My Name Is Radha

Notes

^* ‘Dibācha’ appeared in the author’s collection Mantonāma (Lahore: Sang-e-Meel Publications, 1990), pp. 344–47.

^* Ismat Chughtai.

^* Saadat Hasan Manto, ‘Kasautī’, in Saverā, No. 3 (n.d.), p. 61.

^* ‘Sahae’, in Saadat Hasan Manto, Mantorāmā (Lahore: Sang-e-Meel Publications, 1990), p. 24.

^† Translated from the Hungarian by George Szirtes (New York: Alfred A. Knopf, 2008).

^* This scene occurs in Milan Kundera’s The Book of Laughter and Forgetting, translated from the Czech by Michael Henry Heim (Harmondsworth, Middlesex, England: Penguin Books, 1981), pp. 219ff.

^† ‘Kasaut.ī’, p. 60.

^‡ Ibid.

^* In Saadat Hasan Manto, Manto ke Mazāmīn (Lahore: Idāra-e Adabiyāt-e Nau, 1966), pp. 155–72.

^* ‘Fasādāt aur Hamārā Adab’, in his Insān aur Ādmī (Aligarh: Educational Book Depot, 1976), pp. 139–49.

^* Muhammad Hasan Askari, ‘Hāshiya-ārā’ī’, in Saadat Hasan Manto, Mantonumā (Lahore: Sang-e-Meel Publications, 1991), p. 748.

^† See his Foreword, in Elie Wiesel, Night (New York: Avon Books, 1958), p. 7.

^* In his The Life of the Drama (New York: Atheneum, 1979), pp. 195–218.

^† Ibid., p. 202.

^‡ See her ‘Manto ki Fannī Takmīl’, in her Me‘yār (Lahore: Nayā Idāra, 1963), p. 277.

^* For your sister-in-law, i.e. Raj Kishore’s wife.

^* Christian.

^* Muslims.

^* Idiots!

^* Lord of the Universe.

^* The offspring of a prostitute.

^* Malicious spirit.

^* Village community centre for consultation, discussion and for other social activities.

^* Byculla.

^* Bath.

^† Pandit woman.

^* A saying of the Prophet Muhammad.

^* The term used in the story refers to the halva offering made at Baba Tal and to the meat of an animal slaughtered by one blow of the sword. Muslims consider this method of slaughter religiously unlawful.

^* Originally, ‘Stop babbling, you Santokh Pond turtle!’

^* Progressive.

^* England.

^* The ritualistic washing in a prescribed manner before performing namaz and other religious acts.

^* A prescribed prayer formula performed daily by Muslims, not to be confused with the five mandatory daily prayers (the namaz).

^* Kettledrums.

^* Allotment of evacuee Hindu and Sikh properties to Muslims to replace the properties they had left behind in India.

^* Conundrum, confusion.

^† Manto uses ‘apan ko sari javan aurten chalti hain’ and adds in parentheses ‘[it is a] Kathiawar, Gujarat’s expression which has no equivalent in Urdu’.

^* If you want to earn a good name, do charitable works/build a bridge, a mosque or water tank, or sink a well.

^* Junk.

^† Where would we go if we found no peace even after dying.

^* There is no God but Allah; Muhammad is the messenger of Allah. The Muslim profession of faith.

^* Urdu pronunciation of deputy.

^* A bedframe with broad cotton-tape meshing.

^* Manto’s use of the word is ironical. What is meant is the conjugal bed.

^* As required by Islamic law, the mandatory amount of money or possessions given at the time of marriage by the groom to the bride for her exclusive use.

^* Manto does not include him among the dramatis personae.

^* ‘Pāñchvāñ Muqaddama’, from Dastāvez (June 1982), pp. 174–84.

^* Manto’s wife.

^* Ahmad Nadeem Qasimi.

^* ‘Manto aur Maiñ’ appeared as ‘Pāñchvāñ Muqaddama — Tīn’, in Dastāvez (June 1982), pp. 184–88.

^* Used for Indian Muslims who migrated to Pakistan during Partition. The word also has the connotation of a refugee who is destitute and in need of assistance. Whether Manto intended this subtle meaning is hard to say. Most likely, he did.

^* ‘Iṣmat-Farōshī’, from the author’s collection Manto ke Mazāmīn (Lahore: Idāra-e Adabīyāt-e Nau, 1966), pp. 155–72.

^† Literally, ‘^‘iṣmat’ means ‘innocence’, the preservation of ‘chastity’, ‘modesty’, ‘purity’; figuratively, ‘virginity’, which is intended here. Manto is aware of the inherent contradiction of the compound noun ‘^‘iṣmat-farōshī’ and deals with it later on in this piece.

^* ‘Afsāna-Nigār aur Jinsī Masā’il’, from the author’s collection Mantōnāma (Lahore: Sang-e-Meel Publications, 1990), pp. 684–87.

^* ‘Mujhē Bhī Kuchh Kahnā Hai’, from the author’s collection Mantōnumā (Lahore: Sang-e-Meel Publications, 1991), pp. 732–42.

^* Musharraf Ali Farooqi has especially translated this and the following extract.

^* ‘Jaib-e Kafan’ appeared in the author’s collection Mantonāma (Lahore: Sang-e-Meel Publications, 1990), pp. 221–42.

^* ‘Main Afsāna Kyunkar Likhtā Hūn’, from the author’s collection Ūpar, Nīche, aur Darmiyān (Lahore: Gosha-e Adab, 1990), pp. 237–40.

^* ‘Haashiya-aaraa’i’, his preface to Siyāh Hāshiye (Black Margins), in Saadat Hasan Manto, Mantonuma (Lahore: Sang-e-Meel Publications, 1991), pp. 745–52.

^* Those in Manto’s Siyāh Hāshiye (Black Margins) and other works.

^* Muhammad Hasan Askarī ‘Fasādāt aur Hamārā Adab’, (Aligarh: Educational Book House, 1976), pp.139–49. Dates of authors added by the translator.

^* Saadat Hasan Manto, Manto ke Mazāmeen (Lahore: Idāra-e Adabiyāt-e Nau, 1966), pp. 155–72.

^† Mehdi Ali Siddiqi, ‘Manto aur Maiñ’, in Dastāvez (June 1982), p. 185.

^* Translated from the French by Carol Volk (New York: The New Press, 1995).

^* See, ‘Mujhe Bhi Kuchh Kahnā Hai’ in the author’s collection Mantonumā (Lahore: Sang-e Meel Publications, 1991), 732–42.

^† Translated as ‘The Foot Trail’ by Muhammad Umar Memon in The Annual of Urdu Studies 25 (2010), 194–204.

^* Translated from the Czech by Michael Henry Heim (New York: Penguin, 1984).

^† Earlier, when undergoing a minor surgery without anesthesia, Tamina had ‘forced herself to conjugate English irregular verbs’ through the procedure to kill the ensuing pain (ibid., p. 109).

^* The Neruda Case, translated by Carolina de Robertis (New York: Riverhead Books, 2012), 51.