Religion Posts

Jim Crace, “Harvest”

Jim Crace, “Harvest”

 

 

“…life should be allowed to proceed in its natural and logical order.” (p.226)Jim Crace, Harvest

Philip Crace’s novel Harvest is set in 16C England. At a time when unenclosed commons were being converted into enclosures, owned by an individual. It was a sweeping agricultural change that was changing the character of the villages and a way of life familiar to villagers. Harvest is narrated by Walter Thirsk, an outsider to the village who was brought here when his master, Master Kent, married the daughter of the manor. Twelve years on, both the men are widowers, and within seven days there is a massive transformation in the village that they had begun to know well. With the arrival of strangers — a couple, including a woman with a magnetic personality, a chart maker, and the new owner of the manor who had come to stake his claim– there is utter confusion in the small community. In the space of seven days the village and its community is destroyed, the houses burnt to rubble and the people have fled.

It is probably no coincidence that there are very strong Biblical parallels in the story and in the imagery used. If Jim Crace had not made it clear in an interview ( http://www.independent.co.uk/arts-entertainment/books/features/jim-crace-author-of-bookershortlisted-quarantine-im-leaving-craceland-8488415.html ) that he has never read any novels by Thomas Hardy, I could have sworn that the landscape he has created is very Hardy-esque. The form and structure is so reserved and sophisticated, at times you miss the violence and destruction that it is conveying — the accusations of sorcery and witchcraft, the disappearance of the women and the five-year-old Gleaning Queen, the unnecessary brutal slaughter of Master Kent’s horse, the burning of the manor, the near lynching of Master Jordan’s groom etc.

Harvest is on the ManBooker shortlist. The winner will be announced on 15 Oct 2013. My bet is that this novel will be a strong contender.

Jim Crace Harvest Picador, London, 2013. Pb. pp. 275 £ 12.99

Abdourahman A. Waberi, “Passage of Tears”

Abdourahman A. Waberi, “Passage of Tears”

waberi passage of tears

So I read Passage of Tears. My introduction to Abdourahman A. Waberi. What a writer! I am not sure if he worked on the English translation, but after a long time I felt as if I was reading a novel, not a translated piece of literature. It was originally written in French and has been translated brilliantly by David Ball and Nicole Ball. It is a novel set in Djibouti, told by Djibril. He opts to live in Montreal, from the age of 18, but returns to the country of his birth, to prepare a report for an American economic intelligence firm. The story unfolds from there in two dimensions…one of the events happening to Djibril and the second, the life of Walter Benjamin that gets written instead of the testimony he has been asked to note down.

Waberi lulls you into expecting a straightforward novel. The beginning is classical, in it being an ordinary narrative, plotting, placing the framework etc. And then he slowly begins to spin a web around you of different narratives and experiences. And yet are they really? Before you know it, you are sucked into a frightening world where money reigns supreme, in the name of God (call Him by any name you will), relationships are ephemeral. Literature remains a constant. You discover it, you use it, you create it, but words depending on how you view them, they can be inspirational, they can convey stories and histories or they can be viewed as “agents of contamination”.

Waberi’s relationship with Walter Benjamin is extraordinary. How on earth does he vacillate in the narrative from a discovery, to a personal relationship, to being in awe and then coming closer to Walter Benjamin resulting in a conversation bordering on the confessional to that of a disciple with his God/mentor to writing a biography of the man? When Waberi realises some of the similarities in their lives, there is a perceptible calmness that infuses his jottings about “Ben”.

Fiction where the creative license blossoms from reality or a sharp understanding of it, retains a power that cannot be matched with any other. Waberi is such a brilliant writer. Sparing with his words but packs quite a punch. It is not surprising to discover that he was twice a jury member of the Ulysses award for reportage. Now he is due to publish a new novel early in 2014. A book worth buying.

Abdourahman A. Waberi, Passage of Tears Seagull Books 2011, Hb. pg. 200
English translation by David Ball and Nicole Ball.
Jacket design by Sunandini Banerjee

Orijit Sen’s mural on Punjab

Orijit Sen’s mural on Punjab

Orijit Sen's mural

Well known artist Orijit Sen’s mural of life in Punjab is awe-inspiring. The digital mural, arranged almost like a street-view map, spans across two walls. Every inch of it is covered with people, buildings, fields of rice and wheat, roads, shops, houses, trees, water bodies, even temples as he tries to capture the social fabric of the state.

The mural was originally made for the Virasat-e-Khalsa, a multi-media museum and cultural centre in Anandpur Sahib and took a few years to complete.

Through the mural, the artist wishes to capture the indomitable spirit of the Punjabis as they face and live through the changes that their lives have gone through over the years as dams were built over rivers, fields replaced forests and globalisation began to creep in.”

An article in the Hindu about it ( 19 April 2012):

And writer, Amandeep Sandhu’s reply to this post, when I put it up on my facebook page ( 29 May 2013)

“Thanks Jaya. I was at Anandpur Sahib last summer and had the opportunity to see Orijit and team’s work. The mural is excellent, its attention to detail is superb. It is an brilliant socio-anthropological work of art. Respect! My problem with the museum is a) the maintenance of Orijit’s work, b) that the sections of the museum which talk about the Sikh Gurus (after Orijit’s sections) posit that the real history of Punjab starts with the birth of Guru Nanak and pay only a brief lip service to the period of the Harrapan-Mohenjodaro Indus valley civilization, the Vedas, the 5000 year rich cultural history of the land. One can understand that the museum is Virasat-e-Khalsa, the culture of the Khalsa, but given how hundreds of visitors come to the museum each day it is an opportunity missed in providing a composite, holistic view of society.”

Orijit Sen replied to Amandeep Sandhu on 29 May 2013

“Amandeep, your comments are very perceptive. Its true that a splendid opportunity to celebrate the amazingly rich history of the region has been compromised for short sighted political reasons. I wish it could have been done differently.”

Uploaded on 29 May 2013, Orijit Sen’s comments added on 30 May 2013.

Review of “Aziz’s Notebook” and “Violent Belongings”, HardNews, May 2013

Review of “Aziz’s Notebook” and “Violent Belongings”, HardNews, May 2013

This is a book review of two Yoda Press titles, published in HardNews magazine. The link is here:
http://www.hardnewsmedia.com/2013/05/5907

‘Write down what you saw, what you heard, what you endured’


Aziz’s Notebook was written immediately after the events described, and is extremely powerful to read. Violent Belongings is an academic attempt to “trace the political economy of memory”

Aziz’s Notebook is about the two daughters of Aziz, Fataneh and Fatameh, who were arrested for being mujahideens in the early days of the Iranian or Islamic revolution. Fataneh was pregnant and Fatameh had a three-year-old son and a six-month-old daughter, Chowra. Later, they were executed by the regime. But not before they, especially Fatameh, had been put through torture, solitary confinement in a tiny cell that was actually an abandoned bathroom, electric shocks, nails being pulled out and spine being broken. (“Her head is still filled with Rajavi’s — the leader of the Mojahedin-e-Khalq organization — ideas and she is not willing to collaborate with us. She will remain in prison until she rots.”) This slim diary-cum-memoir by Aziz, from 1981 to 1988, when his daughters were taken away by the new regime and ultimately put to death, was written for his grandchildren, though they would accompany the elders every week to visit their mother in prison. The immediate reason for their arrests was that Fataneh and Fatameh had stood for election as candidates for the Mojahedin-e-Khalq in the towns of Gachsran and Shiraz. These were the first legislative elections held under the Islamic Republic. In the book, Aziz attempts to record his memories and observations. He is an “old man of seventy, with trembling hands, bloodshot eyes, a broken heart and a life that was swept by the wind, the pernicious effect of this revolution,” but it is his “inner voice” that shouts: “Write down what you saw, what you heard and what you endured.”

Many years later, when the grandchildren had fled to France, to be with their father, a “political refugee”, they would watch and help their father build a “museum” to their mama in their flat. An empty wardrobe — “the same size as a coffin and looked like one too”— with Persian calligraphy engraved in red on its door which meant “Nothing”. Inside, the transparent shelves were slowly stocked with all the possessions of Fatameh that could be retrieved from her Iranian home and prison. But their father found it very difficult to answer his children’s questions about what exactly happened to their mother. Many of the answers lie in their grandfather’s continuous text.
The structure of Aziz’s Notebook is in three sections. The first is a translation of Aziz’s real notebook, the second is Chowra’s account of discovering her grandfather’s diary and the painful journey she embarked upon in trying to access what he had written, and finally, there is a selection of correspondence between the family members (1978-1992). It is interesting to compare the tenor of each section.

Aziz’s writing is focused, taut with details, dates and journeys, trying to recreate the horrific period as correctly as possible for his family. It must have been excruciatingly painful for him to write it but he seems to be determined. Whereas, when Chowra begins to write, she opens her narrative with an account of her brother’s and her flight from Teheran to join their father in France. It is composed and flows chronologically. Then it begins to waver and meander as she recalls incidents that link it to what she is writing. At times, this style becomes confusing to follow but is quite understandable (and not at all unusual), given how, as a woman, she is trying to piece together a part of her history, more importantly, derive an image of a mother whom she never really knew, save for some hazy memories of a woman sitting behind a glass partition in prison trying to hold the telephone with both hands to speak to her visitors. Chowra solicits friend Sarah’s help to translate her grandfather’s Persian manuscript but the project is quickly abandoned: “Sarah discovered the reality of a buried history: her country, her society, her history.” Experiencing extreme violence first-hand and living in a state of constant terror is not an enviable position to be in, as in the case of Aziz, but to write about it requires stupendous perseverance and mental strength. Yet, as Chowra discovers, the memories are permanent for the survivor.

Violent Belongings (first published in 2008) is focused on the relation of violence and culture in the modern world, particularly on how Partition had a resounding effect on history for a long time after 1947. Its most obvious impact seems to be on the way the Indian subcontinental diaspora redefined and realigned its identities in a post-colonial world. Speaking from her experience and engagement with the Indian diaspora, Kavita Dahiya discovers how the events of Partition continue to resonate in contemporary life and communities are “collectively created and contested through various media, in postcolonial India and ethnic America”.

According to her, these discourses continue to reside deeply in the consciousness of these societies, albeit through their existence in literature, films and other modes of cultural expression. Research on international migration reveals that currently 190 million people reside in a country where they were not born, while there are 24.5 million internally displaced people in the world, making one in 35 humans in the world a migrant. Hence, it is not surprising that generations of writers, filmmakers, cinematographers, historians, feminists and academic discourses are preoccupied with how the “scene of violence that becomes ordinary during Partition and refashions everyday life” has left an indelible impact in literature, cinema, memoirs and verbal accounts. Apart from English, much of this material is to be found in accounts recorded in Hindi, Urdu, Bengali and Punjabi.

Reading two books in quick succession dealing with an extremely violent chapter in a nation’s history is a disturbing exercise. But, they are differentiated in treatment. Aziz’s Notebook was written immediately after the events described, and is extremely powerful to read. Violent Belongings is an academic attempt to “trace the political economy of memory” and to understand the senseless losses of those who have endured, inhabited and survived ethnic violence and displacement, both in contemporary South Asia and in the Indian subcontinent of 1947. It goes over much familiar ground covered in many published discourses on Partition. It will remain a useful handbook for its analysis of literature and media linked to Partition.

Jaya Bhattacharji Rose, Delhi, 13 May 2013

Chowra Makaremi Aziz’s Notebook: At the heart of the Iranian Revolution Translator, Renuka George Yoda Press. Pg 150. pp. Rs. 250. Publ. 2013.

Kavita Dahiya Violent Belongings: Partition, Gender, and National Culture in Postcolonial India Yoda Press, Delhi, 2013. Pp. Pg.250. Rs. 450

Wendy Doniger “On Hinduism” ( 15 March 2013)

Wendy Doniger “On Hinduism” ( 15 March 2013)

Wendy Doniger is an American indologist who has been writing for over forty-four years. In her introduction to On Hindusim she says that she always wrote easily and joyously. But her prime audience was an American audience, primarily for her students so she was “totally blinded by the passionate Hindu response to my book The Hindu: An Alternative History“. It simply had not occurred to her that Hindus would read it. “I had figured, the Hindus already knew all about their own religion, or at least knew as much as they wanted to know, or in any any case didn’t want to learn anything more from an American woman ( I was right about that last point, but in some ways I had not foreseen).” But with this book published by Aleph, she has “designed a book specifically for an Indian audience.”

The 63 essays collected in this book have been arranged not chronologically but logically. There are seven sections that deal with the nature of Hinduism, explore the concepts of divinity, consider Hindu attitudes to gender, beginning with Manu’s attitude to women in general, desire and the control of desire in Hinduism, the question of reality and illusion, the impermanent and the eternal in the two great Sanskrit epics and finally four short pieces of autobiography, including an essay on her clash with her Hindu critics (“You Can’t Make an Omelette”). She has revised and reworked some of the essays to make them far more accessible and easy to read.

I have thoroughly enjoyed reading the essays in the section on “Women and Other Genders”. Wendy Doniger’s lucid style makes complicated stories so easy to understand, her academic analysis is sharp and a pleasure but she wears it so lightly that it is not a chore to read these essays. Her autobiographical essays too are just a right mix of the personal and a perspective on her deep engagement with Hinduism and how it has had an impact on her life — personal and professional.

This is a good volume to have, but at a bulky 700 pages of text and a hardback, it is not a book that can be easily picked up. You need to find the time to read it properly, by sitting at a desk. It works as a reference volume but its content is also available to the lay reader. Maybe Aleph could have considered publishing it in two volumes, preferably the notes, the extensive bibliography as the second volume, and presenting the set in a slip case. It would have been easier to read all though a little expensive to produce. ( I would not be surprised to hear if readers do with this volume what they did with Vikram Seth’s A Suitable Boy when it was first published. It was considered to be too bulky so ripping it apart in to three volumes was not unheard of!)

Wendy Doniger On Hinduism (Aleph Book Company, New Delhi, 2013. Hb. pp 680. Rs. 995)

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