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In the liquid borderlands between South and Southeast Asia, where refugees from East Bengal were resettled after the massive Partition-induced displacement, the god Ram is narrated as a great model of filial piety but also as the murderer of a low-caste ascetic. The Vaishnava saint Chaitanya is a divine character but also a reproachable renunciate who abandoned his mother and forced her to beg from door to door. The crocodile is an ideal devotee who caught fish to bring as offering for the religious congregation, justifying the introduction of an otherwise forbidden substance on the altar. Drawing on both ethnographic and literary sources, I use recurrent "bundles of stories" such as these, transmitted and performed by the Matua community on the Andaman Islands, to discuss narratives as a way of knowing and to describe "bricolage thinking" in borderland selves. I interpret the aesthetics and the literary devices used in these narratives as strategies to shape borderland community values. These rely upon past memories and provide for present articulations of resistance. This article suggests that Matua narratives contest political borders by traveling between and connecting fragmented sections of the displaced community through the voices of itinerant preachers, performers, and pilgrims. At the same time, they trespass onto other kinds of borderlands, such as those created by unequal positions of socioeconomic power and those marking the center and periphery of religious hegemony., "Stories across Borders: Myths of Origin and Their Contestation in the Borderlands of South and Southeast Asia" edited by Monica Janowski and Erik de Maaker

This article unfolds some problematic aspects encountered during the translation of Nabarun Bhattacharya's radical novel Kāṅāl Mālsāṭ(2003), published in Italian with the title Gli ammutinati di Calcutta(2016). I focus on the translation of the language of the margins, intended as social, ontological as well as linguistic spaces. The difficulty of translating into Italian the richness of Bengali slang in the semantic field of boozing offers an interesting case to reveal the strategies of a radical translation practice, which resists domestication (Venuti; Spivak) and endorses the unsettling use of sub-standard language(s) in order to translate the bizarre mutiny of Kāṅāl Mālsāṭand the counter-language of its author. Keywords: Bengali literature; magic realism; reader reception; slang; jargon; social taboo; Italian; horizon of expectations