June 12, 2013
As you know, I’m a big believer that lots of brains are better than one. If it hadn’t been for the many hundreds of you who stopped by this blog last year to offer book suggestions, contacts, help, translation services and even to send me stories from your corners of the planet, I would never have managed to read my way around the world. I’d probably be in Mauritania right now, wandering miserably around the market in Nouakchott in search of somebody – anybody – who could tell me a story in English.
As a writer, it turns out I’m not much different: if I can get people who know more about a subject to help me with my research, I will. And so I thought I’d turn to you again to see if you can give me a hand with finding something out.
I’m currently working on chapter two of Reading the World: postcards from my bookshelf, my forthcoming book about our adventure. As it stands (and of course subject to the judgment of my excellent editors Michal and Gemma at Harvill Secker), this section deals with the major obstacles to getting books in English from every country in the world.
To put this in context, I’m keen to give an idea of the number of countries that have books represented on the shelves of the average bookshop. I’ve been in touch with the publicity departments of the major bookshop chains in the UK, but so far no-one’s been able to give me accurate figures. It seems they simply don’t measure their stock in that way.
So here’s where you come in. If you’ve got a spare half hour, I was wondering if you might pop down to your local bookshop and tot up the number of nations represented on their shelves. Ideally, I’m looking for novels, short story collections and memoirs by writers from the countries in question (ie I’m not interested in books by other nationals set there). However, I appreciate this might be a little tricky to work out, so I’m happy to stick with fiction if that makes your life easier. And if the bookshop has its own categorisations for literature from different nations, I’m happy for you to count that up rather than looking at each book to work out where the author is from.
Essentially, I’m interested in whatever information or observations you can give me on the offering of international literature wherever you are in the world. If you get a chance to snap a shot of your local world books section, it would be fascinating to compare photographs too.
Once you have something to share, please post the information along with the name and region of the bookshop below or on the A Year of Reading the World Facebook page, tweet it to @annmorgan30 or email it to me (ann’at’annmorgan.me).
Looking forward to hearing about your discoveries.
Picture by Ujwala Prabhu
November 26, 2012
There are just four days left for you to have your say about which book I should read from the rest of the world (territories and peoples not represented on my main list).
Taking part is easy: just check out the shortlist below (drawn up from your nominations) and vote for the title that tickles your fancy in the poll. I’ll read the book with most votes for my penultimate post of the year. Can’t wait to see what you’ll choose…
- Basque Country Bernardo Atxaga Seven Houses in France – a historical novel (first published in 2009) about a French army captain who sets out to make his fortune in the jungles of Congo
- Bermuda Brian Burland The Sailor and the Fox – a 1973 novel about the island’s first ever mixed-race prizefight by one of Bermuda’s most notable and controversial writers
- Catalonia Jaume Cabré Winter Journey – a collection of interlinked short stories (first published in 2001) based on the structure of a Schubert song cycle
- Faroe Islands Heðin Brú The Old Man and His Sons – a novel depicting the transformation of the fishing industry, voted ‘Book of the 20th Century’ by the Faroese
- Kurdistan Jalal Barzanji The Man in Blue Pyjamas – a literary memoir by a journalist imprisoned and tortured under Saddam Hussein’s regime
- Native America Louise Erdrich The Round House – a novel about racial injustice, which won the US National Book Award in November 2012
Poll closes at 23.59 on Friday 30 November (UK time).
Picture courtesy of the_sprouts.
August 18, 2012
How do you choose one book from a nation of 1.2 billion people – a country that is one of the most culturally rich and diverse in the world and a country, that, as I discovered when I was lucky enough to visit West Bengal last year, is so varied in its constituent states, let alone across its 1,269,219 square miles, that it makes a nonsense of the term ‘nationality’ as it is commonly understood?
I’m afraid I still don’t have the answer to this question. I struggled with it long and hard. As the suggestions of Indian writers poured in from visitors to this blog I did my best to research and weigh up each one. All to no avail: the more I looked into the many excellent and intriguing Indian authors whose names I’ve heard this year, the more impossible it seemed to limit my selection to just one work. An Indian friend of mine kindly posted my dilemma on Facebook and yet more names flooded in. The truth was, I could have spent a decade reading Indian literature and still barely have scratched the surface of the literary delights this country has to offer.
One thing I did know: I wanted to read the work of an author who was prized and celebrated in India rather than one who had made his or her name outside the country. As Tim who recommended Kushwant Singh just this week put it, ‘rather a lot of the “Indian” writers beloved of the international literati seem to live in London or New York’. Talented though many of these authors are, they didn’t chime in with what I was looking for: I wanted to read the work of someone who wrote primarily for Indian readers.
With this in mind, one among the many comments I’ve had about Indian literature stood out. It was from Suneetha:
‘I am from India, and I note that both the suggestions in comments and your list for India reads are those written originally in English. I have to say these are just second best to what regional literature we have here in over 23 official languages and a couple of hundreds of other languages spoken across the country.’
This struck a chord with me. After all, if I was looking for an Indian writer who wrote to be read by his or her compatriots, surely I should choose something written in a regional language, rather than the international lingua franca of the country’s colonial past? And so it was that I plumped for a novel by one of Suneetha’s favourite authors: the much decorated Malayalam novelist and filmmaker M T Vasudevan Nair.
Kaalam (Time), which won Nair the Sahitya Akademi Award in 1970, follows Sethu Madhavan as he leaves home for college and tries to make his way in the world. The expectations of his rural village rest on his shoulders and his excellent academic record seems to promise him a bright future. Yet, as the years pass and Sethu staggers from one failure to another, consoling himself with a series of hopeless love affairs, his potential seems to tarnish and warp and he grows disgusted with his life. At last, obliged to return to the family home he has spurned for so long, he is forced to face up to himself.
MT (as he is known) excels at presenting experiences that are at once universal and very specific to his characters’ time and place. Readers everywhere will recognise the adolescent Sethu’s embarrassment at his relations’ eccentricities – his aunt who lies scantily clad on the verandah, for example, and his mother who grumbles whether anyone is listening or not – and his desire to hide his poverty from his friends, as well as the perennial graduate’s dilemma of needing experience to get a job and a job to get experience.
What makes MT’s portrayal of these relatively commonplace rites of passage is his insight into the inconsistencies and contradictions that wrestle beneath the surface of all of us as we seek to move through life. From Sethu’s exasperated interior monologue in the face of an interview panel, to his stilted encounter with a friend who left education long before him and is now married and running a company, the author is a master of the tricks we use to disguise our shortcomings and the way casual questions and pleasantries can strike a person to the bone. This is particularly evident in MT’s depiction of his protagonist’s dealings with women: Sethu’s delight in the ‘illusionary obstacles’ that mask the impossibility of his feelings for teenage Thangamani and his wild justifications of his cruelty to his first love Sumitra both point to the self-delusion that keeps him crashing blindly, wilfully on.
These insights are couched in scintillating descriptions, which make the novel a joy to read. There is the loveless married couple for whom ‘words had become brittle showpieces in a glass case, to be used only on special occasions’, the minutes that ‘swam before [Sethu's] eyes like bubbles distilled from the indistinct colours of sunset clouds’ and, perhaps my favourite of all, Sethu’s numbed reaction to his mother’s death: ‘The news stood just outside his mind like a traveller in search of shelter’.
The editorial decision not to explain culturally specific terms in the text but instead to confine their definitions to a rather incomplete glossary at the back means that readers from other parts of the world may find it hard to work out some of the roles of and connections between characters. There are also some gremlins in the e-edition, which mean that odd words have been misrepresented, making for some rather strange sentences that have to be read twice to tease the proper meaning out.
These glitches in no way hampered my enjoyment of the novel, though. If anything, the initial confusion I felt over the interrelationship of the characters is an added bonus: it means that I will have to read the novel again now that I’ve got them sussed. I’m already looking forward to it.
Kaalam by MT Vasudevan Nair, translated from the Malayalam by Gita Krishnankutty (Orient Blackswan, 2012)
August 3, 2012
This book had lots going for it. The British Centre for Literary Translation’s director Dr Valerie Henitiuk, a Canadian national, told me it was one of the best translations she’d come across. In addition, as a Quebecois classic, it would be the first French-Canadian novel I’d ever read. And it was feminist literature – something I’ve had a fascination with ever since my year of reading women opened my eyes to some of the riches in this frequently overlooked field of writing. Nevertheless, even with all this promise, I could not have imagined the treat I had in store.
Split into three parts, Nicole Brossard’s Mauve Desert takes storytelling and translation apart from the inside. The first section follows 15-year-old Mélanie as she speeds across the Arizona desert in her mother’s car, ‘moving forward in life, wild-eyed with arrogance’, while also fleeing the insecurity, awkwardness and tenderness of life at her lesbian mother’s motel. Next, the middle part catalogues the experience of Maudes Laures, who finds Mélanie’s story in a second-hand bookshop and spends two years obsessing over its meaning and the actions of its characters and author, Laure Angstelle. The final section is Maudes Laures’s translation of Mauve Desert, which is at once similar to and very different from the original text.
Rich, ambiguous and fluid, Brossard/Angstelle’s writing sweeps the reader into the heart of teenage longing, using fine details to evoke intense experience. Long, sultry afternoons around the pool consist in the glint of wet tiles and the snaking of a hose pipe, while the rush of speeding through the desert shimmers on the horizon and in the dizziness of dehydration. Deliberately ambiguous, ‘both in focus and out of the frame’ as Mélanie describes her driving experiences, the narrative opens up a vast landscape of multivalency so that we can often never be sure exactly what is taking place. ‘Reality had a meaning, but which one?’ reflects Mélanie at one point.
As Maude Laures discovers, this confusion is precisely the point. While she strives to get to the heart of the text that has obsessed her, picking apart places, characters and events, and even at one stage imagining an encounter with Laure Angstelle herself in which she berates and interrogates the author over her treatment of one character, she finds herself dazzled by ‘the inexorable light that transforms lives of flesh into the bare bones of narrative’. As she records and analyses conflicting assertions that she finds in the text and her discourse with it, some sort of truth emerges like a line drawn through a cluster of points on a graph, tying trends and outliers together into a kind of coherent whole.
Yet, as Laures’s translation in the final section shows, this whole will not be the same for any two readers. Filtered through her consciousness and the result of her interaction with the novel, Laures’s rendering of the text (here of course given another layer by virtue of having been translated in reality by Susanne de Lotbinière-Harwood), is a new work. It picks up fresh angles and possibilities in the story and even adds things not in the original, as well as sometimes making passages awkward and stilted. Mélanie’s brush with some aggressive road-users is a good example:
Original: ‘At the junction of Route 10 and Route 25 are dozens of motorcycles, guys smoking as they look at the sky. Two girls are talking. One of them flashes me a peace and love sign while the other one, barely set back in the spatial plane, gives me a violent f**k with her finger, then with her fist. I press on the accelerator. I know reality. Fear, it doesn’t matter when you accelerate; fear vanishes like a dark spot in the rearview mirror.’
Translation: ‘At the junction of Route 10 and Route 25, a gang of bikers are smoking with their noses in the air. Two girls are talking, a bottle of beer in hand. One of them flashes me a victory sign and the other one, barely set back in the spatial plane, violently “up-yours” me with her middle finger, then the whole fist up. I accelerate. I know reality. Fear is nothing, it’s nothing when one is fast so fast. Fear faints dark spot in the rearview mirror.’
This exploration of the mysterious alchemy of translation and the anxieties around the authenticity of such renderings – as Laure Angstelle puts it in her imaginary dialogue with Maude Laures: ‘How am I to believe for a single moment that the landscapes in you won’t erase those in me?’ – is utterly engrossing. It is without question one of the most innovative things I’ve ever read.
However, it does come with a health warning for e-reader fans. While normally a Kindle enthusiast, I would encourage anyone planning to read this to do so on paper. Flicking back and forth between the third and first sections to compare the two versions of the novel is maddening on-screen, whereas it would be a breeze in a hard copy.
Alternatively, of course, you could buy yourself an e-version and a paperback and read it like that. It’s certainly worth it.
Mauve Desert (Le Désert Mauve) by Nicole Brossard, translated from the French by Susanne de Lotbinière-Harwood (Coach House Books, 1990, 2010)
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-yt 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)
July 21, 2012
I started reading this book while sitting in a television studio waiting to be interviewed about A Year of Reading the World by Isha Sesay for her NewsCenter show on CNN International. I was quite nervous and sitting at the newsreader’s desk with lots of cameras and screens with my face on them leering down at me wasn’t the most relaxing of places to be reading, so it’s a testament to the power of Neshani Andreas’s storytelling that The Purple Violet of Oshaantu managed to draw me in all the same.
Published in 2001 and already considered a classic, the novel follows Mee Ali and her friend Kauna as they struggle against the patriarchal structures of society in rural northern Namibia. When Kauna’s abusive and unfaithful husband Shange dies suddenly, the women feel the full force of the way society is weighted against them and it is left to Mee Ali to help her companion rise above the waves of prejudice, avarice and cruelty that threaten to wash her away.
Andreas excels at capturing the little details that tell us everything we need to know about a character’s emotional state. From the incongruous reactions that show mental turbulence, as when Kauna laughs hysterically in the wake of discovering her husband’s body, to the flashes of insight that strike through everyday conversations, shedding light on secrets and fears, the narrative is full of riches. I particularly liked Mee Ali’s description of Kauna’s in-laws’ responses to her sensible suggestion that they should wait for doctors to determine the cause of Shange’s death instead of jumping to conclusions: ‘They looked at me as if I had another head, that of a cow perhaps. Did I look foolish?’
These insights make Andreas’s portrayal of the injustice of women’s lot very powerful. Interspersing the narrative with accounts of the extreme suffering inflicted on wives in the community, such as the public breakdown of Mee Namutenya when her husband takes a second wife and Mee Sara’s persecution by witch doctors on the death of her husband, Andreas presents a controlled and compelling argument against the practices that have so long been justified as tradition. Perhaps the most memorable of these concerns Mee Ali’s indignant reaction to the way her own happy marriage to Michael is viewed by her community:
‘Now this. “Oh, he doesn’t beat you? You are lucky.” I am really tired of it all. Yes, Michael is a good man and I am grateful for that. I just don’t know what people want me to do. Kneel down at his feet and say, “Thank you, Michael, for marrying a low class”? I am not lucky. I simply do not deserve to be treated like a filthy animal.’
Yet although the village women police and persecute each other through gossip, there is nevertheless an underlying sense of community and mutual support that erupts to the surface now and then with joyous results. Chief among these moments is the time when Kauna screws up her courage to ask her neighbours to come and do okakungungu [join together to work on her land] so that she can get her field dug before the rains come. The subsequent scene when the women respond to her call is incredibly moving.
Occasionally the time shifts can be a little disorientating. In addition, the long chunks of dialogue sometimes make the narrative feel more like a play script than a novel.
As a whole though, this is a powerful and important work by a writer who deserves her place among Africa’s literary greats. It certainly helped to calm my nerves.
The Purple Violet of Oshaantu by Neshani Andreas (Heinemann, 2001)
July 13, 2012
I was very tempted to read a book by George Lamming as my Bajan choice. He’d been recommended by Trinidadian writer Vahni Capildeo, who I got in touch with through London-based literary organisation, Exiled Writers Ink. ‘Perhaps it’s just being from the region,’ she told me, ‘but I find some of the newer generation of Caribbean international prose writers like rum and water whereas he’s the rough spirit itself…’
This got me wondering about this next wave of Caribbean writers. Who where they and what were they writing about? Why did some of their work strike Capildeo as watered down?
While thinking about this, I stoogled (stumbled while googling – or should that be gumbled?) upon Glenville Lovell. Born and brought up in the Bajan village of Parish Land, Christ Church, this dancer-turned-writer had leapt on to the world literary scene in 1995 with his first novel Fire in the Canes to wide critical acclaim. He clearly set a lot of store by the tradition of storytelling he’d grown up with and I was intrigued to read that his performance background meant that he sometimes used music and choreography to develop his works. Perhaps I would come to regret this, but I was going to take a closer look.
Lovell’s second novel Song of Night unpicks the aftermath of a crime of passion from the perspective of the killer’s daughter. Ostracized by her small community of Bottom Rock, Cyan, or ‘Night’, must draw on her own resourcefulness and tenacity to survive. But in a society eroded by the tides of rich tourists that sweep through it, it’s difficult for a lone young woman to fend for herself without surrendering much of her pride and identity.
For all its tough subject matter – murder, prostitution, arson, drug use, domestic abuse, abortion and rape all have a part to play in the narrative – this is an extraordinarily beautiful book. Much of this comes from Lovell’s, use of imagery and fine ear for voices, which creates some taught dialogue. The text also bustles with anonymous commentators who gossip about the book’s spiralling events, conjuring a powerful sense of village life, a technique Marlon James would later use in John Crow’s Devil (my Jamaican book).
The focus of the novel is by no means parochial, though. Indeed, in many ways this is a book about the relation of Barbados to other nations and in particular the US. After decades of independence from British rule, the island seems to be sinking under another more insidious form of colonialism:
‘The once-colonized were free and willing to be colonized again by the burnt smell of suntan lotion, by the sight of broiling white flesh oozing green in the midday sun [...] the businessmen and women, lonely housewives, schoolteachers, and policemen turned pleasure-seekers. They brought with them a sense of ownership, of the world belonging to them. And why not? The world spun on the edge of the American dollar.’
With this influx of rich Americans and Europeans comes the dilution of local identity, pride and purpose. Making money at any cost is the priority for many, while Bajans who aspire to more than a life of servicing the needs and desires of the world’s wealthy folk dream of emigrating to the US – although as rich African-American Koko points out, the land of the free has its own restrictions and limitations.
Nevertheless, there is no question that a lot of the richest Bajan culture now exists far from the island’s shores. ’All the writers live overseas,’ observes Koko, inviting the reader to look through her to Lovell, sitting in his New York apartment, writing passionately, sadly and angrily about a country he himself has left.
Playing these issues out in the plot, Lovell brings Night’s story to a gripping and bitter climax. He creates a powerful and memorable allegory for the wave of change overwhelming the island, while keeping all his characters, with the possible exception of the preacher who tries to save Night, vibrant, individual and strong. If this work feels watered down in comparison to books by previous generations of Bajan writers, that may be precisely the point. But if that’s the case, Lamming must be strong stuff indeed.
Song of Night by Glenville Lovell (Soho Press, 1998)
July 3, 2012
This was another recommendation from The Modern Novel – and a welcome one too, given that the list entry for the Solomon Islands was ominously blank. There just seemed to be nothing out there from this tiny archipelago hovering some way above Australia in the big, blue Pacific.
So when my copy of John Saunana’s 1980 novel The Alternative arrived from a bookseller in Spain, I was interested to see that when it was published it had been held up as the great white hope of literature in the region. ‘At a time when contemporary Solomon Islands writing is growing in scope and depth, this novel will stand as a signal achievement, as a challenge to other Solomon Islands writers,’ proclaims the blurb, while the flyleaf boasts the support of a range of illustrious organisations.
I couldn’t help wondering where the fruits of this apparent late 20th century burgeoning of Solomon Islands writing had got to. As far as I’d been able to find out, those looking for written work in English from this Commonwealth nation would find very little alternative to, er, The Alternative.
Exploring the effects of colonialism, the novel tells the story of Maduru, an intelligent boy forced to inhabit two universes. Singled out for education at an exclusive, British-style boarding school, dubbed the ‘Eton of the Pacific’, he finds himself pulled between the culture he was born into and the one that has been imposed on his island home. At last, as British decolonisation sets in and old certainties begin to crumble, he is forced to choose between his place in the world and his sense of self.
The novel is strong on its depiction of the way colonialism seeps into and warps an individual’s sense of identity. Portraying Maduru’s moments of wishing to be white and his contempt for the ‘bush kanakas’ in his home village, as well as his internalisation of Western attitudes, Saunana is skilled at showing how subjection spreads its roots through everyday life. Perhaps the most powerful example of this comes in the early chapters, when Maduru, indignant at being cast as the Virgin Mary in a school play, rebels against his teachers in his mind: ‘if I were Samson I’d tear you to pieces like the lion, and pull down this chapel like the Temple and kill everybody in it,’ he thinks, unaware that his choice of imagery betrays exactly how deep into his consciousness Western culture has sunk.
Saunana’s anger at the injustice and discrimination of the colonial regime comes across clearly too. At times, this takes the form of highlighting the absurd reality of living in a ‘colonial relic’, subject to decisions taken by penpushers in a drab, rainy country on the other side of the world. Elsewhere, it is expressed more extremely, as when the headmaster, driven to distraction by Maduru’s unionisation of the student body to get a teacher removed, gives vent to a rant about ‘this God-forsaken place’, which lays his prejudices bare. There is also the interesting decision to put some of the later dialogue in Maduru’s mother tongue, excluding English language readers from understanding the full meaning.
Without doubt, this is a novel of its time. Some of the attitudes, in particular Maduru’s unashamed sexism, read oddly in 21st century London.
There are also some pacing problems in the narrative. Saunana has a strange habit of spending the last pages of a chapter building a dilemma for his hero, only to diffuse it and sweep it away in the final paragraph, leaving the reader nonplussed. Digressions – some delightful, some downright odd – are rife and there are moments of hyperbole, which teeter on the verge of the ridiculous in the school context, although they work better if understood as metaphors for a wider national struggle.
Nevertheless, this is a fascinating, strange and engrossing book. Anyone with an interest in colonial and post-colonial literature will find much to chew on here.
And if you do know what happened to all those other Solomon Islands writers of the early eighties, leave a comment and let me know – it’d be great to hear of any more works out there.
The Alternative by John Saunana (University of the South Pacific, 1980)
June 29, 2012
This 2000 novel by Binwell Sinyangwe, another pick from Heinemann’s African Writers Series, promised something I hadn’t come across in any of the books I’ve read so far this year: a story centring on the hardships facing women in rural Africa written by a man.
Its premise is disarmingly simple. At the start, widow Nasula has less than three weeks to find the 100,000 kwacha she needs to pay for the next stage in her only daughter’s education, after more than a year of trying to get the money together. The rest of the narrative portrays the extreme lengths she goes to in an effort to raise the funds that are her daughter’s only hope of escaping a life of poverty.
In many ways, this is a profoundly feminist book. Dedicated to the memory of Sinyangwe’s wife Grace, the narrative reveals ‘the unfairness of the life of a woman’, returning again and again to Nasula’s desire for her daughter to be able to ‘carve a decent living that would make it possible for her not to depend on a man for her existence’. These hopes spring from Nasula’s memories of her own bitter experience of marriage and ill-treatment at the hands of her in-laws, recollections that bring out some of Sinyangwe’s best rhetoric:
‘Nasula had not forgotten. She would not forget. How could she? They had turned her into a servant, a slave in a chief’s palace. They had turned her into a stream in which to wash and kill the stink of their humanity. They had turned her into the hunter’s flat stone on which to sharpen their spears and axes. Into icisongole [a hard-shelled fruit] to play iciyenga [a game like jacks] with during the day, a fruit to be eaten at by the chief during the night. Into a source of laughter.’
Sinyangwe heightens our sense of Nasula’s plight with his repeated references to the common hardships facing many Zambians during the nineties. With the end of government grants, poor rains and the spread of HIV/AIDs, these are ‘the years of havelessness’ for rural and urban workers alike, in which many who previously prospered, and to whom Nasula turns for help, struggle to survive.
In the hands of a lesser writer, this material would be woven into a two-dimensional sob story. Instead, Sinyangwe rises to the challenge, imbuing his narrative with the vigour, vibrancy and ingenuity of his heroine. As we watch Nasula undertake the marathon walk to her in-laws, sleep in the city market to protect her possessions and challenge criminals and corrupt officials single-handedly, it’s impossible not to admire her.
If the narrative is occasionally a little overwritten, with a few too many adjectives fighting for space, the power of the plot more than makes up for it. So much so, in fact, that in the gripping final chapters, it’s easy to forget that what we are reading is not an account of some grand odyssey but the story of one woman’s attempt to secure a basic necessity for her child. It’s humbling to remember this as the narrative draws to its close – and more effective than any sob story could ever be.
A Cowrie of Hope by Binwell Sinyangwe (Heinemann, 2000)
June 23, 2012
Vatican City was always going to be a challenge. With an area of 0.2 sq miles and fewer than 900 citizens, it is the world’s smallest independent state. It’s also one of the most unusual – Vatican City nationals are made, not born (hardly surprising, given that the majority of its residents, barring a few Swiss Guards, are Roman Catholic priests) and the state is thought to be the only country in the world where you can take out money from a cash machine by following instructions in Latin.
All this made getting a novel, short story collection or memoir out of the place look doubtful. I was beginning to think I was going to have to resort to a papal bull just for the sake of having something to read.
Then I google-stumbled (gumbled – I think this should be a word) across an intriguing-sounding book called Gone with the Wind in the Vatican or Shroud of Secrecy, as my edition has it. Claiming to be the first treatise of written protest from within the Church since Martin Luther’s theses in 1517, the book is a sort of collective memoir-cum-exposé published by an anonymous group of Vatican prelates, calling themselves the Millenari, in Italy in 1999.
One of the group, Monsignor Luigi Marinelli (whose anagrammatic last name makes you wonder quite how many other people were in the Millenari), has since acknowledged his involvement in the book’s production. He has been investigated by the Roman Rota, the Vatican’s court, which also sought to recall the book from Italy and restrict its publication in translation – a controversial move, given that Italy is a separate sovereign state. Clearly, I had to see what all the fuss was about.
Right from the start (in the subtitle, in fact), the book sets out its mission to tell ‘the story of corruption within the Vatican’ and propose measures to help the secretive and hierarchical institution ‘cleanse what has become a festering wound’. It then proceeds to allege that almost every kind of malpractice and intrigue – blackmail, fraud, sexual favours, masonic links, spying, drug abuse, and even Satanic rituals – is rife among the elite clergy at the top of the Holy See, leaving those who want to advance their careers no option but to play the same game.
Crucially, unlike many works that criticise the Church, the book is written from a standpoint of belief both in Christian theology and in the potential of the institution. In fact, the authors go out of their way to demonstrate their faith, larding the text with quotations from scripture and even likening themselves to biblical prophets. At times, this repeated self-justification takes on a panicky air – although this is perhaps not surprising when you consider the power of the institution they are up against.
The most compelling passages of the book centre on the descriptions of the mechanisms within the ‘dictatorship’ of the Holy See and the way ‘the diplomacy of the Vatican immediately influences any states with which it has diplomatic ties’. At times cynical and sardonic, the narrative voice cites numerous instances of favouritism and petty rivalries advancing the careers of unsuitable (and often unqualified) candidates and blighting the prospects of deserving clergy. Perhaps most chilling of all are the allegations surrounding the way those high up in the hierarchy control and manipulate the Pope for their own ends:
‘To create a power vacuum at the top, they encourage the Pope to immerse himself in apostolic visits. [...] Once back in Rome, bewildered and dazed by the rush of the crowd, ears still ringing with delirious hosannas, it is virtually impossible for the Pope to discover the intrigues of the court. [...] When the Pope returns, steeped in glory, he is too tired and distracted to notice the insidious conspiracies hidden in the documents he signs. Everyone drafting the documents knows that the aging Pope won’t absorb the notes on the report.’
Perhaps because this is ‘a book of many voices’, the tone of much of the work is inconsistent, veering between the declamatory, the technical and the downright sensational. While some of the instances cited involve names and verifiable information, many of the anecdotes included are anonymous, and written more in the tone of salacious gossip than hard fact, so much so that I found myself wondering whether the writers’ assertions about favouritism said more about their frustrated hopes for their own careers than about the mechanisms themselves. There are also numerous references to miracles and revelations that non-Catholics will find hard to credit.
Nevertheless, as a window into a closed and mysterious world, this is a fascinating book. Accurate or not, it is also clearly a very brave work. No doubt it’s one of the more unusual texts I’ll encounter this year.
Shroud of Secrecy: The story of corruption within the Vatican (Via col vento in Vaticano) by The Millenari, translated from the Italian by Ian Martin (Key Porter Books, 2000)