
Friday, November 5, 2010
Multiple worlds

Saturday, October 30, 2010
An example of intellectual cowardice
He is having the chance to change something. A small contribution to a long process of correcting misunderstandings. Culture can build these bridges, because it is said that great mind think alike. But, why not to continue and enforce and support the largely accepted narrative and refuse to get involved otherwise than by being a simple follower? Sounds so familiar.
Egyptian Author Objects to Hebrew Translation of His Novel
By DAVE ITZKOFFAlaa Al Aswany, the best-selling Arabic-language novelist, has objected to the translation of one of his novels into Hebrew as protest of normalized relations between Israel and Arab nations, Agence France-Presse reported.
A group called the Israel/Palestine Center for Research and Information said in an e-mail to supporters that it was offering a Hebrew translation of “The Yacoubian Building,” a novel by Dr. Al Aswany set in an apartment complex in his native Cairo.
The group acknowledged that although Dr. Al Aswany refused to have the book translated and published in Israel, it was offering a free translation prepared by a volunteer in order to “expand cultural awareness and understanding in the region.”
Dr. Al Aswany told Agence France-Presse, “What the center and the translator did is piracy and theft, and I will be complaining to the International Publishers’ Association.” He added: “My position has not changed regarding normalization with Israel. I reject it completely.”
A representative for the Israel/Palestine Center for Research and Information declined to comment to Agence France-Presse.
Friday, October 29, 2010
Short notice on intellectuals
Tuesday, May 11, 2010
Ethnic Literature
Monday, October 19, 2009
1989-The Struggle to Create post-Cold War Europe
Read Central! Europe
Saturday, October 10, 2009
Iris Murdoch and Roma
Thursday, October 8, 2009
Herta Mueller, Nobel Prize in Literature
Sunday, August 16, 2009
The writer's heart, in exile
Tuesday, August 4, 2009
The Case of the Missing Russian Crime Novel
Monday, August 3, 2009
The new elites, by themselves- The German case
Sunday, August 2, 2009
How to Write?
Friday, July 3, 2009
Richard P. Feynman, on scientific freedom and responsibility
Tuesday, May 26, 2009
Street Life
It does all of this simply by probing very, very deeply into the world of a small group of men, most of whom are black, that has adopted a stretch of sidewalk in Greenwich Village. There, depending on their proclivities and ambitions, they sell books, magazines, or secondhand goods, or guard the tables or spaces of those who sell, or panhandle, or in some cases, sleep. These are men, one of whom, Hakim Hasan, writes in an afterword to Sidewalk, whose identities "are hidden in public space."
The term "broken window" comes from a theory originally advanced by James Q. Wilson and George Kelling and adopted by elected officials and police chiefs across the country---that to leave behaviors like minor vandalism unchecked leads to more serious crime. Duneier points out that the theory has subsequently been broadened to refer to social behaviors like panhandling.
He continues: "The men working on Sixth Avenue may be viewed as broken windows, but this research shows that most of them have actually become public characters who create a set of expectations, for one another and strangers (including the criminal element---as, indeed, many of them once were), that Œsomeone cares' and that they should strive to live better lives."
Amy Waldman is a reporter for The New York Times
Sunday, May 17, 2009
Le bonheur en Allemagne?

About stereotypes and how it is necessary to look into reality in order to overcome them:
"Chaque peuple revendique la vertu dont il est en vérité le plus dépourvu. Il en va ainsi du fair-play anglais, du sens de l'honneur espagnol, de la propreté hollandaise et de la prétendue joie de vivre méditerranéenne.
As for France:
"Ils revendiquent l'esprit, la légéreté, la finesse, l'ironie, bref toutes les qualités qu'on trouve chez Jean Paul, Holderlin, Goethe, Heine, les petits chateaux baroques et la musique de Mozart et de Schubert. (...) En vérité, le Francais esf un fier-à-bras dont l'ambition est toujours d'éclipser le reste de l'humanité. Ses écrivains sont des encyclopédistes qui prétendent faire entrer la totalité du savoir et du monde dans une oeuvre massive, énorme, définitive. Faire en sorte qu'il ne reste plus rien à écrire après eux". (:51)
Tuesday, April 28, 2009
In the heart of Java
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EVERY year Indonesia enjoys a national holiday for nyepi, the Hindu day of silence, which this year fell on March 26th. It is not a holiday in India, Hinduism’s homeland. Similarly, in Bayu, once part of one of the last Hindu kingdoms in East Java to be conquered and converted to Islam, villagers welcome the Ramadan fast with a feast, scandalising some of the clerics.
Indonesian religion is “syncretic”, a unique confection, and nowhere more so than in Java, much the most populous island in much the most populous Muslim nation on earth. This fascinating and moving book describes what “syncretism” means in daily life. The author, Andrew Beatty, an anthropologist, spent two periods in Bayu in the 1990s, with his young family. As he documented local customs and rituals, he became drawn into its cultural conflict: between “Javanism” (the pre-Islamic mystical tradition) and orthodox Islam.
Mr Beatty describes the mystics’ ceremonies with sympathy: the interment of the afterbirth of a baby girl by her father, dressed and made up as a woman for the purpose; the night-long dramas finishing with the appearance of a were-tiger, the neighbourhood spirit; the seblang, a “fertility rite at which a nubile girl went into a trance and channelled local spirits”.
The “shadow” of the title is that of encroaching Islamist orthodoxy. A religious teacher seeks out the author as a fellow educated man, assuming he must be on the side of modernisation, since “Islamisation and progress were the same thing”. Politicians in Islamist parties in Jakarta make the same assumption. Women go to university, learn the proper way to do things and start wearing headscarves, chiding their mothers for being backward.
When the first woman in Bayu covers her head, during the author’s first stay, her foster mother “could not bear to look at her”. By the time Mr Beatty returns for a second stay, orthodoxy is on the march. He becomes embroiled in a dispute about the insomnia-inducing amplification of sermons from the local prayer house. One night the speakers blare out a preacher’s rant about the need for holy war.
It is tempting to see this depressing scene as the book’s conclusion: the Javanese idyll smashed by the incursions of alien extremism. But that hints at one of the book’s two frustrations: it is not the conclusion. Well-written, with vivid characters, “A Shadow Falls” is as enthralling as a novel. And like a good novel, it poses the question: what happened next? At the time, 1997, Indonesia was in turmoil, on the brink of economic meltdown and the end of the Suharto dictatorship. East Java suffered a wave of mysterious killings. After Suharto, there was an explosion of Islamist parties. Most have now moved firmly into the mainstream. What the author calls “the ebb and flow of orthodoxy” moves both ways. The reader longs to know what Bayu is like today.
The second frustration is shared by all books on modern Indonesia: its failure to explain a terrible paradox. The author depicts Java as almost an ideal society “of social harmony, empathy and gentleness”. Yet, a generation earlier, as Suharto came to power, Indonesia suffered a terrible peacetime slaughter when at least 500,000 people were killed. The author meets a man who ferried prisoners to their deaths in the back of a lorry. They were tipped over a cliff, and sometimes doused with petrol and set alight. “You could see them twitching in the ravine below.” Bayu was home to both death-squad veterans and the families of their victims. Darker than the shadow of a putative future of Islamic orthodoxy is a bloody past that is both unexpiated and unexplained.
By Andrew Beatty.
Faber and Faber; 336 pages; £12.99
Thursday, April 23, 2009
"Digging to America"
The best way to explore America is through the variety of different personal stories. Collected and told from a generation to another, kept in oral history archives or turned into literature or movies. Ruthanne Lum McCunn's Thousand Pieces of Gold is starting from a real story of a Chinese young woman, bought from China for the prostitution ring and arriving in America in the times of gold's fever. Another experiences of Chinese immigration are shared by the amazing Amy Tan in his The Kitchen God's Wife, based on her personal life experiences of many generations under the same American roof, trying to introduce local habits and customs into the daily US context.
A literary perspective, this time about the Iranian and Korean adopted children is offered by Ann Tyler's Digging to America.
Beyond the usual stereotypes about America, they are millions of very personal stories. More or less related, with easier or difficult or impossible adaptation. And this multiplicity of histories is always enriched and always changing.
Dan Lungu Sînt o babă comunistă! / I'm a communist biddy!
Novel, "Ego Prose" series, Polirom, 2007, 243 pages Book presentationThe profound premise of Dan Lungu’s novel resides in an examination of the following paradox: how is it possible that many, even very many, people who formerly lived under a totalitarian, inhuman regime, without having enjoyed privileges or favours, can now be capable of nostalgia ? The author, through the intermediary of an old woman, who relates her life in the first person, attempts to deconstruct the mechanisms of nostalgia and to unravel this psychological enigma. The novel is set ten years after the fall of the Ceauşescu dictatorship and shortly before the general elections. Emilia Apostoae, a pensioner, the greater part of whose life has been lived under the “people’s regime”, receives a telephone call from Alice, her daughter, an immigrant in Canada, who urges her mother “not to vote for the former communists”. This telephone call, followed by other arguments, casts Emilia into a veritable crisis of identity, from which she tries to save herself by recollecting the past and seeking to justify her nostalgia in her own eyes and those of her daughter. We thus go back to her childhood and adolescence during the time of the dictatorship ; we enter the rhythms and problems of daily life during that epoch. The story moves at a brisk pace, the dialogue is engaging, humour shows its fangs, and mindsets are revelead by degrees. Apparently simple occurrences progressively develop their power of suggestion and range. Little by little, we are presented with a “normality” constructed by the regime and decanted in time, a normality that stirs regrets in Emilia but chills the reader. Dan Lungu does not accuse, but rather is empathetic : he describes the atrocity of an evil that has become banal, while at the same time being attentive to the dignity of his characters. His writing is rich in significant and redolent detail, but it does not even for a moment lose sight of the broader picture. The novel continues the ‘experiment in mentality’ begun by Dan Lungu in Hens’ Heaven – the descent into a communism residual not at the political or social level but at the level of an ordinary person who has lived through that system and been profoundly marked by it. I’m a Communist Biddy ! forces you to smile, to laugh uproariously, to grow sad, but above all to interrupt your reading for a few moments and go outside in order to convince yourself that reality is otherwise, that people are otherwise. However, after such an exercise, the only thing left will be for you to conclude that the author has met the old woman who is a neighbour in your block, that he has met her daughter who has emigrated to Canada, that he has met your former workmate who used to tell political jokes while at the same time informing on you to the secret police behind your back. And then he wrote this book precisely in order to hold a mirror up to us all, in which we can see ourselves as we are and as, more often than not, we should not like to be. “I’m a Communist Biddy !” is more than the tale of an old woman : it is a museum on paper of daily life in a totalitarian society, a compendium of political humour, a lesson about the incommensurability of human experiences and, why not, the unpredictable story of an abstention from the vote. Excerpt fromIt’s nine in the morning and we’re working like daft. We’re giving it our all, so that we can take it easy after the break. The doorbell, loud and hoarse, like a hooter, informs us that there’s someone at the door, a stranger. The bolt is drawn and the foreman appears, with a face like a funeral. Next to him, an elegant bloke holding a cigarette, none too jolly either. Aurelia whispers to me that it’s the new director. I heard a few months ago that they’d changed the director, but I hadn’t had a chance to see his mug until now. Shaven to the bone, with an impeccable haircut, but forbidding at first sight. I’m thinking that the foreman is in hot water or that one of us has put our foot in it, really deep, if the director has condescended to take his fancy suit for a walk among our greasy overalls. Comrade Suit puts his hands over his ears and scrunches up his eyes, and the foreman makes a sign for us to shut down the machinery. As soon as you can hear yourself think, the foreman tells us to gather around, because the comrade director general has an announcement for us. We form a circle around him. Comrade Suit stubs out his cigarette end with the toe of his 420‑lei‑a‑pair shoe, clasps his hands together, and lets rip, solemnly : Translated by Alistair Ian Blyth |
Wednesday, April 22, 2009
Bloody Australia
How the death of an Aboriginal man in police custody exposes the roots of a troubled society
Times Literary Supplement
April 15
The fractured reality of indigenous Australia is built on theft, destruction and abuse: the theft of land and children, the destruction of identity, and a kaleidoscope of abuse of many kinds. Whereas the south-eastern part of the continent was settled early, white pastoralists only started pushing into Australia’s far north-east region in the 1860s. The people of the Gulf of Carpentaria, where Queensland and the Northern Territory meet, called this frontier period the Wild Time, when they were hunted and shot. The time after, when they were tamed and corralled, they called Mission Time. There was no more Dream Time. Hidden by rocky overhangs, Aboriginals painted these confrontations between men with guns and men with magic. These were often sorcery paintings, purri purri, intended to “doom” the enemy. Instead it was the Aboriginals who were doomed. They also painted images of an elongated malevolent spirit, the tall man. This spirit haunts Aboriginal myths under several guises, stealing men’s breath and ripping out their hearts.
In Chloe Hooper’s account of unfolding events in a forgotten corner of Australia, the tall man is also senior sergeant Chris Hurley. Six foot seven inches in his socks, aged thirty-six, Hurley was a policeman who by choice had spent most of his career in remote Aboriginal communities. On Palm Island, where Hurley worked for two years, the tall man spirit is often called Luma Luma, a giant and a traveller who can shape-shift at will. It is a story to frighten children with, except that on this beautiful tropical island off the coast of northern Queensland, the violent and degraded reality of everyday life is sufficiently terrifying to undermine the power of the spirit world.
On November 19, 2004, at 11.23 a.m., Cameron Doomadgee, a Palm Islander, was found dead in the local police cell. He had a black eye, broken ribs, a ruptured portal vein and a liver almost severed in half. An hour earlier, witnesses had seen him sauntering down the road with his hunting dog. Although drunk on goom, a mixture of methylated spirits and water, Doomadgee, also thirty-six, was a fit man who kept himself in good shape.
Passing the police van while another young Aboriginal man was being arrested, he had challenged the black police aide working alongside Hurley; “you black like me”, he had said to Lloyd Bengaroo. “Why can’t you help the blacks?”. “Keep walking or you’ll be arrested too”, Bengaroo was heard to say. As Doomadgee continued down the road “walking pretty good, staggering but not falling over”, he started singing the one-hit wonder by the Baha Men entitled “Who Let the Dogs Out?”. Hurley deemed this provocative and a few minutes later Doomadgee too was in the back of the van.
On arrival at the jail, Doomadgee punched Hurley on the jaw. As they entered the station, both men tripped on a step and fell into the foyer. Some accounts say that Hurley held his prisoner down and punched him several times, saying “Do you want more of these, Mr Doomadgee?”. Hurley would insist that the witness to this, who was also drunk, had only a partial view, and misinterpreted what was in fact his attempt to raise Doomadgee from the floor. Hurley was at a loss to say how the injuries had occurred; at first his statement insisted that he had fallen to one side of Doomadgee. When the nature of the injuries became apparent, he decided that he must have fallen on top of him.
The 1991 Royal Commission on Aboriginal deaths in custody, which examined ninety-nine deaths over a ten-year period, noted that “if non-Aboriginal people had died in custody at the same rate . . . there would have been nearly 9,000 deaths”. Aboriginals and Torres Strait Islanders make up 2.4 per cent of the population and 21 per cent of all prisoners. The Commission ruled out foul play in all cases. Rather, it was reported, the high rate of mortality was due to the over-representation of indigenous Australians, the lack of care in prison, and inmates’ already poor health.
The initial autopsy signalled accidental death. When the island’s mayor read out the findings to a gathered crowd, there was a riot, and the police station and Hurley’s house were torched. The resulting publicity led to the promise of an inquest, and Andrew Boe, a campaigning lawyer from Brisbane, volunteered to represent Doomadgee’s family and the community on a pro bono basis. Meeting him at a Melbourne dinner party, Hooper, up until this time a writer of fiction – her first novel, A Child’s Book of True Crime (2002), was shortlisted for the Orange Prize – took up his suggestion of writing about the case.
The Tall Man: Death and life on Palm Island follows events from the surprising conclusions of the state coroner – findings that marked the first time a policeman had been found responsible for an Aboriginal death in custody – to the results of Hurley’s subsequent trial for manslaughter. Hooper, a “middle class suburbanite” from Melbourne, had never seen an Aboriginal except on the news, had never travelled into the country’s wilder corners. The marginalization of Aboriginals from everyday white society remains widespread. The policies, protests and polemics coming out of Sydney, Melbourne or Canberra are often met with derision by those who live in the frontier towns. The south is fine, as long as it doesn’t try to impose its culture on the north, as Hooper is told by a man in a pub in Burketown. The settlement on the gulf is named after the ill-fated explorer Robert O’Hara Burke, who died because he spurned aid offered by local tribesmen. Hurley had been a policeman here and had dispensed a rough justice with the aid of a well-known black activist, Murrandoo Yanner. Together they sorted out disputes without recourse to charge sheets or warrants. Hurley was popular, was not a racist, and was described by Yanner’s son as having charisma. He was also said to have an explosive temper. “He was a thug and a mug. I am the same”, Yanner told Hooper.
Hurley arrived on Palm Island at the end of 2002. For Chloe Hooper, it is “a place where history is so close to the surface, so omnipresent, it seems to run parallel to daily life”. In 1918 a mission was founded there, where “difficult” Aboriginals were sent to a life of prayer, meagre rations and iron discipline. In many cases “difficult” meant argumentative, pregnant or half-caste. On arrival, children were separated from their parents and placed in dormitories. They were imprisoned for swearing at their teachers, and disobedient girls had their heads shaved. Although fifty-seven language groups were represented (a source of inter-clan aggression), English had to be spoken and no traditional customs or ceremonies were allowed. The mission was a tropical gulag with bizarre social experiments that included compulsory European dancing. Those who refused to dance were questioned by police, those who failed to attend brass band practice could end up in jail. All actions that in white society marked out the privileges of adulthood, including marriage, travel or drawing wages from a bank account, needed the permission of the protector of Aborigines. Permission could not be assumed, as this achingly paternalistic and patronizing letter to a young bride shows:
Dear Lucy, Your letter gave me quite a shock, fancy you wanting to draw four pounds to buy a brooch, ring, bangle, work basket, tea set, etc, etc. I am quite sure Mrs. Henry would expend the money carefully for you, but I must tell you that no Aborigine can draw 4/5 of their wages unless they are sick and in hospital and require the money to buy comforts . . . . However, as it is Christmas I will let you have 1/5/ – out of your banking account to buy lollies with.
It was recorded at the time that there was almost military discipline in the segregation between white and black. An observer in the 1930s wrote that inmates “were treated as rather dull retarded children”.
The legacy of this time is a society with no roots, no ancestral land, no kin. The island is possessed by the stolen generation, who, because they never knew the affection and discipline of loving parents, find it hard to parent themselves. With 90 per cent unemployment, the place is a “limbo with alcohol”, each day like the last, where a significant proportion of its 2,000 Aboriginal inhabitants get blind drunk, the men beat the women savagely, and life expectancy is twenty to thirty years less than for whites.
Palm Island is a social experiment that was wrong from the start and has left a legacy of profound dysfunctionality. Amid the deprivation and powerlessness, Doomadgee’s sisters carried forward the quest for justice that sought to find pride and dignity in a world where little exist. They sought it in church and in conspiracy theories that their brother was killed because Hurley had known him before Palm Island and bore him a grudge. A grudge against their brother at least gave him some status. The truth seems to be that although Hurley knew the name of Doomadgee – he had been stationed near a town of the same name – he didn’t know Cameron personally. He was just another abusive drunk on another hot day. The Tall Man follows the story to the conclusion of Hurley’s trial, through every manipulation of the truth and every ill-judged witness statement. Hooper remains coolly even-handed throughout, but the book burns with a buttoned-down, clear-eyed thirst for justice.
Chloe Hooper
THE TALL MAN
Death and life on Palm Island
258pp. Cape. £16.99.
978 0 224 08466 6
Fiona Gruber is the founding hostess of Gert’s, a monthly salon in Melbourne. She is writing a book about Alice Cornwell, the goldmine owner and former proprietor of the Sunday Times.
