On Tuesday, 24 Sept 2019, Neeta Gupta hosted a wonderful evening to welcome the delegation of EU Prize for Literature winners led by Alexandra Buchler, Literature Across Frontiers. The three writers touring India were — Irish writer Jan Carson, Turkish writer Ciler Ilhan and Polish writer and filmmaker Marta Dzido. Neeta Gupta wears many hats as a publishing professional. Three of her responsibilities including managing the Hindi publishing firm, Yatra Books; her newly launched English publishing firm, Tethys and of course as Co-Director, Jaipur Book Mark — a B2B conclave that is held alongside Jaipur Literature Festival.
It was a small but select gathering of publishing professionals and diplomats which included EU Ambassador-designate to India, Ugo Astuto. But the evening highlight was to hear the three writers introduce and read out extracts from their books.
Irish writer, Jan Carson, offered a fascinating perspective of the Troubles as she is a Protestant. As she said, one month short of her eighteenth birthday she grew up surrounded by violence and then the Good Friday Agreement was signed. Her adult life has been spent in peace. But of late she has been questioning her identity a lot as being a Protestant she is considered a Britisher and has a British passport but her ancestors came to Ireland more than 300 years ago. Her accent is Irish. Her sense of belonging is Irish. And now with Brexit on the cards, she has applied for Irish passport. Having said that The Fire Starters offers her perspective, a Protestant’s witnessing if you like, of the troubles. It has led to some fascinating encounters at public readings where unamused members of the audience have walked away realising she would be offering a Protestant perspective as in their minds it is a view of the coloniser and yet a rarity amongst much contemporary Irish literature that tends to focus on the Catholic viewpoint.
Turkish-Dutch writer, Ciler Ilhan read extracts from her novel Exiles that won the EU Prize for Literature 2011. It is a collection of stories based upon newspaper clippings and witnessing some of the stories herself. So it sort of blurs the lines between truth and fiction but lands a mean punch in her sharp and incisive commentary about the shifts in Turkish society. She touches upon topics like gender violence, gender segregation, gender biases, honour killings, growing nationalism and with it the impact it is having on society. Powerful stories. Worth reading.
Here is the link to the TED Talk she gave earlier this year. It is an extract from her book:
Marta Dzido, is a Polish writer and filmmaker, whose works are only now being translated into English by Kate Webster. In fact, on this evening, Marta read out for the first time the English translation of some extracts from her award-winning novel Frajda. It is about two characters, both in their forties, named only as Him and Her. There was something in the manner she read as well as what she read that seemed to explore the intersections of her writerly and filmmaking strengths, by allowing her to write about the particular and yet by not really naming the characters, creating a space for universality. It was quite a remarkable experience.
On 24/25 August 2019, Sandeep Raina’s “Where No Daffodils Grow” was published in the Hindu Literary Supplement. Here is the link. Given the space restrictions in print, the article had to be edited. Reproduced below with the kind permission of the author is the unedited version.
Sandeep Raina was born and brought up in Baramulla, Kashmir. He studied engineering in Srinagar, and when in 1990 militancy gripped the Kashmir valley, he finished his education and left for Delhi. He lived in Delhi for 10 years and then in Istanbul for 3 years before moving to Surrey, England where he has been living for the past 15+ years with his wife and 3 children. Sandeep’s wife is a doctor in Surrey, their daughter studies medicine at the University of London, and their twin sons are studying engineering at the Cambridge University.
Sandeep has worked as a senior engineering executive in mobile telecoms for the past 28 years and travels globally for his work. As a mobile telecoms evangelist, he has been invited to speak at many conferences across Europe and the USA, and has published numerous professional articles. Currently, he works for a French-American telecommunications software company in London.
Sandeep has written a novel based on Kashmir, which took him over 11 years to write. The reason to write a novel was that it worked as a slow cathartic process to counter the traumatic and violent experiences of the early-90s Kashmir, and the harsh life of being a migrant/refugee in Delhi. As part of his life and travels outside Kashmir, he has acquired different perspectives of the Kashmir conflict. Through his writing about the Kashmiri people, of all communities, caught in the long-drawn, brutal conflict, he aims to present a better understanding of their predicament.
Sandeep has also published short stories about Kashmir, which reflect the exchanges with people caught in conflicts like Kashmir. They not only highlight the broken relationships, the loss of trust, the rising communal politics of Kashmir and India, but also offer introspection and a hope for the communities that have been disadvantaged because of the strife.
His stories have been published in several magazines and papers, including, The Hindu, The Guardian, The Telegraph, and The Times of India/The Economic Times.
Men in tall black hats and flowing black
robes strode briskly down an empty street. Some of them had long side burns and
some had long beards. It was a summer
afternoon, hot, and they were quite overdressed. I was visiting a friend in
Golders Green in London and asked him what was going on, who were those people,
why the costumes?
“Nothing, they are our Jewish neighbours back
from a synagogue,” said the Kashmiri Pandit friend. “Many Jews live here since
Why were they dressed in such a pronounced
manner? I wondered. Here was I, trying my best to assimilate, just landed in
London. It didn’t make sense.
We had lunch at our friend’s home, typical
Pandit cuisine, mostly lamb dishes: rogan
josh, yakhni and matsch. I had
met him and his wife after many years. We chatted for long on the table,
reminiscing. The flat was sparsely furnished but had a few Kashmiri rugs. I noticed
a small ornate candle stand in the window and asked what it was.
“It is a menorah,” said my friend’s wife. “To light candles in the Jewish
festival of lights, Hanukkah.”
Until then I had thought Diwali was the
only festival of lights.
in this apartment building is a Jew, most of them old,” said my friend. “And
they are very nice people.”
The next day, I told Mike, my colleague in
office, about the Jews in costume. Mike was a small young man, who once had
said that being Jewish, Catholic and French was the worst one could be in
England, and he was all of them. One of his parents was French and Catholic,
the other English and Jewish.
“There are other interesting things that we
do, such as not doing anything on Sabbath,” he laughed. “Not even switching on a
“Why?” I said.
He didn’t want to explain or didn’t know.
I shouldn’t have been so surprised. In
Kashmir, on days of fasts, women in our Kashmiri Pandit family cooked strict vegetarian
meals, cleaning and praying, and not doing much else. And the fasts followed
the moon’s wax and wane. Punim, aetham, mavas. On full moon, mid
moon, and no moon. There seemed to be much in common with the Jews.
are also really good with money,” laughed Mike.
My grandfather’s father had been a zamindar,
a landowner, in Kashmir. My mother said that he was so rich that he didn’t
count coins, he weighed them out of hand balances. But, my grandfather was not
rich, nor us. My mental comparisons with the Jews ended at this thought.
Years went by. In which my grandfather
died. I hadn’t seen him for a long time, but his memories kept on coming back
to me in many different ways. By now we had moved into a new house, and I worked
for a different company, in a different town in England, where I became
friendly with an older Iranian colleague, Paymon.
It was the Persian new year, on spring
equinox, when the day equals night, and the opposites balance out, when I told
Paymon about Navreh, the Kashmiri Pandit new year. How on the eve, we filled a thaal, a deep plate with rice, milk, yogurt,
a pen, a coin, some lentils, a daffodil. Bits that made life.
“We do something similar on Navroz, and we
call it haft seen,” he said, surprised.
I felt a sudden connection build. We discussed
Navroz and Navreh in snatches between meetings, across our office desks, on the
coffee machine. Iran is so far from Kashmir, but it suddenly felt close. I told
Paymon about the chinars, the papier-mâché, and the floral woollen carpets that had travelled from Iran, and
the origins of rogan josh. Things began to tumble out. I even snatched a paper
napkin and wrote my name in Nastaliq, the script that had travelled from Iran to Kashmir.
“I didn’t know this,” he laughed.
I didn’t know either, when growing up in
Kashmir. If it’s a part of you, you don’t think much of it. I remembered my grandfather.
I remembered his bold loud voice, his very sociable manner, his rambling
conversations, his strong physical presence, his eloquent Farsi.
Grandfather used to recite Farsi couplets
when he was in a good mood, when he had an audience, which could be my reluctant
father or a hapless neighbour who had chanced to step by. Grandfather rolled
off the Farsi couplets with the same verve as chanting mantras in Sanskrit,
when he did his puja every morning, with
lots of flower petals and incense sticks, in front of an array of gods. I was
small, the Farsi and the Sanskrit both sounded magical to me, inspiring awe.
I told Paymon all this in the office
canteen, and he listened to me with an older man’s patience.
My euphoria was unabated. For a Foodie
Friday in the office, I woke up early and cooked rogan josh in the morning over
low flame for three hours. My wife
wasn’t happy that I hadn’t let her cook. I packed the rogan josh carefully in a
large plastic box, with a sticker on top and wrote- Kashmiri Rogan Josh in my wobbly Nastaliq, and sped to office, just
in time for lunch. My colleagues had already begun eating, and there were foods
of all kinds on the large canteen table. Italian, Greek, English, Brazilian,
Welsh, Indian, Iranian. The rogan josh was late. Then Paymon saw me.
“So, you can read and write Farsi?” said Paymon,
looking at the sticker, asking me to put some rogan josh on his plate.
“I can’t,” I said. I couldn’t even read and
Rogan josh disappeared fast, everyone ate
it. It was declared the best cooked food on that Friday. I brimmed with pride.
When I left that job, on my last day, Paymon
wrote four lines in Farsi on my farewell card. Under those he wrote in English:
Thank you for enlightening me about
Persian Kashmir. It has been great talking with you. It is sad to see you go
but I wish you all the best.”
I think Paymon said something about those
Farsi words in the card, but in my farewell hurry, I didn’t hear too well.
The card remained unread for years. Later,
I wished I had learnt some Farsi, some Nastaliq from my grandfather. I
wonder why I didn’t. My question took me back to a faint conversation from my
childhood. I was reading out two Kashmiri words written in Nastaliq on a
ten rupee note. In those days, currency notes in India had the value written in
15 official languages, each in its own script.
ropiye,” I read out, trying to decipher the curls,
whirls, and dots.
“It’s not dah ropiye, its duh ropiye,”
said my mother.
“What’s the difference?”
“Muslims say dah, but Pandits say duh,
because dah in Sanskrit means cremation. And
Muslims bury their dead.”
My mother also told me that the ancient script
for Kashmiri was Sharada, now dead, and nobody knew what it had looked like.
Pandits and Muslims had other differences
too. I was aware of some. My pheran, the
long woollen garment that I wore in winters, had an extra fold, ladh, near its hem, while Bitta, my Muslim
friend’s pheran fell straight. My grandfather wore a pajama, not a shalwar. My
great grandmother’s pheran was ankle-length, with long sleeves, while old Muslim
women wore knee length pherans, and shorter sleeves.
Many differences, all small. Until someone
powerful outside Kashmir, heard about the tiny twists of tongue, the lengths
and folds of pherans. And questioned if Kashmiri had more Farsi or more Sanskrit?
Whether its script was Nastaliq or Sharada? When the powerful became more powerful with this
knowledge, a powerless man in a tempo bus, after a squabble over a seat, called
my grandfather a kafir, godless. Hurled
the word like a weapon. I was with my grandfather in that bus. I had seen him
pray to God every morning, in fact, many gods. My proud grandfather’s face was livid,
his complaint to the bus driver a mere mumble. I remember my own inertness, the
tremble in my fingers.
Not much later, a powerless young boy, just
out of teens, gunned down my grandfather’s nephew and niece, my mother’s
cousins, with their partners, inside their home. We fled Kashmir.
It’s been 29 springs since that happened. This
year, in London, I forgot to fill up the Navreh thaal. Or look up the new panchang, the Hindu calendar book, which
my mother posts from India every spring. On Navreh eve, when I was small in
Kashmir, I would run out to pluck a handful of nargis, white daffodils, that grew in our garden. They had the
sweetest of scents, but I wasn’t allowed to sniff; they were meant for God. And
on Navreh morning, when the April air pinched my winter-chapped cheeks, I would
wear a new kurta-pajama. Forgetting the thaal has brought sweet nostalgia and tremendous
Pictures of Navreh thaals flooded Facebook,
on cue. Rice, milk, yogurt, coin, pen. No daffodils. Where most Kashmiri Pandits
now live, daffodils don’t grow. A panchang said the year is 5094 by the Saptrishi
calendar, 2075 by the Vikrami calendar.
“29 by the Pandit exile calendar,” a friend
messaged. My heart stopped for a long moment.
On the cover of a panchang, I saw a script
that I had never seen before. Sharada. It had fonts like thick brush strokes or
like engravings on stone. Blurry, awoken from a deep sleep.
I had read a book long ago about the
revival of Hebrew after the Jews had fled from European towns. How Hebrew was
invoked to string the scattered Jews. How they would all go home, with a common
language and a new script to a land they could call their own. In a desert.
I think of Thar or Kharan, when I think of
deserts. One on the India-Pakistan border and the other on the Pakistan-Iran
border. I grew up with snow and mountains, I grew up with lush fields, streams
and lakes. What would I do in a desert? What if someone powerful traced my
roots to the Aryan Iranians? And sent me to Kharan in Balochistan. Would I go?
Would my children go? Would my children’s children go?
I am sure the Jews had said this too.
I thought about Iran. I remembered my
conversations about Navroz and Navreh with Paymon. I hunted for the farewell card
from my last job and found it in a stack of birthday cards that our children
had given me over the years. Among dozens of messages written in English was
the quatrain written by Paymon in Farsi, in flowing Nastaliq. Asking to be
I messaged a photo of the lines to Paymon,
asking him if he could translate it for me. Paymon did not reply, I don’t know
why. I had thought Paymon would be a friend for life. Friendship’s a promise. I
thought of who else could help me: Grandfather. But he was not around anymore to
fill me with the awe and magic of his Farsi. Not hearing back from Paymon, not able
to read his message brought a deep sense of loss. Like a forgotten Navreh. Like
a broken promise.
I asked an English friend to help me. He
sent a photo of the Farsi message, all the way to Tehran to his sister-in-law.
A week later, I received the transliteration and the translation in my inbox.
Grandfather appeared before me. And read out in a bold, loud voice:
keh beh nazd e oo gol o khar yekist
maz hab e oo mos haf o zonnar yekist
gham e on yar che bayad khordan
ra khar e lang o asb e rahvar yekist
“A friend who sees no difference between a flower
and a thorn,
In whose religion, the Quran and Zonnar are
Why should we worry about him?
As for him, a lame donkey and a swift horse
are the same.”
Zonnar used to be a girdle which Jews wore to
distinguish them from Muslims, long back in time.
Paymon had not forgotten, he had kept his
promise, he had written me a message to remember for life. Like a true friend,
he knew me more than I knew myself.
A few days later, I pulled out a pheran from
my clothes cupboard, which my wife had bought from a Kashmiri trader many years
ago. It is dull brown and woollen, a bit scratchy at the neck, and it does not have
a Pandit fold near the hem. I had never worn it.
That summer day, I wore it. It warmed me up.
I looked at myself in the mirror, and the image of the Golders Green Jews
walking briskly down a street flashed in front of my eyes. Now I knew why they were
dressed like that.
What they were holding on to.
Next spring, I won’t forget Navreh. I will fill
up a thaal with rice, pluck a yellow daffodil from our English garden, place a
pound coin, a pen and an idol of a god in the thaal. Some milk and yogurt too. And
pray. That I’m not sent to a desert.
My review of Michael Orthofer’s wonderful book The Complete Review Guide to Contemporary World Fiction has been published in the award-winning website, Scroll, on 26 June 2016. Here is the link: http://scroll.in/article/810332/no-book-can-tell-you-about-all-books-but-this-one-comes-close . I am c&p the text below.
The Complete Reviewwebsite was established in 1999 by founder and managing editor Michael Orthofer. He has so far reviewed a staggering 3,760 books on that site. His goal is to read a book a day, but he averages about 260 a year. In a profile written for The New Yorker by novelist Karan Mahajan, Orthofer says, “A day in which I don’t read or write, I have trouble falling asleep.”
The Complete Review is a literary salon, gathering reviews and essays about books and literature from all over the world in a short, curated format. Orthofer launched the website after spending more than five months writing the code for it. His rationale for this website was to take advantage of the tremendous reach and connectivity of the internet. His manifesto is laid out in the book of his website:
Suddenly, book reviews from print publications, new online resources, and individual readers from across the world were just a link away. Beyond reviews, an enormous amount of literary coverage, in both local languages and English, has been made available, from traditional newspaper stories to discussions in online forums to blogs devoted to every imaginable facet of reading. Professional websites – publishers’ foreign rights pages, the sites of national organisations promoting local literature abroad such as the French Publishers’ Agency or the Finnish Literature Exchange, and the sites of international literature agencies – provide additional up-to-date information and insights into contemporary fiction from many nations. The Complete Review is designed to help connect readers to much of this information.
Ironically, though, this wide-ranging coverage, because it’s organised chronologically and minutely, does not offer a countrywise bird’s-eye view of the literary landscape. Hence The Complete Review Guide to Contemporary World Fiction. It’s Orthofer’s attempt to provide an entry point as well as a foundation to help readers navigate the literatures of the world.
American readers, one might add, who live in a country where English is the super-dominant language of available books, and translated titles amount to the now legendary three per cent of all titles. One of Orthofer’s attempts in this extraordinary compendium of modern and contemporary fiction is to make these readers aware of what is being written right now in languages other than English.
Sensibly, therefore, Orthofer – who is an immigrant in the US of Austrian origin – has chosen to classify his encyclopaedic knowledge of literature geographically, with the books and authors arranged by nation and region. The sections are broadly divided into Europe; Sub-Saharan Africa; North Africa, Middle East, and Turkey; Asia; Oceania; Latin America and North America. “Because writers and their fiction move across many borders and languages, national origin, domicile, and language are only rudimentary categories by which to arrange writers,” he writes.
What is very obvious is that Orthofer’s intimate engagement with books has resulted in this crystal clear understanding of the manner in which literature may be mapped. His organisation underlines the close proximity between literature and socio-political factors, a link which is often denied by many.
Talking of books available across geographies makes this a reader’s guide for an English-speaking audience. Orthofer astutely observes that a major drawback of looking only at literature available in English is that it can distort the view of national literatures, as there are many languages from which only a limited number of texts have been translated. “Many nations’ fiction is highly evolved, but because only a tiny amount of it is available in English, it may seem underdeveloped,” he observes.
Orthofer admits that though he has tried to map literature mostly after 1945, there are historical gaps primarily due to some older literature being inaccessible in English. He also rues his inability to list all the translators of all the editions of world literature he has referred to, but he makes up for it by offering resource tools in the appendices.
The view from America
Obviously, the perspective on world literature is an American one. So his fascinating commentary on books and authors focusses on what he is accessible in the US. Despite this constraint, he is able to weave a magical literary web that impressively contextualises authors.
So, given this point of view, can Indian readers trust Orthofer’s pronouncement on the literatures of the world and his assessments of individual writers? One way of judging this is to examine his observations on Indian writers, with whom readers in the country are already familiar.
This is where Orthofer proves how perceptive his readings are. For instance, he says that Amitav Ghosh’s first novel The Circle of Reason embodies the restless ambition that has come to define his work. That Amit Chaudhuri’s fiction is evocative, focusing on expression rather than invention. That Arundhati Roy’s colourful The God of Small Things is undeniably affecting, but Roy has a few too many tricks up her sleeves. One cannot but agree.
What does Orthofer have to say about literature from India’s neighbours? He points out that Pakistan’s Uzma Aslam Khan paints broad portraits of life that are personal and family-oriented, but she also mixes political and social commentary into her fiction. Tahmima Anam from Bangladesh uses the experiences and attitudes of her characters to reflect on Bangladesh’s post-war transition, without reducing them to simplistic types.
Of course, you might wonder at the rationale for inclusion or omission – but that will only occur to those already familiar with the literature of a region. Thus, while prominent authors of south Asian origin but living in the West, like Kamila Shamsie, Nadeem Aslam and Manjushree Thapa, are mentioned, Chitra Bannerjee Divakurni or the multiple-award-winning Akhil Sharma are not.
Orthofer’s insights make for rewarding reading. For instance, that the lack of translations from Ethiopia may be due to political factors such as never having being colonised or the long spell of dictatorial rule. He observes the rise of the cell-phone novel (keitai shosetsu) in Japan, the setbacks to Russian-language fiction after the collapse of the Soviet Union, and the limited exposure to contemporary fiction written in other Indian languages. Orthofer also points out, perceptively, that Indian authors living outside India continue to situate their fiction in their homeland. In his survey of Arabic literature, Othofer focusses on the recent increase in fiction titles despite political censorship, an underdeveloped and fragmented market, and a small book-buying public.
The appendices are gloriously packed with information regarding translations into English and with supplemental resources. The latter includes lists of periodical and online resources, many of which are dedicated to cross-cultural exchange. He also lists publishers who have carved out niches for themselves with translations, among them AmazonCrossing, And Other Stories, Deep Vellum, Europa Editions, Hispabooks, Open Letter Books, Pushkin Press and Seagull Books.
The Complete Review Guide to Contemporary World Fiction is that very rare thing: an extraordinarily detailed book where the information is easily accessed and understood. It is a splendid reference, a dependable guide, and a rich map of the world through its books.
M. A. Orthofer The Complete Review Guide to Contemporary World Fiction Columbia University Press, New York, 2016. Pb. pp. 486 $27.95
Art is hope against cynicism, creation against entropy. To make art is an act of both love and defiance. Though I’m a cynic, I believe these things are all we have. ( p.320)
In blank notes I put painful bits of my past on the computer screen. As I wrote, these memories became external to me. They were art now, less a burden than a product. They couldn’t hurt me anymore. ( p316)
Molly Crabapple’s Drawing Blood is a memoir which is most extraordinary. ( http://mollycrabapple.com/ ) It is like a picture book for adults. The pictures complement the text and vice versa. But the words too recreate in minute visual detail each memory she chooses to recount. There are pages and pages of description that is like walking through an exhibition of dioramas brilliantly laid out by a talented artist. The memories recounted are those that seem to matter the most to Molly Crabapple. There seems to be no inclination or desire to delve into spaces that may give the socio-cultural co-ordinates of the artist. Only what is relevant to her narrative is shared even to the extent her grandfather, the painter, is referred to only because of the artistic inheritance evident in her mother and in Molly’s talent. But it is the incidents she chooses to dwell upon are an extraordinary insight into society, not just the underbelly of modern society but of the marginalised groups and the fight for survival, the fight for rights, the fight against injustice. Her series from Guantanamo Bay for the online journal Vice catapulted her to fame. ( http://www.vice.com/read/molly-crabapple-draws-gtmos-camp-x-ray and http://www.vice.com/read/molly-crabapple-sent-us-sketches-from-khalid-sheikh-mohammeds-trial-at-gitmo )
And this is the opening line of Drawing Blood.
I was drawing Khalid Sheikh Mohammed. ( p.1)
In that one sentence Molly Crabapple brings reading to a grinding halt. The visual image it conjures up of an artist peacefully sketching a man in an orange jump suit, shackled and behind bars in a court room, far, far away…with the drawings later to be stamped by an official inspector marking his approval for the sheets to be publicised as a cruel reminder that Guantanamo Bay is a high-security zone. Yet, there is no denying the painful intensity of her drawings as is evident in the sketches tipped into the memoir.
It takes a while to return to the text but once back it is incredible to read how much experience Molly Crabapple has packed in a short while. Beginning with the time spent as a seventeen-year-old at Shakespeare and Company Bookshop in Paris to wandering and drawing in the streets of Morocco, Turkey, participating in the Occupy Wall Street movement to painting sex workers, gay and trans refugees fleeing Syria, migrant workers building Abu Dhabi’s great museums etc. It is no surprise then if you type in the search words, “Molly Crabapple”, there are a number of options that appear for her art work — Art, Burlesque, Illustration, Drawings, Political Art, and Marvel– highlighting her multi-faceted interests. But it is her humility, a rare trait, that shines through the memoir — “As I worked abroad, I began to recognize my own smallness in the vast world, and the learning I still had to do.” ( p.335)
In her concluding paragraph she says:
I started drawing as a way to cope with people: to observe and record them, to understand them, charm them, or to keep them at arm’s length. I drew to show Moroccon street kids that I was more than a tourist. I drew to win the attention of beautiful women and to mock authoritarian twits. I drew from the wings of burlesque shows, when the girls peeled off their gloves and poured glitter into the crowd. When the world changed in 2011, I let my art change with it, expanding nightclub walls to hotel suites and street protests. My drawings bled into the world.
I continue to draw, out of a gluttonous desire for life in all its beauty and horror. I draw everything I hate and everything I love. I fill new notebooks every week, sketching refugee camps and rebels, performers and migrants.
My work has taken me past the edge of burnout. It’s burned in.
Art gave me a way to see, to record, to fight and to interrogate, to preserve love and demand reckoning — to find joy where once I could see only ash.
I’d take on the world, armed only with a sketchbook.
I’d make it mine. ( p. 335)
Read Molly Crabapple’s memoir. She is like the Elvis of New Age Literature blazing a unique trail of her own while building upon the artistic traditions she has inherited in an informed manner. Read Drawing Blood. You won’t be sorry.
Molly Crabapple Drawing Blood Harper, an imprint of HarperCollins Publishers, New York, 2015. Hb. pp. 335. Rs 1299