The world of Banu Mushtaq, Kannadiga life in the margins
It is indeed a high moment for Kannada and Karnataka: Kannada literature finds itself on the global literary map, thanks to the labour of two women. Banu Mushtaq, a senior Kannada writer, has been awarded the 2025 International Booker Prize for Heart Lamp (Hridaya Deepa), her anthology of 12 short stories, translated into English by Deepa Bhasthi. Women's writing in Kannada has not received the recognition it deserves. Even most of the notable awards at the national level, the Jnanpith for instance, have been conferred on men. In this context, the Booker is indeed a historic moment for women's writing in Kannada which can boast of great talent from Triveni and MK Indira of yesteryears to Pratibha Nandakumar, Vaidehi, and Du Saraswathi, actively writing today. And there is more, where it comes from. Much more!
Banu Mushtaq hails from Hassan, the south-western town in the plains of Karnataka, while Deepa lives in Madikeri, a town in the Western Ghat ranges. The ordinary lives of common people in her small town constitute Banu's fictional universe. The award, thus, signals the triumph of the small town.
A practising advocate, and social activist, Banu is the author of six short story collections, a novel, an essay collection and a poetry collection. Several important honours, including the Karnataka Sahitya Academy award and the Daana Chintamani Attimabbe award have come seeking her. Her short story Black Cobras, which depicts the plight of Hasina, an abandoned wife, was made into an award-winning film by Girish Kasaravalli, the eminent film director, in 2004. Hasina and Other Stories, another collection of her short stories, also translated by Deepa Bhasthi, had won the English PEN translation award in 2024.
Banu began her career during the Bandaya or the protest movement of the heady 1970s and '80s. The movement culminated in the awakening of a new social consciousness, which led to the effervescence of new writing in Kannada. The unheard voices of marginalised groups were heard for the first time, heralding a non-Brahmin era in Kannada literary culture. Sara Aboobacker, Fakir Mohammad Katpadi, Boluvar Kunhi, and Banu Mushtaq started chronicling the stories of their community for the first time.
Standing on the firm ground of lived experience and observed life, Banu deployed writing as a powerful tool of social dissent. To put it in her own words: 'My stories are about women — how religion, society, and politics demand unquestioning obedience from them, and in doing so, inflict inhumane cruelty upon them, turning them into mere subordinates. The daily incidents reported in the media and the personal experiences I have endured have been my inspiration. The pain, suffering, and helpless lives of these women create a deep emotional response within me. I do not engage in extensive research; my heart itself is my field of study.' The first story in Heart Lamp, Stone Slab for Shaista Mahal to the last one in the collection, Be A Woman Once, Oh Lord! bear testimony to the fact that her writing is a searing indictment of our social system. Banu's commitment to progressive politics can be traced back to the Bandaya movement, which proclaimed, 'May poetry be a sword, a soulmate who feels for the pain of the people.'
It couldn't have been easy for Banu as a Muslim speaking Dakhani Urdu, and as a woman writer writing in Kannada, to critique the patriarchal practices of an already beleaguered community. Banu candidly describes her predicament as a Muslim woman writer writing in a second language for a majoritarian reading community. She writes in the preface to her first collection (1990), 'I gradually became aware that even when I am writing in Kannada, I can only write about the Muslim world, its people, their joys and sorrows, their interests and angularities. Almost immediately, I also realised that the Muslim community will surely resist such revealing narratives. Even as I was coming to terms with this resistance from inside the community, I could equally clearly see how the larger community outside was as resistant to any critique coming from me.'
It is remarkable that Banu has successfully negotiated this tightrope walk by simultaneously being a critical insider in the Muslim community, and a friendly outsider in the larger, not-so-friendly majority community. Her stories help us connect with the Muslim community in a small town like Hassan, which is invariably othered, reminding us of our common humanity.
Deepa Bhashti's curation of stories showcases Banu's writing at its best. Deepa's translation has ably captured the rhythms and movements of Banu's lifeworld to lend a powerful voice to her various characters in English. Her interesting afterword provides a detailed account of the rationale behind her translation practice which has retained several Kannada and Urdu words while eschewing footnotes and italics altogether.
Today, as new literates from the village, the small town, the city, and the metropolis have greater access to knowledge and technology, tremendous difference and diversity marks Kannada writing, bringing in lives and experiences that had not entered the hallowed space of the 'literary'. The Booker for Banu's stories has the potential to open the door to the diverse lifeworlds of the Kannada people through translation.
Translations have always built bridges across communities. Which communities do the English translations of our regional literatures connect? Surely, Deepa's translation has brought home the Muslim world of Hassan to an international readership. Max Porter, chair of the International Booker Prize 2025, said: 'Heart Lamp is something genuinely new for English readers. A radical translation which ruffles language, to create new textures in a plurality of Englishes. It challenges and expands our understanding of translation.' But, as important, or perhaps more, is the bridge that it can build across the many linguistic worlds within India through our common, if alien, inheritance of English. Kannada literature can, as if by a sleight of hand, become Indian literature through English translations. There is yet another, perhaps the most important constituency that can be served through English translations. Increasingly, the educated class, which is the likely consumer of books, is growing monolingual in its orientation. While this class is comfortable using the local language or English for functional purposes, it largely reads in just one language: either Kannada or English, in the case of Karnataka. That the sales figures for English translations of regional texts are the highest in that very region bears out this claim. The English translations of regional literary texts can connect the more educated populace with the people around them. We are well-served by such translation activism.
Most of the English translators of Kannada literature today are engaged in developing a pared down style and forging an informal and intimate English to express the varied voices, rhythms and styles of the emergent Kannada sensibilities of a new generation in a new age, helping the 'bullock carts to reach the global stage'! (Banu's words). International recognition — be it the 2018 DSC award for Tejaswini Niranjana's translations of Jayant Kaikini's stories or now the Booker for Deepa in 2025 — is bound to encourage translators and publishers to boldly experiment with 'a plurality of Englishes', explore new and creative ways of translating to bring alive novel life-worlds unknown to the mainstream culture, making for greater empathy for the worlds in the margins. Translation can, thus, be a potent bridge which can connect our polarised worlds.
Vanamala Viswanatha is currently visiting professor, Azim Premji University, Bengaluru. She has translated the works of major Kannada writers including U R Ananthamurthy, P Lankesh, Poornachandra Tejaswi, Vaidehi, and Sara Aboobakkar into English. Her latest work is a translation of Kuvempu's celebrated novel, Malegalalli Madumagalu (Bride in the Hills). The views expressed are personal
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