HarperCollins Publishers Posts

Chimamanda Ngozi Adichie “Dear Ijeawele”

Dear Ijeawele, or a Feminist Manifesto in Fifteen Suggestions by Chimamanda Ngozi Adichie is a slim little book which developed out of a letter she wrote to her friend. It contains advice to Ijeawele on how to raise her daughter as a feminist. There are some fine pearls of wisdom such as “Teach Chizalum to read.” Or ” Teach her that the idea of ‘gender roles’ is absolute nonsense”. Chimamanda Adichie selects fifteen of the classic arguments associated with feminism that are bandied about which are primarily internalising patriarchal arguments. For instance, mixing up feminism and femininity, choice of dress being confused with morality,  perceiving marriage as an achievement and using the language of ‘allowing’ which encapsulates the power equations, learning about gender-neutral roles instead of capitulating to definitions that are primarily patriarchal constructs, rejecting the idea of gender roles, appreciating to identify yourself as an individual who is composed of many parts to make the whole — motherhood is not the sole definition of a woman’s identity, talking about female sexuality and celebrating it rather than being ashamed of it, and finally not to be caught in biological arguments that ultimately constrict a woman’s movement and ambitions.

But, but, but…Dear Ijeawele  reads too much like a primer for feminism. Agreed it is a good starting point for those who want to understand what feminism is about, the exercising of choice and all genders being equal. Adichie does warn against generalisations from one’s personal experience and does try and encompass various aspects of the feminist spectrum. Yet it is too simple and reductive. For instance it is all very well to stress on the independence of a woman and how to negotiate for her spaces in the world but how can she do it if she does not have financial independence? Adichie touches upon it but specifically within the context of Igbo culture being materialistic so “while money is important — because money means self-reliance — you must not value people based on who has money and who does not”. Whereas this is the crux of feminism and a woman’s identity for economics is the basis of any relationship. Most cultures around the world are deeply embedded in patriarchal structures that essentially clip a woman’s financial means by domesticating her and reminding her of her primary responsibilities being towards the family and children. But if women are taught to be financially sound to earn their independence it will be the first step in “correcting” the social imbalances which exists today in relationships. Otherwise all the good advice which a commercially successful author such as Adichie gives on feminism will sound hollow. ( Brittle Paper, 27 March 2017 “As Sales Approach the Million Mark, Is Americanah Now Adichie’s Signature Novel?” . Also see “New Yorkers just selected a book for the entire city to read in America’s biggest book club“, a “One Book One New York” programme started by NYPL. )

Ultimately feminism like any other ideological language has to be lived daily. The basic tenets can be taught and shared but it varies from individual to individual on how to practise it and thus bring about the social change is aims for. As for bringing up children and introducing them to feminism — the best way is by the parent/s being role models. Children learn best through action and not instructions.

Chimamanda Ngozi Adichie Dear Ijeawele, or a Feminist Manifesto in Fifteen Suggestions 4th Estate, an imprint of HarperCollins Publishers, London, 2017. Pb. pp. 68 Rs 250 

 

Nell Zink, “The Wallcreeper”

The WallcreeperNell Zink’s debut novel, The Wallcreeper, was published in 2014. (It has recently been followed by Mislaid.) The Wallcreeper is a slim novel, about Tiffany and Stephen who met when they were colleagues at a pharmaceutical firm in Philadelphia USA. They married within few weeks and relocated to Berlin, Germany. Tiffany learns, “I wasn’t a feminist. Even men in their seventies…would raise their eyebrows when I said I had followed my husband from Philadelphia to Berne and then to Berlin. I couldn’t come up with a step I’d taken in life for my own sake.” The Wallcreeper  is also about birding, open marriage, environmental activism and later, environmental sabotage too.

From the opening line of the novel you are hooked to the story. “I was looking at the map when Stephen swerved, hit the rock, and occasioned the marriage.” The novel continues in the same calm, confident, feisty and forthright tone. The former bricklayer and secretary, fifty-year-old Nell Zink was published for the first time last year at the insistence of Jonathan Franzen. She had written a fanzine to him a few years ago. Upon reading her prose that she began sending him regularly, he persuaded her to stop writing for an audience of one and consider a larger readership. Her debut novel, The Wallcreeper, had already been accepted by a small press called Dorothy that specialises in women’s writing. So Nell Zink’s second novel, Mislaid, was represented by Franzen’s agent and got Zink a six-figure advance. Both the novels have received a resounding reception in USA and are soon to be available in India too.

When you write for an audience of one, it is inevitable that the writing is imbued with a rawness and a sense of intimacy that is refreshingly confident. It a no-holds-barred style of writing. Surprisingly Nell Zink’s novels are churned out rapidly in a period of three weeks. They are well structured, with no flabbiness to the prose and bring in pithy observations on issues such as science, ethics, environment, feminism, freedom, the institution of marriage etc. On marriage, Nell Zink writes, “Marriage isn’t a sacrament. It’s just a bunch of forms to fill out. It either works or it doesn’t. Do what you want.” She is an eclectic and voracious reader judging by the literary references sprinkled throughout the novel. Otherwise how else do you account for a casual reference made yoking together Stanislaw Lem and The World of Apu in one paragraph? ( The World of Apu is a 1959 Bengali film drama made by noted filmmaker Satyajit Ray. It was based on the 1932 Bengali novel, Aparajito, by Bibhutibhushan Bandopadhyay.) She writes as people would speak when sure that their statements are being made in confidence. The one-liners that are embedded throughout her story come across as off-the-cuff perceptive comments that seem to have been carried over from the spoken word onto paper and fixed. This probably occurs due to the speed at which she thinks and writes prose. It is an incredible form of writing.

The cover design for the book is stupendous showing a wallcreeper feather. Yet I cannot help but think the design is Burial Ritesvery similar to another fantastic debut novel, Burial Rites by Hannah Kent.

This profile of Nell Zink in the New Yorker by Kathryn Schulz published on 18 May 2015 is fabulous. http://www.newyorker.com/magazine/2015/05/18/outside-in . Some other links worth reading are:

Robin Romm, review of The Wallcreeper, NYT, 17 Oct 2014  http://www.nytimes.com/2014/10/19/books/review/nell-zink-wallcreeper-review.html?_r=0

From the Guardian, January 2015: http://www.theguardian.com/books/2015/jan/04/nell-zink-jonathan-franzen-clear-distinction-taking-career-seriously-writing-seriously

The Paris Review, December 2014:  http://www.theparisreview.org/blog/2014/12/08/purity-of-essence-one-question-for-nell-zink/

An interview in  Vice, June 2015: http://www.vice.com/read/nell-zink-is-damn-free-585

A profile in The Literary Hub, May 2015: http://lithub.com/the-mislaid-plans-of-nell-zink/

I cannot recommend this book enough. It is not necessarily only for the story, but the style too.

Nell Zink The Wallcreeper Fourth Estate, an imprint of HarperCollins Publishers, London, 2014. Hb. pp.168 

4 September 2015 

 

Abeer Y. Hoque “The Lovers and the Leavers”

Abeer HoqueBut it hadn’t been the smell of Indian food that had offended Sailan. It was Appa. Gabriel had never considered their father’s post-work rituals consciously until that day. Upon returning home, Appa would go upstairs and remove his suit, uniformly grey or navy, leave on a thin white singlet that stretched over his ballooning waist, and tie on a well-worn lungi. Downstairs, he would gather the newspapers from the hall table where his mother had discarded them, and get an apple from the kitchen. Then he’d squat in the corner of the living room, eat the apple, and read the papers. What was wrong with wearing pants? Sailan had asked. Or maybe squatting in the study instead of the living room? 

‘The study is crowded,’ Appa said mildly, choosing to reply to the second query, combing through the few remaining hairs on top of his head. 

‘Because you use it for storage,’ Sailan said. 

Appa shrugged. ‘There’s enough space in the living room for all of us.’

‘The space is not the point. We can’t use the living room for entertaining. I’d just like to bring my friends over without feeling as if we’re entering a television programme about displaced immigrants.’

It was true that their living room didn’t look like any Catalan living room Gabriel had been in. The paisley print curtains didn’t match the plastic-covered furniture, and there were piles of papers in all the corners. Appa never cared for how things appeared, but his contempt for Sailan’s tone overcame his disregard. 

‘We are displaced immigrants,’ he said, in an uncharacteristically sharp way. 

( p.125-7)

Abeer Y. Hoque’s first book, The Lovers and the Leavers, is a collection of twelve interlinked short stories with photographs and poetry interspersed. The stories revolve around a bunch of characters, spanning a few years, though it is never let on in numbers. You can only gauge time by the different points of life the characters are at. Some were toddlers but when the book comes to an end, they are married. These are stories told from different gendered and social perspectives. These stories are about different kinds of love and inevitably the pain of being rejected that are at the crux of the stories. But it is the manner in which these are told that is so refreshing.

About a decade ago, fiction written by the subcontinent diaspora, especially of those settled in America was popularly referred to as ABCD or “American Born Confused Desi”.  A story had to be told by the immigrants. There are many writers who have established their name doing it but there is a new generation of writers emerging. Writers who are poised, at ease with their dual identity — of being Americans and of belonging to the land they originated from, it shows in their confident style of writing and the wonderful ability to blend the various cultures they are privy to. Abeer Y. Hoque belongs to this category. Gently, forcefully and with grace she is able to flit between cultures evident in the use of language — “sophomoric sexuality”, “old-fashioned bideshi manners”,  and “coloured monkeyboy”. To be able to talk about different cultural experiences without being patronising and yet, with searing insight she communicates the feeling of alienation apparent at times. For instance the reference to “their ‘gora’ meals as they called them, more for the pale shade of the food than the race of people. Bags of potato chips, popcorn, rolls of cookie dough on special occasions.” (p.206)

The Lovers and the Leavers is a fine example of stylish storytelling. It is by a writer who seems to be at peace with being identified as a Bangladeshi American writer, born in Nigeria, and with no qualms about discussing life as she has experienced it — a mixed bag of cultural influences. I love it.

Abeer Y. Hoque The Lovers and the Leavers Fourth Estate, HarperCollins Publishers, 2015. Hb, pp. 240. Rs. 499

14 August 2015 

Kiran Nagarkar, “Bedtime Story”

 
Bedtime Story coverDraupadi: You have all gone stark, raving mad. You’re going to share me just because Mummy said so? And you expect me to turn myself into a five-day roster to please you? I’m supposed to divide myself into five portions? Listen to me, Arjun, and listen well. If I stay here, I stay as your wife, not as the mistress of five brothers. Are you coming with me or aren’t you?  ( p. 38) 
 

Kiran Nagarkar’s Bedtime Story is a play in four acts. Each  of the acts is based on a well-known episode from the Mahabharata. These are of Eklavya cutting off his thumb for Dronacharya as guru dakshina; the swaymvara of Draupadi where every suitor had to try and shoot an arrow in the eye of a fish overhead that revolved from a high pole — not looking at the target directly but at its reflection in a cauldron of oil; the infamous dice game where the Pandavas lost their kingdom to the Kauravas and they attempted to disrobe Draupadi, if it were not for Krishna who miraculously restored her garments to save her from shame and finally, on the eve of the battle between Kaurava and Pandavas, when Lord Krishna preached the doctrine of dharma to Arjuna which is enshrined in the most famous of Hindu texts, the Bhagvad Gita. This last act also has a conversation between Gandhari, mother of the Kauravas and Krishna.

Bedtime Story was written soon after the Emergency ( 1975-77), but it has been published for the first time, thirty-seven years later in 2015. The first time there was an attempt to perform it was actor and theatre director Dr Shreeram Lagoo. As Kiran Nagarkar writes in the introduction:

He [ Dr Lagoo] realized that the play was provocative and controversial material. He invited all the experimental theatre groups in Bombay for a reading in 1978 because he wanted the whole amateur theatre movement behind the play. In the meantime, the play had been sent to the censor board for certification, as the law in Maharashtra demands. It came back with seventy-eight cuts, some of them a page long, so that barely the jacket-covers were left. Eminent academics, M.P. Rege, Pushpa Bhave, and a couple of others argued the case for Bedtime Story at a meeting of the censor board. Many of the excisions the board demanded were risible ( e.g. drop the names of the Buddha, Mahatma Gandhi), some questions did not make any sense (e.g. why are you distorting the original myths?). I must admit I was hoping that the board would have at least some members from the Marathi literary elite who would have understood the thrust of the play. But I soon realized that I was deluding myself. The board was convinced that the play was a stain on our culture and needed to be severely sanitized. …When the director of the play finally got a letter from the board, the cuts had been reduced to twenty-four. But by then almost all the actors had withdrawn from the rehearsals because fundamentalist Hindu parties and organizations in Bombay, as it was known then, threatened the director, producer, actors and me, and even the first rehearsal was not allowed to take place. It helped enormously that none of these vociferous guardians of our culture had read Bedtime Story. ( p 6-7) 

The play was finally staged in 1995 by Rekha Sabnis’s theatre group, Abhivyakti, directed by Achyut Deshingkar. But it ran for only twenty-five performances. “The actors had such fun with the firecracker dialogue and the energy within the play and the difficult questions it raised that they pooled their money and revived the play two years later, this time in Hindi, and it had a few more performances. Sometime later, Vasant Nath staged the play in Cambridge, UK, and at the Fringe Festival in Edinburgh.” ( p.7) Noted journalist, Salil Tripathi wrote an excellent piece in The Mint about his first encounter with Bedtime Story. ( Salil Tripathi, “When Kiran Nagarkar said the unsayable” 28 February 2015, Live Mint, http://www.livemint.com/Leisure/2izXvQjOpQm0hFGPz0vdIK/When-Kiran-Nagarkar-said-the-unsayable.html)

I first came across Bedtime Story in 1982. The Emergency was still fresh in our minds, and the collapse of the Janata administration in 1979 and the triumphant return of Indira Gandhi in 1980 had chilled the mood, crumbling the illusion that the Janata years had represented, of being the harbinger of a cultural renaissance. Nagarkar’s play was drawn from the Mahabharata, “the living epic in the subcontinent”, as he describes it, because the epic became the “medium to drive home my point about the malaise from which most of us suffer: apathy.” The play shows how the good guys—the Pandavas—are weak and subject to human follies, and the bad guys—the Kauravas—are no better. The choice is between dark and darker. …. 

I saw the play in 1982—or heard it, that’s more like it—at a private reading at the home of Rekha Sabnis, the actor (her group Abhivyakti would later stage the play, directed by Achyut Deshingkar in 1995, and it would have a limited run of 25 shows). But that Sunday morning at Sabnis’ home, we were spellbound as she read the script, along with writer and artist Manjula Padmanabhan, researcher Tulsi Vatsal, and Nagarkar himself. I was young then, fresh out of college, but I realized what it must have felt like in Eastern Europe, where samizdat performances of cutting-edge, political plays took place just that way. I wrote about it a week later in the now-defunct Sunday Observer.

Even though it is the twenty-first century, it is commendable this play has finally been published, given as Romila Thapar points out that India is, “…a highly patriarchal society such as our present-day society”. ( Romila Thapar, “The Real Reasons for Hurt Sentiments”, 13 March 2015 http://www.thehindu.com/opinion/op-ed/the-real-reasons-for-hurt-sentiments/article6987156.ece ) In the recent past there have been innumerable instances of attempts censor literary works that can only be attributed to plain bullying by fundamentalist groups and the muzzling of free speech by powers that be, actions that are unacceptable in a thriving democracy like India. 

A play like Bedtime Story must have been revolutionary in its ideas when it was first presented in the mid-1970s. All though in 1975 the first Committee on the Status of Women in India had brought out the path-breaking report on the condition of women in the country, Towards Equality: The Report of the Committee on the Status of Women in India, written by legendary feminist-activists such as Vina Mazumdar and Latika Sarkar.  Yet the notion of having women in the play like Draupadi and Gandhari questioning the men’s actions and asserting themselves, rather than meekly accepting decisions made on their behalf could not have gone down easily with many people in 1970s. All the women portrayed in the play come across as strong women, who are on an equal footing with the men. The men, whether they are princes, kings or even gods, are strong too, but have their fair share of faults too. Such ideas continue to generate a debate among men and women, but at least these ideas are no longer uncommon or unheard of. Plus, after the hugely commercial success of books such as Chitra Divakurni’s Palace of Illusions, a fabulous retelling of the Mahabharata from the point-of-view of Draupadi, a play like Bedtime Story will be more than acceptable to the reading public. All though the recent furore over the telecast and ultimately imposing a ban of Leslee Udwin’s documentary, “India’s Daughter” shows that these patriarchal notions  of how much space, identity and freedom can a woman be given are deeply entrenched in this society, it will be a long while before the idea of equality between men and women become reality in India.

Bedtime StoryIt is befitting then that the first launch of this book was by noted feminist-activist-publisher, Urvashi Butalia in New Delhi on 11 March 2015, three days after Women’s Day.

Buy this book now. Who knows, a few months or years down the line Bedtime Story will be banned again. We live in uncertain times. If it comes to pass that this play too is pulled off the shelves, it will not be the first time. Just as was done with Perumal Murugan’s novel, One Part Woman, which was withdrawn by the author after being intimidated by fundamentalists, nearly two years after the English translation and four years after it had been published in Tamil. And many other authors/texts in recent Indian publishing history.

Buy it also for the fantastic dust jacket. It is stupendous. The cover concept is Kiran Nagarkar’s and the cover design is by Prashant Godbole.

Kiran Nagarkar Bedtime Story and Black Tulip Fourth Estate, an imprint of HarperCollins Publishers, Noida, India. Hb, pp. 300. Rs. 695 

16 March 2015