Showing posts with label books. Show all posts
Showing posts with label books. Show all posts

Friday, November 5, 2010

Multiple worlds

Part of my efforts to identify identity representations and cultural diversity in cultural and geographical spaces other than the Central and Eastern Europe, I discovered today Andrée Chedid and hers "Multiple child". Born in Egypt, of Christian/Maronite Lebanese descent, she spent part of his life in Egypt and, from age 14, in Europe. Although I tried to separate her personal life and experience of the story narrated in the book - a one-arm child whose parents are killed during the civil war in Lebanon - sent to relatives in France, with fragments of memory of family episodes spent in Egypt - it is difficult to do it and, at a certain extent, detrimental to the understanding of the book.
Omar-Jo is a 12-year old, with the calculated distance and human knowledge of an adult, who founded refuge of his traumatised childhood - he lost his arm in the attack where his parents died - in a Manege of Maxime. Little by little he is reconstructing his universe, making laughing people and children and bringing back to life Maxime, whose decision to left his previous career for his dream of the Manege blocked in his impossibility to go beyond his own limits. He owned the idea and the real project but was lacking the grain of enthusiasm to put on the right move the wonder-wheel. Omar-Jo is becoming the soul of this project, accepting to dedicate his time to recreate for free the world of circus.
In visual or written arts, the image of the circus is corresponding to the idea of freedom and children' imagination. Within its limits, all are free to laugh, beyond any social, racial and linguistic differentiations. This is the world shared by Omar-Jo with the others, including with the taciturn Maxime. Brought from his world of hate and fratricide conflicts, he is fighting hard, together with the other characters from the book, to preserve his identity. In this world of appearances, he is himself, outlining its meaning as a human, and asserting his normality, beyond the different perception of his one-arm appearance: "I am a normal kid". And this is starting with the fight to keep his name in the front of his host relatives from Paris. Ironically, he will give a new name, made of a similar composition of two names, to his feminine correspondent - "the poppy lady" - Cheranne, with a destiny split between France and United States. Together, they share the double belonging, but only the boy is presented in interaction with his past and history. His father, Omar, told him once: "You have to learn getting older than the others". This is his destiny of belonging to a world where what matters is survival. And this was, for years, the education the people belonging to his place - the author let know later in the book that it is about Lebanon, Egypt being the direct geographical reference, but this might happen in many other places across the Globe. Lysia, the woman for whom Omar-Jo mother used to work is the older version of this journey: she lost everything, including his social life, wandered from a place to another and living outbursts of sentimental attachment to life.
The structure of the book is very simple, without complicate characters and narrative. The centre of the story is Omar-Jo, but his energy shadows the action of the other presences, missing the multiplication potential of a world as a huge manege where we are trading our nostalgies and the lost roots.
Enhanced by Zemanta

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

Alaa Al AswanyFatiha BouzidiAlaa Al Aswany

Alaa 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

I continue to be extremely interested in issues regarding the Cold War, as I consider that many of the patterns created then still continue to influence our ways of thinking and translating the facts. The place of intellectuals, mostly scientists, in the East/West confrontation, their blindness - in supporting indefinitely the Moscow's part - the "red hunt", the political manifestos, and all the games behind the scenes will play a big part of my studies and lectures. In these stormy times, intellectuals were used or offered their services, to a part or another, and rarely were able to express dissenting opinions and positions. I am very familiar with the situation of intellectuals during the communist regimes, I followed some of the cases of intellectuals during the Third Reich but had a limited knowledge of the situation in the "free world", excepting my regrets for the lack of integrity in defending the cause of free thinking and to oppose repression from the other side of the Iron Curtain.

The very detailed biography of Robert Oppenheimer gave me new food for thought for deconstructing the myth of the beneficial role of the intellectuals. Far of becoming an anti-intellectual myself, I recognize the limits of human self-awareness and indifference, independently of the level of education and intelligence. Preoccupied by their works, not without direct political and civic implications - as it was in the case of the atomic bomb, they have often limited understanding of the need of expressing solidarity and civic involvement. For example, enjoying the freedom of thinking might imply to be able to defend, whenever necessary the situations when other scientists are not able to do their work in the same conditions. Very often, I think that "Dreyfus affair" was a very singular case in the intellectual history.

For me, Oppenheimer is a sad example of this lack of involvement and the refuse to be more than a wonderful mind. An encyclopedic mind and a coherent scientist, he - like many others - went involved - but not as a full member - in the activities of the Communist Party from the US, mostly as a counter action to the advance of Nazi Germany. From the book, it is not very clear the ways in which this US Communist Party fought or reacted against the fate of the European Jews. In Europe, Paul Dirac and other scientists were more connected to the Soviet Russia, but still unable to create a common front against what was happening in Germany, including with their Jewish colleagues. Little by little, once he's involvement in the Manhattan Project is increasing, Oppenheimer is becoming neutral regarding the communists, whose fellow traveller used to be for a while and dedicated fully to the works for building the atomic bomb, together with other bright minds. At the realm of the Cold War and when the pressures at various levels of the American establishment increased, Oppenheimer will be the perfect victim for separating the waters. The trial was unfair and the non-academic ambitions of the political and military elites played an enormous role. But, even in this situation, he refused to express but than scientific advices following the consequences of the use of the atomic bomb at Hiroshima and Nagasaki or to separate clearly from his late Communist involvement. Obviously, it was a sporadic involvement, without a clear knowledge of all the sides of the story. And the public support from the part of his fellow scientists was limited as well. He was, perhaps, hiding many untold stories and the question of a possible spying case the Soviets, directly or by tolerating this kind of activities of scientists working for the Manhattan Project, is missing from the book. But, even confronted with days and hours of interviews and confrontations, he kept a low profile and hide behind his quiet world of ideas. He behaved predominantly defensive and reactive, as he lost the case before exposing all the arguments. He devoted most part of his life to a scientific project, but without understanding clearly all the implications. The tragic situation of being carried by the unchanging waves of politics.

The chronological structure of the book, describing step-by-step his personal and professional life, is not helping too much in understanding the context and the history of mentalities from this period. Given the enormous documentation, it was perhaps the most recommended way to build the narrative, but a synthetic perspective would add value and create a bigger framework of the world of ideas from the period of the Cold War and before.


Tuesday, May 11, 2010

Ethnic Literature

Using minorities as characters in books might demands lots of documentation and research.
It depends of your audience - if it is familiar or not with different ethnic identities or if it is made by the members of the minority itself.
When it is about literary works, the most important dimension you have to find is authenticity. In this case, the careful details provided by the documentation are offering the information necessary to set up the credible characters. You don't have to give the reader a lesson of history, culture or even geography but to make your characters able to speak with their own original voice.
These are a couple of thoughts, giving me a couple of insights for a work-in-process about how to better communicate about minorities, following the meeting with Kemelman's Rabbi Small.

Monday, October 19, 2009

1989-The Struggle to Create post-Cold War Europe

1989-2009 - 20 years after the start of the changes in Europe. A process still on the run, as long as even integrated as full EU and NATO members, the Central and Eastern European countries are still struggling to create functional market economies and political institutions. And, other countries - former parts of the Yougoslav Federation - are at various stages of the process of meeting the Western criteris.
1989-The Struggle to Create Post-Cold War Europe is based on documents, television broadcasts, and interviews from many different locations including Moscow, Berlin, Bonn, Paris and Washington. The aim is to recontruct the starting process of the new Europe: the reunification of Germany, the NATO expansion and the redefinition of the role played by Russia on the world stage. A wide array of political players - from leaders as Mikhail Gorbatchev, Helmut Kohl, George H.W. Bush and James Baker, to organisations like NATO and the European Commission, as well to dissidents - all proposed courses of action and models for the future. The author explains how the aftermath of this fateful victory, and Russian resentment of it, continue to shape world politics today. The author is presenting diverse perspectives from the political elite as well as ordinary citizens.
Mary Elise Sarotte is associate professor of international relations at the University of Southern California. Her previous work includes the book, Dealing with the Devil and German Military Reform and European Security. She has served as a White House Fellow and is a member of the Council on Foreign Relations.

Read Central! Europe

Read Central! Europe is an informal association of four publishing houses from Central Europe: Magveto from Budapest, Hungary, Arhipelag from Belgrade, Serbia, Studentska zalozba from Ljubljana, Slovenia, and Fraktura from Zapresic, Croatia.
The common trait of all is the concern to publich literary works speaking to readers around the world and to offer a common basis of understanding in an area where disagreements were more often than the common perspectives.

Saturday, October 10, 2009

Iris Murdoch and Roma

Iris Murdoch's Philosopher's Pupil is not too complicate and metaphysical, with a certain story you could follow, at certain point, as a crime novel. John Robert Rozanov's death, for example - the character around whom all the main presences of the book are gravitating, with clear or unclear literary reasons - is something in between parody and real crime, as in the case when Rozanov's disciple George McCaffrey missed the only - psychoanalytical as well - chance of liberating himself of the power of his master : George wanted to kill his thinking master of whom he was existentially obsessed about, but in fact this one was already dead, after taking an overdose pills, soon before he thought he sunk him in the bathroom.
Shortly, it is a story loaded - and overloaded in some parts - with intellectual ideas, inserted and not always skilfully translated in a literary form through the characters. And many Freudian-interpreted couples.
What I found as well in the book, are the two characters of two Gypsies: Ruby and Pearl. Both of them are assigned the roles of servants/helpers of Alex - George's dominant mother -, respectively Hattie - Rozanov's daughter. They are portrayed as black, not very trustworthy, changing characters and with doubtful honor and morality, with bad habits acquired from the nomad camps they are frequenting from time to time. With prostitution family history. And obsessed with various superstitions, as Ruby's one related to the bad signs brought by the foxes.

Thursday, October 8, 2009

Herta Mueller, Nobel Prize in Literature

The profile of the Romanian-born German writer Herta Mueller, winner of the Nobel Prize in Literature. Born in a family of ethnic Germans, she was both critical against the Ceausescu regime and other communist regimes in Eastern Europe, including the former East German writers who collaborated with the secret police. While she was not extensively published and discussed as an author in her home country- mostly through her positions against members of the cultural and political establishment - in Germany she is well known and appreciated and her works are translated in at least 20 languages. Probably now she will benefit of extensive laudatio and impressive articles.

Sunday, August 16, 2009

The writer's heart, in exile

Being forced to reconsider your writing universe in a foreign language is a painful experience. In the former communist Central and Eastern Europe, the outcome is mostly a love-hate relationship with the mother country, an overcriticism against what it is perceived as cultural and economic underdevelopment and political immaturity. Or, they are dreaming about an utopian space, whose traditions were brutally destroyed by the foreign influence - specifically, the Soviet one.
Practically, the pain is the way in which you should reinvent yourself, your words, the new dictionary you should learn - culturally (because otherwise you cannot be took into consideration by any serious edition house) and from the point of view of the language in itself. You should reinvent your style, yourself. And even after the successful integration and the first edition published in the new language, the feeling of being a foreigner remains: in the interviews you are asked to express yourself as belonging to the other world and you are still considered a curiosity, not part of the Western canon.
If in the case of the case already mentioned - of the former communist countries writers - it is possible to find common references - obsessively considered as a proof that Central and Eastern Europe is part of Europe too, for the writers beloning to the Middle East, this link should be reinvented. And, the use of "big" regional categories - as Central and Eastern Europe, or the Middle East - cultural constructions we are using because of our laziness of thinking - is explanatory enough to proove our serious limits of understanding the other.
But our knowledge in itself is quite limited. And all we could do is to try, as much as possible, to improve little by little the confuse shapes of our knowledge, by reading and trying to find out more about other cultures and representatives of those cultures. And you need passion and a lot of perseverance, even you assume for the very beginning you will never be able to learn "all". An incentive and a possible reason to try to coexist with our own ignorance.
Rafik Shami's book - Damaskus im Herzen und Deutschland im Blick - is my first contact with Syria, viewed from a writer. Who was forced to left the country and reconsider himself as a writer. Who is now published in Germany and in other countries, but not in his home country. We are living in a globalized world, where the identities are shaped and reshaped several times during our life-time, according to the influences we are receiving from various environments we choose or we are compelled to chose. But we cannnot refuse ourself the question: who I am, which is the main narrative I am belonging to? A given political context - the dictatorship, in this case - should force a choice, you assume because no other opportunity for intellectual survival. But after this situation is gone - not yet the case in Syria - this choice is to be reconsidered and your identity rewritten. The red-line of the entire writings of a writer in exile: Who I am? Who I dare to be? For how long? How to go beyond the permanent status of a foreigner - in the home-country as in the chosed country?
And how to explain yourself? Using what kind of language? And the context in itself is not very helpful: the "mediators" - foreigners familiar with the language and culture of your home-country - are lacking, or are misleading. Your voice could be without any impact, because your difference don't fit the usual stereotype about your culture - mainly shaped by various political and geopolitical elements. Another added value to your loneliness.
The foreigners, with different cultures, backgrounds, level of education, are a part of the Western societies you cannot neglect. Sometimes it is difficult to understand. A very useful example - with some comic accents - in the book is related to the ways in which patients originary from the Middle Eastern countries are behaving in relation with the doctors and various medical requirements. A translator should be there to explain to both parts about the tabus and cultural limits and how to find a "healthy solution".
If it will be to find a word to resume to whole book, it is dialogue. It is not about strengthening the differences and to fight an enemy - not easy to find, just to have the disponibility. From the tradition of the coffee houses - put under political observance, since the very beginning, the 16th century - to the 1001 Nights, everything is about dialogue, discussion. When the weapons started to talk, it is only under the political influence. How to counterweight the political influence with the intellectual power it is still problematic and, at least for the moment, impossible.

Monday, August 3, 2009

The new elites, by themselves- The German case

Being part of the elites - the best and the first from any domain - wasn't never easy. There are always certain family and professional and financial networks you should be part of in order to get a chance to arrive in this exclusivistic club - how to you succeed to keep your membership being another part of the problem, mostly up to yourself and your professional and intellectual capacities.
The idealistic turned into generational nightmares communist "aim" of a society without classes and with equal opportunities for all was in full contradiction with a reality where the party leaders and their heirs - starting from the top of the leadership - see Romania, North Korea or Cuba, as only a couple of examples of inherited power, from a leader to the members of its family. In some cases, the right to apply at university was guaranteed mostly to those with "healthy origins", meaning from a low social background.
In liberal societies, a guarantee for success is still the social origin. And, in a way, it is easy to understand way. You inherited money and the prestige and you are trained to continue the business of your family. The career and future plans are tailored from a generation to another. The democracy guaranteed by Constitutions are counterweighted by the aristocratic system in the economic sphere. In the same time, a public school system, free/state-supported is guaranteeing to the children the minimum education, to be continued further, on the basis of abitilies and knowledge tests.
But, independently of this public system, the members of the elites have the choice, on the basis of their financial resources to follow the private system, from kindergarten to university, allowing - on the basis of curricula, proportionally evaluated in the prices of the scholarhips paid by the parents - the guarantee of a place in the elite system. Your direct environment is 80% made of the people with the same social background - of course, some exceptions are allowed, as the chances of a scholarhip offered for gifted children - with the same set of values and ways to spend the free time - from the favorite brands to the Swiss winter ski resorts and the exclusivistic expensive social networks.
What Julia Friedrichs is presenting, in Gestatten: Elite, auf den Spuren der Mächtigen von morgen is an inside view of this nascent society of youngsters intensively preparing to be the tomorrow's elites. Even the author is limiting at maximum the academic references and current discussions in the political science and sociology regarding elites, the perspective still remains interesting. Once enrolled in this system you close the doors to the outside reality: intensive works, reading, preparation of various tests. Even if you would like to have an eye outside, it is no time and the opportunities are limited. And, with the time, you loose any interest in it. And the danger in itself is the lack of adaptability and limited sociability. Of course, you have many friends sharing the same values. But, when it is about economy or leadership or mainly politics, the key is not to be good for being good, but to be as fit as possible and as flexible as possible to change and find new ideas corresponding to the needs of the reality. So, for a balance, you don't need an internship to a big company, but a couple of months spent in the real world: travelling with the public transportation, living in a poor neighbourhood, doing social work. Otherwise, you will have the theoretical knowledge and the resources, but you will lack the power and wisdom.

Sunday, August 2, 2009

How to Write?

Not necessarily the subject matter, it is always about the style and the capacity to express what you are thinking about. Because the first rule is to have clear in mind what do you want to write and why. Nowadays, audience is becaming more and more unclear, but still the simple exercise of imagining another one reading your work is useful.
How to Write, by Alastair Fowler is an easy guide about words and how to make them to send messages. Including from general considerations to a couple of tips how to introduce paragraphs, connection words, use of the metaphors. Plus, at the end, an extensive list of dictionaries and thesaurus to be used by any kind of writer, a professional or an amateur.
Writing could be a passion or a full-time job. The aim is to be read/understood by the other and in order to attain this at least a minimum of general requirements are needed. Understanding the needs to use certain rules - grammar and ponctuation, as the need of a logical organization of the whole material - is the first stage and don't have nothing to do with creativity. Unless you want to be a dadaist-suprarealist writer. And, whatever the language and the natural gift, reading and updating permanently, including with a technical and sometimes arid bibliography - as how to use the "full stop" - could be useful. And lots of exercise as well. Exploring various technical and stylistical potentiality of the words is a full-time rewarding activity. Probably, many writers consider humiliating and worthless to write an ad or a news in the newspaper, or a political discourse - even they are many doing this, and successfully. But, at least for fun and as an exercise of creativity is worthy doing this. Each side of the words is opening new ways to understand and thus, better use them.
For me, the section 24, about Practicalities, was interesting because made me think about various cultural and civilizational habits we share with our time or inherited from a professional lineage. This section it is about: where to write, when, how to warm-up, management of the materials, ordering papers and writing instruments. Each of this issue deserves at least one book in itself.

Friday, July 3, 2009

Richard P. Feynman, on scientific freedom and responsibility

"I can live with doubt and uncertainty. I think it's much more interesting to live not knowing than to have answers which might be wrong"

He proclaimed himself as being an "utter ignoramus about politics" but realized how important the science could be in promoting democracy and human rights:
"I feel a responsibility as a scientist who knows the great value of a satisfactory philosophy of ignorance, and the progress made possible by such a philosophy, progress which is the fruit of freedom of thought...to proclaim the value of this freedom and to teach that doubt is not to be feared, but it is to be welcomed as the possibility of a new potential for human beings. If you know that you are not sure, have a chance to immprove the situation. I want to demand this freedom for future generations".

Tuesday, May 26, 2009

Street Life

By Mitchell Duneier
Farrar, Straus & Giroux
Sidewalk examines how societies and subcultures form and regulate themselves. It explores and explains the life of cities, from how public space is controlled, both formally and informally, to how local laws get made and why they get broken. It tells a story---dozens of stories---about how people relate across boundaries of race and class and experience.

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."
Some of the men in the Village are ex-convicts, for whom the street means a fresh start; others are ex-corporate men, for whom it means liberation. Some of the men are "unhoused," in Mitchell Duneier's preferred term, while others go home to apartments each night. Some are intellectuals selling books specifically about the black experience; others subsist by charging those vendors money to guard their spaces overnight. Some get up and go to work each day; others, occasionally unhinged by drugs or alcohol, live less predictably.
What is significant is that, in one form or another, all of them work as entrepreneurs in the informal economy, and as such, their stories are a tribute to the redemptive, stabilizing, power of work. And what is surprising is how the men have constituted a strangely nurturing network in which newcomers are taught to scavenge and sell by old-timers; rules about social behavior are as much enforced within the group as from outside; and conduct is shaped by a combination of logic, integrity, anger, and the drive for respect.
For them, the sidewalk has become a sustaining habitat, but they do not exist in a vacuum. Some of their small social transgressions, from peeing in public places, to harassing women and bank-goers, to drinking, make many urban dwellers, including some who live in the neighborhood, just wish they would go away. Under Mayor Rudolph W. Giuliani, they have borne the brunt of quality-of-life policing.
The essential question running through the book is whether these men are "public characters" or "broken windows." The term "public character" comes from Jane Jacobs' 1961 classic, The Death and Life of Great American Cities, a study of city life based largely in Greenwich Village. Jacobs laid out the concept of "public characters"---those, such as shopkeepers, who serve as benevolent conduits of information and "eyes on the street." When Duneier first meets Hasan, the book vendor who serves as his initial guide, he describes himself as a "public character."

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.
Duneier concludes that the larger community does not necessarily see the men as public characters. To understand why that is, he spends much of his book examining the barriers of race, class, culture, and behavior that have shaped the relationships between local businesspeople and residents and the vendors.
By the end, he has identified a central contradiction that the city's policies miss: "Many of the men who are succeeding in living a 'better' life through their entrepreneurial activity are panhandlers, drunks, addicts, loiterers, and possibly the mentally disturbed, as well as unlicensed vendors."

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."
In other words, to drive them off the street and away from their livelihoods is far more likely to cause crime than allowing them to exist on the street.
"Tearing down the informal structure carries with it the cost of eradicating positive and inspiring models that are misunderstood for their opposite," Duneier concludes. And the misunderstanding, he argues, results from judging these men simply on the basis of race and class.
Before that conclusion come innumerable rich observations and details. To describe Duneier as obsessed would be an understatement: He spent several years reporting and writing a publication-ready book based on Mr. Hasan, then decided, with Mr. Hasan's urging, that he needed to look at the wider network of vendors on the street, scrapped the original book, went back to the street, worked for magazine vendors, and wrote something new.
He has a relentlessly curious mind---not to mention far better fact-checking skills than most journalists---and, accordingly, Sidewalk ranges far, and rewardingly, from Sixth Avenue, where the men are concentrated.
Duneier tracks down the city councilman who, almost on a fluke, sponsored an ordinance allowing the sale of written material on the streets of New York, which became the men's livelihood. (That same councilman later becomes a lobbyist for business interests and helps pass a law that cuts the space allowed for vending in half, leading to all sorts of fights on the street.) Curious about how the men learned about the ordinance, Duneier discovers that it was the policemen who enforce the law on the streets who passed on---sometimes in garbled form---information about what was now legal and why. He travels to Penn Station, the former habitat for many of the men, to explore how they were literally squeezed out by architectural modifications that deliberately eliminated the spaces where they had gathered.
But mostly, he spends time with the men, observing, interviewing, tape recording, having them tape each other. The book, as a result, often feels like a documentary. The men argue over space, instruct each other on what prices to demand, haggle with customers, harass women, and the like.
Duneier tries to understand why some of the men persist in behaviors, despite the efforts of both society at large and their fellow vendors to reform them. He makes a powerful case that antisocial behavior is often a reaction to a lack of sociability on the part of local businesses and residents.
Consider, for example, the way many of the men pee in the street, in courtyards of buildings, even in cups that they store on a tree. The men do so because they believe that they are not welcome in local restaurants; and public bathrooms are located at such a distance that, to use them, the men must leave their goods untended on the street, where they are likely to be confiscated by the police.
Duneier describes a white Vermont family that comes each year to sell Christmas trees in the Village. They have been embraced by local residents and businesses, given keys to their apartments, invited in to shower, and so on---generosities that have never been extended to the vendors. The difference is not exclusively race, Duneier notes, but that is certainly part of it. Whatever the reasons, the result is that the family members do not have to relieve themselves in cups or on the street. Duneier also aptly points out the usual double standards: A homeless black man peeing on the street is a transgressor; a drunk upper class white man who does so is drunk, and thus forgiven.
The term "humanize" is overused, but it is worth using here only because of the way Duneier accomplishes it---not only by making invisible lives visible, but also by showing the commonalities between these men and those with less pigmentation and more money. Their haggling over prices, for example, is as much about the preservation of "respect"---feeling that no one "got over" on them---as about the money. No different, it seems, from many businessmen.
The only criticism of Duneier is, perhaps, an excess of idealism, or liberalism; in his hope that local residents and businesspeople can somehow overlook the behaviors they do not like in order to focus on the fact that the men are working. Duneier is too optimistic and he may also be asking too much of the neighborhood. For example, shouldn't a woman feel she can walk down the street of her neighborhood and not be harassed?
Still, that is only a small quibble with a remarkable book that brings urban life, and the hidden webs that give structure to it, into focus. These men may be perceived as the weakest among us, but if Sidewalk is any indication, their resilience, and spirit, is more powerful than the drive to eliminate them from view.

Amy Waldman is a reporter for
The New York Times

Sunday, May 17, 2009

Le bonheur en Allemagne?


Michel Tournier, about France and Germany, how they see each other and a long time cultural relationship

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.
S'agissant de l'Allemagne, il faut se garder de prendre pour argent comptant ses prétentions à l'ordre, le travail et la rationalité, l'efficacité, la méthode". (:49)

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)

Rote Stern uber Deutschland

Before the German reunification, on the territory of the formerDDR, they were around 320,000 members of the Red Army, with 220,000 members of their families. The German state paid 8,35 mld. DM to the Russian state in order to be built new houses for them, in Russia, Bielorusia or Ukraine.

Tuesday, April 28, 2009

In the heart of Java


A Shadow Falls: In the Heart of Java
By Andrew Beatty



Faber and Faber; 336 pages; £12.99

Buy it at

Amazon.co.uk

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.

A Shadow Falls: In the Heart of Java.
By Andrew Beatty.
Faber and Faber; 336 pages; £12.99

Thursday, April 23, 2009

"Digging to America"

The stereotypical description of America is the "dreamland", the "land of choice", the "land of freedom". Also, the "melting pot". You are born and became American citizen by choice. Your American identity is becoming part of your other identities, without a serious clash, because the chance offered is to be yourself. (This is a stereotypical statement too)

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!


Excerpt from

Critics about

Novel, "Ego Prose" series, Polirom, 2007, 243 pages

Copyright: Polirom

Translation rights sold to: Actes Sud (France), Residenz (Austria), Pre-textos (Spain), Jelenkor (Hungary), Faber Print Ltd. (Bulgaria), Czarne (Poland), Gruppo Editoriale Zonza (Italy)

Book presentation

The 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.



TopBack

Excerpt from

It’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 :
“Dear comrades, I have some good news for us all. Because your workshop has for many years been foremost in ‘Socialist Competition’, the comrades from the County branch of the Party have entrusted us with a lofty and privileged mission.”
We’re obviously in for it now, I tell myself. They’re probably going to increase our hours.
“A mission of which we should be proud. That of presenting and making known the fruits of our labour at the highest level possible, to comrade Nicolae Ceauşescu...”
Blah, blah, blah. We all freeze to the spot. In three days, Ceauşescu is going to visit our workshop, to stimulate production for export.
“Please start preparing for this edifying moment immediately !” the director concludes his speech.
This means military discipline, we all know it.
Gaffer Mitu has a pasteurised look about him, as he himself says. Either he’s got a hangover, or his morning dose of holy water was a bit too large.
The foreman tries to obtain a day’s delay from the director, before commencing the cleanup, because we have to finish an order for Thailand. Any delay will result in docked wages.
“Comrade, Ceauşescu is coming, don’t you understand ? Is export what matters to us now ?” the director snaps at him, lighting another cigarette.
They both go out, and we remain, pensive.

“On my life, I won’t budge until I take a photo of Ceauşescu right here next to my lathe, says gaffer Mitu, chewing his words.
“Gaffer Mitu, if Ceauşescu shakes hands with you, you won’t wash until your dying day,” gaffer Pancu goads him.
“Noooo, I want a kiss from Lena. I’m going to dress up as a pioneer and give her flowers, just so she’ll give me a peck on the cheek.”
We all laugh, but without pleasure.
The foreman comes back sharpish. He reads gaffer Mitu at a glance and sends him off to sleep for an hour. He hasn’t managed to budge the director on a delay, so we all get ready to make everywhere squeaky clean. He warns us that if we don’t make a good job of it, we’ll all be in the lurch. The director, especially given that he’s new, is also quaking in his underpants, so he’ll be keeping a close eye on us in the days to come. In three days and three nights we’ll have to sort out everything that hasn’t been repaired or cleaned for the last twenty years. If need be, we’ll work in shifts. We won’t be alone, because the entire factory will be in on the act. Our workshop has been picked out, but you never know where Ceauşescu will have a mind to poke his nose in. I’ve never seen the foreman so agitated. He’s talking and walking among us. He’s thinking out loud. He’s giving orders for today and the following days.
He changes his mind. He contradicts himself. He stutters.
He’s in a panic !
In the end, we manage to get ourselves organised somewhat. We decide to start with the whitewashing, because that makes the most mess. Then we’ll go on to painting everything that hasn’t seen a paintbrush for years, cleaning the windows, polishing the machinery, and after that we’ll see.
The scurrying begins. At first we all get under each other’s feet, but little by little we each settle down to business. Where they’ve passed by with the whitewash, Aurelia and me clean up the splashes and do the windows. Sanda couldn’t be luckier – she’s on maternity leave.
It’s afternoon already and things are progressing nicely, but we’re far from having finished. We’ve only had a quarter of an hour break. My back is aching and my hands are stinging. At first, me and Aurelia chatted about this and that, but now we’re working in silence. The only thing you can hear is the swishing of the brush and the creaking of the windows.
From the storeroom appear two women with piles of overalls and all kinds of protective gear. We receive new kit. On the day of the visit we’ll have to look like in the textbook, as the foreman says. With helmets and goggles, with gloves and leather aprons where the case.
On this occasion, the boss decrees a break. He sends someone to buy food for all the others. Plus mineral water, in spite of some murmured protests. He brings the coffee from his own office.
Each person has to sign for the new kit. For the first time ever, the people from stores have the patience to let us try the gear on. Up to now, they always used to give us it and that would be that. If it was too small or too large, you would have to pester them for a week before they would change it for you. We lay out the table for everyone, and we go off one at a time and come back with our effects under our arm. We munch without speaking, lost in our own thoughts.
Gaffer Mitu appears, with a helmet on his head, goggles, apron and bulky pigskin gloves. He walks swaying, with his arms spread out in front of him, as though he wanted to throttle somebody.
“My name is Dumitru Prunariu,” he says, “the first Romanian in space. At this solemn moment, I want to convey to you greetings from our Martian friends.”
I take advantage of the moment of relaxation to make a phone call to Tzucu and tell him I don’t know when I’ll be getting back. He’s just got in, immediately after Alice, and is warming up the dinner. I explain to him what it’s all about and he says he knows about Ceauşescu’s visit, that they have been mobilised too, and that he’ll tell me all about it at home. Today they got away quickly, but tomorrow looks set to be grim. I ask him to take Alice round to Sanda’s, for a day or two, until the storm passes. It’s not the first time the lass has stayed at her auntie’s, because they get on really well.
The street is all a bustle too. Barrels of tar are boiling, and the tipper trucks are unloading asphalt. Down the hill, the steamrollers are already at work. At last, they are laying some asphalt round here. Up to now, you had to do the slalom in the car just to avoid the potholes. By the entrance on the hill, the tall dusty pines are being washed with a hose. Next to our fence, facing the street, mounds of black earth are being carried off in buckets. The gravel and dry grass disappear, and here and there flowerbeds are being made. The watchmen are painting the large gate at the vehicles entrance.
The other sections aren’t sitting idle either. Everyone is on the move. Inside, they have already gone on to painting. In the first place, the flange that runs around the workshop, then we go on to the metal parts, the posts and all the rest. Everything in green. Although the windows are wide open, the smell is making us dizzy.
It’s ten o’clock at night and, the same as everywhere else in town, the power has been cut off.
We light a few lanterns, but you can’t see much. The foreman is in despair. He’s talking on the phone in his office. He’s roaring :
“Ceauşescu is coming, don’t you understand ? Turn the power on, otherwise it will be you who has to answer for it.”
We wait. We’re exhausted. The boss keeps making phone calls. Not even gaffer Mitu has any more appetite for jokes.
At last, the electricity comes back on and, with difficulty, we start work again. We don’t make much headway. He leaves us to it for another hour and then lets us go home. When I get back, Tzucu is asleep. I don’t wake him. I fall asleep like a log.


Here we are the next day, at the crack of dawn. Among us, two unknown persons in new overalls. The foreman makes the introductions, glumly :
“These are your new colleagues. They are called Andrei and Maria. They will be the workers’ representatives in the official delegation that will accompany the comrade President. Now they will give us a helping hand and familiarise themselves with the workplace.”
Andrei is athletic, with short hair. Judging from his jaw, I would sooner see him in shorts and boxing gloves than in overalls. Maria is very pretty, just right for handing over flowers.
The plan for today is as follows : in the morning we’ll finish painting inside and polish all the machinery until you can see you face in it, and in the afternoon we’ll move on to fixing up the exterior. I’m in the same team as Aurelia again. We start on the machinery. We remove the oil‑soaked dust from all the crannies, scrub with emery paper, and buff with felt. The boss passes it on, from one to another, for us to mind what we say in front of the new pair. There wasn’t any need to tell us. The hardest will be for gaffer Mitu, who has a bit of a loose tongue.
I peek from the corner of my eye at our new workmates. Andrei is looking at a lathe like it’s a giraffe, and it’s as though Maria is holding a hedgehog not a rag.
“It’s hard to change your trade from one day to the next,” I whisper to Aurelia.
Aurelia laughs to herself.
Comrade Suit passes by to see how the work is going and to encourage us.
At one point, Maria comes over to us. She asks us for a plaster, because she has got a blister from the emery paper. She has delicate hands, but the nails are not polished. I bring her a roll of leucoplast from the first aid kit, to cut off as much as she wants. She asks us if we usually work like this.
“Not quite at this pace, but it’s hard work,” says Aurelia prudently.
Maria stays next to us. She has begun to get used to it and is scrubbing vigorously. She tells us she has a bairn in the fourth form and that the lessons are hard, they have a whole heap of subjects. I say that it’s better that way, so that they’ll get used to hard work from an early age. After that I regret saying it. Who knows how she’ll interpret it.
We scrub in silence.
The boss calls me to one side and tells me it’s my turn to go and talk to the secret policeman responsible for the factory. He explains which office I have to go to. He tells me not to be frightened. It’s nothing serious. Everyone has to go. (…)

“Apostoae Emilia ?” the secret policeman asks me, leafing through some documents.
I nod yes. He is a man of about forty, going slightly grey, with a placid face and a bored voice. I’d expected to see a harsher figure, with a thundering voice.
“Maiden name Burac ?”
“Yes.”
“Mother and father agricultural labourers ?”
“Exactly”
“What does your husband do ?”
“Locksmith mechanic.”
“Yes… yes… But why aren’t you a member of the Party ?”
“Hmmm… I don’t know… I don’t think I have the necessary ideological level, comrade…”
“I see that you are a good element, you don’t have any deviations…”
“That’s right.”
“You have received a flat through the factory, how do you feel in it ?”
“Good.”
“Were you put forward to join the Party but refused ?”
“No.”
“But if you were put forward, would you accept ?”
“I don’t know… I think so.”
“And you say you don’t have the necessary ideological level ? How is that ?”
“I don’t know… That’s what I think…”
“What are you lacking in order to have the necessary ideological level ?”
“Perhaps I should study Party documents more… How do I know ?”
“Are you satisfied with the collective you work in ?”
“Yes.”
“And with the foreman ?”
“With him too.”
“Do you have any complaints about the workplace ?”
“Nnno.”
“Do you consider that you lack anything in particular, which the factory might help you with ?”
“I don’t know… Maybe a gas cylinder…”
“Is that all ?”
“Yes, I think so.”
“Well then, fill in a request form, which you will leave with me, and tomorrow go to the union to pick up a voucher for the gas cylinder.”

When I get back, they’re on a break. I get out my packed lunch and sit on the bench outside, next to Aurelia.
“How was it ?” she asks me.
I look at her amazed at how she knew.
“The boss told me that I have to go after the break as well.”
“Aha,” it all becomes clear to me. “He’s alright even so. He asks you what complaints you have. I told him that I’d like a gas cylinder and he told me to fill in a request form.”
“But why hasn’t he asked us up to now ?”
I nod my head in sign that it’s clear why now and not before. We eat. Finally, Aurelia gets out an orange. She tells me about how at her husband’s shop they don’t stint on unloading the goods. They get all kinds of stuff. Salami, milk, chocolate, everything. And not just them, but in almost all the neighbourhoods. Well, there’s still a queue, but only twenty or thirty people, not hordes.
Maria comes over, so we stop talking. Aurelia offers her some of the opened orange. Maria takes a segment, picks off the pith, and then eats it. I look at her with round eyes.
“I can’t stand the pith. I eat oranges like grapefruit,” she smiles.
So as not to show myself up, I don’t tell her that I’ve not yet had occasion to eat a grapefruit.

In the afternoon, we all move on to outside. We sweep, clean, dig. We’ve received black earth, roses and pieces of lawn from the town hall. We paint all the outside pipes and the mobile crane. On the main wing of the factory, another team, from another section, paints in letters as tall as a man “Long Live the Romanian Communist Party”. The porters have also received two new colleagues. The asphalting of the road has reached the factory yard.
In the evening, when the power is cut off, they let us go home.
I get back knackered. It’s too late to phone Sanda to see how Alice is. I chat with Tzucu for a little. We haven’t spoken for two days. He tells me that they were taken off to transplant maize. They go to the Party Farm, uproot the maize from an experimental plot – large and comely maize, with great big cobs – and then they plant it at the edge of the fields, two or three rows deep, along the roads which Ceauşescu will travel down to I don’t know what agricultural collective. They uproot the puny maize and load it into trailers. Even he doesn’t know what happens after that. They carry out all these operations in the blazing sun. At least they give them mineral water.
The third day is a bit lighter. We’re busy “decking out portraits”. We divide into two teams, one for inside and one for outside. I’m inside. We make a panel of honour, with photographs of the foremost workers. We’re having fun. We put Mitu’s photograph as the best of the best, the model to be followed. Then we draw up a graph of political information meetings, with dates and topics that we just make up. That is, not exactly – we copy them from a template brought by the foreman. We cut out articles from newspapers, which we tack to a piece of polystyrene wrapped in red canvas. We hang up two or three portraits of Ceauşescu. The boss brings us some twenty thick volumes of the works of Uncle Nicu, to put in his office. Because he doesn’t have a bookcase, we cart one from the Furniture Factory, on loan. He also brings forty flowerpots, for us to spread around the place, as aesthetically as possible. We have to sign for them. Whatever gets lost or broken, we’ll have to pay for.

There’s a hullabaloo outside. Someone’s shouting.
Me and Aurelia go to the door to see what it’s all about.
A scowling bloke with brown hair, wearing a suit and tie, is rolling his eyes and foaming at the mouth.
“You’re a bunch of idiots and dolts ! You’re in for it now, I promise you ! As soon as this visit is over you’ll have me to answer to ! Is this a factory for drunkards ? Is it wine we make or do we produce for export ? You’re irresponsible.”
And off he goes like a whirlwind, one of those ones that flatten everything in their path. We find out that it was the grapevines that had upset him. Gaffer Culidiuc is the most affected of all of us. He had planted them, cleaned them and trimmed them for years, and now the lads have already set about pulling them up. He can’t watch ; he goes into the workshop. The boss doesn’t say anything, because the new workmates are there, but his eyes are blazing. I’ll miss shade too, the plump black bunches of grapes… Gaffer Culidiuc makes a sign to us that the scowling bloke is barmy. We ask him who he is and he says that he is a bigwig in the County branch of the Party.
Not even an hour passes and the blonde‑haired young porter comes in guffawing. He wants to tell us something, but the foreman makes a discreet sign for him to be silent. The porter doesn’t catch on and lets rip, thirteen to the dozen. He says that that bloke just now – Comrade Whirlwind, as I’ve christened him in my mind – found fault with the pine trees by the main gate, and why are they so dusty. They explained to him that they had been washed with the hose, but that they couldn’t get them any greener than that. Then the bloke apparently began to bellow that he wasn’t interested, that, if need be, they should paint them, only that they should look like real pine trees, from the mountains. And now, perched on the Electrical Plant trucks with mobile ladders, a number of blokes are painting the pine trees with spray guns.
Only Adrian, Maria and gaffer Mitu laugh. Oh, and gaffer Culidiuc, who is in the workshop, standing behind us.
Only now does the hapless porter understand. You can see by his frightened glance.
“In the end, it’s one way of solving it,” he tries to wriggle out of it.
This time, we all laugh.
The porter can’t understand a thing.
The boss takes him by the shoulders and asks him to show him where he saw such a thing, because he doesn’t believe it. You can see from a mile away that he wants to get him out of the shit.
Today, we leave earlier, so that we’ll have time to prepare for the next day and to rest. The boss gives us our final instructions : overalls have to be ironed and starched ; the men have to be shaven and to smell of toothpaste, not of rotgut ; the woman without lipstick, makeup or nail varnish.
I get back home. Tzucu isn’t back yet. The pots are empty, and the sink is full. I get down to business. Tzuku turns up. He tells me about how some chap with a loud mouth came and hauled them over the coals : them, for not watering the planted maize, and the blokes from the Party Farm, who were getting ready a herd of thoroughbred cows to send to the agricultural collective that Ceauşescu was going to visit, for sabotaging the event. I described Whirlwind to him and he confirmed it was him. There had been a right carry‑on with the cows. In the first place, he made them remove all the black cows from the stock, because they didn’t set an optimistic tone. Then he was dissatisfied with the way they had been washed and curried. But the worst was when he battened onto their hooves, for not being glossy enough, because he knew that thoroughbred cows have to have shiny hooves. In the end, he made them lacquer the hooves, for them to look like in the textbook.
We go on chatting about this and that and then fall asleep.
The big day.
The director general and the boss make the inspection. They closely examine each of us individually, straightening a collar or two. With all this protective gear on us we look like something out of an exhibition. The atmosphere is tense. Our new colleagues haven’t turned up, probably because the official delegation has gone somewhere else. Comrade Suit goes out and we are left to ourselves. The time passes slowly. We walk to and fro, listlessly. We don’t even feel like sitting down, so as not to crease anything.
On the street, on either side, workers, pioneers and communist youth have already been deployed, with placards and flags. Their chatter can be heard as far as in the factory yard.
From time to time, gaffer Mitu walks around swaying, with arms outstretched, as he imagines a cosmonaut walks. We smile, but we don’t feel like laughing. Whatever you might say, we are excited. It’s not every day that Ceauşescu comes to our workshop. And I think that we are a little afraid too, even if no one says so. We have to make a good impression ! A very good impression !
From time to time, the foreman brings us news from Comrade Suit : Ceauşescu is in town ; Ceauşescu is in the viewing stand, the parade is about to begin ; Ceauşescu is having lunch ; Ceauşescu is heading for the agricultural collective. The tension grows. The worst thing is that we don’t have anything to do ; we just have to wait. We have to be ready at any moment.
At around five in the afternoon, a stupendous piece of news arrives : Ceauşescu has left town.
But we remain in position, in case it’s a false alarm.
At around seven, Comrade Suit appears and confirms that Ceauşescu has left town. He thanks us and tells us that maybe we will be luckier next time. He leaves in a hurry.
We’re left to ourselves and the atmosphere suddenly relaxes.
“Boss, what about those new colleagues of ours who didn’t turn up today ? What shall we do ? Clock them out ?” asks gaffer Mitu drolly.
“Bugger them !”
We all decide to go to a restaurant and celebrate our achievement.


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


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.