|
After the Sastri-Apparao rivalry,
a new school called Bhavakavitam (poetry of feeling),
spearheaded by Rayaprolu Subbarao and D. Krishna Sastri, held
sway for quite a while. With their accent on secular, non-sexual
love, the poets of this school tried to parody the erotic and
sensuous poetry of their Sanskrit and Telugu predecessors. But
very soon this school, for its lack of social and political
consciousness, came under fierce attack from the Marxists. The
soft imagery of moonlight, jasmine flowers, cool breeze, etc.,
was soon replaced by the stark and jarring images of violence,
excreta and anarchy. Pathabi Rama Reddy, a poet of this raw new
sensibility, writes: "Sorry moon. What can I say?/ No
one even mistakes you for a lost rupee coin/ Really you are not
wanted here."
From the 1950s
onward, it was the progressive poets who ruled the roost in
Telugu poetry. The Abhyudaya Racayitala Sangham (Progressive
Writer's Association) followed by another association, the
Virasam (Revolutionary Writers' Movement), along with many local
Naxalite and Maoist associations, have dominated the Telugu
literary scene. The poet who emerged almost as an icon was Sri
Sri who, much like Paash in Panjabi, created a powerful
anti-establishment, anti-colonial and anti-capitalist sentiment
among the public at the grassroots level. In a poem entitled Myth
of Myself, the poet imagines himself to be a Naxalite who
transforms himself into a pumpkin after being killed by the
police in a false encounter. When the pumpkin is swallowed by a
cow, even resting in the intestines of a cow is a luxury: "Aha!
Moving about in the belly of the cow/ is like staying in a
five-star hotel." The poet as rebel wants to "return
through cow's excrement" so that he is ready for
another round of armed combat with the power-structures. Sri Sri
wants to lend "his voice" to "the roar
of the world," offer his "tear" to "the
rain of the world."
Sri Sri, Gaddar,
Najar, Prasadarao, Subbarao Panigriha, etc., are some of the
revolutionary poets of Andhra Pradesh who continuously feed the
Naxalite movement in Andhra Pradesh through their soul-stirring
songs. These songs may not have an artistic tone, but written in
dialects used by low castes, these songs go well with the masses
in the countryside. Most of the songs border on plain political
rhetoric and even sloganeering, but perhaps this is what the
political and social reality of Andhra-region calls for.
Satyanarayana did try to revive the old patterns of
sophisticated poetry, but his space is limited to elite Telugu
circles. The Satya-narayana-Sri Sri feud is paradigmatic to the
entire Telugu poetry and confirms the fact that this poetry is
divided into two broad streams — one of the chaste Sanskrit
and classical idiom, another of rugged and rustic native values.
But it is in its acute political consciousness that Telugu
poetry outscores poetry in other Indian languages. It is so
political, that politics seems to be a part of its unconscious.
The anthology
gives ample space to upcoming women and Dalit poets. The long
afterword is, indeed, informative and gives to the non-Telugu
readers a quick survey of broad literary trends and movements in
Telugu poetry during the twentieth century. The book is a
significant sequel to V. Narayan Rao and David Shulman's earlier
anthology of classical Telugu poetry. Good quality translations,
a wide range, an extended afterword, and brief biographical
sketches of the poets included in the anthology make it
extremely saleable in the international market.
|