Cameroon: joking aside

Just as one writer can become the go-to wordsmith for a particular nation in the eyes of the rest of the world (see my post on Afghan literature below), so one book can become so famous that we forget the author ever wrote anything else. In the case of Mongo Beti, I was all set to read The Poor Christ of Bomba, the 1956 novel banned in Cameroon for lampooning the religious and colonial authorities. Several people had recommended it and it seemed like an obvious choice.

But, as I was googling around Beti, I stumbled upon a description of his slightly later humorous book, Mission to Kala. Intrigued at the thought of reading my first African comic novel, I decided to give it a go.

Told by Medza, a self-confessed ‘professional failure’, the novel describes the summer he fails his baccalaureat and undertakes a trip to a remote village to escape his father’s wrath. Charged with bringing back his neighbour’s wife, who has absconded to the region, the young man sets out to recover his community’s honour. But he has not reckoned on the welcome his distant relatives have in store for him and, finding himself celebrated as a celebrity and erudite man of the world, he begins to gather the gumption he needs to face his terrifying father and make his own way in the world.

Beti’s instinct for comedy is up there with the best of them. From the bathetic chapter introductions, of which the penultimate one is my favourite – ‘in the course of which the reader will become convinced that the final climax of this story is at last in sight – a conviction which is, most unfortunately, mistaken’ – to hilarious set pieces such as the white-knuckle bus ride which anticipates The Italian Job when the vehicle ends up hanging over a precipice, the book is bursting with rib ticklers. Perhaps the funniest sequence of all is when Medza finds himself beseeched to impart his great insights into Western learning to the villagers and, having exhausted his paltry stock of knowledge fairly quickly, is forced to improvise.

The comedy is heightened by Peter Green’s 1958 translation, which often sees him reaching into the PG Wodehouse and Evelyn Waugh lexicon and pulling out phrases such as ‘a really barbarous howler’ and ‘Oh the greedy beast!’ It would be interesting to see how a contemporary translator might render Beti’s words differently and whether this would alter the feel of the book at all.

As in his more famous novel, Beti has serious points to make. These focus largely on colonialism, religion and the questionable choices of parents, as one of the most powerful passages towards the end of the book demonstrates:

‘We were those children – it is not easy to forget – and it was our parents who forced this torment upon us. Why did they do it?

‘We were catechized, confirmed, herded to Communion like a gaggle of holy-minded ducklings, made to confess at Easter and on Trinity Sunday, to march in procession with banners on the Fourteenth of July; were militarized, shown off proudly to every national and international commission.

That was us remember?

‘Ragged, rowdy, boastful, nit-infested, cowardly, scab-ridden, scrounging little beasts, feet swollen with jiggers: that was us; a tiny squeaking species adrift in the modern age like poultry in mid-Atlantic. What god were we being sacrificed to, I wonder?’

Arresting though these passages are, they sit oddly with the jovial tone of the rest of the book. Reading them is a bit like watching a dinner party guest explode into a rant in the middle of a witty anecdote, leaving you unsure when it’s OK to start laughing again. Similarly, one or two of the set pieces Beti seeds in early in the novel fail to materialise, making Medza’s claims that he ‘can’t remember’ how certain things turned out feel like a bit of a fudge.

Overall, though, this novel was a great joy to read and had me laughing nearly all the way through. I’m already looking forward to getting acquainted with Beti’s other works when I’ve finished reading the world. And you can’t get a much better recommendation than that.

Mission to Kala by Mongo Beti, translated from the French by Peter Green (Mallory Publishing, 2008)

Gabon: mother courage

I wasn’t sure what to expect from Gabon. It’s not a country that we in the UK hear much about. In fact, a quick search of the BBC website shows that only a handful of stories have mentioned the place in the last 12 months – and most of them were to do with the African football Cup of Nations.

With nothing to go on, it seemed to make sense to return to a trusted source for a steer on what to read. And so I picked out Daniel Mengara’s Mema from Heinemann’s African Writers Series, a collection which introduced me to the excellent Bessie Head a month or so ago.

I was in for a surprise. Told by a son in memory and praise of his ostracized mother, this is one of the most unusual books I’ve read.

The novel records the downfall of Mema (mother) as she runs up against the strict codes and mores of rural Gabonese society. Left to fend for herself in her in-laws’ village after her meek husband dies, the fearless and even fearsome woman, who has a habit of settling disputes with a machete, finds the whispers and suspicions that have dogged her throughout her marriage swell to fever pitch until she is separated from her children and must watch her son go off alone ‘into the new world that the white man was slowly creating for us’ because it is ‘the only way out’.

Mema’s world is a world of storytelling and rhetoric. When problems crop up, they are dealt with through a medzo or village meeting, during which the most persuasive speakers – usually the old women – carry the day. ‘Tales were what made people wise’ in this milieu of ‘psychological games and scare tactics’, the narrator explains, adding that ‘it was up to the youngsters to show cleverness by getting out of the tale the wisdom that they needed’.

The impact of growing up in a world where everyone is expected to be a literary critic and stories are the way of getting things done, is clear from the narrator’s doubts about what he is doing with his own act of telling:

‘Is it because I have travelled across the seas to the white man’s land that I have decided to desecrate my mother’s memories by telling them to strangers who will not even care to read her story to the end? Strangers who may not like what I have to say or may hate me for daring to say it? And how could strangers understand what I have to say? What will they do when the story of my mother proves too much for them and starts to haunt them, eating them from the inside?’

The novel’s portrayal of the power of women is equally intriguing. While making clear that the society he describes is ostensibly patriarchal, the narrator shows how women maintain control behind closed doors. ‘The lion had to be kept roaring for the sake of appearance’, he explains, but ‘when a woman was angry, nothing in the village worked’. The most striking demonstration of this is played out in the description of the rituals surrounding deserting wives in the region. Form dictates that the husband, who has usually been deserted on the grounds of cruelty, must go to apologise and beg his spouse back from his in-laws,. However if a husband is slow to do this the village women will launch a campaign of non-cooperation with their partners to force his hand.

For all the power women wield collectively, though, the radical Mema finds that individuals who don’t conform face a lonely road. Shunned for displaying masculine traits and daring to use mimbiri (witchcraft) to try to heal her dying husband, she is forced out of society and must carve out her own road for herself and her child.

In the wake of her death, only her son’s fierce admiration remains, fuelling this passionate elegy, which cannot fail to resonate with readers. Angry, abrupt, strange and moving, Mema’s tale is as haunting as its narrator describes. I was consumed and challenged by it. In its turn it will give me food for thought for a long time to come.

Mema by Daniel Mengara (Heinemann Educational Publishers, 2003)

Rwanda: the meaning of fate

If British writers had to translate their work into another language in order to get a publisher to consider it, I doubt many would make it into print. But that was the situation 25-year-old Rwandan author Barassa faced when she submitted the French manuscript of the first of her three novels to Real Africa Books. They responded that they didn’t publish books in languages other than English. Nothing daunted, as she and Swedish-born publisher Bjorn Lunden explained in an interview on Burundian blog Ikirundi, Barassa took just a week to convert the narrative into English so that Lunden could launch her work through his new firm.

All the same, despite Barassa’s efforts, the book is still  not very easy for English-language readers to find. In fact if it weren’t for friend and fellow journalist Antonia Windsor picking it up in a Kigali bookshop while she was on assignment in Rwanda last year, I doubt I would ever have heard of Teta:a story of a young girl.

As the title suggests, the novel follows the fortunes of a young Rwandan woman, Teta. Prevented from marrying the man she loves by poverty, she becomes the envy of her friends when one of the region’s richest men, Boniface, asks her father for her hand. But the loveless marriage quickly becomes a hollow sham and, as genocide and AIDS sweep the country, Teta is forced to rely on her own resourcefulness to survive.

The book is at its best when it discusses fate or ‘the law of the stronger and the richer’ as it is more commonly described. At odds with the romantic Western perception of destiny, the driving forces in this novel are stripped back to their components: want, sickness and fear.

In a society where there are no welfare departments, insurance companies, emergency services or safety nets to soften the blows of chance, people are left with no option but enduring the hardships meted out to them. ‘Life itself had decided on my behalf, no one could change the decision,’ shrugs Teta when her father’s cattle die and it is left to her to save the family through her prospective suitor’s wealth.

As in several other African women’s novels I’ve read this year, the skewed power dynamics of relations between the sexes and traditional marriage form the subject of much of the book. Obliged to leave her family and forgo the rituals that give her a sense of identity, Teta finds herself helpless in the face of Boniface’s infidelity. And when the tension between the Hutus and the Tutsis flares up and neighbour turns against neighbour she finds the predatory attitudes of the men around her create an additional threat:

‘Faustin[…] was participating in preparations of the genocide. He was also one of the men that in vain had asked me to become his mistress. The last time I saw him he had told me that I would regret my decision. He might already then have known the power he would gain within some days.’

The language is rough round the edges, with several malapropisms creeping in. Now and then the narrative veers between registers like a van on a potholed road and there is a perfunctory feel to the scene-setting that sees minor characters created and killed off sometimes within the space of two full stops.

However, given the DIY job Barassa had to do on the translation, most of these bumps are hardly surprising. Every jolt is a reminder of the lengths the author was prepared to go to to tell her urgent, angry and touching stories in a country where few writers manage to publish their works even today. Surely reading them is the least we can do?

Teta: a story of a young girl by Barassa (Real Africa Books, 2010)

Botswana: mind over matter

Mention the words ‘Botswana’ and ‘books’ in the same sentence these days (at least in the UK), and you’re almost certainly talking about Alexander McCall Smith. His No.1 Ladies’ Detective Agency series has been a smash hit since it burst on to the scene in 1999.

Unfortunately, as I discovered with Mia Couto in Mozambique, the trouble with such run-away successes, no matter how well-deserved, is that they tend to eclipse all other work from or about a particular country in the UK literary market. Their authors become the go-to wordsmiths for writing about a particular place and we forget that there might be other quite different texts out there.

This is bad for contemporary writing as it makes publishers less keen to scout for works to bring into the UK, but it takes its toll on classic literature too. There are some literary giants that we simply don’t hear about. For me Botswanan novelist Bessie Head was such a one.

Partly autobiographical, Head’s 1974 novel A Question of Power, tells the story of a mixed-race South African woman, Elizabeth, who comes to Botswana with her young son to make a new life. Desperate to shake off the abuse she witnessed and suffered in her homeland, ‘a country where people were not people at all’, she looks forward to a simpler existence filled with community life and working the land. It’s not long, however, before Elizabeth’s demons catch up with her and she is forced to confront the fact that much of the misery and sickness she grew up with has taken up residence in her own mind.

The book is one of the most powerful and vivid depictions of mental illness going. Dramatised through two characters, Dan and Sello, who come to visit Elizabeth at night, the narrative takes us through the rugged country of psychological dysfunction, charting its crushing lows and dizzying highs.

Head finds an impressive range of tangible metaphors to capture both ‘the grandeur of this view of life’ and the ‘sensation of living right inside a stinking toilet’ that accompany psychosis. So we hear how ‘a wide corridor opened up in [Elizabeth’s] mind’ and how at one point Sello appears to be ‘sitting at a switchboard plugging in the lines to all the beautiful people’, in addition to the visions of extreme violence and sexual cruelty that turn Elizabeth’s life into a waking nightmare.

Interspersed with these powerful periods of insanity are a series of interactions with the local community in which Head’s powers of observation and sense of the ridiculous combine to create a series of memorable cameo characters who all point to larger truths about the world. Chief among these is the ‘half-mad Camilla woman’, a Dutch volunteer at the community garden project Elizabeth joins who, in love with her own beneficence, is unable to look past her prejudices to meet people on their own terms. ‘Elizabeth’s nativeness form[s] the background to all her comments’ and when she comes to pronounce on Dutch literature, her true colours are revealed:

‘ “In our country culture has become so complex, this complexity is reflected in our literature. It takes a certain level of education to understand our novelists. The ordinary man cannot understand them…”


‘And she reeled off a list of authors, smilingly smug. It never occurred to her that those authors had ceased to be of any value whatsoever to their society.’

While excelling at tracing the steps by which psychotic episodes blow up and play out – the description of Elizabeth’s initial meltdown in the local radio shop, for example, is outstanding – Head makes a point of keeping the line between the real and the illusory blurred. This forces the reader to partake of Elizabeth’s bewilderment and share her conviction for much of the book than many of the things she sees are real.

This can give rise to flashes of frustration, but most readers will quickly come to trust Head’s obvious skill and give themselves over to her narrative. By the end, there can be no doubt of Head’s immense giftedness and her deserving of every bit as much recognition as other more widely read texts. An outstanding book.

A Question of Power by Bessie Head (Heinemann Publishers, 1974)

Burundi: diaspora power

The chances of finding a Burundian book in English were looking slim. There were novels and non-fiction books out there, but they were all in French. None of them seemed to have made it through the translation net into the English-language market.

Having exhausted my googling powers, I decided to turn to the Burundian diaspora for help and fired off an email to the United Burundian-American Community Association in the hopes that its members might be able to point me in the direction of some literature that fitted the bill.

I got quite a few emails back. Several suggested analytical books by Western academics charting the causes and consequences of the civil war that ravaged Burundi for much of the mid-late twentieth century. Interesting though I’m sure these are, they weren’t quite what I was looking for. Others mentioned books in French – again, close but no cigar.

One person even asked me to help them finish a book they were writing about their own experiences in Burundi. As I have slightly less than two days to get through each book for this project, I thought this might be pushing it slightly and had to decline.

Then I had an email from Edouard. An old classmate of his from Burundi had published two novels in English. Her name was Marie-Thérèse Toyi. He hoped this helped.

It certainly did. After a bit more searching, I found contact details for Toyi, who is now based at Benson Idahosa University in Nigeria, and emailed her to ask how I might be able to get hold of one of her books as they were not commercially available online. She kindly offered to courier one to me. A few days later, I was holding a battered copy of her novel Weep Not, Refugee complete with a greeting from the author written inside the cover.

Following the fortunes of Wache Wacheke Watachoka, a Burundian boy growing up in a refugee camp because of the ethnic war between the Hutus and Tutsis in his homeland, the novel explores ‘the overpowering burden of forcing oneself to live in a foreign land where you are most undesirable’. As Wache grows up and has to confront the absurdity of the ‘nose complex’ (a widespread belief that the shape of the nose distinguishes Hutus from Tutsis) that has torn his country apart, the narrative reveals the cruel partiality that governs much of everyday life for the most vulnerable and exposes the injustices against which displaced people have to fight simply to stay alive.

The episodic narrative comes across with freshness and immediacy, at times reaching out of  the pages of the book to grab the reader by the scruff of the neck:

‘Just for you to have an idea what it was like, take a cup of ground red pepper, pour it on your bleeding wound and you will have a little idea what it was like. If you have no wound, well, we cannot discuss again, because there are things which you will never be able to understand.’

This can be very compelling, particularly when it comes to reflections on the powerlessness of refugees in lands where their rights exist ‘only in the heart of the person [they are] dealing with’, the indignity of living on handouts, the injustice of imprisonment and the cruel arbitrariness of ethnic conflicts. The section where Wache at last returns to Burundi and, at the age of 26, enrols in school only to find that he has become an alien in his own land is particularly memorable.

At times, the declamatory style and the heaping of tragedy upon tragedy (while no doubt true to many people’s experiences) is hard to swallow. However, this may say more about me as a privileged Westerner than it does about the book.

All the same, I couldn’t help wishing that Toyi had trusted her story and characters to speak for themselves throughout rather than feeling the need to harness them to drive home her appeal to the reader to help improve the lot of displaced peoples at the end. This is the only part of the book that feels forced and it stands out because the experiences and reflections narrated in the rest of the novel are far more persuasive than the closing rhetoric.

Nevertheless, this is a fascinating and valuable insight into a situation most of us cannot begin to imagine. It gives a voice to people whose stories we mostly hear second-hand from Western charity appeals and reporters. It was a great privilege to read it and it will stay with me for a long time. Many thanks to the UBACA, Edouard and Marie-Thérèse Toyi.

Weep Not, Refugee by Marie-Thérèse Toyi (Emhai Printing & Publishing Company, 2007)

Côte d’Ivoire: if you are easily offended, keep reading

Apparently, there are people who take books back to bookshops. When I was studying for my Creative Writing MA, a visiting publisher told us that after Vernon God Little won the 2003 Booker Prize there was a rash of returns up and down the country in protest at DBC Pierre’s expletives.

No doubt if Ahmadou Kourouma’s Allah is not Obliged had enjoyed a similar prominence when it was published in the UK, a similar thing would have happened. Riddled with obscenities and swear words in both Malinké and English (French in the original), many of which are hurled directly at the reader, this story of life as a ‘small-soldier’ in West Africa packs a vicious punch, not least because it is narrated by Birahima, a 10-year-old boy.

Most squirm-inducing of all are Birahima’s repeated descriptions of himself and his community as ‘Black Nigger African Natives’. Seeing this most incendiary of words exploding again and again on the opening pages, I was reminded of what my Togolese author, Tété-Michel Kpomassie, wrote about his first encounter with the term:

‘It was the first time I’d ever been called that, though I’d long ago realized that when someone having a dispute with a black man calls him “rotten nigger” or “filthy nigger” or some such name, it’s always some embittered neurotic trying to work off frustrations that have nothing at all to do with the “nigger”.’

Kpomassie’s observations hold true here. In fact, as the narrative progresses and Birahima unfolds his gut-wrenching story of running away from life with his abused and disabled mother only to be co-opted into one guerrilla group after another in Liberia and Sierra Leone, witnessing torture, massacres, rape and butchery along the way, the reasons for his aggressiveness become clear. His linguistic assaults are as much about a war with himself as they are about a war with the world, and reveal his struggle to assimilate all he has seen, thought and felt.

The shock factor is only one side of it. Pithy and waffle-free, Birahima delivers a refreshingly concise and even wry account of West Africa’s recent political history with some piquant insights along the way: ‘The woman is always wrong. That’s what they call women’s rights’; ‘Refugees had it easier than everyone else in the country because everyone was always giving them food’. He even reveals the unacknowledged glamour that the life of the small-soldier seen from the outside may have for many deprived children, for whom a taste of power, respect and good food contrasts favourably with the destitution and helplessness of everyday existence.

The voice can get a little wearing now and then. In particular, the repeated bracketed definitions from the Larousse and Petit Robert dictionaries, which, Birahima explains at the beginning, he is using ‘to make sure I tell you the life story of my fucked-up life in proper French’ feel like a bit of a missed opportunity. While Kourouma does work the odd observation out of them now and then with Birahima’s alternative definitions of ‘torture’ — ‘corporal punishment enforced by justice’ — and ‘humanitarian peacekeeping’, there are too many straight definitions for this device to pay its way.

Nevertheless, the book is a startling and fresh insight into a situation most of us can thankfully only guess at, as well as a masterclass in characterisation. It deserves to be read widely. Outraged readers should be bombarding the returns desks in their droves.

However if the second-hand copy I bought through Amazon is anything to go by, that is unlikely to happen. Inside the front cover there is a ‘withdrawn’ stamp from the Bournemouth Library Service; since the library bought the book in 2007, not enough people have read it to justify keeping it on the shelves. Now that is something worth getting angry about.

Allah is not Obliged by Ahmadou Kourouma (translated from the French by Frank Wynne). Vintage (2007)

Djibouti: states of mind

Alright, hands up. Who read the title as In the United States of America first time round? I know I did. It’s only a few letters’ difference, but, as I discovered with this book, that’s all a talented writer needs to turn the world on its head.

Djiboutian-French author Abdourahman A. Waberi reverses reality in this French Voices Award-winning novel. Africa is the world superpower, and while its Silicon valley and cultural hubs boom it must find a solution to the ills of the ‘coconut-skinned’ Caucasians, ‘who are not people like you and me’ and who immigrate to the continent in their droves escaping war, famine and disease in holocaust-ravaged Europe and the badlands of North America.

Switching between the experience of one such refugee and the story of an adopted white girl, Malaika, who, having grown up in the first-world Eritrean capital Asmara, sets out to salve her conscience and ‘desire to conjugate near and far’ by travelling to look for her birth-mother in the Paris slums, the novel challenges you to look at the world afresh, highlighting the flaws and inconsistencies in even the most innocent-seeming preconceptions.

There’s a lot of scope for comedy. I couldn’t stop laughing as I read about ‘the pagans of the Baltic islands (who practised cannibalism)’ , ‘the clownsuit called Switzerland… subjected to ethnic and linguistic warfare for centuries’ and the ‘Arafat Peace Prize’. The extract from the phrasebook that Malaika takes with her to France, with its footnotes lamenting the illogic and inelegance of the French language, is priceless. Even the introduction of the unfortunate Swiss refugee on the first page made me smile at its cultural arrogance – all too familiar the other way around:

‘Let’s call him Yacuba, first to protect his identity and second because he has an impossible family name’.

The humour is of course only the outriding breeze of a gale of indignation and righteous anger about the skewed perspective that the ‘developed’ world has on its neighbours. Rehearsing commonplace arguments and platitudes in reverse, the narrative voice highlights the cruelty hidden in complacency and self-satisfaction, mining government speak, journalese and interior monologues to reveal the hypocrisy that runs through our dealings with the world.

Often, Waberi achieves his effects by tweaking existing texts and using facts in reverse. His description of the United States of Africa as ‘so insular and so intoxicated with itself [that] hardly 14 per cent of its citizens have a passport’, for example, echoes familiar statements about another USA and packs extra punch by being close to the truth – although for quite other reasons.

This mingling of fact and fiction made me glad that I had not stuck to my intention of reading French texts in their original language. I would definitely have struggled with this one.

As it was, I found my lack of knowledge of African geography and culture meant that there were plenty of references (alongside the hundreds of nods to European and North American culture and politics) that passed me by. I’m not generally a fan of reading extraneous information in footnotes, believing that books should be accessible on some level to anyone who picks them up as they are, but I did feel that I would have benefited from more world knowledge with this one.

What I did get, though, was fascinating and challenging. And I felt somewhat vindicated in my efforts by the ‘solution’ that blinkered, partial Malaika fumbles her way towards at the end, while recognising the patronising, Afrocentric terms in which it is couched (and in which such statements are commonly framed the other way about):

‘translate… all the great literature of the world into French, English, German, Flemish or Italian. And you must insist that the children of Europe discover not only the Bible and the Torah, but the jewels of all civilizations, near as well as far. If narratives can bloom again, if languages, words, and stories can circulate again, if people can learn to identify with characters from beyond their borders, it will assuredly be a first step towards peace.’

I can’t argue with that.

In the United States of Africa by Abdourahman A. Waberi (translated from the French by David and Nicole Ball). Publisher (this edition): University of Nebraska Press (2009)

Malawi: a story from the fourth world


Malawian artist Samson Kambalu begins his account of his childhood and rise to international recognition with a prologue remembering the day he and his Scottish fiancée notified the High Commission in Malawi of their intention to get married. Asked if he was doing this to get a British passport, Kambalu answered ‘Not really’ to the great indignation of the consul, who informed him crossly: ‘The answer is NO, OK? The answer is NO’.

The following 335 pages illustrate why that ‘Not really’ stands.

One of eight children born into a Christian family in the then-dictatorship of Malawi or ‘the abyss of the fourth world’ as he calls it, Kambalu grew up in the shadow of his intellectually ambitious yet ultimately frustrated clinical officer father, the Jive Talker of the title. Posted to remote locations all over the impoverished sub-Saharan country, the Jive Talker took refuge in alcohol and Nietzsche as his career crumbled and his family and their peers suffered ever greater privations until at last Kambalu’s parents died of AIDs-related illnesses around the turn of the millennium.

Yet this is no self-pitying catalogue of woes. Told with wit and flair, Kambalu’s account paints a picture of a vital place full of creativity and interest. Life there is a precarious business and the world is cruelly indifferent to individuals’ sufferings (‘Anybody who survives Malawi deserves to be called Superman’, he remarks at one point), yet it is a world Kambalu describes with dignity and humour.

This humour often tips over into the deeply touching, as when Kambalu remembers his friend Joe Bugner’s reaction to the news that he had secured a place at the highly competitive, state-funded, English-style boarding school Kamuzu Academy, known as the ‘Eton of Africa’:

‘You are the man. In future all that is wrong with the world you will only see on TV,’ which was a pretty poignant remark considering there was no TV in Malawi at the time.

Far from being a purely personal account though, The Jive Talker is in many ways a history of Malawi too, with much of the political and social development of the country over the last few centuries woven into the narrative. The description of the cultural split caused by the arrival of 19th century missionaries, which saw the country change from a matriarchal society in which family members were known only by their shared clan name into a patriarchal society where everyone had to have his or her own Christian name is fascinating, as are Kambalu’s reflections on the Banda regime.

The most interesting aspects of this episodic (and occasionally rambling) narrative, though, are the powerful insights into Kambalu’s development as a conceptual artist and the creation of the philosophy of Holyballism, which made his name. Described with such intensity that they sometimes take on an almost magical realist quality, these passages reveal the alchemy by which Kambalu was able to assimilate the conflicting cultures he grew up with and broker some sort of peace with his past — no mean feat.

The Jive Talker: Or, How to Get a British Passport by Samson Kambalu. Publisher (Kindle edition): Vintage Digital (2008)