, pathos en empathy
voor zijn slechte onderwerpen,
was nu een zuivere zondebok.

I, die Soothing
lijnen voor de ongedisciplineerde massa's had geschreven,
was Who in opstand,
na eeuwen van feodale hiërarchie,
Wanbeheer,
Slecht bestuur,
Corruptie en nepotisme.

I, die naar een stem had gestreefd
om te pacificeren lynch menigte
in de straten van Catmandu,
Biratnagar, Dolpo
en Janakpur.
Dat was de meest unkindest besnoeiing van allen.

De koninklijke kranten en de be*talen-pers
waren bloeiend met nieuws
van ontwikkeling in Nepal.
Maar de mensen wisten beter het.
Zij wachtten.

De dam van ontwikkeling was
gebroken,
het woordspel van A bij de ontwikkeling `. '
Toen de koninklijke dam in Pokhara instortte,
hadden de mensen een grote lach.
De stervende vader van de koning zei:
`Wanneer ik sterf,
zou Mijn land moeten leven. '
Op nog ogenblikken,
hoor ik het refrein:
Ma mareypani,
Mero desh,
rahos Bachi.

Nepal is nu een republiek
met kantons in plaats van streken,
hebben wij zelfs een vis-de steel verwijderde van berg
die als Zermatt kijkt.
Wij hebben toerisme ook,
maar waar zijn de bankiers,
de stafmedewerkers en de firma's?
Wij hebben de Industrie van de Hulp, die
binnen dollars van
buitenlandse overheden en
NGOs int.

Nepal voert tapijten,
Menselijke arbeiders
voor de emiraten,
Sherpas voor climbers
en Gurkhas voor de Britten
en vlees voor de Hogere en Lagere Wegen van de Toelage uit.

Wanneer ik mijn ogen open,
zie ik Vishnu nog sluimerend
op zijn bed van Sesha,
het serpent
in de pools van Budanilkantha
en Balaju.

Prithee,
waar is de Schepper?
Wanneer hij van zijn eeuwige slaap zal ontwaken?
Slechts moet de vernietiging
van Bhairab van de wereld Himalayan worden gezien.

Veel bloed is afgeworpen
tussen de decennia en de eeuwen.
De hoop van neuzen en oren
van overwonnen in Kirtipur,
het schot en verminkt
in Kot slacht,
de revolutie voor Palace Narayanhiti af,
toen Nepalees gilde
en voor democratie stierf.
En nu corpses van Maobadis,
de Burgers en Nepalese de veiligheidsmensen.

Stilte! De Goden van de slaap zouden niet moeten worden gewekt.
I, die mijn cerebrum voor de Koning wracked,
ben sickened door koninklijke demeanour,
voor M. Shah is nu een dodelijke,
politicus van A aan laars.

I, heeft een koninklijke spook-schrijver
, Who zodra spiering de
lucht van Palace Narayanhiti
, nergens te gaan.

Ik ben niet meer een schrijver.
Ik ben een spook
onder de schaduw van het Himalayagebergte.

· * *


Bij Lyrical Dienst van Haar Majesteit:

Laureaat van de dichter (Satis Shroff)

wilde:
Een persoon die in lyrical vorm schrijft,
stelt verzen voor gelegenheden,
Goede stanza's ten gunste van koningen en koninginnen,
Prinsen en Prinsessen,
voor de prijs van 5000 Echte ponden
en, natuurlijk, 650 flessen
Sherry samen,
om de dichter te inspireren.
En de titel van de Laureaat van de Dichter.

Een hofdichter is Smith van verzen,
niet een bas-gitarist
van de koninklijke band
die in Buckingham wordt gebaseerd.
De beginners te hoeven niet inschrijven.
De kandidaten zouden de professor van A
van Engelse Literatuur moeten zijn.

De laatste Laureaat van de Dichter sloot
Verzen in lof van Edward
en zijn mooie Sophie,
A honderd jaar van de Koningin Mother
en de droevige nalating van de laatstgenoemden op.
De verjaardag van het de diamanthuwelijk van de Koningin,
het tik-rijm van A voor rooskleurig-cheeked Prins William,
toen hij eenentwintig draaide.
Ja! `De betere tribunerug
is hier een leeftijdsaanval. '
Hij wenste zelfs Charles en Camilla
met hun laat huwelijk geluk.
De prins werd overweldigd
toen hij het Huwelijk van de `
Lente van de Motie hoorde. '
Maar alle verzen waren niet,
zoals wij in Duitsland zeggen:
Friede, Freude, Eierkuchen.
De `Kosten van de motie van het Leven' op Paddington,
belli `Causa' benadrukten
Verkiezingen, geld, imperium,
Olie en Papa.
Thema's en lyrische gedichten die ons, binnen
Dag en dag uit hinderen.
De gewonnen heersers en de slagen zouden
aan Hemel, zoals Hoofd
Henry moeten worden geprijst,
hebben Ben Jonson et al in

1668 John Dryden werden ontslagen niet
voor zijn slechte verzen, maar
voor het veranderen van zijn bekentenis gedaan.
De heer Walter Raleigh en William Morris
gaf hun vrijheid niet op
en politely gezegd: Geen dank u, Ma' am.
En met het een vaatje wijn
van de Eilanden van de Kanarie,
die konden geweest zijn theirs.

De vrije literaire productiviteit en de hof-poëzie
zijn inderdaad vreemde bedfellows.
In deze tijden van geslacht-studies, de citaten
van lVrouwen en emancipatie,
zou het niet far-fetched zijn
als Carol Ann Duffy
, Schotse poetess,
de volgende Laureaat Poetess werd.
Welke lass!
Zij openlijk,
bent u vrolijk zei niet?
Heeft hoe dan ook brand.

Een welke ondankbare baan:
Een koninklijke lyrical whisperer, die
voor public relations in
de panelen van de poëzieprijs, in naam van
poëzie streeft.
Een ondankbare baan:
Neem het
of verlaat het.

* * *

de Lijsterbes Williams Tony

Harrison John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
Don Paterson
van de Heuvel van Carol
Ann Duffy
Ian McMillan
Geoffrey van de Korte lijst
van de Laureaat van de Dichter

(ED.: U kunt wat meer van uw eigen potentiële kandidaten van de dichterslaureaat toevoegen).

De kans om (Satis Shroff) „

Onderwijs te veranderen is het beste ding in de wereld voor de kinderen van Nepal, is zij Gurkhas, Sherpas of Madeshis. En welk Nepal nodig heeft is de meesten tijdens deze essentiële overgangsperiode vrede, samenwerking tussen de verschillende etnische groepen, het hunkeren naar om manieren te herstellen, bruggen tussen zijn culturen te bouwen, gemeenschappelijke doelstellingen te verbinden en te vinden. “ M. van Satis

Shroff. Swaroop Chamling, die een Rai en een ex-Gurkha die in het UK wordt geregeld is, verzamelt handtekeningen voor een verzoek Gurkha op www. Het Forum van Darjeeling (google of yahooonderzoek zal doen) en ik vind het interesserend dat Gurkhas, burgers en militair, die wordt georganiseerd om voor hun rechten uiteindelijk, na jaren die van onderscheid, en, en wordt te vechten laag-loon namens het Ministerie van Defensie (Mod.) huren in brand steken in Groot-Brittannië. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

[مينسترل] أغنيات, شبح ظلّ كاتبة, [بوت لورت], [غركهس]
Automatically translated into Arabic thanks to WorldLingo

[مينسترل] [وندرينغس] وخبرات في الجمهورية [هيملن] نيبال


[غيني]: [مينسترل] قال أغنيات من حالة حبّ وحزن ([ستيس] [شروفّ])

[أنس وبون ا تيم],
[غرندبا] ي:
"في نيبال حتّى طفلة
يستطيع مشيت الريف فحسب. "
هو صحيحة لا عدّلت,
لا ل [نبلس],
[بورن] مع [سرنج] في يده.

أنا موسيقية,
واحدة من الطائفة
[لوور] في التدرج [هيندو].
أنا أحضر بهجة إلى مستمعاتي,
أمل أن يلمس القلوب
من مشاهداتي.

أنا أغنّى حول حالة حبّ,
حالة كره وشر,
أملاك وملكة,
أمراء وأميرات,
الفقراء والأغنياء,
والمعركة لوجود,
في التلّ سفحيّ
كثير الصّخور والإرتفاعات
شاهقة من ال [هيملس].

ينظر المسكن من الثلوج,
حيث بوذيّة و [هيندو]
آلهات وآلهة يقيمون,
وعلى جنس بشريّ
وحماقته.

أنا كان [بورن] في [تنهو],
[ا] كفر غير موصف في نيبال,
كان هو لا ل [بهنو] [بهكتا] [أشرا]
الذي كان [بورن] هنا,
الشاعرة الذي ترجم [رمنا],
من [سنسكريت] [هيغ-فلوون] داخل [نبلي]
بسيطة ل كلّ أن يقرأ.

أنا أتذكّر اليوم
أولى ناولني أبي [سرنج].
هو علمني كيف أن يمسك وترجّحت الإنحناء.
أنا كان أيهجت مع الصرير أولى هو جعل,
بما أنّ أنا تحرّكت الإنحناء على ال يعلم كنباث خيطان.
هو كان وكأنّ تحدّث [سرنج]
ي صغيرة كان مع ي.
أنا كنت هكذا سعيدة,
أنا و [سرنج] ي,
[سرنج] ي وي.
ركض دموع السعادة نزولا إلى وجناتي.
أنا كنت هكذا شاكرة.
أنا لمست [ببا] ي أقدام,
بما أنّ العادة في ال [هيملس].
أنا استطاع اعتنقت العالم كاملة.

علمني أبي الأنغام,
والأغنيات أن يذهب مع هم,
لأنّ نحن [غينس] [مينسترلس]
الذي يتجوّل [فروم بلس تو بلس],
مثل غجريات,
مثل فراشات في نابض.
نحن يقلق ناس
أن يكون رأيت في كلّ مكان,
حيث الناس يسكنون,
لأنّ نحن نعيش من إحسانهم
وتجارتنا.

الصوة من ال [غيني],
اللحمة حزينة من ال [سرنج].
هبة إلى أنّ الذي يحبّ ال [لريكس],
[ا] إزعاج إلى أنّ الذي يكره هو.

كثير وقت, رفست نحن يتلقّى يكون وضربت
بالناس شابّة الذي يفضّل [كن موسك],
من [غتّو-بلسترس] هم.
ألحاظ أجنبيّة,
أنباض إلكترونيّة أنت يستطيع لا يمسك فوق مع.
يفتل على رؤوسهم,
يحبّ [هيب-هوبّينغ] الإنسان الآليّ,
لا أناس.
هو ال [تشنو], نشوة جيل

حيث تلقّيت [ألّ ث] لحام قديمة يذهب?
[نبلس] [فولكسنغس] الماض?
الأغنية من [غيني]?
"هذا [غلوبنيسأيشن]," هم قالني.
ال [غر-د] زائرات [فروم بروأد],
`[قويرس]' بما أنّ نحن ندعوهم في نيبال.
أو `[غر-سهيبس]' في [هيندوستن].

أخذ ال [قويرس] صور لا يحصى من ي,
مع آلت تصويرهم,
أعطى يهيأ أطراف.
[ديدي] [غر-هيرد] مع مشاهد,
ويحبّ أسن داخل حصان حجر السّامة فم,
حتّى أعطىني [بولرويد-بيكتثر]
من ي,
مع [سرنج] ي,
ي جبل كمي.

أحيانا ينظر أنا ي يذبل صورة
وعجب كيف سريعا وقت يتدفّق.
يختفي ابتسامي,
شعر رماديّة في الجوانب,
البداية الحالة صلع.
أنا قد خسرت [ا لوت] من ضرس جزيئيّت غراميةي,
في الأيادي من [بربير]
من [موزّفبور] في السهول هنديّة,
هو أعطىني قرنفل زيت
أن يهدأ ألمي,
بما أنّ هو اقتلع ي [فوول] أسن,
في جار في الهواء الطلق صالون
حق قرب [تريبهوفن] طريق عامّ.

أنا بعد أتلقّى صوتي
و [سرنج] ي,
ويحبّ أن يغنّى ذخيرتي,
[إفن ثوو] كثير الناس
يسخرون وتهكّم في ي,
ويفضّل [بولّووود] نصوص
من حنجرتي.

إلى رجاء نزواتهم,
علم أنا حتّى [بولّووود] أغنيات,
[أجنست] إرادتي,
[إفسدروب] خلف سينما ستر,
إلى رجاء السائحات
وبلدي شباب حديثة,
أنا حتّى علمت بعض أغنيات إنجليزيّة.
[أه] مال, مال عزيزة.
أنا قد أصبحت عاهرة ثقافيّة.
أنا قد أتمّت [زونفت] ي, تجارتي,
ظلم,
غير أنّ أتمّ أنا هو أن يبقى.
أنا اضطرّ ضمنتبنفسي
وأن يتمثّل
في ي يغيّر مجتمعة.
لم يقف وقت يتلقّى بعد
تحت الخيالة من ال [هيملس].

واحدة يوم عندما كان أنا كثير شابّة,
أنا كان استرحت تحت [بيبل] شجرة
عندما أنا رأيت واحدة بنت جميلة سياحيّة.
أنا نظرت وابتسم في ه.
هو [كرسّ] شعره,
وابتسم إلى الخلف.
ل ي كان هو حالة حبّ [أت فيرست سغت].

[ألّ ث] فترة يحدّق في ه
أخذ أنا خارجا [سرنج] ي صغيرة,
مع أجراس على ي كمي إنحناء
ولعب حزينة [نبلي] لحن
يؤلّف ب [أمبر] [غرونغ],
أيّ أنا أردت مثقّفة في [وندرينغس]
ي من [إيلم] إلى [درجيلينغ].

أنا السماء
أنت تكون التربة,
[إفن ثوو] نحن نتوق
[ا] ألف أوقات,
نحن يستطيع لا يكون معا.

أنا كنت عاطفيّة أنّ عزم.
تلقّى دموع في أعيني
عندما أنهى أنا أغنيتي. '
ال [بلوند] تمشّى إمرأة حتّى ي,
وقال في صوة ناعمة,
`يشكر أنت للأغنية جميلة.
يستطيع أنت قلتني ماذا هو يعني? '

[فلت] أنا كتلة على حلقي
واستطاع لم يتكلّم
لفترة.
بعد ذلك, مع تنهيدة, قال أنا,
`نحن نتلقّى هذا [كست سستم] في نيبال.

عندما رأى أنا أولى أنت,
أنا تخيّلت أنت كنت عادلة [بهون] بنت.
نحن لا نسمح أن يسقط في حالة حبّ
مع [بهونيس].
هو يمنع حالة حبّ,
[ا] حالة حبّ أنّ يستطيع أبدا أتيت يصحّ.
أنا أحبّ أنت
غير أنّ أنا يستطيع لا يتلقّى أنت. '

يحاول `غير أنّ أنت يتلقّى لم حتّى,'
قال ال [بلوند] بنت بخجل.
يحبّ `[إي] شعرك ذهبيّة,
ك اللون الأزرق أعين.
هو مثل يراقب السماء. شكرت'

`[أه], أنت,
[دنبد].
هو سأل: `غير أنّ لما أنت تقول:
`نحن يستطيع لا يكون معا? '
`نحن معا الآن,' أجاب أنا,
`غير أنّ المجتمعة لا يحبّنا
[غينس] من الطائفة [لوور].
ال [بهونس], [شتّريس] طوائف فوق نا.
هم ينظرون إلى أسفل على نا. '

`لما أتمّت هم يتمّون أنّ? '
سأل ال [بلوند] بنت.
أنا [سبت] خارجا:
`لأنّ هم يكون [هيغ-بورن].
نحن, خميس, [دميس] و [سركيس],
[دليتس].
نحن المسحوقة,
الخاسرات من هذا مجتمعة
في التلّ سفحيّ من ال [هيملس]. '

`الذي جعل أنت ماذا أنت تكون?' هو سأل.
أنا قلته: شككت `المجتمعة [هيندو] هذا طريق:
كان [أنس وبون ا تيم] هناك [بهون],
ومن ه أتى [فرنس].
[فرنس] تقسيم المجتمعة
داخل أربعة أجزاء.
[برهما] خلق ال [بهونس]
من فمه.
أتى ال [شتّريس] الذي يكون [ورّيرس]
من كتفه,
التجار من فخذه
والخادمات
من النعل من أقدامه. '

`ماذا حول ال [دليتس] فقيرة?'
عيّر ال [بلوند] أجنبية.
[فلّ] `ال [دليتس] عميقة في المجتمعة [هيندو],
وكان لم يعتبر ك [فولّ ممبر]
من ال [هومن رس].
نحن اضطرّ أتمّت المهام وأشغال
حقيرة أنّ كان منعت للطوائف [هيغر]. '

يحبّ `ماذا?' هو سأل.
`يحبّ يهيّئ [دد نيمل],
يجعل جلد ب يسلخ يخفي
من [دد نيمل],
ينظّف مراحيض و [لترينس],
يخلي الماء صرف قنوات من الغنيّة,
عال [بورن] [هيندو].
أنا لا أسمح أن يلمس [بهون],
حتّى مع خيالتي, يعرف أنت.'
هزّ `ماذا وسيلة, نظامة قبيحة,' هو علق,
ورأسه.

`شهر ماي يلمس أنا أنت?' هو سأل [إيمبولسفلي].
هو كان جريئة وأراد أن يرى كيف أنا تجاوبت.
`يمكن أنت,' أنا أجبت.
هو لمس يدي,
بعد ذلك وجناتي مع ه اثنان أيادي.
أنا أسّست هو ممتعة وشرف عظيمة.
أنا تلاقيت أياديي وقال بإخلاص,
`[دهنبد]. '
لمست أنا, [دليت], [نو-نم], [نو-هومن],
تلقّى يكون بشابّة, إمرأة جميلة,
[ا] سائحة [قويري],
[فروم كروسّ] المياه سوداء:
[كلبني].

موجة من سعادة وسعادة
يكتسح على ي.
معجزة كان قد حدث.
مثل أميرة يقبل علجوم,
في [فيري تل] كان أنا قد سمعت.
ربّما كان غاندي يصحّ:
أنا كنت طفلة الإلهة,
[هريجن],
وهذا سيدة عادلة [أبسرا].

فكّر هو, في عقله أوروبيّة,
هو كان قد أحضر حقوق الإنسان
على الأقلّ إلى ال [غيني],
هذا رائعة يتجوّل [مينسترل],
مع ه طريفة كمين
يدعى [سرنج],
ه شعر
[جت بلك] وابتسام معدّة.
تلقّيت هو قال في صوته [ملوديووس],
`في بلدي كلّ الناس يكونون حرّة ويتماثل,
ال نفسه حقوق وكرامة.
يتلقّى كلّ أناس إحساس عاديّة,
[ا] ضمير,
ونحن ينبغي أن يلتقي بعضهم بعضا
كإخوان وأخوات.

أنا دسست [سرنج] ي في إبطي,
يصفّى أياديي ويقال:
`أنّ يكون لطيفة.
أفكار نبيلة.
هو يعمل ل أنت هنا, ربّما.
غير أنّ لن يعمل هو ل ي,'
يشعر إحساس من ندامة وغثيان
عمليّة مسح على ي.

* * *


الشبح ظلّ كاتبة ([ستيس] [شروفّ])

عندما يغلق أنا أعيني,
أنا أرى كلّ شيء في مكانه
في المملكة نيبال.

أنا أرى البناية [هيغست] في كاتمندو,
ما أنوال [هيغر] من [دهررا],
[سومبهو], [تلجو] و [بشوبتي]?
السابقة ملك [نرنهيتي] قصر,
يبنى بمعماري,
[فروم كروسّ] المياه سوداء.
في ذلك يعاش [فيشنو],
الّذي كثير [هيندو] بعد يدعوون:
ال [برسرفر] [أونكنقوربل].

الفاتح نيبال?
كان رفض, أنّ سلفه
[بريثفي] [نرن] [شه],
[ا] ملك من [غركها].

[فيشنو] ال [برسرفر] من العالم,
مع نوعيات من رحمة وجودة.
[فيشنو] [ألّ-برفدينغ] و [سلف-إكسيستنت],
يزار نيبال مناطق
بعيدة في هليكوبتر مع رفيقته
وميليشيا.

هو افتتح بنايات
مصانع وحادثات.
[فيشنو] ذوّب المجلس نواب أيضا,
[فور ث سك وف] مملكته,
بما أنّ أنا كان قلت أن يكتب.

ه كان مواضيع و [وورشيبّر],
من متأخّرا,
يقسم.
قد حاصر واحسرتاه, [رفنا] وشيطاناته
أرضه.
أجبرت الملك كان أن يذهب,
ومع ه أنا خسرت [ليف-جوب]
ي ك [غوست-وريتر].

أنا يستطيع لا يتذكّر
[هوو مني] مواد, خطب, مرسومات,
تصريحات أنا قد كتبت
في عظمته خدمة.
الذي فكّر
أنّ اضطرّ أنا نظرت
ل آخر شغل?

نحو النهاية,
خسر رئيسي ليس فحسب قميصه,
غير أنّ أيضا أرضه,
ولام ي,
ه يصدق [غوست-وريتر],
ل ي سيّئة بيت شعر ونثر.
هو نبح في خطبة:
"أنت أن يلوم للشقاء
في بلدي. "

كان أنا, الذي كان قد مدحه,
يكتب خطب رائعة,
يشبع من حالة حبّ, شفقة و [إمبثي]
لمواضيعه فقيرة,
الآن كبش الفداء مجرّدة.

[إي], الذي كان قد كتب
خطوط مهدىء ل ال [مسّ] عنيدة,
الذي كان في ثورة,
بعد قرون من تدرج إقطاعيّة,
سوء إدارة,
حكم سيّئة,
فساد ومحاباة الأقارب.

[إي], الذي كان قد بحث صوة
أن يهدّئ ال [لنش] تجمهر
في الشوارع من [كتمندو],
[بيرتنغر], [دولبو]
و [جنكبور].
أنّ كان القطعة [أونكيندست] من كلّ.

[بيد-برسّ]
الجرائد ملكيّة وال كان أزهر مع أخبار
التطوير في نيبال.
غير أنّ عرف الالناس على نحو أفضل.
هم كان انتظروا.

كان السد التطوير
قد كان مكسورة,
[ا] كلمة لعبة على `تطوير. '
عندما انهار السد ملكيّة في [بوكهرا],
الالناس تلقّوا ضحك كبيرة.
الملك يصبغ أب يقال:
`عندما يموت أنا,
بلدي سوفت عشت. '
على أعزام ساكنة,
يسمع أنا اللازمة:
[ما] [مري] [بني],
[مرو] [دش],
[بش] [رهوس].

نيبال الآن جمهورية
مع أقاليم [إينستد وف] مناطق,
نحن حتّى يتلقّى [فيش-تيلد] جبل
أنّ ينظر مثل [زرمتّ].
نحن نتلقّى سياحة أيضا,
غير أنّ حيث المصرفيات,
المديرات وشركات?
نحن نتلقّى معونة صناعة,
يصرف في دولارات
من أجنبيّة حكومات
و [نغس].

نيبال يصدق سجاد,
عاملات
إنسانيّة للإمارات,
[شربس] للمتسلقات
و [غركهس] ل [بريتس]
ولحظ للعلويّة و [لوور] [غرنت] طرق.

عندما يفتح أنا أعيني,
أنا أرى [فيشنو] بعد يهجع
على سريره [سشا],
حيّة
في البركات من [بودنيلكنثا]
و [بلجو].

[بريث],
أين المبتدعة?
متى هو سيفيق من نومه دائمة?
فقط [بهيرب] تدمير
من العالم [هيملن] أن يكون رأيت.

قد كان كثير دم حظيرة
بين العقود والقرون.
التل من أنوف وآذان
من ال ينتصر في [كيرتيبور],
الطلقة خردق ويبتر
في [كوت] مذبحة,
الثورة أمام [نرنهيتي] قصر,
عندما صرخ
[نبلس] ومات لديموقراطيّة.
والآن الأجثاث من [موبديس],
مدنيات و [نبلس] أمن رجال.

سكون! ينام آلهات سوفت لا يكون أيقظت.
أمرضت [إي], الذي خرب دماغي للملك,
ب ال [دمنوور] ملكيّة,
ل [مر.]. [شه] الآن بشر,
[ا] سياسية أن يمهّد.

يتلقّى [إي], [غوست-وريتر] ملكيّة,
الذي مرّة يصهر الهواء
من [نرنهيتي] قصر,
إلى لا مكان أن يذهب.

أنا كاتبة [نو مور].
أنا شبح ظلّ
تحت الخيالة من ال [هيملس].

· * *


على عظمته خدمة غنائيّة:

أراد [بوت لورت] ([ستيس] [شروفّ])

:
يؤلّف شخص الذي يكتب في شكل غنائيّة,
بيت شعر لمناسبات,
[ستنزا] جيّدة [إين ففوور وف] أملاك وملكة,
أمراء وأميرات,
للسعر من 5000 باوندات
استرلينيّة و, [أف كورس], 650 زجاجات
الخمر,
أن يلهم الشاعرة.
والعنوان ال [بوت لورت].

محكمة شاعرة حداد البيت شعر,
لا [بسّ-غيتريست]
من النطاق
ملكيّة يؤسّس في [بوكينغم].
مبتدئات يحتاجون لا يطبّق.
مرشحات سوفت كنت
[ا] أستاذة من أدب إنجليزيّة.

كتب
ال [بوت لورت] متأخّرة بيت شعر في تمجيد من إدوارد
و [سفي] ه جميلة,
[ا] مئة سنون من الملكة أم
والوفاة [لتّر'س] حزينة.
الملكة ماس عرس ذكرى,
[ا] [رب-رهم] لأمير [روس-شكد] وليام,
عندما التفت هو [تونت-ون].
أجل! `حامل قفص جيّدة إلى الخلف
هنا عمر هجوم. '
هنّأ هو حتّى شارلز و [كميلّا]
على زواجهم متأخّرة.
قهرت
الأمير كان عندما هو سمع حركة
`نابض عرس. '
غير أنّ [ب] كلّ بيت شعر لم,
بما أنّ نحن نقول في ألمانيا:
[فريد], [فريود], [إيركوشن].
[موأيشن'س] `تكلفة من حياة' على [بدّينغتون],
`[كوسا] [بلّي]' يؤكّد
إنتخابات, مال, إمبراطورية,
زيت وأب.
مواضيع و [لريكس] أنّ ازعجنا,
يوم داخل ويوم خارجا.
ال توقّعت
مساطر ومعارك يربح أن يكون مدحت إلى سماء,
مثل هنري رئيسيّة,
ابن [جونسن] [إت ل] يتمّ

في 1668 جون [دردن] كان نهب
لا لبيت شعره سيّئة,
غير أنّ ل يغيّر إعترافه.
لم يعتزل سيد والتر راليّ ووليام [مورّيس]
حريتهم
ويقول أدبا: ما من شكرت أنت, [ما]' قبل الظّهر.
ومع هو برميل خشبيّ الخمر
من الجزائر [كنري],
أنّ استطاع يتلقّى كنت خاصّتي.

حرّة أدبيّة إنتاجية و [كورت-بوتري]
[بدفلّوو] غريبة حقّا.
[جندر-ستثديس] في هذا وقت من, [ل]
نساء إقتباسات وعمليّة تحرير,
هو لم [ب] [فر-فتشد]
إن كارول [أنّ] [دوفّي],
[بوتسّ] إسكتلنديّة,
أصبح التالية [بوتسّ] متحصّل على تقدير.
ما [لسّ]!
هو يكون علانيّة [غي],
لم أنت قال?
يتلقّى نار مهما كان.

ما شغل [ثنكلسّ]:
[وهيسبرر] ملكيّة غنائيّة,
يكافح ل [بوبليك رلأيشن]
في شعر ألوان مرشّح للفوز بجائزة,
باسم شعر.
شغل [ثنكلسّ]:
أخذت هو
أو تركت هو.

* * *

[بوت لورت] قائمة نهائيّة

كارول [أنّ] [دوفّي]
أيان [مكميلّن]
جوفري تل
اتّخذ شكل [روون] ويليامس
هاريسون
[توني] جون [بتجمن]
سيمون [أرميتج]
مايكل [روسن]
إسطفان [فري]
[لنّ] [تروسّ]
[بترسن]

([إد].: أنت حرّة أن يضيف أكثر من ك خاصّة مستقبلية [بوت لورت] مرشحات).

الفرصة أن يغيّر ([ستيس] [شروفّ])

"تربية الشيء جيّدة في العالم لنيبال أطفال, هم [غركهس], [شربس] أو [مدشيس]. وما نيبال يحتاج أكثر في هذا [ترنسأيشنل بريود] حاسمة يكون سلام, تعاون بين المجموعة مختلفة عرقيّة, يلتمس أن يصلح طرق, بني جسور بين ثقافاته, ربطت ووجدت أهداف عاديّة. " [ستيس] [شروفّ]

[مر.]. يجمع [سورووب] [شملينغ], الذي يكون [ري] و [إإكس-غركها] يقرّر في [أوك], تواقيع ل [غركها] عريضة على [وّو]. [درجيلينغ] ساحة ([غوغل] أو فظ سيتمّ بحث) وأنا يجد هو يهمّ أنّ ال [غركهس], مدنيات وعسكريّة, يحصلون نظّم أن يتنازع لحقوقهم في أخرى, بعد سنون التمييز, يوظّف وأطلق النار, و [لوو-بي] [أن ث برت وف] الوزارة الدفاع ([مود]) في بريطانيا. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

A minstrel's wanderings and experiences in the Himalayan republic of Nepal


Gainey: A Minstrel’s Songs of Love and Sorrow (Satis Shroff)

Once upon a time,
my grandpa said:
“In Nepal even a child
Can walk the countryside alone.”
It’s just not true,
Not for a Nepalese,
Born with a sarangi in his hand.

I’m a musician,
One of the lower caste
In the Hindu hierarchy.
I bring delight to my listeners,
Hope to touch the hearts
Of my spectators.

I sing about love,
Hate and evil,
Kings and Queens,
Princes and Princesses,
The poor and the rich,
And the fight for existence,
In the craggy foothills
And the towering heights
Of the Himalayas.

The Abode of the Snows,
Where Buddhist and Hindu
Gods and Goddesses reside,
And look over mankind
And his folly.

I was born in Tanhau,
A nondescript hamlet in Nepal,
Were it not for Bhanu Bhakta Acharya
Who was born here,
The poet who translated the Ramayana,
From high-flown Sanskrit into simple Nepali
For all to read.

I remember the first day
My father handed me a sarangi.
He taught me how to hold and swing the bow.
I was delighted with the first squeaks it made,
As I moved the bow on the taught horsetail strings.
It was as though my small sarangi
Was talking with me.
I was so happy,
I and my sarangi,
My sarangi and me.
Tears of joy ran down my cheeks.
I was so thankful.
I touched my Papa’s feet,
As is the custom in the Himalayas.
I could embrace the whole world.

My father taught me the tones,
And the songs to go with them,
For we gaineys are minstrels
Who wander from place to place,
Like gypsies,
Like butterflies in Spring.
We are a restless folk
To be seen everywhere,
Where people dwell,
For we live from their charity
And our trade.

The voice of the gainey,
The sad melody of the sarangi.
A boon to those who love the lyrics,
A nuisance to those who hate it.

Many a time, we’ve been kicked and beaten
By young people who prefer canned music,
From their ghetto-blasters.
Outlandish melodies,
Electronic beats you can’t catch up with.
Spinning on their heads,
Hip-hopping like robots,
Not humans.
It’s the techno, ecstasy generation

Where have all the old melodies gone?
The Nepalese folksongs of yore?
The song of the Gainey?
“This is globanisation,” they told me.
The grey-eyed visitors from abroad,
‘Quirays’ as we call them in Nepal.
Or ‘gora-sahibs’ in Hindustan.

The quirays took countless pictures of me,
With their cameras,
Gave handsome tips.
A grey-haired didi with spectacles,
And teeth in like a horse’s mouth,
Even gave me a polaroid-picture
Of me,
With my sarangi,
My mountain violin.

Sometimes I look my fading picture
And wonder how fast time flows.
My smile is disappearing,
Grey hair at the sides,
The beginning of baldness.
I’ve lost a lot of my molars,
At the hands of the Barbier
From Muzzafapur in the Indian plains,
He gave me clove oil
To ease my pain,
As he pulled out my fouled teeth,
In an open-air salon
Right near the Tribhuvan Highway.

I still have my voice
And my sarangi,
And love to sing my repertoire,
Even though many people
Sneer and jeer at me,
And prefer Bollywood texts
From my larynx.

To please their whims,
I learned even Bollywood songs,
Aginst my will,
Eavesdropping behind cinema curtains,
To please the tourists
And my country’s modern youth,
I even learned some English songs.
Oh money, dear money.
I’ve become a cultural prostitute.
I’ve done my Zunft, my trade,
An injustice,
But I did it to survive.
I had to integrate myself
And to assimilate
In my changing society.
Time has not stood still
Under the shadow of the Himalayas.

One day when I was much younger,
I was resting under a Pipal tree
When I saw one beautiful tourist girl.
I looked and smiled at her.
She caressed her hair,
And smiled back.
For me it was love at first sight.

All the while gazing at her
I took out my small sarangi,
With bells on my fiddle bow
And played a sad Nepali melody
Composed by Ambar Gurung,
Which I’d learned in my wanderings
From Ilam to Darjeeling.

I am the Sky
You are the Soil,
Even though we yearn
A thousand times,
We cannot be together.

I was sentimental that moment.
Had tears in my eyes
When I finished my song.’
The blonde woman sauntered up to me,
And said in a smooth voice,
‘Thank you for the lovely song.
Can you tell me what it means?’

I felt a lump on my throat
And couldn’t speak
For a while.
Then, with a sigh, I said,
‘We have this caste system in Nepal.

When I first saw you,
I imagined you were a fair bahun girl.
We aren’t allowed to fall in love
With bahunis.
It is a forbidden love,
A love that can never come true.
I love you
But I can’t have you.’

‘But you haven’t even tried,’
Said the blonde girl coyly.
‘I like your golden hair,
Your blue eyes.
It’s like watching the sky.’

‘Oh, thank you,
Danyabad.
She asked: ‘But why do you say:
‘We cannot be together?’
‘We are together now,’ I replied,
‘But the society does not like
Us gaineys from the lower caste.
The bahuns, chettris castes are above us.
They look down upon us.’

‘Why do they do that?’
Asked the blonde girl.
I spat out:
‘Because they are high-born.
We, kamis, damais and sarkis,
Are dalits.
We are the downtrodden,
The underdogs of this society
In the foothills of the Himalayas.’

‘Who made you what you are?’ she asked.
I told her: ‘The Hindu society is formed this way:
Once upon a time there was a bahun,
And from him came the Varnas.
The Vernas are a division of society
Into four parts.
Brahma created the bahuns
From his mouth.
The chettris who are warriers
Came from his shoulder,
The traders from his thigh
And the servants
From the sole of his feet.’

‘What about the poor dalits?’
Quipped the blonde foreigner.
‘The dalits fell deeper in the Hindu society,
And were not regarded as full members
Of the human race.
We had to do the errands and menial jobs
That were forbidden for the higher castes.’

‘Like what?’ she asked.
‘Like disposing dead animals,
Making leather by skinning hides
Of dead animals,
Cleaning toilets and latrines,
Clearing the sewage canals of the rich,
High born Hindus.
I am not allowed to touch a bahun,
Even with my shadow, you know.’
‘What a mean, ugly system,’ she commented,
And shook her head.

‘May I touch you?’ she asked impulsively.
She was daring and wanted to see how I’d react.
‘You may,’ I replied.
She touched my hand,
Then my cheeks with her two hands.
I found it pleasant and a great honour.
I joined my hands and said sincerely,
‘Dhanyabad.’
I, a dalit, a no-name, a no-human,
Had been touched by a young, beautiful woman,
A quiray tourist,
From across the Black Waters:
Kalapani.

A wave of happiness and joy
Swept over me.
A miracle had happened.
Like a princess kissing a toad,
In fairy tales I’d heard.
Perhaps Gandhi was right:
I was a Child of God,
A Harijan,
And this fair lady an apsara.

She, in her European mind,
Thought she’d brought human rights
At least to the gainey,
This wonderful wandering minstrel,
With his quaint fiddle
Called sarangi,
His jet black hair
And infectious smile.
She said in her melodious voice,
‘In my country all people are free and equal,
Have the same rights and dignity.
All humans have common sense,
A conscience,
And we ought to meet each other
As brothers and sisters.

I tucked my sarangi in my armpit,
Clapped my hands and said:
‘That’s nice.
Noble thoughts.
It works for you here, perhaps.
But it won’t work for me,’
Feeling a sense of remorse and nausea
Sweep over me.

* * *


THE GHOST WRITER (Satis Shroff)

When I close my eyes,
I see everything in its place
In the kingdom of Nepal.

I see the highest building in Kathmandu,
What looms higher than the Dharara,
Swayambhu, Taleju and Pashupati?
The former King’s Narayanhiti palace,
Built by an architect,
From across the Black Waters.
Therein lived Vishnu,
Whom many Hindus still call:
The unconquerable preserver.

The conqueror of Nepal?
No, that was his ancestor
Prithvi Narayan Shah,
A king of Gorkha.

Vishnu is the preserver of the world,
With qualities of mercy and goodness.
Vishnu is all-pervading and self-existent,
Visited Nepal’s remote districts
In a helicopter with his consort
And militia.

He inaugurated buildings
Factories and events.
Vishnu dissolved the parliament too,
For the sake of his kingdom,
As I was told to write.

His subjects and worshippers were,
Of late,
Divided.
Alas, Ravana and his demons
Have besieged his land.
The king was obliged to go,
And with him I lost my life-job
As a ghost-writer.

I cannot remember
How many articles, speeches, decrees,
Proclamations I’ve penned
In His Majesty’s Service.
Who would have thought
That I’d have to look
For another job?

Towards the end,
My boss not only lost his shirt,
But also his land,
And blamed me,
His sincere ghost-writer,
For my bad verse and prose.
He barked in a tirade:
“You are to blame for the misery
In my country.”

I, who had praised him,
Written admirable speeches,
Full of love, pathos and empathy
For his poor subjects,
Was now a mere scapegoat.

I, who had written
Soothing lines for the unruly masses,
Who were in revolt,
After centuries of feudal hierarchy,
Mismanagement,
Bad governance,
Corruption and nepotism.

I, who had sought a voice
To pacify the lynch mobs
In the streets of Catmandu,
Biratnagar, Dolpo
And Janakpur.
That was the unkindest cut of all.

The royal newspapers and the paid-press
Were blooming with news
Of development in Nepal.
But the people knew better.
They were waiting.

The dam of development
Had been broken,
A word play on ‘development.’
When the royal dam collapsed in Pokhara,
The people had a big laugh.
The king’s dying father said:
‘When I die,
My country should live.’
On still moments,
I hear the refrain:
Ma marey pani,
Mero desh,
Bachi rahos.

Nepal is now a republic
With cantons instead of zones,
We even have a fish-tailed mountain
That looks like Zermatt.
We have tourism too,
But where are the bankers,
The executives and firms?
We have an Aid Industry,
Cashing in dollars
From foreign governments
And NGOs.

Nepal exports carpets,
Human labourers
For the emirates,
Sherpas for the climbers
And Gurkhas for the Brits
And flesh for the Upper and Lower Grant Roads.

When I open my eyes,
I see Vishnu still slumbering
On his bed of Sesha,
The serpent
In the pools of Budanilkantha
And Balaju.

Prithee,
Where is the Creator?
When will he wake up from his eternal sleep?
Only Bhairab’s destruction
Of the Himalayan world is to be seen.

Much blood has been shed
Between the decades and the centuries.
The mound of noses and ears
Of the vanquished at Kirtipur,
The shot and mutilated
At the Kot massacre,
The revolution in front of the Narayanhiti Palace,
When Nepalese screamed
And died for democracy.
And now the corpses of the Maobadis,
Civilians and Nepalese security men.

Hush! Sleeping Gods should not be awakened.
I, who wracked my cerebrum for the King,
Am sickened by the royal demeanour,
For Mr. Shah is now a mortal,
A politician to boot.

I, a royal ghost-writer,
Who once smelt the air
Of the Narayanhiti Palace,
Have nowhere to go.

I’m a writer no more.
I’m a ghost
Under the shadow of the Himalayas.

· * *


On Her Majesty’s Lyrical Service:

Poet Laureate (Satis Shroff)

Wanted:
A person who writes in lyrical form,
Composes verses for occasions,
Good stanzas in favour of kings and queens,
Princes and Princesses,
For the price of 5000 Sterling pounds
And, of course, 650 bottles
Of Sherry,
To inspire the poet.
And the title of Poet Laureate.

A court poet is a smith of verses,
Not a bass-guitarist
Of the royal band
Based in Buckingham.
Beginners need not apply.
Candidates should be
A professor of English Literature.

The last Poet Laureate penned
Verses in praise of Edward
And his beautiful Sophie,
A hundred years of the Queen Mother
And the latter’s sad demise.
The Queen’s diamond wedding anniversary,
A rap-rhyme for rosy-cheeked Prince William,
When he turned twenty-one.
Yeah! ‘Better stand back
Here’s a age attack.’
He even congratulated Charles and Camilla
On their belated marriage.
The Prince was overwhelmed
When he heard Motion’s
‘Spring Wedding.’
But all verses weren’t,
As we say in Germany:
Friede, Freude, Eierkuchen.
Motion’s ‘Cost of Life’ on Paddington,
‘Causa belli’ emphasised
Elections, money, empire,
Oil and Dad.
Themes and lyrics that bother us,
Day in and day out.
The rulers and battles won are expected
To be praised to Heaven,
Like Master Henry,
Ben Jonson et al have done

In 1668 John Dryden was sacked
Not for his bad verses,
But for changing his confession.
Sir Walter Raleigh and William Morris
Didn’t relinquish their freedom
And said politely: No thank you, Ma’am.
And with it a keg of wine
From the Canary Isles,
That could have been theirs.

Free literary productivity and court-poetry
Are strange bedfellows indeed.
In these times of gender-studies,l
Women’s quotes and emancipation,
It wouldn’t be far-fetched
If Carol Ann Duffy,
A Scottish poetess,
Became the next Poetess Laureate.
What a lass!
She’s openly gay,
Didn’t you say?
Has fire anyway.

What a thankless job:
A royal lyrical whisperer,
Striving for public relations
In poetry prize panels,
In the name of poetry.
A thankless job:
Take it
Or leave it.

* * *

Poet Laureate Shortlist

Carol Ann Duffy
Ian McMillan
Geoffrey Hill
Rowan Williams
Tony Harrison
John Betjeman
Simon Armitage
Michael Rosen
Stephen Frey
Lynne Trusse
Don Paterson

(Ed.: You are free to add some more of your own prospective poet laureate candidates).

The Chance to Change (Satis Shroff)

“Education is the best thing in the world for Nepal’s children, be they Gurkhas, Sherpas or Madeshis. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, a craving to mend ways, build bridges between its cultures, connect and find common goals.”Satis Shroff

Mr. Swaroop Chamling, who is a Rai and ex-Gurkha settled in UK, is gathering signatures for a Gurkha petition on www.Darjeeling Forum (google or yahoo search will do) and I find it interesting that the Gurkhas, civilians and military, are getting organised to fight for their rights at last, after years of discrimination, hiring and firing, and low-pay on the part of the Ministry of Defence (MoD) in Britain. What I found interesting was the inference of a Gurkha reader on www.Gurkhas.com that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables---Nepal Bhasa.

It is a fact that there are only bahuns and chettris on both sides: among the maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.'

One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals fifty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself.

The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people.

I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer. And thereby hangs a tale.

Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals.

But there’s the beginning of democracy in Nepal now, and the tribes and castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors.

The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad.

Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we?

The comity of nations would only be too willing to see a politically and economically stable Nepal and render assistance as in the past, before the war between the government troops and the maoists began.

So let us unite above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word.

Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be attained and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word.

Change or perish should be the battle-cry of democracy loving Nepalese.
Yes we can, if we want it strong enough.

About the Author:

Satis Shroff teaches Creative Writing at the University of Freiburg, and is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace,” poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer. He also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (Lehrbeauftragter für Creative Writing, Albert Ludwigs Universität Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

What others have said about the author:
“I was extremely delighted with Satis Shroff’s work. Many people write poetry for years and never obtain the level of artistry that is present in his work. He is an elite poet with an undying passion for poetry.” Nigel Hillary, Publisher, Poetry Division - Noble House U.K.
Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa).
‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany).
'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com 6/4/2007.
“Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, www.Gather.com

Creative Writing:

THE SWISS BOOK PRIZE 2008 (Satis Shroff, Freiburg)

Books galore at Basle 08. An author named Wolfang Bortlik went even so far as to say,
“books have now ( after the fixed price went down) the same character as commodities like socks and toothpaste.” Thereby implying that touching a book is like touching any other ware. It’s not a sacral but a profane object of delight. Which reminds me of the publisher who started reading a manuscript, then went to change his clothes and came out wearing a dark suit and a bow-tie to show reverence towards the would-be author. The book was a classic. ‘Education,’ said Dr. John G. Hibben, a one-time President of Princeton University,‘is the ability to meet life’s situations.’ He could have added the word ‘aqequately.’

‘What’s the difference between BookBasle and Book 08?’ you might ask. BookBasle is a thing of the past and was more or less a well-organised Fair. But Book 08 has new ambients, and for the first time Switzerland has created a Swiss Book Award for established and aspiring writers of this ravishingly beautiful Alpine Republic. I went to Morschach in Central Switzerland during the Summer holidays and thought I was already in Heaven, you know. Alone in 2007, 110 organisers and 152 participating publishing houses (small and big) were interested in Book 08. Now it’s over 400 publisher-stalls and rather international. ‘International’ in the Swiss context means, of course, publishers from big German and Austrian cities like: Munich, Frankfurt upon Main (not Frankfurt upon Oder), Berlin and Vienna. Lübbe is a good name, for instance, with Dan Brown’s ‘Sacrilege’ and others. If you prefer listening rather than talking or reading, there are author forums where the authors read from their latest books.

Now the question: who’s gonna read at Basle 08? I find Friday 14,2008 rather interesting not only because Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic and György Dragoman will be reading and answering questions, but also this year’s Man Booker Prize recipient Aravind Adiga with ‘The White Tiger’ (German title ‘Der Weisse Tiger’ published by C.H. Beck, 2008. Aravind works as a correspondent for the newsmag Time and The Financial Times. He was born in 1974 and the protagonist of his first novel is Balram Halwai, (I love halwa from Mumbai, you know) who tells his story in the first person singular. Halwai has a fantastic charisma and shows you how you can climb the Indian mainstream ladder as a philosopher and entrepreneur---and ends as a murderer. The worst part of it is that he even justifies it and doesn’t have a conscience that pricks him.

You’ve probably read ‘Goodbye Lenin,’ dear reader. This time it’s ‘Goodbye Lemon,’ a touching novel with dark humour about memories, mourning and forgiveness written by Adam Davies.

In this fast-living, egoistic consumer society, relationships tend to be fragile. It’s often touch and go. A series of wrong words and the partner looks for and finds another. The Swiss journalist Karin-Dietl-Wichmann knows what she’s talking writing about in her ‘Lass dich endlich scheiden,’ (published by Heyne 2008) which means ‘File a divorce for Heaven’s Sake.’ She was married thrice and knows how to go about it and admonishes women, without batting an eye-lid, to evaluate their marriages and shows that there’s no reason to uphold a partnership where there’s no fundament. Do check your basis.

‘Leben Spenden’ published by Zsolnay, 2008, which means ‘Donate Life’ is a book by one of the most well-known Croatian authors: Slavenka Drakulic. She had to go to the USA in September 2004 to get a kidney-transplantation. It wasn’t her first, you know.

‘Der weisse König’ which means ‘The White King’ is György Dragoman’s second novel. The first one was ‘The Book of Destruction’ with the German title ‘Das Buch der Zerstörung’ which received a literary prize. The current book is being translated at the moment into fifteen languages. Dragoman was born in 1973 in the Seven-Hills of Romania (Siebenbürgen) and lives since 1988 in Budapest. His books have been published by Suhrkamp, a German publishing house.

At last year’s BuchBasel Fair you could find strange books like: Das Kifferlexikon, a compact encyclopedia on Cannabis sativa (hash) and others books like ‘Das Joint Drehbuch’ with a pun on the verb ‘drehen’ and even a cooking book with the title ‘Das Rauschkochbuch.’ Thomas Kessler, an author from Basle, has even written a book with the title ‘Hanf in der Schweiz.’ At the moment Kessler is responsible for the Integration of Migrants at the Canton-Basle City. Another interesting character at the past BookBasel was Tom Kummer, a journalist, who’d written interviews with Hollywood stars. The problem was he’d met them only in his mind. Herr Kummer had an explanation: he said he was representing Borderline-Journalism in which reality is consciously mixed with fantasy. His incredible book? ‘Blow Up: The Story of My Life’. I personally think he made a hash of the genres. I’ve heard about borderline medical cases during my medical and social science studies, but this really beats it. A wonderful example for students of Creative Writing classes how not to create and stir fiction with non-fiction. If you do, then please declare your ingredient as fiction and you’re on the safe side.

Can a book, film or PC game have the same negative effect on small readers? There have been discussions about the Grimm Brothers and their Fairy Tales which are said to be ‘too brutal at times.’ I had a talk with a bespectacled, elderly Freiburger European ethnologist, Frau Schaufelberger, who lectures on the subject and she said, “No, I think that it’s good to have bad or scary tales also, otherwise we’ll be giving a wrong picture about real life to the children.” Compared to what the kiddies watch in TV and DVDs, the Grimm and other Fairy Tales around the world are tame, not-so-scary and have educational values for they uphold values and norms of the concerned societies and their cultures.

So who’s going to win the Swiss Book Prize 2008? There are five favourites. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm and Anja Jardine. It’s evident that the Swiss ladies are underrepresented in the alpine literary world. The Swiss Book Prize involves a matter of 50,000 Swiss Franks (the German Book Prize offers 25,000 Euros) and the four losers will go home with 2,500 Swiss Franks in their pockets, which is indeed a great discrepancy compared to the first prize. Well loser can’t be choosers, oder? But one thing is sure: all five authors will cash in on publicity, honour, privilege and special presentations at other diverse Book Fairs.

Anja Jardine, is a newcomer and her book carries the title ‘Als der Mond vom Himmel fiel’ which in English means ‘When the Moon fell from the Sky’ published by Klein & Aber, Zürich.). Lukas Bärfuss has written an explosive political book on Ruanda ‘Hundert Tage’ published by Wallstein, Göttingen. Author Adolf Muschg is already prominent and is known for his minimal writings that have maximum effect. His book has the title ‘Kinderhochzeit,’ a love story and a portrait of a family based in the Upper Rhine, published by Suhrkamp, Frankfurt. Peter Stamm is billed as a typical Swiss author with his normal tales about everyday life and his book ‘Wir fliegen’ has been published by S. Fischer, Frankfurt. Rolf Lappert has penned a major novel based in Ireland among other places, and he combines great story-telling with experimental makings. His book ‘Nach Hause schwimmen’ has been published by Carl Hanser, Munich. Lappert was nominated for the German Book Prize but didn’t make it. He’s 50 and lives in Ireland. Perhaps he’ll swim home to win the Swiss Prize. I wish him luck. This year’s German Book Prize winner is Uwe Tellkamp, a sympathetic fellow who also lives in Freiburg, like Yours Truly, and will also read from his prize-winning book ‘Der Turm’ which means ‘The Tower.’

Unlike the jury decisions of the Man Booker Prize in UK, the Swiss Jury has a Swiss yardstick called quality. The prize will be announced on November 15,2008 at the Book 08 in Basle.

The five critic in the jury are: Martin Ebel from the Tages-Anzeiger, Sandra Leis from Der Bund, Manfred Papst from the excellent NZZ am Sonntag, Hans Probst from Radio DRSZ and the free-lance critic Martin Zingg. Switzerland is small and everyone knows the other, and whether the literary prize will be renowned or not will naturally depend on the reputation of the jury and its sense and idea of excellence, curiosity and independence in decision-making and choosing a winner. Swiss TV will carry out the entire spectacle, of course, because it has to be a big event. To borrow a line from P. B. Shelley: if November comes, can the Christmas book-business be far behind?

Grüezi! Hope to see you there.

* * * *


About the Author: Satis Shroff is the published author of three books on www.Lulu.com: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelgue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites: Slow Trains, International Zeitschrift, World Poetry Society (WPS), New Writing North, Muses Review, The Megaphone, The Megaphone, Pen Himalaya, Interpoetry. Satis Shroff is a member of “Writers of Peace”, poets, essayists, novelists (PEN), World Poetry Society (WPS) and The Asian Writer.

Satis Shroff is a poet and writer based in Freiburg (poems, fiction, non-fiction) who also writes on ecological, ethno-medical, culture-ethnological themes. He has studied Zoology and Botany in Nepal, Medicine and Social Sciences in Germany and Creative Writing in Freiburg and the United Kingdom. He describes himself as a mediator between western and eastern cultures and sees his future as a writer and poet. Since literature is one of the most important means of cross-cultural learning, he is dedicated to promoting and creating awareness for Creative Writing and transcultural togetherness in his writings, and in preserving an attitude of Miteinander in this world. He lectures in Basle (Switzerland) and in Germany at the Akademie für medizinische Berufe (University Klinikum Freiburg) and the Zentrum für Schlüsselqualifikationen (University of Freiburg). Satis Shroff was awarded the German Academic Exchange Prize.

Prix suisse 2008 (Satis Shroff) de livre
Automatically translated into French thanks to WorldLingo
Écriture créatrice :

LE PRIX SUISSE 2008 (Satis Shroff, Freiburg) de LIVRE

réserve en abondance à Bâle 08. Un auteur appelé Wolfang Bortlik est allé néanmoins loin quant à la parole,
les « livres ont maintenant (après le prix rigide est descendu) le même caractère que des produits comme les chaussettes et la pâte dentifrice. » L'implication de ce fait de cela qui touche un livre est comme toucher n'importe quels autres articles. Ce n'est pas un objet sacré mais profane de plaisir. Ce qui me rappelle l'éditeur qui a commencé à lire un manuscrit, est alors allé changer ses vêtements et est venu dehors portant un costume foncé et cintrer-attachez pour montrer la vénération vers l'auteur potentiel. Le livre était un classique. L'éducation de `,' a indiqué le Dr. John G. Hibben, un président jetable d'université de Princeton, `est la capacité de rencontrer les situations de la vie.' Il pourrait avoir ajouté le `de mot aqequately.'

`Ce qui est la différence entre BookBasle et livre 08 ?' vous pourriez demander. BookBasle est une chose du passé et était plus ou moins une foire bien-organisée. Mais le livre 08 a de nouveaux ambients, et pour la première fois la Suisse a créé une récompense suisse de livre pour les auteurs établis et aspirants de cette République alpestre ravishingly belle. Je suis allé à Morschach en Suisse centrale pendant les vacances d'été et pensé j'étais déjà dans le ciel, vous savez. Seulement en 2007, 110 organisateurs et 152 maisons d'édition participantes (petits et grands) étaient intéressés par le livre 08. Maintenant il est plus de 400 éditeur-cale et plutôt international. Le `international' dans les moyens suisses de contexte, naturellement, les éditeurs de grandes villes allemandes et autrichiennes aiment : Munich, Francfort sur la force (pas Francfort sur Oder), Berlin et Vienne. Lübbe est un bon nom, par exemple, avec le `Sacrilege' et d'autres de Dan Brown. Si vous préférez écouter plutôt que de parler ou lire, il y a des forum d'auteur où les auteurs lisent de leurs derniers livres.

Maintenant la question : qui va lire à Bâle 08 ? Je trouve vendredi 14.2008 intéresser plutôt non seulement parce que Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic et György Dragoman seront lecture et questions de réponse, mais également homme de cette année Booker Aravind réceptif professionnel Adiga avec le `le tigre blanc' (tigre allemand de Der de `de titre Weisse' a édité par C.H. Bac de teinture, 2008. Aravind fonctionne en tant que correspondant pour le newsmag Temps et le Financial Times. Il est né en 1974 et le protagoniste de son premier roman est Balram Halwai, (halwa d'amour d'I de Mumbai, vous savez) qui indique son histoire dans le premier singulier de personne. Halwai a un charisme fantastique et te montre comment vous pouvez monter l'échelle traditionnelle indienne en tant qu'un philosophe et entrepreneur---et extrémités en tant que meurtrier. La plus mauvaise partie c'est qu'il même la justifie et n'a pas une conscience qui le pique.

Vous avez probablement lu le `au revoir Lenin,' cher lecteur. Cette fois c'est citron de `au revoir,' un roman émouvant avec l'humeur foncée au sujet des mémoires, deuil et rémission écrits par Adam Davies.

Dans cette rapide-vie, la société de consommation égoïste, rapports tendent à être fragile. C'est souvent contact et disparaît. Une série de mots faux et de l'associé recherche et trouve des autres. Le journaliste suisse Karin-Dietl-Wichmann sait que ce qu'elle parle l'écriture environ dans son endlich de dich de fille de `scheiden,' (édité par Heyne 2008) qui signifie le dossier de `un divorce dans l'intéret du ciel.' Elle était mariée trois fois et sait aborder lui et avertit des femmes, sans manier la batte une paupière, pour évaluer leurs mariages et prouve qu'il n'y a aucune raison de confirmer une association où il n'y a aucun fondement. Vérifiez votre base.

Le `Leben Spenden' a édité par Zsolnay, 2008, qui signifie que le `donnent la vie' est un livre par un des auteurs croates les plus bien connus : Slavenka Drakulic. Elle a dû aller aux Etats-Unis en septembre 2004 obtenir une rein-transplantation. Ce n'était pas son premier, vous savez.

Weisse König de Der de `' qui signifie que le `le roi blanc' est roman de György Dragoman deuxièmes. Le premier était `le livre de la destruction' avec le der allemand Zerstörung de Das Buch de `de titre' qui a reçu un prix littéraire. Le livre courant est traduit à l'heure actuelle en quinze langues. Dragoman a été soutenu en 1973 dans les Sept-Collines de la Roumanie (Siebenbürgen) et des vies depuis 1988 à Budapest. Ses livres ont été édités par Suhrkamp, une maison d'édition allemande.

Chez BuchBasel de l'année dernière juste vous pourriez trouver les livres étranges comme : Das Kifferlexikon, une encyclopédie compacte sur le cannabis sativa (des informations parasites) et d'autres réserve comme le `Das Drehbuch que commun' avec un calembour sur le `de verbe drehen' et même un livre à cuire avec le `Das Rauschkochbuch de titre.' Thomas Kessler, un auteur de Bâle, a même écrit un livre avec le `Hanf de titre dans le der Schweiz.' Au moment où Kessler est responsable de l'intégration des migrants à la ville de Canton-Bâle. Un autre caractère intéressant chez le BookBasel passé était Tom Kummer, un journaliste, que' les entrevues écrites par d avec Hollywood tient le premier rôle. Le problème était lui les avait rencontrés seulement dans son esprit. Le Herr Kummer a eu une explication : il a dit qu'il représentait le Limite-Journalisme en lequel la réalité est consciemment mélangée à l'imagination. Son livre incroyable ? Explosion de `: L'histoire de ma vie'. Je pense personnellement qu'il a fait des informations parasites des genres. J'ai entendu parler des cas médicaux limite pendant mes études médicales et de science sociale, mais ceci le bat vraiment. Un exemple merveilleux pour des étudiants de l'écriture créatrice classe comment ne pas créer et ne pas remuer la fiction avec la non-fiction. Si vous, satisfaire alors déclarez votre ingrédient comme la fiction et toi sont du côté sûr.

Un livre, un film ou un jeu de PC peuvent-ils avoir le même effet négatif sur de petits lecteurs ? Il y a eu des discussions au sujet des frères de Grimm et de leurs contes de fées qui seraient le `trop brutal parfois.' J'ai eu un entretien avec a bespectacled, le vieil ethnologue européen de Freiburger, le Frau Schaufelberger, qui parle sur le sujet et elle a dit, « non, je pense qu'il est bon d'avoir de mauvais ou effrayants contes également, autrement nous donnerons une image fausse environ réelle aux enfants. » Sont comparés à ce que les kiddies observent dans la TV et le DVDs, le Grimm et d'autres contes de fées autour du monde docile, non-ainsi-effrayant et ont des valeurs éducatives pour elles confirment des valeurs et des normes des sociétés intéressées et de leurs cultures.

Ainsi qui va gagner le prix suisse 2008 de livre ? Il y a cinq favoris. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm et Anja Jardine. Il est évident que les dames suisses soient sous-représentées dans le monde littéraire alpestre. Le prix suisse de livre implique une question de 50.000 contreseings suisses (les offres professionnelles de livre allemand 25.000 euros) et les quatre perdants iront à la maison avec 2.500 contreseings suisses dans des leurs poches, qui est en effet une grande anomalie comparée au premier prix. Le perdant bon ne peut pas être des choosers, oder ? Mais une chose est sûre : chacun des cinq auteurs encaissera dedans sur la publicité, l'honneur, le privilège et les présentations spéciales à d'autres foires diverses de livre.

Anja Jardine, est un venu et son livre porte le champ de Himmel de vom de Mond de der d'Als de `de titre' qui dans le `anglais de moyens quand la lune est tombée du ciel' édité par Klein et Aber, Zurich.). Lukas Bärfuss a écrit un livre politique explosif sur le `Hundert Tage de Ruanda' édité par Wallstein, Göttingen. L'auteur Adolf Muschg est déjà en avant et est connu pour ses écritures minimales qui ont l'effet maximum. Son livre a le `Kinderhochzeit de titre,' une histoire d'amour et un portrait d'une famille basée dans le haut le Rhin, édité par Suhrkamp, Francfort. Peter Stamm est affiché car un auteur suisse typique avec ses contes normaux au sujet de vie quotidienne et de son fliegen de Wir de `de livre' a été édité par le S. Fischer, Francfort. Rolf Lappert a parqué un roman important basé en Irlande entre d'autres endroits, et il combine grand histoire-dire avec des qualités expérimentaux. Son `Nach Hause de livre schwimmen' a été édité par Karl Hanser, Munich. Lappert a été nommé pour le prix allemand de livre mais ne l'a pas fait. Il a 50 ans et habite en Irlande. Peut-être il nagera à la maison pour gagner le prix suisse. Je lui souhaite la chance. Le gagnant professionnel de livre allemand de cette année est Uwe Tellkamp, un camarade bien disposé qui habite également dans Freiburg, comme veuillez agréer l'expression de nos salutations distinguées, et lira également de son `de prix-gain Der Turm de livre' qui signifie le `la tour.'

À la différence des décisions de fortune du prix de Booker d'homme au R-U, le jury suisse a une mesure suisse appelée la qualité. Le prix sera annoncé novembre 15.2008 au livre 08 à Bâle.

Le critique cinq dans le jury sont : Martin Ebel du Tages-Anzeiger, Sandra Leis de Der Bund, Manfred Papst de l'excellent NZZ AM Sonntag, Hans Probst de la radio DRSZ et le critique freelance Martin Zingg. La Suisse est petite et chacun sait l'autre, et, que le prix littéraire soit renommé ou pas dépendra naturellement de la réputation du jury et son sens et idée de l'excellence, de la curiosité et de l'indépendance la prise de décision et en choisissant un gagnant. Le Suisse TV effectuera le spectacle entier, naturellement, parce que ce doit être un grand événement. Pour emprunter une ligne au P. B. Shelley : si novembre vient, les livre-affaires de Noël peuvent-elles être lointaines derrière ?

Grüezi ! Espoir de vous voir là.

* * * *


au sujet de l'auteur : Satis Shroff est l'auteur édité de trois livres sur www.Lulu.com : Im DES Himalaya (livre de Schatten des poésies en allemand), par les yeux népalais (travelgue), Katmandu, Katmandu (poésie et anthologie de prose par des auteurs de Nepalese, édités par Satis Shroff). Ses travaux lyriques ont été édités dans les emplacements littéraires de poésie : Ralentissez les trains, Zeitschrift international, la société de poésie du monde (WPS), nouveau nord d'écriture, revue de muses, le mégaphone, le mégaphone, stylo Himalaya, Interpoetry. Satis Shroff est un membre des « auteurs de paix », des poèts, des essayistes, des romanciers (STYLO), de la société de poésie du monde (WPS) et de l'auteur asiatique.

Satis Shroff est un poèt et un auteur basés dans Freiburg (poésies, fiction, non-fiction) qui écrit également sur des thèmes écologiques, ethno-médicaux, culture-ethnologiques. Il a étudié la zoologie et la botanique au Népal, la médecine et les sciences sociales en Allemagne et l'écriture créatrice Freiburg et au Royaume-Uni. Il se décrit en tant que médiateur entre les cultures occidentales et orientales et voit son futur en tant qu'un auteur et poèt. Puisque la littérature est l'un des moyens les plus importants de l'étude croix-culturelle, il est consacré à favoriser et à créer la prise de conscience pour l'écriture créatrice et l'unité transcultural dans ses écritures, et en préservant une attitude de Miteinander en ce monde. Il parle à Bâle (Suisse) et en Allemagne au medizinische Berufe (université Klinikum Freiburg) de für d'Akademie et au für Schlüsselqualifikationen (université de Zentrum de Freiburg). Satis Shroff a été attribué le prix allemand d'échange d'universitaire.

Premio suizo 2008 (Satis Shroff) del libro
Automatically translated into Spanish thanks to WorldLingo
Escritura creativa:

EL PREMIO SUIZO 2008 (Satis Shroff, Freiburg) del LIBRO

reserva galore en Basilea 08. Un autor nombrado Wolfang Bortlik fue sin embargo lejos en cuanto a la opinión,
los “libros ahora tienen (después del precio fijo fue abajo) el mismo carácter que materias como calcetines y crema dental.” De tal modo la implicación de eso que toca un libro es como el tacto de cualquier otra mercancía. No es un objeto sacral sino profane del placer. Cuál me recuerda el editor que comenzó a leer un manuscrito, después fue a cambiar sus ropas y vino hacia fuera usando un juego oscuro y arquear-ate para demostrar reverencia hacia el autor supuesto. El libro era una obra clásica. La educación del `,' dijo a Dr. Juan G. Hibben, presidente de una sola vez de la universidad de Princeton, `es la capacidad de resolver las situaciones de la vida.' Él habría podido agregar el `de la palabra aqequately.'

`Cuál es la diferencia entre BookBasle y el libro 08?' usted puede ser que pida. BookBasle es una cosa del pasado y era más o menos una feria bien-organizada. Pero el libro 08 tiene nuevos ambients, y Suiza ha creado por primera vez una concesión suiza del libro para los escritores establecidos y de aspiraciones de esta república alpestre ravishingly hermosa. Fui a Morschach en Suiza central durante los días de fiesta de verano y pensado estaba ya en cielo, usted sabe. Solamente en 2007, 110 organizadores y 152 casas editoriales que participaban (pequeños y grandes) estaban interesados en el libro 08. Ahora está sobre 400 editor-se atasca y algo internacional. El `internacional' en los medios suizos del contexto, por supuesto, los editores de ciudades alemanas y austríacas grandes tienen gusto: Munich, Francfort sobre la cañería (no Francfort sobre Oder), Berlín y Viena. Lübbe es un buen nombre, por ejemplo, con el `Sacrilege' y otros de Dan Brown. Si usted prefiere el escuchar más bien que el hablar o el leer, hay los foros del autor donde los autores leen en sus libros más últimos.

Ahora la pregunta: ¿quién va a leer en Basilea 08? Encuentro viernes 14.2008 algo el interesar no sólo porque Cornelia Schinzzilarz, Adán Davies, Slavenka Draklic y el Dragoman de György serán lectura y preguntas que contestan, pero también hombre relativo a este año Booker Aravind receptor premiado Adiga con el `el tigre blanco' (tigre alemán de Der del `del título Weisse' publicó por C.H. Cuba de tintura, 2008. Aravind trabaja como correspondiente para el newsmag Tiempo y The Financial Times. Él nació en 1974 y el protagonista de su primera novela es Balram Halwai, (halwa de Mumbai, usted del amor de I sabe) que cuenta su historia en el primer singular de la persona. Halwai tiene un carisma fantástico y le demuestra cómo usted puede subir la escala de corriente india como un filósofo y empresario---y extremos como asesino. La parte peor de ella es que él incluso la justifica y no tiene una conciencia que lo pinche.

Usted ha leído probablemente el `adiós Lenin,' estimado lector. Esta vez es limón del `adiós,' una novela conmovedora con humor oscuro sobre memorias, luto y perdón escritos por Adán Davies.

En este rápido-vivir, la sociedad de consumidor egoísta, relaciones tiende para ser frágil. Es a menudo tacto y va. Una serie de palabras incorrectas y del socio busca y encuentra otro. El periodista suizo Karin-Dietl-Wichmann sabe que lo que ella está hablando la escritura alrededor en su endlich del dich de la muchacha del `scheiden,' (publicado por Heyne 2008) que signifique el archivo del `un divorcio para el motivo del cielo.' Tres veces la casaron y sabe ir sobre él y amonesta a mujeres, sin golpear un párpado, para evaluar sus uniones y demuestra que no hay razón de mantener una sociedad donde no hay fundamento. Compruebe su base.

El `Leben Spenden' publicó por Zsolnay, 2008, que significa que el `dona vida' es un libro por uno de los autores croatas más bien conocidos: Slavenka Drakulic. Ella tuvo que ir a los E.E.U.U. en septiembre de 2004 a conseguir un riñón-trasplante. No era su primer, usted sabe.

Weisse König de Der del `' que significa que el `el rey blanco' es novela del Dragoman de György en segundo lugar. Primer era `el libro de la destrucción' con el der alemán Zerstörung de Das Buch del `del título' que recibió un premio literario. El libro actual se está traduciendo en el momento a quince idiomas. El Dragoman nació en 1973 en las Siete-Colinas de Rumania (Siebenbürgen) y de vidas desde 1988 en Budapest. Sus libros han sido publicados por Suhrkamp, una casa editorial alemana.

En BuchBasel del año pasado justo usted podría encontrar los libros extraños como: Das Kifferlexikon, una enciclopedia compacta en el cáñamo sativa (picadillo) y otras reserva como el `Das que Drehbuch común' con un retruécano en el `del verbo drehen' e incluso un libro que cocina con el `Das Rauschkochbuch del título.' Thomas Kessler, autor de Basilea, incluso ha escrito un libro con el `Hanf del título en el der Schweiz.' En el momento que Kessler es responsable de la integración de nómadas en la ciudad de Cantón-Basilea. Otro carácter interesante en el último BookBasel era Tom Kummer, periodista, a que' d escrita se entrevista con con las estrellas de Hollywood. El problema era él los había resuelto solamente en su mente. El Herr Kummer tenía una explicación: él dijo que él representaba el Frontera-Periodismo en el cual la realidad se mezcla consciente con fantasía. ¿Su libro increíble? Blow-up del `: La historia de mi vida'. Pienso personalmente que él hizo un picadillo de los géneros. He oído hablar casos médicos de la frontera durante mis estudios médicos y de la sociología, pero esto realmente lo bate. Un ejemplo maravilloso para los estudiantes de la escritura creativa clasifica cómo no crear y no revolver la ficción con la no-ficción. Si usted lo hace, entonces satisfacer declare su ingrediente como la ficción y usted están en el lado seguro.

¿Pueden un libro, una película o un juego de la PC tener el mismo efecto negativo en lectores pequeños? Ha habido discusiones sobre los hermanos de Grimm y sus cuentos de hadas que serían el `demasiado brutal ocasionalmente.' Tenía una charla con a bespectacled, el ethnologist europeo mayor de Freiburger, el Frau Schaufelberger, que da una conferencia en el tema y ella dijo, “no, yo pienso que es bueno tener cuentos malos o asustadizos también, si no daremos un cuadro incorrecto alrededor de de la vida real a los niños.” Se comparan a lo que miran los kiddies en la TV y DVDs, el Grimm y otros cuentos de hadas alrededor del mundo doméstico, no-tan-asustadizo y tienen valores educativos para ellos mantienen valores y normas de las sociedades en cuestión y de sus culturas.

¿Quién va tan a ganar el premio suizo 2008 del libro? Hay cinco favoritos. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm y Anja Jardine. Es evidente que son las señoras suizas underrepresented en el mundo literario alpestre. El premio suizo del libro implica una cuestión de 50.000 cartas francas suizas (las ofertas premiadas del libro alemán 25.000 euros) y los cuatro perdedores irán a casa con 2.500 cartas francas suizas en sus bolsillos, que es de hecho una gran discrepancia comparada al primer premio. ¿El perdedor bien no puede ser choosers, oder? Pero una cosa es segura: los cinco autores cobrarán adentro en publicidad, honor, privilegio y presentaciones especiales en otras ferias diversas del libro.

Anja Jardine, es un recién llegado y su libro lleva el campo de Himmel del vom de Mond del der de Als del `del título' que en `inglés de los medios cuando la luna cayó del cielo' publicado por Klein y Aber, Zurich.). Lukas Bärfuss ha escrito un libro político explosivo en el `Hundert Tage de Ruanda' publicado por Wallstein, Göttingen. El autor Adolf Muschg es ya prominente y se sabe para sus escrituras mínimas que tengan efecto máximo. Su libro tiene el `Kinderhochzeit del título,' una historia del amor y un retrato de una familia basada en el alto el Rin, publicado por Suhrkamp, Francfort. Mandan la cuenta a Peter Stamm pues el S. ha publicado a un autor suizo típico con sus cuentos normales sobre vida diaria y su fliegen de Wir del `del libro'. Fischer, Francfort. Rolf Lappert ha encerrado una novela importante basada en Irlanda entre otros lugares, y él combina gran historia-decir con makings experimentales. Su `Nach Hause del libro schwimmen' ha sido publicado por Carl Hanser, Munich. Lappert fue nominado para el premio alemán del libro pero no lo hizo. Él es 50 y vive en Irlanda. Quizás él nadará a casa para ganar el premio suizo. Le deseo suerte. El ganador premiado del libro alemán relativo a este año es Uwe Tellkamp, compañero comprensivo que también viva en Freiburg, como sinceramente suyo, y también lea en su `Der Turm del libro premio-que gana' que signifique el `la torre.'

Desemejante de las decisiones del jurado del premio de Booker del hombre en Reino Unido, el jurado suizo tiene un criterio suizo llamado calidad. El premio será anunciado el noviembre 15.2008 en el libro 08 en Basilea.

El crítico cinco en el jurado es: Martin Ebel del Tages-Anzeiger, Sandra Leis de Der Bund, Manfred Papst del NZZ excelente Sonntag, Hans Probst de la radio DRSZ y el crítico independiente Martin Zingg. Suiza es pequeña y cada una sabe la otra, y si el premio literario será renombrado o no dependerá naturalmente de la reputación del jurado y su sentido e idea de la excelencia, de la curiosidad y de la independencia en la toma de decisión y elegir a un ganador. El suizo TV realizará el espectáculo entero, por supuesto, porque tiene que ser un acontecimiento grande. Para pedir prestada una línea del P. B. Shelley: ¿si viene noviembre, puede el libro-negocio de Navidad ser lejano detrás?

¡Grüezi! Esperanza de verle allí.

* * * *


sobre el autor: Satis Shroff es el autor publicado de tres libros en www.Lulu.com: Im DES Himalaya (libro de Schatten de poemas en alemán), a través de los ojos de Nepalese (travelgue), Katmandu, Katmandu (poesía y antología de la prosa de los autores de Nepalese, corregidos por Satis Shroff). Sus trabajos líricos se han publicado en sitios literarios de la poesía: Retarde los trenes, Zeitschrift internacional, sociedad de la poesía del mundo (WPS), nueva escritura al norte, revisión de los Muses, el megáfono, el megáfono, pluma Himalaya, Interpoetry. Satis Shroff es un miembro de “escritores de la paz”, de poetas, de ensayistas, de los novelistas (PLUMA), de la sociedad de la poesía del mundo (WPS) y del escritor asiático.

Satis Shroff es poeta y escritor basados en Freiburg (poemas, ficción, no-ficción) que también escriba en temas ecológicos, ethno-médicos, cultura-etnológicos. Él ha estudiado la zoología y la botánica en Nepal, medicina y ciencias sociales en Alemania y la escritura creativa en Freiburg y el Reino Unido. Él se describe como mediador entre las culturas occidentales y del este y ve su futuro como un escritor y poeta. Puesto que la literatura es uno de los medios más importantes de aprender cruz-cultural, lo dedican a promover y a crear el conocimiento para la escritura creativa y el togetherness transcultural en sus escrituras, y en preservar una actitud de Miteinander en este mundo. Él da una conferencia en Basilea (Suiza) y en Alemania en el medizinische Berufe (universidad Klinikum Freiburg) del für de Akademie y el für Schlüsselqualifikationen (universidad de Zentrum de Freiburg). Satis Shroff fue concedido el premio académico alemán del intercambio.

Premio svizzero 2008 (Satis Shroff) del libro
Automatically translated into Italian thanks to WorldLingo
Scrittura creativa:

IL PREMIO SVIZZERO 2008 (Satis Shroff, Freiburg) del LIBRO

prenota galore a Basilea 08. Un autore chiamato Wolfang Bortlik è andato nondimeno lontano quanto all'opinione,
“i libri ora hanno (dopo il prezzo fisso è andato giù) lo stesso carattere dei prodotti come i calzini ed il dentifricio in pasta.„ Quindi implicare quello che tocca un libro è come il contatto dei qualunque altri articoli. Non è un oggetto sacral ma profane di piacere. Quale mi ricorda dell'editore che ha cominciato leggere un manoscritto, allora è andato cambiare i suoi vestiti ed è venuto fuori portando un vestito scuro e pieg-leghi per mostrare il reverence verso l'autore potenziale. Il libro era un classico. La formazione del `,' ha detto il Dott. John G. Hibben, un presidente di una volta dell'università di Princeton, `è la capacità di venire a contatto delle situazioni della vita.' Potrebbe aggiungere il `di parola aqequately.'

`Che cosa è la differenza fra BookBasle ed il libro 08?' potreste chiedere. BookBasle è una cosa del passato ed era più o meno una fiera bene-organizzata. Ma il libro 08 ha nuovi ambients e per la prima volta la Svizzera ha generato un premio svizzero del libro per i produttori stabiliti e d'aspirazioni di questa Repubblica alpina ravishingly bella. Sono andato a Morschach in Svizzera centrale durante le vacanze estive e pensato ero già nel cielo, sapete. Da solo in 2007, 110 organisers e 152 case edirici di partecipazione (piccoli e grandi) erano interessati in libro 08. Ora è oltre 400 editore-si arresta e piuttosto internazionale. Il `internazionale' nei mezzi svizzeri di contesto, naturalmente, gli editori dalle città tedesche ed austriache grandi gradiscono: Monaco di Baviera, Francoforte sulla conduttura (non Francoforte su Oder), Berlino e Vienna. Lübbe è un buon nome, per esempio, con il `Sacrilege' ed altri del Dan Brown. Se preferite ascoltare piuttosto che comunicare o leggere, ci sono tribune dell'autore in cui gli autori leggono dai loro ultimi libri.

Ora la domanda: chi sta andando leggere a Basilea 08? Scopro che venerdì 14.2008 piuttosto interessa non solo perché Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic ed il Dragoman di György saranno lettura e domande di risposta, ma anche uomo relativo a quest'anno Booker Aravind recettivo premiato Adiga con `la tigre bianca' (tigre tedesca di Der del `di titolo Weisse' ha pubblicato da C.H. Vasca di tintura, 2008. Aravind funziona come corrispondente per il newsmag Tempo e The Financial Times. È stato sopportato in 1974 ed il protagonista del suo primo romanzo è Balram Halwai, (halwa da Mumbai, di amore di I sapete) che dice alla sua storia nel primo singolare della persona. Halwai ha un charisma fantastico e gli mostra come potete arrampicare la scaletta tradizionale indiana come un filosofo ed imprenditore---ed estremità come assassino. La parte più difettosa di esso è che neppure la giustifica e non ha una coscienza che lo punga.

Probabilmente avete letto il `arrivederci Lenin,' caro lettore. Questa volta è limone del `arrivederci,' un romanzo commovente con umore scuro circa le memorie, addolorarsi ed il perdono scritti da Adam Davies.

In questo veloce-vivere, la società di consumatore egoistic, rapporti tende ad essere fragile. È spesso tocco e va. Una serie di parole errate e del socio cerca e trova un altro. Il giornalista svizzero Karin-Dietl-Wichmann conosce che che cosa sta comunicando la scrittura circa nel suo endlich del dich del Lass del `scheiden,' (pubblicato da Heyne 2008) che significa la lima del `un divorzio nell'interesse del cielo.' È stata sposata tre volte e sa andare a questo proposito ed ammonisce le donne, senza battere una palpebra, per valutare le loro unioni ed indica che non c'è motivo di sostenere un'associazione dove non ci è fondamento. Controlli la vostra base.

Il `Leben Spenden' ha pubblicato da Zsolnay, 2008, che significa che il `dona la vita' è un libro da uno degli autori Croatian più ben noti: Slavenka Drakulic. Ha dovuto andare nel settembre 2004 negli S.U.A. ottenere un rene-trapianto. Non era il suo primo, sapete.

Weisse König di Der del `' che significa che il `il re bianco' è in secondo luogo romanzo del Dragoman di György. Quello primo era `il libro di distruzione' con il der tedesco Zerstörung di Das Buch del `di titolo' che ha ricevuto un premio letterario. Il libro corrente sta traducendo al momento in quindici lingue. Il Dragoman è stato sopportato in 1973 nelle Sette-Colline della Romania (Siebenbürgen) e delle vite dal 1988 a Budapest. I suoi libri sono stati pubblicati da Suhrkamp, una casa editrice tedesca.

A BuchBasel dell'anno scorso giusto potreste trovare i libri sconosciuti come: Das Kifferlexikon, un'enciclopedia compatta sulla canapa sativa (hash) ed altre prenota come `Das che Drehbuch unito' con un pun sul `di verbo drehen' e perfino un libro di cottura con il `Das Rauschkochbuch di titolo.' Thomas Kessler, un autore da Basilea, persino ha scritto un libro con il `Hanf di titolo nel der Schweiz.' Dal momento che Kessler è responsabile dell'integrazione dei migranti alla città deCantone-Basilea. Un altro carattere interessante al BookBasel passato era Tom Kummer, un giornalista, che' la d scritta intervista con le stelle di Hollywood. Il problema era lui li aveva venuti a contatto di soltanto nella sua mente. Il Herr Kummer ha avuto una spiegazione: ha detto che stava rappresentando il Limite-Giornalismo in cui la realtà è mescolata coscientemente con la fantasia. Il suo libro incredibile? Esplosione del `: La storia della mia vita'. Penso personalmente che abbia fatto un hash dei generi. Ho sentito parlare dei casi medici limite durante i miei studi di scienze sociali e medici, ma questo realmente lo batte. Un esempio meraviglioso per gli allievi di scrittura creativa classifica quanto non generare e non mescolare il romanzo con non-romanzo. Se, allora soddisfare dichiari il vostro ingrediente come il romanzo e voi sono dal lato sicuro.

Possono un libro, una pellicola o un gioco del pc avere lo stesso effetto negativo sui piccoli lettori? Ci sono stati discussioni circa i fratelli di Grimm ed i loro racconti Fairy che sarebbero occasionalmente il `troppo brutale.' Ho avuto un colloquio con la a bespectacled, ethnologist europeo anziano di Freiburger, Frau Schaufelberger, che parla sull'oggetto ed ha detto, “no, io penso che fosse buono da avere racconti difettosi o spaventosi inoltre, altrimenti daremo un'immagine errata circa in vivo ai bambini.„ Sono confrontati a che cosa i kiddies guardano in TV e DVDs, il Grimm ed altri racconti Fairy intorno al mondo addomesticato, non-così-spaventoso ed hanno loro valori educativi per sostengono i valori e le norme delle società interessate e delle loro colture.

Così chi sta andando vincere il premio svizzero 2008 del libro? Ci sono cinque favoriti. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm e Anja Jardine. È evidente che le signore svizzere sono underrepresented nel mondo letterario alpino. Il premio svizzero del libro coinvolge un aspetto di 50.000 firme di franchigia svizzere (le offerte premiate del libro tedesco 25.000 euro) ed i quattro perdenti andranno a casa con 2.500 firme di franchigia svizzere in loro tasche, che è effettivamente una discrepanza grande confrontata al primo premio. Il perdente buono non può essere choosers, oder? Ma una cosa è sicura: tutti e cinque gli autori incasseranno dentro su pubblicità, su honour, sul privilegio e sulle presentazioni speciali ad altre fiere varie del libro.

Anja Jardine, è un nuovo venuto ed il suo libro trasporta il campo di Himmel del vom di Mond del der di Als del `di titolo' che nel `inglese di mezzi quando la luna è caduto dal cielo' pubblicato da Klein & Aber, Zurigo.). Lukas Bärfuss ha scritto un libro politico esplosivo sul `Hundert Tage di Ruanda' pubblicato da Wallstein, Göttingen. L'autore Adolf Muschg è già prominente ed è conosciuto per le sue scritture minime che hanno effetto massimo. Il suo libro ha il `Kinderhochzeit di titolo,' una storia di amore e un ritratto di una famiglia basata nella tomaia il Reno, pubblicato da Suhrkamp, Francoforte. Peter Stamm è fatturato poichè un autore svizzero tipico con i suoi racconti normali circa vita di tutti i giorni ed il suo fliegen di Wir del `del libro' è stato pubblicato dallo S. Fischer, Francoforte. Rolf Lappert ha rinchiuso un romanzo importante basato in Irlanda tra altri posti ed unisce storia-dire grande con i makings sperimentali. Il suo `Nach Hause del libro schwimmen' è stato pubblicato da Carl Hanser, Monaco di Baviera. Lappert si è nominato per il premio tedesco del libro ma non lo ha fatto. È 50 e vive in Irlanda. Forse nuoterà a casa per vincere il premio svizzero. Gli auguro la fortuna. Il vincitore premiato del libro tedesco relativo a quest'anno è Uwe Tellkamp, un collega simpatico che inoltre vive in Freiburg, come distinti saluti ed inoltre leggerà dal suo `divincita Der Turm del libro' che significa il `la torretta.'

Diverso delle decisioni jury del premio di Booker dell'uomo nel Regno Unito, la giuria svizzera ha un criterio svizzero denominato qualità. Il premio sarà annunciato su novembre 15.2008 al libro 08 a Basilea.

Il critico cinque nella giuria è: Martin Ebel dal Tages-Anzeiger, Sandra Leis da Der Bund, Manfred Papst dal NZZ eccellente Sonntag, Hans Probst dalla radio DRSZ ed il critico free-lance Martin Zingg. La Svizzera è piccola e tutta conosce l'altra e se il premio letterario sarà renowned o non naturalmente dipenderà dalla reputazione della giuria ed il relativi senso ed idea di merito, di curiosità e di indipendenza nella risoluzione e nella scelta del vincitore. Lo svizzero TV effettuerà l'intero spettacolo, naturalmente, perché deve essere un evento grande. Per prendere in prestito una linea dal P. B. Shelley: se novembre viene, può il libro-commercio di Natale essere lontano dietro?

Grüezi! Speranza vederli là.

* * * *


circa l'autore: Satis Shroff è l'autore pubblicato di tre libri su www.Lulu.com: Im DES Himalaya (libro di Schatten dei poems in tedesco), attraverso gli occhi di Nepalese (travelgue), Katmandu, Katmandu (poesia ed antologia di prosa dagli autori del Nepalese, pubblicati da Satis Shroff). I suoi impianti lyrical sono stati pubblicati nei luoghi letterari di poesia: Ritardi i treni, Zeitschrift internazionale, la società di poesia del mondo (WPS), nuova scrittura a nord, revisione dei Muses, il megafono, il megafono, la penna Himalaya, Interpoetry. Satis Shroff è un membro “dei produttori di pace„, dei poets, dei essayists, dei romanzieri (PENNA), della società di poesia del mondo (WPS) e del produttore asiatico.

Satis Shroff è un poet e un produttore basati in Freiburg (poems, romanzo, non-romanzo) che inoltre scrive sui temi ecologici, ethno-medici, coltura-ethnological. Ha studiato la zoologia e la botanica nel Nepal, la medicina e le scienze sociali in Germania e la scrittura creativa Freiburg e nel Regno Unito. Si descrive come mediatore fra le colture occidentali ed orientali e vede il suo futuro come un produttore e poet. Poiché la letteratura è uno dei mezzi più importanti di imparare traversa-culturale, è dedicato alla promozione ed a generare la consapevolezza per scrittura creativa e del togetherness transcultural nelle sue scritture e nella conservazione dell'atteggiamento di Miteinander in questo mondo. Parla a Basilea (Svizzera) ed in Germania al medizinische Berufe (università Klinikum Freiburg) del für di Akademie e al für Schlüsselqualifikationen (università di Zentrum di Freiburg). Satis Shroff ha ricevuto il premio accademico tedesco di scambio.

Schweizer Buch-Preis 2008 (Satis Shroff)
Automatically translated into German thanks to WorldLingo
Kreatives Schreiben:

DER SCHWEIZER BUCH-PREIS 2008 (Satis Shroff, Freiburg)

meldet galore in Basel 08 an. Ein Autor, der Wolfang Bortlik genannt wurde, ging allerdings weit hinsichtlich des Sagens,
„Bücher haben jetzt (nach dem Festpreise ging unten), den gleichen Buchstaben wie Gebrauchsgüter wie Socken und Zahnpasta.“ Das dadurch anzudeuten, das ein Buch berührt ist wie das Berühren aller möglicher anderen Waren. Es ist nicht ein sacral aber profaner Gegenstand der Freude. Welches mich an den Verleger erinnert, der anfing, ein Manuskript zu lesen, dann ging, seine Kleidung zu ändern und kam einen dunklen Anzug heraus, tragend und beugen-binden Sie, um reverence in Richtung zum angeblichen Autor zu zeigen. Das Buch war ein Klassiker. `Ausbildung,' sagte Dr. John G. Hibben, ein einmaliger Präsident der Princeton Universität, `ist die Fähigkeit, Situationen des Lebens zu treffen.' Er könnte das Wort `aqequately addiert haben.'

`, was ist der Unterschied zwischen BookBasle und Buch 08?' Sie konnten bitten. BookBasle ist eine Sache der Vergangenheit und war mehr oder weniger eine gut-organisierte Messe. Aber Buch 08 hat neue ambients, und zum ersten Mal hat die Schweiz einen schweizer Buch-Preis für die hergestellten und strebenden Verfasser dieser ravishingly schönen alpinen Republik verursacht. Ich ging zu Morschach in der zentralen Schweiz während der Sommerferien und gedacht war ich bereits im Himmel, wissen Sie. Alleine 2007, waren 110 Organisatoren und 152 teilnehmende Verlage (klein und groß) an Buch 08 interessiert. Jetzt ist es über 400 Verleger-festklemmt und ziemlich international. Internationale `' das in den schweizer Kontextmitteln, selbstverständlich, die Verleger von den grossen deutschen und österreichischen Städte mögen: München, Frankfurt nach Hauptleitung (nicht Frankfurt nach Oder), Berlin und Wien. Lübbe ist ein guter Name zum Beispiel mit `Sacrilege' und andere Dan Browns. Wenn Sie zu hören anstatt zu sprechen es vorziehen oder zu lesen, gibt es Autor Foren, in denen die Autoren von ihren neuesten Büchern lesen.

Jetzt die Frage: wer wird in Basel 08 lesen? Ich finde Freitag 14.2008 Booker Prize aufnahmefähiges Aravind Adiga eher interessieren nicht nur weil Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic und György Dragoman Messwert und antwortende Fragen sind, aber auch diesjähriger Mann mit `der weiße Tiger' (deutscher Titel `Der veröffentlichte Weisse Tiger' durch C.H. Kessel, 2008. Aravind arbeitet als Korrespondent für das newsmag Zeit und Die Financial Times. Er war 1974 geboren und der Protagonist seines ersten Romans ist Balram Halwai, (I Liebe halwa von Mumbai, wissen Sie), das seine Geschichte in der ersten Personeigenheit erklärt. Halwai hat ein fantastisches Charisma und zeigt Ihnen, wie Sie die indische Hauptströmungsstrichleiter als Philosoph und Unternehmer klettern können---und Enden als Mörder. Das schlechteste Teil von ihm ist, daß er sogar es rechtfertigt und nicht eine Gewissenhaftigkeit hat, die ihn sticht.

Sie haben vermutlich `Auf Wiedersehen Lenin,' lieber Leser gelesen. Dieses Mal ist es `Auf Wiedersehen Zitrone,' ein rührender Roman mit dunkler Stimmung über Gedächtnisse, das Beklagen und Verzeihen geschrieben von Adam Davies.

In diesem schnell-Leben neigen egoistic Verbrauchergesellschaft, Verhältnisse, zerbrechlich zu sein. Es ist häufig Note und geht. Eine Reihe der falschen Wörter und des Partners sucht und findet nach anderen. Der schweizer Journalist Karin-Dietl-Wichmann weiß, daß was sie Schreiben ungefähr in ihrem `Lass dich endlich spricht, scheiden,' (veröffentlicht durch Heyne 2008) das bedeutet `Akte eine Scheidung für Grund des Himmels.' Sie wurde dreimal verbunden und über es gehen kann und verwarnt Frauen, ohne ein Augenlid zu schlagen, um ihre Verbindungen auszuwerten und zeigt, daß es keinen Grund gibt, eine Teilhaberschaft zu unterstützen, in der es keinen Fundament gibt. Überprüfen Sie Ihre Grundlage.

`Leben Spenden' veröffentlichte durch Zsolnay, 2008, das bedeutet, daß `das Leben' ist ein Buch durch einen der weithin bekanntesten kroatischen Autoren spenden: Slavenka Drakulic. Sie mußte in die USA im September 2004 gehen, eine Niereversetzung zu erhalten. Es war nicht ihr erstes, wissen Sie.

`Der weisse König', das bedeutet, daß `der weiße König' Roman des György Dragomans an zweiter Stelle ist. Das erste man war `das Buch der Zerstörung' mit dem deutschen Titel `Das Buch der Zerstörung', das einen literarischen Preis empfing. Das gegenwärtige Buch wird im Augenblick in fünfzehn Sprachen übersetzt. Dragoman war 1973 in den Sieben-Hügeln von Rumänien (Siebenbürgen) und von Leben seit 1988 in Budapest geboren. Seine Bücher sind von Suhrkamp, ein deutscher Verlag veröffentlicht worden.

Schließlich angemessenes BuchBasel des Jahres konnten Sie merkwürdige Bücher wie finden: Das Kifferlexikon, eine kompakte Enzyklopädie auf dem Sativa Hanf (Durcheinander) und andere meldet wie `Das an, das gemeinsames Drehbuch' mit einem Wortspiel auf dem Verb `drehen' und sogar ein kochendes Buch mit dem Titel `Das Rauschkochbuch.' Thomas Kessler, ein Autor von Basel, hat geschrieben sogar ein Buch mit dem Titel `Hanf in der Schweiz.' In dem Augenblick als Kessler für die Integration der Wanderer an der Bezirk-Basel Stadt verantwortlich ist. Ein anderer interessanter Buchstabe beim letzten BookBasel war Tom Kummer, ein Journalist, den' geschriebenes d mit Hollywood Sternen interviewt. Das Problem war er hatte getroffen sie nur in seinem Verstand. Herr Kummer hatte eine Erklärung: er sagte, daß er Grenzlinie-Journalismus darstellte, in dem Wirklichkeit bewußt mit Phantasie gemischt wird. Sein unglaubliches Buch? `Explosion: Die Geschichte meines Lebens'. Ich denke persönlich, daß er ein Durcheinander von den Genren bildete. Ich habe über medizinische Fälle der Grenzlinie während meiner medizinischen und Sozialwissenschaft Studien gehört, aber dieses schlägt es wirklich. Ein wundervolles Beispiel für Kursteilnehmer des kreativen Schreibens klassifiziert, wie man nicht Erfindung mit Nichterfindung verursacht und rührt. Wenn Sie, dann zu gefallen erklären Sie Ihren Bestandteil, wie Erfindung und Sie auf der sicheren Seite sind.

Können ein Buch, ein Film oder EIN PC Spiel den gleichen negativen Effekt auf kleinen Lesern haben? Es hat Diskussionen über die Grimm Brüder und ihre Fairy Geschichten gegeben, die das `sollen, das zu brutal ist manchmal.' Ich hatte ein Gespräch mit einem bebrillten, älteren Freiburger europäischen ethnologist, Frau Schaufelberger, der auf dem Thema konferiert und sie sagte, „Nr., ich denke, daß es gut ist, die schlechten oder furchtsamen Geschichten zu haben auch, andernfalls werden wir geben den Kindern eine falsche Abbildung über reales Leben.“ Verglichen mit was die Kiddies in Fernsehapparat und DVDs aufpassen, das Grimm und andere Fairy Geschichten um die Welt, zahm, nicht-so-furchtsam und haben pädagogische Werte für sie unterstützen Werte und Normen der beteiligten Gesellschaften und ihrer Kulturen.

So wird wer den schweizer Buch-Preis 2008 gewinnen? Es gibt fünf Lieblinge. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm und Anja Jardine. Es ist offensichtlich, daß die schweizer Damen underrepresented in der alpinen literarischen Welt sind. Der schweizer Buch-Preis bezieht eine Angelegenheit von 50.000 schweizer Freivermerken (die Prize Angebote des deutschen Buches 25.000 Euro) mit ein und die vier Verlierer gehen nach Hause mit 2.500 schweizer Freivermerken in ihren Taschen, die in der Tat eine große Diskrepanz ist, die mit dem ersten Preis verglichen wird. Wohler Verlierer kann nicht choosers, oder sein? Aber eine Sache ist sicher: alle fünf Autoren kassieren innen auf Werbung, Ehre, Privileg und speziellen Darstellungen an anderen verschiedenen Buch-Messen.

Anja Jardine, ist ein Neuling und ihr Buch trägt das Titel `Als der Mond vom Himmel auffangen', das im englischen Mittel `, als der Mond vom Himmel fiel', der von Klein u. Aber, Zürich. veröffentlicht wurde). Lukas Bärfuss hat ein explosives politisches Buch auf Ruanda `Hundert Tage geschrieben', das von Wallstein, Göttingen veröffentlicht wird. Autor Adolf Muschg ist bereits vorstehend und bekannt für seine minimalen Schreiben, die Maximumeffekt haben. Sein Buch hat das Titel `Kinderhochzeit,' eine Liebegeschichte und ein Portrait einer Familie, die im Upper Rhein gegründet wird, veröffentlicht von Suhrkamp, Frankfurt. Peter Stamm wird berechnet, da ein typischer schweizer Autor mit seinen normalen Geschichten über tägliches Leben und sein Buch `Wir fliegen' durch S. veröffentlicht worden ist. Fischer, Frankfurt. Rolf Lappert hat einen Hauptroman eingesperrt, der in Irland unter anderen Plätzen gegründet wird, und er kombiniert das große Geschichte-Erklären mit experimentellen Voraussetzungen. Sein Buch `Nach Hause schwimmen' ist veröffentlicht worden von Karl Hanser, München. Lappert wurde ernannt, für den deutschen Buch-Preis aber ihn nicht bildete. Er ist 50 und wohnt in Irland. Möglicherweise schwimmt er nach Hause, um den schweizer Preis zu gewinnen. Ich wünsche ihm Glück. Prize Sieger des diesjährigen deutschen Buches ist Uwe Tellkamp, ein sympatischer Gefährte, der auch in Freiburg, wie Ihrem wirklich wohnt und auch von seinem Preis-gewinnenden Buch `Der Turm' lesen wird, das bedeutet `der Aufsatz.'

Anders als die jury Entscheidungen des Mann Booker Preiss in Großbritannien, hat die schweizer Jury einen schweizer Maßstock, der Qualität genannt wird. Der Preis wird an November 15.2008 am Buch 08 in Basel verkündet.

Der Kritiker fünf in der Jury sind: Martin Ebel vom Tages-Anzeiger, Sandra Leis von Der Bund, Manfred Papst vom ausgezeichneten NZZ morgens Sonntag, Hans Probst vom Radio DRSZ und der freiberuflich tätige Kritiker Martin Zingg. Die Schweiz ist klein und jeder weiß die andere und ob der literarische Preis oder nicht berühmt ist, natürlich vom Renommee der Jury und seiner Richtung und Idee der hervorragender Leistung, der Neugier und der Unabhängigkeit in der Beschlußfassung und im Wählen eines Siegers abhängen wird. Schweizer Fernsehapparat führt das gesamte Schauspiel selbstverständlich durch weil es ein grosser Fall sein muß. Eine Linie von P. borgen. B. Shelley: wenn November kommt, kann das Weihnachtenc$buchgeschäft weit nach sein?

Grüezi! Hoffnung, Sie dort zu sehen.

* * * *


über den Autor: Satis Shroff ist der erschienene Autor von drei Büchern auf www.Lulu.com: Im Schatten DES Himalaja (Buch der Gedichte auf Deutsch), durch Nepalese Augen (travelgue), Katmandu, Katmandu (Poesie und Prosaanthologie durch die Nepalese Autoren, redigiert von Satis Shroff). Seine lyrical Arbeiten sind in den literarischen Poesieaufstellungsorten veröffentlicht worden: Verlangsamen Sie Züge, internationales Zeitschrift, Weltpoesie-Gesellschaft (WPS), neues Schreiben nördlich, Muse-Bericht, das Megaphon, das Megaphon, Feder Himalaja, Interpoetry. Satis Shroff ist ein Mitglied „der Verfasser des Friedens“, der Dichter, der essayists, der Novelists (FEDER), der Weltpoesie-Gesellschaft (WPS) und des asiatischen Verfassers.

Satis Shroff ist ein Dichter und ein Verfasser, die in Freiburg gegründet werden (Gedichte, Erfindung, Nichterfindung) das auch auf die ökologischen, ethno-medizinischen, Kultur-ethnological Themen schreibt. Er hat Zoologie und Botanik in Nepal, in der Medizin und in den Sozialwissenschaften in Deutschland und im kreativen Schreiben in Freiburg und im Vereinigten Königreich studiert. Er beschreibt sich als Vermittler zwischen den westlichen und östlichen Kulturen und sieht seine Zukunft als Verfasser und Dichter. Da Literatur eins der wichtigsten Mittel des Kreuz-kulturellen Lernens ist, wird er der Förderung und dem Verursachen des Bewußtseins für kreatives Schreiben und der transcultural Zusammengehörigkeit in seinen Schreiben und im Konservieren einer Haltung von Miteinander in dieser Welt eingeweiht. Er konferiert in Basel (die Schweiz) und in Deutschland am Akademie für medizinische Berufe (Universität Klinikum Freiburg) und am Zentrum für Schlüsselqualifikationen (Universität von Freiburg). Satis Shroff wurde den deutschen akademischen Austausch-Preis zugesprochen.

Prêmio suíço 2008 do livro (Satis Shroff)
Automatically translated into Portuguese thanks to WorldLingo
Escrita creativa:

O PRÊMIO SUÍÇO 2008 do LIVRO (Satis Shroff, Freiburg)

registra galore em Basle 08. Um autor nomeado Wolfang Bortlik foi mesmo assim distante a respeito da palavra,
os “livros têm agora (após o preço fixo foi para baixo) o mesmo caráter que productos como socks e toothpaste.” Desse modo implicar isso que toca em um livro é como o toque de todos os outros ware. Não é um objeto sacral mas profane do prazer. Qual me lembra do publisher que começou ler um manuscrito, então foi mudar sua roupa e veio para fora desgastando um terno escuro e curv-amarre para mostrar o reverence para o autor would-be. O livro era um clássico. A instrução do `,' disse o Dr. John G. Hibben, um presidente one-time da universidade de Princeton, `é a abilidade de encontrar-se com situações da vida.' Poderia ter adicionado o `da palavra aqequately.'

`O que é a diferença entre BookBasle e livro 08?' você pôde pedir. BookBasle é uma coisa do passado e era mais ou menos uma feira bem-organizada. Mas o livro 08 tem ambients novos, e para a primeira vez que Switzerland criou uma concessão suíça do livro para escritores estabelecidos e aspiring desta república Alpine ravishingly bonita. Eu fui a Morschach em Switzerland central durante os feriados de verão e pensado eu estava já no Heaven, você sabe. Sozinho em 2007, 110 organisers e 152 casas publicando participando (pequenos e grandes) estavam interessados no livro 08. Agora está sobre 400 publisher-para e rather internacional. O `internacional' nos meios suíços do contexto, naturalmente, os publishers das cidades alemãs e Austrian grandes gostam: Munich, Francoforte em cima do cano principal (não Francoforte em cima de Oder), Berlim e Viena. Lübbe é um nome bom, por exemplo, com `Sacrilege' e outro de Dan Brown. Se você preferir escutar melhor que falar ou ler, há os forums do autor onde os autores lêem de seus livros mais atrasados.

Agora a pergunta: quem está indo ler em Basle 08? Eu encontro sexta-feira 14.2008 rather interessar não somente porque Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic e o Dragoman de György serão leitura e perguntas respondendo, mas também homem Booker Aravind recipient premiado Adiga deste ano com `o tigre branco' (tigre alemão de Der do `do título Weisse' publicou por C.H. Beck, 2008. Aravind trabalha como um correspondente por o newsmag Tempo e os tempos financeiros. Foi carregado em 1974 e o protagonist de sua primeira novela é Balram Halwai, (halwa de Mumbai, você do amor de I sabe) que diz sua história no primeiro singular da pessoa. Halwai tem um charisma fantástico e mostra-lhe como você pode escalar a escada mainstream Indian como um filósofo e um empreendedor---e extremidades como um murderer. A parte a mais má dela é que mesmo a justifica e não o tem um conscience que pricks o.

Você leu provavelmente o `adeus Lenin,' caro leitor. Esta vez é limão do `adeus,' uma novela tocante com humour escuro sobre memórias, mourning e forgiveness escritos por Adam Davies.

Neste rápido-viver, a sociedade de consumidor egoistic, relacionamentos tende a ser frágil. É frequentemente toque e vai. Uma série de palavras erradas e do sócio procura e encontra outro. O journalist suíço Karin-Dietl-Wichmann sabe que o que está falando a escrita aproximadamente em seu endlich do dich do Lass do `scheiden,' (publicado por Heyne 2008) que significa a lima do `um divórcio para a causa do Heaven.' Foi casada thrice e sabe ir sobre ele e admonishes mulheres, sem golpear um eye-lid, para avaliar suas uniões e mostra que não há nenhuma razão uphold uma parceria onde não houvesse nenhum fundament. Verifique sua base.

O `Leben Spenden' publicou por Zsolnay, 2008, que significa que o `doa a vida' é um livro por um dos autores Croatian os mais well-known: Slavenka Drakulic. Teve que ir aos EUA em setembro 2004 começar um kidney-transplantation. Não era seu primeiro, você sabe.

Weisse König de Der do `' que significa que o `o rei branco' é novela do Dragoman de György em segundo. Primeiro era `o livro da destruição' com o der alemão Zerstörung de Das Buch do `do título' que recebeu um prêmio literário. O livro atual está sendo traduzido neste momento em quinze línguas. O Dragoman foi carregado em 1973 no Sete-Monte de Romania (Siebenbürgen) e de vidas desde 1988 em Budapest. Seus livros foram publicados por Suhrkamp, uma casa publicando alemão.

Em BuchBasel do ano passado justo você poderia encontrar livros estranhos como: Das Kifferlexikon, uma enciclopédia compacta no Cannabis sativa (mistura) e outra registra como o `Das que Drehbuch comum' com um pun no `do verbo drehen' e mesmo um livro cozinhando com o `Das Rauschkochbuch do título.' Thomas Kessler, um autor de Basle, escreveu mesmo um livro com o `Hanf do título no der Schweiz.' No momento em que Kessler é responsável para a integração dos emigrantes na cidade de Canton-Basle. Um outro caráter interessante no BookBasel passado era Tom Kummer, um journalist, que' d escrito entrevistasse com estrelas de Hollywood. O problema era ele tinha-se encontrado com os somente em sua mente. O Herr Kummer teve uma explanação: disse que representava o Borderline-Journalism em que a realidade é misturada consciously com o fantasy. Seu livro incredible? Sopro do `- acima: A história de minha vida'. Eu penso pessoalmente que fêz uma mistura dos genres. Eu ouvi-me sobre exemplos médicos do borderline durante meus estudos médicos e sociais da ciência, mas este bate-o realmente. Um exemplo maravilhoso para estudantes da escrita creativa classifica como não criar e não agitar o fiction com non-fiction. Se você, para satisfazer então declare seu ingrediente como o fiction e você estão no lado seguro.

Podem um livro, uma película ou um jogo do PC ter o mesmo efeito negativo em leitores pequenos? Houve umas discussões sobre os irmãos de Grimm e seus Tales Fairy que seriam o `demasiado brutal às vezes.' Eu tive uma conversa com a bespectacled, o ethnologist europeu idoso de Freiburger, o Frau Schaufelberger, que lectures no assunto e disse, “No., mim penso de que é bom ter tales maus ou scary também, se não nós estaremos dando um retrato errado sobre a vida real às crianças.” São comparados a o que os kiddies prestam atenção na tevê e o DVDs, o Grimm e outros Tales Fairy em torno do mundo doméstico, não-assim-scary e têm valores educacionais para eles uphold valores e normas das sociedades interessadas e de suas culturas.

Assim quem está indo ganhar o prêmio suíço 2008 do livro? Há cinco favoritos. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm e Anja Jardine. É evidente que as senhoras suíças são underrepresented no mundo literário alpine. O prêmio suíço do livro envolve uma matéria de 50.000 franquia suíços (as ofertas premiadas 25.000 Euros do livro alemão) e os quatro losers irã0 para casa com os 2.500 franquia suíços em seus bolsos, que seja certamente uma discrepância grande comparada ao primeiro prêmio. O loser bom não pode ser choosers, oder? Mas uma coisa é certa: todos os cinco autores descontarão dentro no publicity, na honra, no privilégio e em apresentações especiais em outras feiras diversas do livro.

Anja Jardine, é um newcomer e seu livro carrega o campo de Himmel do vom de Mond do der de Als do `do título' que no `inglês dos meios quando a lua caiu do céu' publicado por Klein & Aber, Zurique.). Lukas Bärfuss escreveu um livro político explosivo no `Hundert Tage de Ruanda' publicado por Wallstein, Göttingen. O autor Adolf Muschg é já proeminente e é sabido para suas escritas mínimas que têm o efeito máximo. Seu livro tem o `Kinderhochzeit do título,' uma história do amor e um retrato de uma família baseada na parte superior Rhine, publicado por Suhrkamp, Francoforte. Peter Stamm é faturado porque um autor suíço típico com seus tales normais sobre a vida diária e o seu fliegen de Wir do `do livro' foi publicado pelo S. Fischer, Francoforte. Rolf Lappert penned uma novela principal baseada em Ireland entre outros lugares, e combina história-dizer grande com os makings experimentais. Seu `Nach Hause do livro schwimmen' foi publicado por Carl Hanser, Munich. Lappert foi nomeado para o prêmio alemão do livro mas não o fêz. É 50 e vive em Ireland. Talvez nadará para casa para ganhar o prêmio suíço. Eu desejo-lhe a sorte. O vencedor premiado do livro alemão deste ano é Uwe Tellkamp, um companheiro sympathetic que viva também em Freiburg, como sinceramente, e leia também de seu `prêmio-ganhando Der Turm do livro' que significa o `a torre.'

Ao contrário das decisões jury do prêmio de Booker do homem no Reino Unido, o júri suíço tem um yardstick suíço chamado qualidade. O prêmio será anunciado em novembro 15.2008 no livro 08 em Basle.

O crítico cinco no júri é: Martin Ebel do Tages-Anzeiger, Sandra Leis de Der Bund, Manfred Papst do NZZ excelente am Sonntag, Hans Probst do rádio DRSZ e crítico free-lance Martin Zingg. Switzerland é pequeno e todos sabe o outro, e se o prêmio literário será renowned ou não dependerá naturalmente da reputação do júri e seus sentido e idéia do excellence, da curiosidade e da independência na tomada de decisão e em escolher um vencedor. A tevê do suíço realizará o espetáculo inteiro, naturalmente, porque tem que ser um evento grande. Para pedir uma linha do P. B. Shelley: se novembro vier, pode o livro-negócio do Christmas ser distante atrás?

Grüezi! Esperança vê-lo lá.

* * * *


sobre o autor: Satis Shroff é o autor publicado de três livros em www.Lulu.com: Im DES Himalaya de Schatten (livro dos poemas no alemão), através dos olhos de Nepalese (travelgue), Katmandu, Katmandu (poesia e anthology da prosa pelos autores de Nepalese, editados por Satis Shroff). Seus trabalhos lyrical foram publicados em locais literários da poesia: Retarde trens, Zeitschrift internacional, sociedade da poesia do mundo (WPS), escrita nova para o norte, revisão dos Muses, o Megaphone, o Megaphone, pena Himalaya, Interpoetry. Satis Shroff é um membro de “escritores da paz”, de poetas, de essayists, de novelists (PENA), de sociedade da poesia do mundo (WPS) e do escritor Asian.

Satis Shroff é um poeta e um escritor baseados em Freiburg (poemas, fiction, non-fiction) que escreve também em temas ecological, ethno-médicos, cultura-ethnological. Estudou o Zoology e o Botany em Nepal, em medicina e em ciências sociais em Germany e na escrita creativa em Freiburg e no Reino Unido. Descreve-se himself como um mediator entre culturas ocidentais e orientais e vê-se seu futuro como um escritor e um poeta. Desde que a literatura é um dos meios os mais importantes da aprendizagem cruz-cultural, é dedicado a promover e a criar a consciência para a escrita creativa e o togetherness transcultural em suas escritas, e em preservar uma atitude de Miteinander neste mundo. Lectures em Basle (Switzerland) e em Germany no medizinische Berufe do für de Akademie (universidade Klinikum Freiburg) e no für Schlüsselqualifikationen de Zentrum (universidade de Freiburg). Satis Shroff foi concedido o prêmio académico alemão da troca.

Schweizare bokar bända 2008 (Satis Shroff)
Automatically translated into Swedish thanks to WorldLingo
Idérik handstil:

SCHWEIZARNA BOKAR BÄNDA 2008 (Satis Shroff, Freiburg)

bokar galore på Basle 08. En författare som namngavs Wolfang Bortlik, gick även så långt om något att säga,
”bokar har nu (efter fixad prissätta gick besegrar), det samma teckenet som artiklar gillar sockor och toothpaste.”, Därmed antyda att röra en boka är likt röra några andra ware. Det är inte ett sacral, men ett profant anmärker av fröjd. Och buga-bind för att visa pietet in mot den would-be författare, vilket påminner mig av utgivare som startade läsning ett manuskript, därefter gick att ändra hans kläder och kom ha på sig ut ett mörker passar. Boka var en klassiker. `- Utbildning,' sade dr.en John G. Hibben en one-time president av den Princeton universitetar, `är kapaciteten att möta liv lägen.', Han kunde ha tillfogat uttrycka`en aqequately.',

`Vad är skillnaden mellan BookBasle, och bokar 08?', du styrkan frågar. BookBasle är ett ting av förflutnan och var mer eller mindre enorganiserad mässa. Men boka 08 har nya ambients, och för den första tiden har Schweitz skapat en schweizare bokar utmärkelsen för etablerade och uppåtsträvande författare av denna ravishingly härliga alpina republik. Jag gick till Morschach i centralen Schweitz under sommarferierna, och tänkt var jag redan i himmel, vet du. Bara i 2007, intresserades 110 organisatörer och 152 deltagande som publicerar stora hus (som var lilla och) in bokar 08. Nu är det över 400 utgivare-stannar och den snarlika landskampen. `- Landskampen' i det schweiziska sammanhanghjälpmedlet, naturligtvis, utgivare från stora tyska och österrikiska städer gillar: Munich, Frankfurt på huvudsakligt (inte Frankfurt på Oder), Berlin och Wien. Lübbe är ett bra namnger, för anföra som exempel, med den Dan brunt helgerån för `' och andra. Om du föredrar att lyssna i stället för samtal eller läs-, finns det författarefora var författarna som läs från deras senast, bokar.

Nu ifrågasätta: går vem att läsa på Basle 08? Jag finner fredag 14.2008 som intresserar ganska därför att inte, endast Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic och den ska György dragomanen är läs-, och svara ifrågasätter, men också detta års man Booker bända mottagareare Aravind Adiga med `vittigern' (den tyska titel`- Der Weisse tigern' publicerade vid C.H. Beck 2008. Aravind fungerar som en korrespondent för newsmagen Time och de finansiella tiderna. Han var bördig 1974, och huvudrollsinnehavaren av hans första roman är Balram Halwai, (jag älskar halwaen från Mumbai, dig vet) som berättar hans berättelse i den första personentalet. Halwai har en fantastisk utstrålning och visar dig hur du kan klättra den indiska konventionella stegen som en filosof och en entreprenör---och avslutar som en mördare. Den värst delen av den är att han försvarar den och inte har även ett samvete som sticker honom.

Du har antagligen läst `Goodbye Lenin,' den kära avläsaren. Denna tid är det den `- Goodbye citronen,' en röra roman med mörkerhumor om minnen, sorg och förlåtelse som är skriftliga vid Adam Davies.

I detta fasta-uppehälle ansar egoistisk konsumtionssamhälle, förhållanden för att vara bräcklig. Det är ofta handlag och går. En serie av fel uttrycker, och partnern söker efter och finner another. Den schweiziska journalisten Karin-Dietl-Wichmann vet att vad hon talar handstil omkring i hennes endlich för `- jäntadich, scheiden,' (publicerat av Heyne 2008) som hjälpmedel`sparar en skilsmässa för himmel Sake.', Hon att gifta sig tre gånger och vet hur man går om den och förmanar kvinnor, utan att slå till en eye-lid, för att utvärdera deras förbindelser och visar att det finns inget resonerar för att försvara ett partnerskap var det inte finns någon fundament. Kontrollera din bas.

`Leben Spenden' publicerade vid Zsolnay, 2008, som hjälpmedel`donerar liv' är en boka vid en av de mest välkända kroatiska författarna: Slavenka Drakulic. Hon måste att gå till USA i September 2004 att få entransplantation. Det var inte hennes första, vet du.

`- Der weisse König' som hjälpmedlet som `vitkonungen' är den György dragoman'sen, understöder romanen. Första var `boka av förstörelse' med den tyska titel`- Das Buch deren Zerstörung' som mottog en litterär pris. Strömmen bokar översätts på ögonblicket in i femton språk. Dragomanen var bördig 1973 i Sju-Kullarna av Rumänien (Siebenbürgen) och liv efter 1988 i Budapest. His bokar har publicerats av Suhrkamp, ett tyskt publicerande hus.

Äntligen årets bokar den BuchBasel mässan som du kunde finna konstigt, något liknande: Das Kifferlexikon, en kompakt encyklopedi på den sativa cannabisen (pölsa) och andra bokar lik `Das som gemensamma Drehbuch' med en vits på verb`en drehen', och även bokar en matlagning med titel`en Das Rauschkochbuch.', Thomas Kessler, en författare från Basle, har även skriftligt en boka med titel`en Hanf i der Schweiz.', På ögonblicket är Kessler ansvariga för integrationen av migranter på denBasle staden. Ett annat intressant tecken på den förgångna BookBaselen var Tom Kummer, en journalist, som' skriftliga intervjuer för D med Hollywood stjärnor. Problemet var honom hade mött dem endast i his varar besvärad. Herren Kummer hade en förklaring: han sade att han föreställde Gränslinje-Journalistik som verklighet är medvetet blandad i med fantasi. Hans oerhört bokar? `- Vredesutbrott: Berättelsen av mitt liv'. Personligen funderare I gjorde han en pölsa av genrerna. Jag har hört om medicinska fall för gränslinje under min läkarundersökning- och samkvämvetenskapsstudier, men denna slår egentligen det. Ett underbart exempel för deltagare av idérik handstil klassificerar hur man skapar och uppståndelsefiktion med non-fiktion. Om du, därefter att behaga förklara din ingrediens, som fiktion och du är på kassaskåpsidan.

Kan en boka, att filma eller PCleken att ha den samma negationen att verkställa på lilla avläsare? Det har finnas diskussioner om de Grimm bröderna och deras sagor som sägs för att vara för brutal `stundom.', Jag hade ett samtal med en glasögonprydd gammalare Freiburger européethnologist, frauen Schaufelberger, som föreläser på betvinga, och hon sade, ”nr.en, I-funderare att den är bra att ha dåliga eller läskiga sagor också, annorlunda ska vi ger ett fel föreställer om verkliga livet till barnen.”, Jämfört till vad ungeklockan i TV och DVDs, Grimmen och andra sagor runt om världen är tama, inte-så-läskiga och har bilda, värderar för dem försvarar värderar och norms av de angick samhällena och deras kulturer.

Så går vem att segra schweizare bokar prisen 2008? Det finns fem gunstlingar. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm och Anja Jardine. Det är tydligt att den schweiziska damtoaletten är underrepresenterad i den alpina litterära världen. Schweizarna bokar prisen gäller en materia av 50.000 schweiziska öppenhjärtigar (tysken bokar bända erbjudanden 25.000 Euros), och de fyra ska förlorarna går med 2.500 schweiziska öppenhjärtigar i deras stoppa i fickan hem, som är sannerligen en stor diskrepans som jämförs till den första prisen. Den väl förlorare kan inte vara choosers, oder? Men ett ting är säkert: all fem författare ska kassan in på publicitet, heder, privilegierar och speciala presentationer på andra olika bokmarknadar.

Anja Jardine, är en nykomling, och hon bokar bär den Mond för titel`- Als der vomen Himmel sätter in' som på engelsk hjälpmedel`när Moonavverkningen från skyen' som publiceras av Klein & Aber, Zürich.). Lukas Bärfuss har skriftligt ett explosivt politiskt att boka på Ruanda `Hundert Tage' som publiceras av Wallstein, Göttingen. Författare Adolf Muschg är redan framstående och är bekant för hans minsta handstilar som har maximum att verkställa. His bokar har titel`en Kinderhochzeit,' en kärlekshistoria och en stående av en familj som baseras i upperen Rhine som publiceras av Suhrkamp, Frankfurt. Peter Stamm faktureras, som en typisk schweizare varar upphovsman till med hans det normalasagor om vardagsliv, och his bokar den `- Wir fliegenen' har publicerats av S. Fischer Frankfurt. Rolf Lappert har skrivat en ha som huvudämneroman som baseras i Irland bland annan, förlägger, och honom sammanslutningar som utmärkt berättelse-är träffande med experimentella dananden. His bokar `Nach Hause schwimmen' har publicerats av Carl Hanser, Munich. Lappert nominerades för tysken bokar prisen men gjorde inte den. Han är 50 och bor i Irland. Kanske ska han badhemmet för att segra den schweiziska prisen. Jag önskar honom lycka. Detta års tysk bokar den bända vinnaren är Uwe Tellkamp, en förstå kamrat som bor också i Freiburg, något liknande Högaktningsfullt, och ska också läst från hans prisvinnande boka `Der Turm', som hjälpmedel`stå hög.',

I motsats till jurybesluten av den manBooker prisen i UK har den schweiziska juryn en kvalitets- schweizisk yardstick som kallas. Prisen ska meddelas på November 15.2008 på boka 08 i Basle.

Kritikern fem i juryn är: Martin Ebel från Tagesen-Anzeiger, Sandra Leis från Der Bund, Manfred Papst från den utmärkta NZZ-förmiddagen Sonntag, Hans Probst från radiosände DRSZ och frilansakritikern Martin Zingg. Schweitz är liten, och alla vet annan, och huruvida är den ska litterära prisen berömd, eller inte ska naturligt beror på anseendet av juryn och dess avkänning och idé av utmärkthet, kuriositet och självständighet, i beslutsfattande och att välja en vinnare. Den ska schweiziska TV:N bär ut den hela anblicken, naturligtvis, därför att det måste att vara en stor händelse. Att låna en fodra från P. B. Shelley: om November kommer, kan julboka-affären vara avlägsen bakom?

Grüezi! Hopp att se dig där.

* * * *


om författare: Satis Shroff är den publicerade författare av tre bokar på www.Lulu.com: Im synar Schatten des Himalaya (boka av poems i tysk), till och med nepalesiskt (travelgue), Katmandu, Katmandu (poesi och prosaantologin av nepalesiska författare som redigeras av Satis Shroff). Hans lyriska arbeten har publicerats i litterära poesiplatser: Långsamma drev, landskampen Zeitschrift, världspoesisamhälle (WPS), norr ny handstil, musor granskar, megafonen, megafonen, skrivar Himalaya, Interpoetry. Satis Shroff är en medlem av ”författare av fred”, poets, essäister, romanförfattarear (SKRIVA), världspoesisamhälle (WPS) och den asiatiska författare.

Satis Shroff är en poet och en författare som baseras i Freiburg (poems, fiktion, non-fiktion) som skriver också på ekologiskt, ethno-läkarundersökningen, odla-ethnological teman. Han har utstuderad zoologi och botanik i Nepal, medicin- och samkvämvetenskaper i Tyskland och idérik handstil i Freiburg och Förenade kungariket. Han beskriver självt som en medlare mellan västra och östliga kulturer och ser hans framtid som en författare och en poet. Sedan litteratur är ett av det viktigaste hjälpmedlet av korsa-kulturellt lära, är han hängiven till att främja och att skapa medvetenheten för idérik handstil och transcultural togetherness i hans handstilar och i att bevara en inställning av Miteinander i denna värld. Han föreläser i Basle (Schweitz) och i Tyskland på den Akademie fürmedizinischen Berufe (universitetar Klinikum Freiburg) och den Zentrum füren Schlüsselqualifikationen (universitetar av Freiburg). Satis Shroff tilldelades den tyska akademiska utbytesprisen.

Швейцарский приз 2008 книги (Satis Shroff)
Automatically translated into Russian thanks to WorldLingo
Творческое сочинительство:

ШВЕЙЦАРСКИЙ ПРИЗ 2008 КНИГИ (Satis Shroff, Freiburg)

записывает galore на Basle 08. Названный автор Wolfang Bortlik пошел even so далеко о мнении,
«книги имеют теперь (после неизменной цены пошл вниз) такой же характер как товары как носки и toothpaste.» Таким образом подразумевать то касатьясь книге как касатьться VSем другим ware. Не будет предметом sacral а profane наслаждения. Reminds я издателя начал прочитать рукопись, после этого пошл изменить его одежды и пришл вне носящ темный костюм и обхватывать-свяжите для того чтобы показать reverence к would-be автору. Книга была классикой. Образование `,' сказало Др. G. Джон. Hibben, одноразовый президент университета Princeton, `будет способностью встретить ситуации жизни.' Он смог добавить `слова aqequately.'

`Будет разницей между BookBasle и книгой 08?' вы могли спросить. BookBasle будет вещью прошлого и было больше или меньше наилучшим образом-организованная ярмарка. Но книга 08 имеет новые ambients, и for the first time Швейцария создавала швейцарское пожалование книги для установленных и aspiring сочинителей этой ravishingly красивейшей высокогорной республики. Я пошел к Morschach в центральной Швейцарии во время летния каникулы и после того как я подуман я находился уже в рае, вы знаете. Самостоятельно в 2007, 110 organisers и 152 участвуя издательства (малых и больших) были заинтересованн в книге 08. Теперь оно находится над 400 издател-stalls и довольно международно. `Международное' в швейцарских серединах смысла, of course, издателя от больших немецких и австрийских городов любят: Munich, Frankfurt на основе (не Frankfurt на Oder), Berlin и вена. Lübbe будет хорошим именем, for instance, с `Sacrilege' и другими Дэн коричневым. Если вы предпочитаете слушать rather than говорить или читать, то будут форумы автора где авторы читают от их самых последних книг.

Теперь вопрос: идет прочитать на Basle 08? Я нахожу, что пятница 14.2008 довольно интересует not only потому что Cornelia Schinzzilarz, Адам Davies, Slavenka Draklic и György Dragoman будут чтением и отвечая вопросами, но также this year's человек Booker призовое реципиентное Aravind Adiga с `белый тигр' (немецкий тигр Der `названия Weisse' опубликовало C.H. Beck, 2008. Aravind работает как корреспондент для времени и The Financial Times newsmag. Он был рожден в 1974 и протагонист его первого романа будет Balram Halwai, (halwa от Mumbai, вы влюбленности I знаете) которое говорит его рассказ в первом единственном числе персоны. Halwai имеет сказовый charisma и показывает вам как вы можете взобраться индийский mainstream трап как philosopher и антрепренер---и концы как душегуб. Самая плохая часть ее что он даже оправдывает ее и не имеет совесть колет его.

Вы вероятно читали `Goodbye Ленин,' дорогой читатель. Это время это будет лимоном `Goodbye,' касающий роман с темной юмористикой о памятях, оплакивать и прощение написанные Адам Davies.

В этот быстр-жить, egoistic потребительское общество, отношения клонит быть утло. Будет часто касанием и идет. Серия неправильных слов и соучастника ищет и находит другие. Швейцарское журналист Karin-Dietl-Wichmann знает она говорит сочинительство около в ее endlich dich Lass `scheiden,' (опубликовано Heyne 2008) которое намеревается архив `развод для ради рая.' Она была поженена thrice и умеет как пойти о ем и напутствует женщин, без batting веко, для того чтобы оценить их замужеств и показывает что не будет причины uphold партнерство где не будет fundament. Проверите вашу основу.

`Leben Spenden' опубликовало Zsolnay, 2008, которое намеревается `Donate жизнь' будет книга одним из well-known хорватских авторов: Slavenka Drakulic. Она должна пойти к США в сентябре 2004 получить почк-трансплантацию. Оно не было ее первым, вы знаете.

Weisse König Der `' намеревается `белый король' будет роман György Dragoman вторых. Первое одно было `книга разрушения' с немецким der Zerstörung Das Buch `названия' получило литературоведческий приз. В настоящее время книга переводится в настоящее время в 15 языков. Dragoman было принесено в 1973 в 7-Холмах Румынии (Siebenbürgen) и жизней с 1988 в Budapest. Его книги были опубликованы Suhrkamp, немцем издательств.

На BuchBasel last year справедливом вы смогли найти странные книги как: Das Kifferlexikon, компактная энциклопедия на Cannabis sativa (хэш) и другие записывает как `Das совместное, котор Drehbuch' с каламбуром на `глагола drehen' и даже варя книга с `Das Rauschkochbuch названия.' Thomas Kessler, автор от Basle, даже писал книгу с `Hanf названия в der Schweiz.' At the moment Kessler ответствен для внедрения переселенцев на городе Кантон-Basle. Другим интересным характером на прошлом BookBasel было Tom Kummer, журналист, которое' написанный d интервьюирует с звездами Hollywood. Проблемой был он встретила их только в его разуме. Herr Kummer имело объяснение: он сказал он представляло Borderline-Публицистику в реальность сознательно смешана с фантазией. Его неимоверная книга? Дуновение `- вверх: Рассказ моей жизни'. Я лично думаю он сделало хэш genres. Я слышал о случаях borderline медицинских во время моих изучений медицинского и социальные науки, но это реально бьет его. Чудесный пример для студентов творческого сочинительства классифицирует как не создать и не пошевелить небылицу с non-небылицей. Если вы делаете, то угодить объявите ваш ингридиент по мере того как небылица и вы находитесь на безопасной стороне.

Могут книга, пленка или игра пикокулона иметь такое же отрицательное влияние на малых читателях? Были обсуждения о братьях Grimm и их сказках как сказано `слишком зверское время от времени.' Я имел разговаривать с a bespectacled, пожилое ethnologist Freiburger европейское, Frau Schaufelberger, которое читает лекцию на вопросе и она сказала, «нет, я думаю что хорошо иметь плохие или scary сказы также, в противном случае мы будем передать неправильное изображение о реальной жизни к детям.» Сравните к kiddies наблюдают в TV и DVDs, Grimm и других сказках вокруг мира tame, не-так-scary и имейте воспитательные значения для их uphold значения и нормы concerned обществ и их культур.

Так идет выиграть швейцарский приз 2008 книги? 5 фаворитов. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Питер Stamm и Anja Jardine. Оно очевидно что швейцарские повелительницы underrepresented в высокогорном литературоведческом мире. Швейцарский приз книги включает делом 50.000 швейцарских франков (предложений 25.000 Euros немецкой книги призовых) и 4 losers пойдут домой с 2.500 швейцарскими франками в их карманах, которое будет деиствительно большое несоответствие сравненное к первому призу. Хороший loser не может быть choosers, oder? Но одна вещь уверенн: все 5 авторов получат наличными внутри на публикуемости, почетности, привилегированности и специальных представлениях на других разнообразных книжных ярмарках.

Anja Jardine, будет пришельцем и ее книга носит поле Himmel vom Mond der Als `названия' которое на английском языке `середин когда луна упала от неба' опубликованного Klein & Aber, Zürich.). Lukas Bärfuss писало взрывно политическую книгу на `Hundert Tage Ruanda' опубликованном Wallstein, Göttingen. Автор Adolf Muschg уже видно и известен для его минимальных сочинительств имеют максимальный эффект. Его книга имеет `Kinderhochzeit названия,' рассказ влюбленности и портрет семьи основанной в верхушке Rhine, опубликованном Suhrkamp, Frankfurt. Питер Stamm представлено счет по мере того как типичный швейцарский автор с его нормальными сказами о повседневной жизни и его fliegen Wir `книги' был опубликован S. Фишер, Frankfurt. Rolf Lappert penned главный роман основанный в Ирландии среди других мест, и он совмещает большой рассказ-говорить с экспериментально makings. Его `Nach Hause книги schwimmen' было опубликовано Карл Hanser, Munich. Lappert было nominated для немецкого приза книги но не сделало его. Он 50 и живет в Ирландии. Возможно он поплавает домой для того чтобы выиграть швейцарский приз. Я желаю ему везение. This year's немецкое лауреат премии книги будет Uwe Tellkamp, участливым собратом который также живет в Freiburg, как искренне ваш, и также прочитает от его приз-выигрывая `Der Turm книги' которое намеревается `башня.'

Не похоже на присяжным решениям приза Booker человека в Великобритании, швейцарский присяжный имеет швейцарский вызванный yardstick качеством. Приз будет объявлен на 15.2008 -го ноября на книге 08 в Basle.

Критик 5 в присяжном являются следующими: Мартин Ebel от Tages-Anzeiger, Сандра Leis от Der Bund, Manfred Papst от превосходного NZZ am Sonntag, Hans Probst от радиоего DRSZ и free-lance критика Мартин Zingg. Швейцария мала и каждое знает другое, и будет ли литературоведческий приз renowned или не естественно зависит на репутации присяжного и своих чувства и идеи excellence, любопытства и независимости в принятии решений и выбирать winner. Швейцарец TV унесет все зрелище, of course, потому что должно быть большим случаем. Одолжить линии от P. B. Shelley: если ноябрь приходит, то может книг-дело рождества быть далеко позади?

Grüezi! Упование увидеть вас там.

* * * *


о авторе: Satis Shroff будет опубликованным автором 3 книг на www.Lulu.com: Im des Гималаи Schatten (книга стихотворений в немце), через глаза Nepalese (travelgue), Katmandu, Katmandu (поэзия и антология прозы авторами Nepalese, редактируемыми Satis Shroff). Его лирические работы были опубликованы в литературоведческих местах поэзии: Замедляйте поезда, международное Zeitschrift, общество поэзии мира (WPS), новое сочинительство северно, просмотрение Muses, мегафон, мегафон, ручка Гималаи, Interpoetry. Satis Shroff будет членом «сочинителей мира», поетов, essayists, романистов (РУЧКИ), общества поэзии мира (WPS) и азиатского сочинителя.

Satis Shroff будет поетом и сочинителем основанными в Freiburg (стихотворениях, небылице, non-небылице) которое также пишет на экологических, ethno-медицинских, культур-расоведческих темах. Он изучал зоологию и ботанику в Непале, микстуре и социальные науки в Германии и творческом сочинительстве в Freiburg и Королевств. Он описывает как посредник между западными и восточными культурами и видит его будущее как сочинитель и поет. В виду того что словесность одной из самых важных середин крест-культурный учить, он предназначен к повышать и создавать осведомленность для творческого сочинительства и transcultural togetherness в его сочинительствах, и в сохранять ориентацию Miteinander в этом мире. Он читает лекцию в Basle (Швейцарии) и в Германии на medizinische Berufe für Akademie (университете Klinikum Freiburg) и für Schlüsselqualifikationen Zentrum (университете Freiburg). Наградило Satis Shroff немецкий академичный приз обменом.

De Zwitserse Prijs 2008 van het Boek (Satis Shroff)
Automatically translated into Dutch thanks to WorldLingo
Het creatieve Schrijven:

De ZWITSERSE Boeken van het BOEK van de PRIJS 2008 (Satis Shroff, Freiburg

) galore in Bazel 08. Een auteur genoemd Wolfang Bortlik ging maar toch ver zeggen,
de „boeken hebben nu (nadat de vaste prijs) het zelfde karakter zoals goederen zoals sokken en tandpasta.“ daalde Daardoor implicerend dat wat betreft een boek als het raken van een andere waren is. Het is geen sacral maar profane voorwerp van verrukking. Welke me aan de uitgever herinnert die begon een manuscript te lezen, dan ging zijn kleren veranderen en kwam uit dragend een donker kostuum en een boog-band om reverence naar de zogenaamde auteur te tonen. Het boek was een schrijver uit de klassieke oudheid. `Het onderwijs,' zei Dr. John G. Hibben, een éénmalige Voorzitter van Princeton Universiteit, `is de capaciteit om de situaties van het leven te ontmoeten.' Hij kon het woord `aqequately toegevoegd hebben.'

`Wat het verschil tussen BookBasle en Boek 08?' is u zou kunnen vragen. BookBasle is een ding van afgelopen en was min of meer een goed-georganiseerde Markt. Maar Boek 08 heeft nieuwe ambients, en voor het eerst heeft Zwitserland een Zwitserse Toekenning van het Boek voor gevestigde en strevende schrijvers van deze ravishingly mooie Alpiene Republiek gecre�ërd. Ik ging naar Morschach in Centraal Zwitserland tijdens de vakantie van de Zomer en dacht ik reeds in Hemel was, weet u het. Alleen in 2007, waren 110 (klein en grote) organisatoren en 152 deelnemende uitgeverijen geinteresseerd in Boek 08. Nu is het 400 uitgever-boxen en meer dan eerder internationaal. `Internationaal' in Zwitserse context houden van de middelen, natuurlijk, de uitgevers van grote Duitse en Oostenrijkse steden: München, Frankfurt op Leiding (niet Frankfurt op Oder), Berlijn en Wenen. Lübbe is een goede naam, bijvoorbeeld, met `Sacrilege van Dan Brown' en anderen. Als u het luisteren eerder dan het spreken of het lezen verkiest, zijn er auteursforums waar de auteurs van hun recentste boeken lezen.

Nu de vraag: wie gaat in Bazel 08 lezen? Ik vind Vrijdag 14.2008 eerder interesserend niet alleen omdat Dragoman Cornelia Schinzzilarz, Adam Davies, Slavenka Draklic en György zal lezen en vragen, maar ook Prijs de van dit jaar ontvankelijke Aravind Adiga van Booker van de Mens met `de Witte Tijger' zal beantwoorden (Duitse titel`Der Weisse Tijger' die door C.H. wordt gepubliceerd. Wenk, 2008. De werken van Aravind als correspondent voor newsmag Time en de Financial Times. Hij was geboren in 1974 en de voorvechter van zijn eerste roman is Balram Halwai, (de liefdehalwa van I van Mumbai, u weet) het die zijn verhaal in het eerste persoonsenkelvoud vertelt. Halwai heeft een fantastisch charisma en toont u hoe u de Indische heersende stromingsladder als filosoof en ondernemer kunt beklimmen---en einden als moordenaar. Het slechtste deel van het is dat hij het zelfs rechtvaardigt en geen geweten heeft dat hem prikt.

U hebt waarschijnlijk `vaarwel Lenin,' beste lezer gelezen. Dit keer is het vaarwel Citroen `, een' het raken roman met donker humeur over geheugen, rouwen en vergiffenis geschreven door Adam Davies.

Bij dit snel-leeft, de egoïstische maatschappij van de consument, neigen de verhoudingen breekbaar te zijn. Het is vaak aanraking en gaat. Een reeks van verkeerde woorden en de partner zoekt en vindt een andere. De Zwitserse journalist Karin-Dietl-Wichmann weet wat zij het schrijven over in haar `Lass dich endlich spreekt scheiden,' (gepubliceerd door Heyne 2008) wat `- Dossier een scheiding voor het Belang van de Hemel.' betekent Zij was driemaal gehuwd en weet het hoe te over het te gaan en waarschuwt vrouwen, zonder een ooglid te slaan, om hun huwelijken te evalueren en toont aan dat er geen reden is om een vennootschap te bevestigen waar er geen fundament is. Controleren uw basis.

`Leben Spenden' die door Zsolnay, 2008, wat wordt gepubliceerd `bedoelt schenkt het Leven' is een boek door één van de meest bekende Kroatische auteurs: Slavenka Drakulic. Zij moest naar de V.S. in September 2004 gaan een nier-overplanting krijgen. Het was niet haar eerste, weet u het.

`Der weisse König' wat `betekent de Witte Koning' Dragoman György tweede roman is. Eerste één was `het Boek van Vernietiging' met de Duitse titel `Das Buch der Zerstörung' die een literaire prijs ontving. Het huidige boek wordt vertaald op het ogenblik in vijftien talen. Dragoman was geboren in 1973 in de zeven-Heuvels van Roemenië (Siebenbürgen) en leeft sinds 1988 in Boedapest. Zijn boeken zijn gepubliceerd door Suhrkamp, een Duitse uitgeverij.

Bij de Markt van BuchBasel van vorig jaar kon u vreemde boeken als vinden: Das Kifferlexikon, een compacte encyclopedie op Cannabis sativa (knoeiboel) en anderen boekt als `Das Gezamenlijke Drehbuch' met een woordspeling op het werkwoord `' en zelfs een kokend boek met de titel `Das Rauschkochbuch.' drehen Thomas Kessler, een auteur van Bazel, heeft zelfs een boek met de titel `Hanf in der Schweiz.' geschreven Op het ogenblik is Kessler verantwoordelijk voor de Integratie van Migranten bij de Stad kanton-Bazel. Een ander interessant karakter in afgelopen BookBasel was Tom Kummer, een journalist, die' geschreven D met sterren Hollywood interviewt. Het probleem was hij had ontmoet hen slechts in zijn mening. Mr. Kummer had een verklaring: hij zei hij grens-Journalistiek vertegenwoordigde waarin de werkelijkheid bewust met fantasie wordt gemengd. Zijn ongelooflijk boek? `Slag - omhoog: Het verhaal van Mijn Leven'. Ik denk persoonlijk hij een knoeiboel van de genres maakte. Ik heb over grens medische gevallen tijdens mijn medische en sociale wetenschapstudies gehoord, maar dit slaat het werkelijk. Een prachtig voorbeeld voor studenten van Creatieve het Schrijven klassen hoe om fictie met non-fictie niet tot stand te brengen en te bewegen. Als u, dan uw ingrediënt als fictie gelieve te verklaren en u bent aan de veilige kant.

Een boek, film of het spel van PC het kan hebben zelfde negatieve effect op kleine lezers? Er zijn besprekingen over de Broers Grimm en hun Fairy Verhalen geweest die te brutale `.' af en toe zijn naar verluidt Ik had een bespreking met a bespectacled, bejaarde Freiburger Europese ethnologist, Frau Schaufelberger, die op het onderwerp spreekt en zij zei, „Nr, denk ik dat het goed is om slechte of enge verhalen te hebben ook, anders zullen wij een verkeerd ongeveer echt beeld aan de kinderen.“ geven Vergeleken bij op wat kiddies in TV en DVDs letten, zijn Grimm en andere Fairy Verhalen rond de wereld tam, niet-zo-eng en hebben onderwijswaarden want zij waarden en normen van de betrokken maatschappijen en hun culturen bevestigen.

Zo wie gaat de Zwitserse Prijs 2008 van het Boek winnen? Er zijn vijf favorieten. Lukas Bärfuss, Rolf Lappert, Adolf Muschg, Peter Stamm en Anja Jardine. Het is duidelijk dat de Zwitserse dames in de alpiene literaire wereld ondervertegenwoordigd zijn. De Zwitserse Prijs van het Boek impliceert een kwestie van 50.000 Zwitser frankeert (de Duitse Prijs van het Boek biedt 25.000 Euro aan) en de vier verliezers zullen met 2.500 Zwitser frankeert in hun zakken naar huis gaan, die inderdaad een grote discrepantie in vergelijking met de eerste prijs is. Goed kan de verliezer geen choosers, Oder zijn? Maar één ding is zeker: alle vijf auteurs zullen van publiciteit, eer, voorrecht en speciale presentaties bij andere diverse Markten van het Boek profiteren.

Anja Jardine, is een nieuwkomer en haar boek draagt het titel`Als der gebied Mond vom Himmel' dat in Engelse middelen `toen de Maan van de Hemel' viel die door Klein & Aber wordt gepubliceerd, Zürich.). Lukas Bärfuss heeft een explosief politiek boek op Ruanda `Hundert Tage geschreven' dat door Wallstein, Göttingen wordt gepubliceerd. De auteur Adolf Muschg is reeds prominent en is gekend voor zijn minimaal geschrift dat maximumeffect heeft. Zijn boek heeft de titel `Kinderhochzeit, een' liefdeverhaal en een portret van een familie die in de Hogere Rijn wordt gebaseerd, die door Suhrkamp, Frankfurt wordt gepubliceerd. Peter Stamm wordt gefactureerd als typische Zwitserse auteur met zijn normale verhalen over het dagelijkse leven en zijn boek`fliegen Wir is' gepubliceerd door S. Fischer, Frankfurt. Rolf Lappert heeft een belangrijke roman opgesloten die in Ierland onder andere plaatsen wordt gebaseerd, en hij combineert grote verhaal-vertelt met het experimentele maken. Zijn boek `Nach Hause schwimmen' is gepubliceerd door Carl Hanser, München. Lappert werd benoemd voor de Duitse Prijs van het Boek maar maakte het niet. Hij is 50 en leeft in Ierland. Misschien zal hij huis zwemmen om de Zwitserse Prijs te winnen. Ik wens hem geluk. De Duitse winnaar van dit jaar van de Prijs van het Boek is Uwe Tellkamp, een sympathieke kameraad die ook in Freiburg, echt als van u, leeft en ook van zijn prijs-winnend boek `Der Turm' zal lezen wat `de Toren.' betekent

In tegenstelling tot de jurybesluiten van de Prijs van Booker van de Mens in het UK, heeft de Zwitserse Jury een Zwitserse maatstaf genoemd kwaliteit. De prijs zal op 15,2008 November bij Boek 08 in Bazel worden aangekondigd.

Criticus vijf in de jury is: Martin Ebel van tages-Anzeiger, Sandra Leis van Der Dijk, Manfred Papst van uitstekende NZZ am Sonntag, Hans Probst van RadioDRSZ en de free-lance criticus Martin Zingg. Zwitserland is klein en iedereen kent andere, en of de literaire prijs of niet renowned zal zijn natuurlijk zal afhangen van de reputatie van de jury en zijn betekenis en idee van voortreffelijkheid, nieuwsgierigheid en onafhankelijkheid in besluitvorming en het kiezen van een winnaar. Zwitserse TV zal het volledige schouwspel, natuurlijk uitvoeren, omdat het een grote gebeurtenis moet zijn. Om een lijn van P. te lenen. B. Shelley: als November komt, kunnen de boek-zaken van Kerstmis veel erachter zijn?

Grüezi! Hoop om u daar te zien.

* * * *


over de Auteur: Satis Shroff is de gepubliceerde auteur van drie boeken op www.Lulu.com: Im Schatten des Himalayagebergte (boek van gedichten in het Duits), door Nepalese Ogen (travelgue), Katmandu, Katmandu (poëzie en prozaanthologie door Nepalese auteurs, die door Satis Shroff wordt uitgegeven). Zijn lyrical werken zijn gepubliceerd in literaire poëzieplaatsen: Langzame Treinen, Internationale Zeitschrift, de Maatschappij van de Poëzie van de Wereld (WPS), het Nieuwe het Schrijven Noorden, het Overzicht van Musen, de Megafoon, de Megafoon, Pen Himalayagebergte, Interpoetry. Satis Shroff is een lid van „Schrijvers van Vrede“, dichters, essayists, novelists (PEN), de Maatschappij van de Poëzie van de Wereld (WPS) en de Aziatische Schrijver.

Satis Shroff is een dichter en schrijver die in Freiburg wordt gebaseerd (gedichten, fictie, non-fictie) die ook op ecologische, ethno-medische, cultuur-ethnologische thema's schrijft. Hij heeft de Dierkunde en Plantkunde in Nepal, Geneeskunde en Sociale Wetenschappen in Duitsland en het Creatieve Schrijven in Freiburg en het Verenigd Koninkrijk bestudeerd. Hij beschrijft zich als bemiddelaar tussen westelijke en oostelijke culturen en ziet zijn toekomst als schrijver en dichter. Aangezien de literatuur één van de belangrijkste middelen van het interculturele leren is, wordt hij toegewijd aan het bevorderen van en het creëren van voorlichting voor het Creatieve Schrijven en transculturele samenhorigheid in zijn geschrift, en in het bewaren van een houding van Miteinander in deze wereld. Hij spreekt in Bazel (Zwitserland) en in Duitsland in Akademie für medizinische Berufe (Universitaire Klinikum Freiburg) en Zentrum für Schlüsselqualifikationen (Universiteit van Freiburg). Satis Shroff werd toegekend de Duitse Academische Prijs van de Uitwisseling.

سويسريّة كتاب جائزة 2008 ([ستيس] [شروفّ])
Automatically translated into Arabic thanks to WorldLingo
كتابة مبتكرة:

السويسريّة كتاب يحجز جائزة 2008 ([ستيس] [شروفّ], [فريبورغ])

وافرة في بال 08. ذهب مؤلفة يعيّن [وولفنغ] [بورتليك] [إفن س] بعيدا [أس تو] رأي,
"كتب يتلقّون الآن (بعد ال [فيإكسد بريس] ذهب إلى أسفل) ال نفسه رمز بما أنّ بضائع مثل جوارب و [تووثبست]." بذلك يتضمّن أنّ يلمس كتاب مثل يلمس أيّ أخرى سلع. هو ليس عجزيّة غير أنّ شيء مدنّسة بهجة. ذهب أيّ يذكّرني من الناشرة الذي بدأ يقرأ مخطوطة, بعد ذلك أن يغيّر ملابسه وأتى خارجا يرتدي دعوى مظلمة و[بوو-تي] أن يبدي توقير نحو المؤلفة مدّعية. كان الكتاب حدث تقليديّ. `قال تربية,' [در.]. جون [غ.]. [هيبّن], رئيس [أن-تيم] [برينستون ونيفرستي], `القدرة أن يلتقي حياة حالات.' هو استطاع يتلقّى أضفت الكلمة `[أققوتلي].'

`ماذا يكون الفرق بين [بووكبسل] وكتاب 08?' أنت أمكن سألت. [بووكبسل] شيء من الماض وكان كثير أو أقلّ [ولّ-ورغنيسد] معرض. غير أنّ يتلقّى كتاب 08 [أمبينتس] جديدة, و [فور ث فيرست تيم] سويسرا قد خلق سويسريّة كتاب مكافأة ل يؤسّس ويطمح كاتبات من هذا جمهورية جميلة ألبيّة [رفيشينغلي]. أنا ذهبت إلى [مورسكهش] في سويسرا مركزية أثناء ال [سومّر هوليدي] ويفكّر كان أنا سابقا في سماء, أنت تعرف. فحسب في 2007, 110 كان منظمات و152 يساهم [بوبليش هووس] (صغيرة وكبيرة) راغبة في كتاب 08. الآن هو على 400 [بوبليشر-ستلّس] وبالأحرى دوليّة. يحبّ `دوليّة' في السويسريّة سياق [منس], [أف كورس], ناشرات من كبير ألمانيّة ومدائن نمساويّة: ميونيخ, فرانكفورت على خطّ رئيسيّ (لا فرانكفورت على نهر أودر), برلين وفيينّا. [لبّ] اسم جيّدة, [فور ينستنس], مع [دن] `[بروون'س] [سكريلج]' وأخرى. إن أنت تفضّل يستمع [رثر ثن] يتحدّث أو يقرأ, هناك مؤلفة ساحات حيث المؤلفات يقرأون من كتبهم متأخّرة.

الآن السؤال: الذي يكون يذهب أن يقرأ في بال 08? أنا أجد يوم الجمعة 14,2008 بالأحرى يهمّ ليس فحسب لأنّ [كرنليا] [سكهينزّيلرز], آدم [دفيس], [سلفنكا] [دركليك] و [جرج] ترجمانة سيكون قراءة ويجيب أسئلة, غير أنّ أيضا رجل [ثيس ر'س] [بووكر] [أرفيند] مرشّح للفوز بجائزة متلقّي [أديغ] مع `النمر بيضاء' (ألمانيّة عنوان `[در] نشر [ويسّ] نمر' ب [ك.ه.]. إشارة, 2008. [أرفيند] يعمل كمراسلة ل ال [نوسمغ] وقت و [ث فيننسل تيمس]. هو كان [بورن] في 1974 والزعيمة من روايته أولى [بلرم] [هلوي], (أنا حالة حبّ [هلوا] من [مومبي], يعرف أنت) الذي يقول قصته في الأولى شخص المفرد. [هلوي] يتلقّى سحر عجيبة ويبدي أنت كيف أنت يستطيع صعدت السلم هنديّة سائدة كفيلسوفة ومتعهدة---ونهايات كقاتلة. الجزء مريضة من هو أنّ يبرّر هو حتّى هو ولا يتلقّى ضمير أنّ يشوّكه.

يقرأ أنت يتلقّى على الأرجح `وداعا [لنين],' قارئة عزيزة. هذا وقت هو `وداعا ليمون,' رواية مؤثّرة مع مزاج مظلمة حول ذاكرات, يتفجّع ومغفرة يكتب بآدم [دفيس].

في هذا [فست-ليفينغ], يميل [كنسومر سستي] [إغيستيك], علاقات أن يكون هشّة. هو غالبا لمس ويذهب. يفتّش [سري] من كلمات خاطئة والشريكة ويجد آخر. يعرف الصحفية سويسريّة [كرين-ديتل-ويشمنّ] ماذا هو يكون يتحدّث كتابة حوالي في ه `[لسّ] [ديش] [إندليش] [سكهيدن],' (ينشر ب [هن] 2008) أيّ يعني `مبرد طلاق لسماء خاطر.' هو كان زوّجت ثلاثا ويعرف كيف أن يذهب حول هو ويستنكر نساء, دون يضرب [إ-ليد], أن يقيّم زواجاتهم ويبدي أنّ هناك ما من سبب أن يدعم مشاركة حيث هناك يكون ما من أساس. فحصت أساسك.

نشر `[لبن] [سبندن]' ب [زسلني], 2008, أيّ يعني `يمنح حياة' كتاب بواحدة من المؤلفات معروفة كرواتيّة أكثر: [سلفنكا] [دركوليك]. هو اضطرّ ذهبت إلى ال [أوسا] في سبتمبر - أيلول 2004 أن يحصل [كيدن-ترنسبلنتأيشن]. هو [ب] لم ه أولى, يعرف أنت.

`[در] [ويسّ] [كنيغ]' أيّ يعني `الملك بيضاء' [جرج] ترجمانة ثانية رواية. الأولى كان واحدة `الكتاب التدمير' مع الألمانيّة عنوان `[دس] [بوش] [در] [زرسترونغ]' أيّ استلم جائزة أدبيّة. ترجمت الكتاب حاليّة يكون [أت ث مومنت] داخل خمسة عشر لغات. [بورن] ترجمانة كان في 1973 في ال [سفن-هيلّس] من رومانيا ([سبنبرجن]) وحيوات منذ 1988 في بودابست. نشرت كتبه يتلقّى يكون ب [سوهركمب], [بوبليش هووس] ألمانيّة.

في [لست ر] [بوشبسل] عادلة أنت استطاع وجدت كتب غريبة مثل: يحجز [دس] [كيفّرلإكسيكون], موسوعة متراصّة على حشيش [ستيفا] (مزيج) وأخرى مثل `[دس] [درهبوش] مشتركة' مع تورية على الفعل `[درهن]' وحتّى يطبخ كتاب مع العنوان `[دس] [روسكهكوشبوش].' يكتب توماس كسلر, مؤلفة من بال, يتلقّى حتّى كتاب مع العنوان `[هنف] في [در] [سكهويز].' [أت ث مومنت] كسلر مسؤولة للدمج المهاجرات في [كنتون-بسل] مدينة. كان آخر رمز ممتعة في [بووكبسل] سابقة توم [كومّر], صحفية, الذي' [د] يكتب يقابل مع هوليوود نجوم. كان المشكلة هو التقىهم فقط في عقله. تلقّى [هرّ] [كومّر] شرح: هو قال مثّل هو كان [بوردرلين-جوورنليسم] في أيّ حقيقة يكون عمدا مزجت مع تصور. كتابه غيرمعقول? `[بلوو-وب]: القصة من حياتي'. أنا شخصيّا أفكّر جعل هو مزيج من الأنواع. أنا قد سمعت حول حد حالات طبيّة أثناء ي طبيّة و [سسل سكينس] دراسات, غير أنّ يضرب هذا حقّا هو. يصنّف مثال رائعة لطالبات من كتابة مبتكرة كيف لا أن يخلق وحرّكت تخيل مع [نون-فيكأيشن]. أفدت إن أنت تتمّ, بعد ذلك سررت عنصرك بما أنّ تخيل وأنت يكون على الجانب آمنة.

يستطيع كتاب, فيلم أو [بك] لعبة يتلقّى ال نفسه تأثير سلبيّة على قارئات صغيرة? قد كان هناك نقاشات حول [غريمّ] إخوان و [فيري تل] هم أيّ [ب سي تو ب] `أيضا قاسية أحيانا.' أنا تلقّيت محادثة مع [ا] [بسبكتكلد], كهلة [فريبورجر] [إثنولوجست] أوروبيّة, [فرو] [سكهوفلبرجر], الذي يحاضر على الموضوع وهو قال, "رفض, أنا يفكّر أنّ هو جيّدة أن يتلقّى سيّئة أو حكايات مريعة أيضا, خلاف ذلك سيعطي نحن كنت صورة خاطئة حوالي [رل ليف] إلى الأطفال." قارنت إلى ماذا ال [كيدّيس] يراقبون في تلفزيون و [دفدس], [غريمّ] وأخرى [فيري تل] حول العالم أليفة, [نوت-س-سكري] ويتلقّى قيم تربويّة ل هم يدعم قيم ومعايير من ال يقلق مجتمعات وثقافاتهم.

هكذا الذي يكون يذهب أن يربح السويسريّة كتاب جائزة 2008? هناك خمسة شيء مفضّل. [لوكس] [برفوسّ], [رولف] [لبّرت], أدولف [موسكهغ], بيتر [ستمّ] و [أنجا] [جردين]. هو جلّيّة أنّ السيدات سويسريّة [أوندرّبرسنت] في العالم ألبيّة أدبيّة. السويسريّة كتاب يتضمّن جائزة أمر من 50,000 [فرنكس] سويسريّة (الألمانيّة كتاب أعراض مرشّح للفوز بجائزة 25,000 [إيوروس]) والأربعة خاسرات سيذهبون إلى البيت مع 2,500 [فرنكس] سويسريّة في جيبهم, أيّ يكون حقّا تباين عظيمة يقارن إلى الجائزة أولى. خاسرة جيّدة يستطيع لا يكون [شوسرس], نهر أودر? غير أنّ واحدة شيء يوقن: سيصرف كلّ خمسة مؤلفات داخل على إشهار, شرف, امتياز وأعراض خاصّة في أخرى متنوّعة كتاب معارض.

[أنجا] [جردين], قادم جديد ويحمل كتابه العنوان `[ألس] [در] موند [فوم] [هيمّل] مجال' أيّ في إنجليزيّة [منس] `عندما القمر [فلّ] من السماء' ينشر ب [كلين] & [أبر], [زريش].). قد كتب [لوكس] [برفوسّ] كتاب مادّة متفجّرة سياسيّة على [روندا] `[هوندرت] [تج]' ينشر ب [ولّستين], [غتّينجن]. مؤلفة أدولف [موسكهغ] سابقا بارزة وعرفت لكتاباته أدنى أنّ يتلقّى [مإكسيموم فّكت]. يتلقّى كتابه العنوان `[كيندرهوشزيت],' حالة حبّ قصة وصورة من أسرة يؤسّس في الفرعة حذاء راين, ينشر ب [سوهركمب], فرانكفورت. فوترت بيتر [ستمّ] بما أنّ مؤلفة نموذجيّة سويسريّة مع حكاياته عاديّة حول [إفردي ليف] وه كتاب `[وير] [فليجن]' يتلقّى يكون نشرت ب [س.]. [فيسكهر], فرانكفورت. قد كتب [رولف] [لبّرت] رواية كبريات يؤسّس في أيرلندا بين أخرى أماكن, وهو يضمّ عظيمة [ستور-تلّينغ] مع صنع تجريبيّة. ه كتاب [سكهويمّن] `[نش] [هوس]' يتلقّى يكون نشرت بكارل [هنسر], ميونيخ. عيّنت [لبّرت] كان للألمانيّة كتاب جائزة غير أنّ لم يجعل هو. هو 50 ويعيش في أيرلندا. ربّما سيسبح هو إلى البيت أن يربح الجائزة سويسريّة. أنا أتمنّىه حظ. كتاب [ثيس ر'س] ألمانيّة رابحة مرشّح للفوز بجائزة [أوو] [تلّكمب], رفيقة تعاطفيّة الذي أيضا يعيش في [فريبورغ], مثل خاصّتي حقّا, وأيضا سيقرأ من ه [بريز-وينّينغ] كتاب `[در] [تثرم]' أيّ يعني `البرت.'

بخلاف القرارات مؤقّتة من الرجل [بووكر] جائزة في [أوك], يتلقّى المحلّفون سويسريّة مقياس معياريّ سويسريّة يدعى نوعية. سيعلن الجائزة كنت في نوفمبر - تشرين الثّاني 15,2008 في الكتاب 08 في بال.

الخمسة ناقدة في المحلّفون: مارتن [إبل] من [تجس-نزيجر], [سندرا] [ليس] من [در] [بوند], [منفرد] [ببست] من ال [نزّ] ممتازة قبل الظّهر [سنّتغ], هانس [بروبست] من راديو [درسز] والناقدة [فري-لنس] مارتن [زينغّ]. سويسرا صغيرة ويعرف كلّ شخص الأخرى, وما إذا الجائزة أدبيّة سيكون مشهورة أو لا بشكل طبيعيّ سيعتمد على السمعة من المحلّفون وه إحساس وفكرة من امتياز, فضول واستقلال في [دسسون-مكينغ] ويختار رابحة. سيوفي سويسرية تلفزيون المشهد كاملة, [أف كورس], لأنّ هو يضطرّ كنت حادث كبيرة. أن يقترض خطّ من [ب.]. [ب.]. [شلّي]: إن نوفمبر - تشرين الثّاني يأتي, يستطيع العيد ميلاد المسيح [بووك-بوسنسّ] كنت بعيد وراء?

[غرزي]! أمل أن يرى أنت هناك.

* * * *


حول المؤلفة: [ستيس] [شروفّ] ال ينشر مؤلفة من ثلاثة كتب على www.Lulu.com: [إيم] [سكهتّن] [دس] هيملايا (كتاب القصائد في ألمانية), من خلال [نبلس] أعين ([ترفلغ]), كاتماندو, كاتماندو (شعر ونثر مقتطفات ب [نبلس] مؤلفات, يحرّر ب [ستيس] [شروفّ]). نشرت أعماله غنائيّة يتلقّى يكون في أدبيّة شعر موقعات: تمهّلت قافلة تموين, [زيتسكهريفت] دوليّة, عالم شعر مجتمعة ([وبس]), كتابة جديدة شمالا, [موس] مراجعات, البول, البول, قلم هيملايا, [إينتربوتري]. [ستيس] [شروفّ] عضوة من "كاتبات السلام", شاعرات, [إسّيست], روائات (قلم), عالم شعر مجتمعة ([وبس]) والكاتبة آسيويّة.

[ستيس] [شروفّ] شاعرة وكاتبة يؤسّس في [فريبورغ] (قصائد, تخيل, [نون-فيكأيشن]) الذي أيضا يكتب على بيئيّ, [إثنو-مديكل], مواضيع [كلتثر-ثنولوجكل]. هو قد درس علم الحيوانات وعلم نبات في نيبال, الطبّ وأعلام اجتماعيّة في ألمانيا وكتابة مبتكرة في [فريبورغ] المملكة المتّحدة. هو يصفبنفسي كوسيطة بين غربيّة وثقافات شرقيّة ويرى مستقبله ككاتبة وشاعرة. بما أنّ أدب يكون واحدة من ال [منس] مهمّة أكثر من [كروسّ-كلتثرل] يعلم, كرّست هو إلى يروّج ويخلق حالة وعي لكتابة مبتكرة وترابط [ترنسكولتثرل] في كتاباته, وفي يحفظ موقف [ميتينندر] في هذا عالم. هو يحاضر في بال (سويسرا) وفي ألمانيا في [أكدمي] [فر] [مديزينيسكه] [بروف] (جامعة [كلينيكوم] [فريبورغ]) [زنتروم] [فر] [سكهلسّلقوليفيكأيشنن] (جامعة [فريبورغ]). منحت [ستيس] [شروفّ] كان الألمانيّة أكاديميّة تبادل جائزة.