November 15, 2012
There wasn’t much out there for the Seychelles. The caretaker of the block of flats I live in had very kindly got on the case and found an interview with school counsellor and poet Stephanie Joubert, in which she describes Seychellois poetry as ‘still taking baby steps’, but in terms of prose stories I was at a loss for a long time.
Tom Slone at Masalai Press had mentioned a writer called Glynn Burridge in one of his emails. However, as he said that Burridge was English, I had discounted his work. It wasn’t until, in the absence of any other leads, I decided to contact Burridge that I realised his work might fit the bill.
As well as being a UK national, Burridge, who grew up in pre-revolutionary Iran, has Seychellois citizenship and has lived in the archipelago for more than 30 years, having spent two decades overseeing the creation of an estate for the exiled Iranian royal family on the barely inhabited D’Arros Island. His collection of short stories, Voices, draws on tales he heard and experienced during this time in the country that has become his home. If I was reading Guillermo Yuscarán for Honduras, then surely Burridge should count for the Seychelles.
Few short story collections can be more eclectic than this one. Comprising historical essays on the region, eerie tales of apparitions and ghostly legends, personal descriptions of the challenges of setting up home on an untouched island, stirring accounts of battles between man and nature on the high seas, and a novella based on an act of piracy in the time of Queen Victoria, Voices presents a nation of many characters to the reader.
At the heart of the book, is a strong sense of the Seychelles being a country of immigrants. Burridge sets this up from the first page, with his ‘Historical Sketch of the Amirantes Islands’ (the group of islands within which D’Arros sits) outlining the many visitors that have come to the islands from Asia, Europe and elsewhere over the centuries. In this country that has always been ‘welcoming to exiles’, the act of arriving and putting down roots seems, according to the author at least, to be almost part of the national culture.
Burridge combines this sense of the diversity of the influences on Seychellois society with a passionate and in-depth knowledge of island life. From the specifics of handling different sailing crafts to the crash course he had to take to enable him to become D’Arros’s only doctor and dentist, a sense of the writer working his way into the fabric of the nation through painstaking, practical experience comes through strongly. In addition, we get a powerful impression of Burridge’s love for the place, both in his intimate knowledge of it and in the descriptions of the natural world that break into the text like the sun through clouds, flooding the narrative with beauty.
Burridge’s writing is at its best when it comes to describing tense and difficult situations, usually involving the ocean. The story ‘Leviathan’, in which a group of amateur fishermen face being towed down to their deaths by a monstrously large shark, for example, is gripping, as are ‘Desnoeufs’ and ‘The Expedition’, which deal with similar scenarios. Underlying these stories and many others in the book is a sense of the fragility and perilousness of life in this isolated place, surrounded by the great, mysterious ocean. As Anna asks in ‘Leviathan': ‘Do we possess an inventory of what’s out here in these empty places?’
There is also some lovely humour in the book. I particularly enjoyed Burridge’s account of his attempt to call his father by radio-telephone only to receive an earful of abuse – ‘all he heard, as he told me later, through a blizzard of electronic noise, was a sound he described as the universe farting, accompanied by a demonic, ear-shattering whistle, at once painful to the ear and strangely mocking in its tone’. ‘Gris-Gris’, in which a naive English hotel manager finds himself baffled by the superstitions of his staff, is great too.
Inevitably for so diverse a collection, the writing style is somewhat inconsistent. While mostly enjoyable, it occasionally verges on the florid, while the historical pieces can be a little dry and dutiful in tone. There are also some alarming jumps in perspective between the characters that leave the reader scrabbling to catch up. In addition, the mix of genres and subject matter, though often refreshing, can be baffling at times. I wasn’t convinced by the inclusion of the novella Sea Dogs, which sprawled oddly amid these otherwise short, pithy pieces.
As a whole, though, the collection makes for a good read. The insight into nation-building on a microcosmic scale on D’Arros Island is fascinating and there are moments where readers will find themselves laughing out loud, as well as gripping the book for fear of what might happen beyond the next page turn. If this is a preliminary sounding of the depth and breadth of stories the Seychelles has to offer, it’s high time we had some more.
Voices: Seychelles short stories by Glynn Burridge (Nighthue Publications, 2000)
July 30, 2012
I was tempted to choose Nasrin Alavi’s We are Iran as my Iranian book. Compiled from a series of blogs translated from Farsi, this book – or blook – caused a great deal of controversy when it burst on to the literary scene in 2005, purporting to provide Western readers with an unprecedented survey of contemporary Iranian thought. However, the book had had a fair bit of attention in the media and something about the way the texts in it had been curated for the Western eye made me hesitate – probably entirely unfairly, given that arguably every text in translation has been selected and prepared with English-language readers in mind.
Then I heard about Shahrnush Parsipur. Something of a trailblazer throughout her life, from being one of the first female students at the University of Tehran through to becoming one of Iran’s best-known and most innovative novelists, Parsipur captured my imagination. Her epic novel Touba and the Meaning of Night, which was published in 1989 just three years after Parsipur’s release from prison, caused controversy for its exploration of religion and gender power relations, as well as its departure from the literary style common before the 1979 Iranian Revolution. It finally became available in English translation in 2006, the year after the much-vaunted We are Iran. I was going to have to take a look.
Spanning the late nineteenth and early twentieth centuries, the novel presents an alternative reading of the history of Iran through the eyes of one woman, Touba, who grows up, marries, divorces, remarries and grows old during the course of it. As dynasties rise and fall and the world moves towards its bloodiest war, Touba embarks on a struggle for supremacy in her own life, finding herself drawn towards Sufism as a possible escape from the oppressive rules and judgments of a society that increasingly forces her to be a prisoner within the walls of her house.
Right from the opening passage, in which a scantily clad teenage Touba cleans the courtyard pool under the disapproving gaze of her tenant’s wives, Parsipur sets out the limitations imposed on women as a central theme in the book. Sometimes, as when Touba’s father reflects that bringing strange women into his home to work might be dangerous because ‘they might participate in some perverse activities with one another’, this is done with wry humour.
More usually, however, it has a much darker side. This initially reveals itself when 14-year-old Touba narrowly escapes a beating from her first husband for going out for a walk alone and later becomes painfully obvious in the story of the raped girl who, on revealing she is pregnant, is killed by her uncle Mirza Abuzar and buried under a tree in the garden. Touba’s reaction to the news is telling:
‘She was filled with the sense of guilt. She wanted to ask Mirza Abuzar why he had not discussed the matter with her. Then she thought, if he had mentioned it, would she have done anything? A living girl who has a bastard child in her is hateful and defiled. The same girl, however, if she is killed like this, will be chosen to be among the Pure Ones. She was realizing that she probably would have done nothing for the girl, or could have done nothing. She tried to put herself in Mirza Abuzar’s place. She truly felt sorry for him.’
Parsipur’s ability to think her way inside her characters like this means that the narrative is far from a one-sided polemic on the oppression of women. Even the most difficult of characters, such as the sinister Prince Gil and the sullen child Ismael who harbours murderous intentions towards Touba because of his anger at the loss of his parents, are presented as rounded and complex individuals with insight and thought processes that often surprise.
This multiplicity of perspectives and Parsipur’s use of elements of magic in her storytelling, give the narrative a sense of plurality that cuts across time and space. Often, in the embedded stories and mini-tales that Parsipur weaves into the novel, it seems as though the author is digging back into the past to gain the depth and distance that will allow her to tell contemporary truths.
The pacing is strange at times, partly due to the sheer scope of the story, which contains so many characters that the editors saw fit to list them all at the start of the book. As a result, the narrative moves in fits and starts, lingering over details only to jerk forward, sometimes skimming over incidents that seem to deserve more attention. This can be frustrating and leaves you glancing back over your shoulder now and then as a major character whizzes past into oblivion, like the stop you expected to get off at the moment you realise you’ve unintentionally caught the fast train.
On the whole, though, there can be no question that this is a towering achievement. Packed with insights, historical detail and rich compelling storytelling, the translation of this epic work opens up a world quite different from the one many English-readers will be used to. A rich addition to anyone’s bookshelf.
Touba and the Meaning of Night (Tuba va ma’na-ye shab) by Shahrnush Parsipur, translated from the Persian by Havva Houshmand and Kamran Talattof (The Feminist Press at the City University of New York, 2006)