Govinda Raj Bhattarai is the first Nepali researcher to earn a PhD in translation studies. His debut novel, ‘Muglan’ (1974), narrates the harrowing tale of Nepalis deceived and left stranded in the forests of Bhutan. Over the past 51 years, he has published five novels, ten travel and essay collections, nine books on literary theory and criticism, and three poetry collections. His total published works have reached 72, including his translated, edited, and co-authored contributions. He is also recognised as a pioneer and practitioner of postmodernist thought in Nepali literature.

In this conversation with the Post’s Sanskriti Pokharel, Bhattarai discusses his literary journey, the qualities of a good translation, and the concept of postmodernism in Nepali literature.

How did your literary journey begin?

My literary journey began through reading, imitating, and trying to create a sense of wonder with words.

Until grade 10, I read books set in Darjeeling. After that, I started writing, and gradually, I understood how fiction is constructed. With time, I fell under the spell of literature without knowing what it was. I pursued higher education, earning BA, BEd, MA, and MEd degrees, focusing on English. These studies opened the door to a vast literary world—one I have remained in ever since, unable to turn away from its richness.

You are Nepal’s first PhD holder in Translation Studies. What drew you toward translation, and what makes a good translation?

I was attracted to this untouched area of study. But today, many people are studying translation studies. I’ve mentored six PhD scholars and numerous MPhil graduates in this subject. Universities have introduced new syllabuses, a specialised department has been set up at the Nepal Academy, and focused research in this area is underway.

The qualification for being a perfect translator is a sound knowledge of at least two languages and their cultures. There are different kinds of translations. In the case of literary translation, a flair for good style is a must. This cannot be earned without wide reading and contemplation.

Your works, such as ‘Uttaradhunik Aina’ and ‘Uttaradhunik Bimarsha’, explore postmodernism. How do you see Nepali literature evolving in the context of postmodernism?

Postmodernism emerged as a response to modernism in art, culture, history, and civilisation. In Nepal, however, this concept was initially dismissed as a Western idea, and our intellectual circles were slow to engage with it. However, with globalisation influencing every aspect of life, postmodernism has left a significant mark on academics, art, culture, and philosophy. At its core, it acknowledges that time is constantly changing, and as the world evolves, so do our thoughts and philosophies. French-Algerian philosopher Jacques Derrida, known for his theory of deconstruction, argued that nothing is final—there are no universal truths, and everything is temporary. This perspective encourages us not to cling too rigidly to any belief system.

Postmodernism was, in many ways, a response to fundamentalist and rigid Marxist ideologies. Over 25 years, I wrote four books on the subject of postmodernism. Other scholars, notably Professor Abhi Subedi, contributed significantly to this movement. Over the past 30 years, around 100 books have been published on postmodernism in Nepal, along with numerous journal articles, seminar papers, and PhD and MPhil research works. Many of these writings have now been incorporated into the academic syllabus as well. Hence, this reflects the growing influence of postmodernist thought in Nepali literature.

Some argue that postmodernism makes literature more complex and less accessible. What’s your take on this?

No logic is undebatable. There are two kinds of fundamentalists—those driven by politics and those rooted in religion. Political fundamentalists argue that Marx is the ultimate philosopher, leaving no room for new perspectives. On the other hand, religious and cultural fundamentalists dismiss postmodernism as a Western concept, insisting that our traditions are far more prosperous.

How does the diversity of ideologies and philosophies shape Nepal’s literary landscape??

Nepal faces numerous ideologies and philosophies that challenge its vulnerabilities. This raises the question of whether one ideology should dominate. Just as ecosystems thrive on diversity, a variety of thoughts create harmony and sustain equilibrium.

What do you think is missing in Nepali literature today?

I think Nepali literature could benefit from fresh ideas and new creative approaches. There’s also a need for greater exposure to global literature, which calls for more translations. Additionally, it’s crucial that women are empowered to both write and read, and for that, we need better libraries and more accessible reading resources.

Govinda Raj Bhattarai’s five book recommendations

Muluk Baahira

Author: Lain Singh Bangdel

Publisher: Ratna Pustak Bhandar

Year: 2010 (new edition)

It is a ten-year collection of daily diaries, followed by a detailed account of the writer’s journey to France and England.

Hitler Ra Yahudi

Author: Bishweshwar Prasad Koirala

Publisher: Sajha Prakashan

Year: 2012 (new edition)

Along with the political history of Nepal, this novel captures the impact of the Second World War on Germany.

The Years

Author: Annie Ernaux

Publisher: Éditions Gallimard

Year: 2008

The author skillfully blends memoir writing with fiction, merging two distinct genres into a single narrative.

Lahureko Relimai

Author: Bijaya Hitan

Publisher: Sangri-La Books

Year: 2023

Hitan writes persuasively about Master Mitrasen Thapa Magar’s life and works, a figure who fought in the First World War.

The Art of Happiness

Author: Dalai Lama

Publisher: Easton Press

Year: 1998

In this materialistic age, we witness how a sage, by embracing peace, can resist the mad pursuit of power.