New View, End October


Well, happy Diwali and happy Halloween.

What a splendid fall day -- warm and sunny, with the fall colors near their peak in Pennsylvania.

We had a nice time driving down from New Jersey with a rented pickup truck full of sundries and a couple of articles of furniture. (The rest will follow in a couple of weeks).

Meanwhile, our temporary apartment, though humble, does come with a view of a hill, brightly lit and happy with color.

(And to my anonymous neighbor, whose wireless I'm using, thank you. Wish I could return the favor, but I'm not brave enough to leave my wireless router unsecured! )

Visions in the Yamuna: Nirmal Verma


Via the mighty Complete Review (and Uma, The Elegant Variation, and others), I hear of the death of the Hindi writer Nirmal Verma at age 76. Verma was a genuine Indian original -- a St. Stephen's graduate who decided to commit himself to Hindi (not English), and who spent the 1960s in Prague, studying Czech literature and translating it into Hindi. He returned to India, and wrote productively in Delhi for three more decades. (Though his stuff has never been widely available in the U.S., a decent sampling can be acquired in the U.S. through Amazon).

Verma embraced modernism, and created a distinctly Indian variant of the French Nouveau Roman in Hindi, the Nai Kahani ("New Story" -- essentially a direct translation of "Nouveau Roman"). Here is Amit Chaudhuri on Verma's method and literary evolution:

The stories seem to be realist enough in their mode, and, occasionally, their particulars are rendered with great beauty; but the aura of the real is an illusion; the features of their world are no more definite or recognizable than the mysterious daubs of colour that form certain Cubist paintings. Just as those daubs of colour congeal, and are translated, into a scene only once we know the name of the painting -- say, 'Night Fishing At Antibes' -- so the features of the world of these stories hang suspended in the locus of the name, 'Nirmal Verma,' and the language, Hindi, and its traditions. In his more mature years, Verma has moved to apparently less symbolist and more recognizable territory. But he has also proved, ironically, that it is possible to map, on the suburban capital city, private and nebulous quests; he writes, a publisher's note informs us, 'from a rooftop that appears in some of his stories.'

(Is it too self-indulgent to say that I would also like a rooftop of my own? My own private observation deck?) Here Chaudhuri hints that the latter Verma is softer around the edges, and somewhat forgiving of the reader's need for plot. Not an unfamiliar turn; the challenge, of course, is to grow old while still remaining visionary.

And so it appears Verma did. Another story readers might be able to readily access is 'Terminal' (1992), which shows up in Amit Chaudhuri's anthology, The Vintage Book of Modern Indian Literature. Here's a snip from the ending of that story:

When the train reached the other terminal, he gave the conductor his ticket which still carried the warmth of her hand. After he got off the tram, he slowly walked towards the bridge which he used to cross every evening on his way back hom after dropping her at her hostel. It was an ancient bridge and the red light of the setting sun was sparkling over the river that ran under it. . . . He started walking again, but stopped when he reached the end of the bridge. He watched the river, which was now partly lit by the setting sun and partly covered by the evening shadows, flowing peacefully under the bridge. Then, suddenly, in the confusion of light and shadow, he saw a face floating on the surface of the water, staring at him, gazing up at the place he was standing, and he couldn't decide if it was the face of the Empress who had drowned at the same spot under the bridge three hundred years ago or of the woman he had seen in the candlelight three hours past who had saved them from drowning.

This could be a vision from a bridge at the Seine or the Vitava. But I think it is the Yamuna, which is dense and haunted the way all rivers running through cities tend to be. It's exactly the place to stand with one's hand in one's pocket, clutching a cooling ticket to an opera one is no longer going to see.

A translation of a Verma story called "The Lost Stream" is available online at the Little Magazine (link via Uma again):

Bodhrajji is long gone — the light from the lamppost illuminates his signboard that has his name in bold letters and of course the... Philosopher, Guide and Friend. She looks at the board for a while and then is startled by something. Someone is standing near the shop, whispering. She bends to look closely and sees two men on a motorcycle… they don’t seem very grown up, more like college boys — impulsive and worldly unwise, perhaps a little scared, but happy. As if they’ve found heaven beside the wall near the shop. They’ve come here, away from all curious eyes, not knowing that they are being watched.

She can’t see them too well. One boy is standing, the other sitting on the motorcycle. The one sitting takes something out of a bag from somewhere behind his legs. She sees the glass in the other boy’s hand… She realises what they are doing here. Shopkeepers come here after closing shop, to consume in fast gulps stuff they can’t touch at home, and then disappear into the darkness. But these boys? They seem untouched by the shopkeepers’ hypocrisy. They whisper and then laugh, and hide their glasses at the slightest noise. They don’t seem to be from here. Neither from the world around her… What is it that makes them stand out? Is it their laughter? Their whispers? Their happiness? The happiness that comes from drinking?

Is this the way to happiness? A dark alley?

I hope you'll consider it worth your time to read the rest of the story (I haven't spoiled anything by quoting from the ending. Remember: modernism!). What Verma offers in "The Lost Stream" is a series of small, nuanced observations, and a self-reflexive take on the strange feeling of isolation that comes with giving oneself over to observing the world, rather than attempting to act in it. No matter how removed the artist is from the people she (in this case) watches, she is still always in some sense involved in their experience. She scrutinizes the boys drinking in an alley for some kind of clue to her own condition.

(It should go without saying that Verma's is a very different kind of Indian writing from the overblown, fantastic, chutnified, and "exotic" style associated with certain practitioners of Indian English postmodernism. Verma as Antidote to Rushdie-itis?)

And of course one has to mention that these are only translations, that reading in the original Hindi would be something else entirely. For those who can, Uma links to a story in Hindi here (you need to download a font -- damn).

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Two further notices of Verma's passing:
Scotsman

Hindustan Times

And three Verma links:
South Asian Writers Literary Recordings Project (a U.S. Government project -- you can hear/download MP3s of him reading)

Lettre Ulysses Award

Interview in the Tribune

Two Bits of Good News, and A Request for Advice

1. We're moving out of New Jersey, and back to the Philly area.

S. got an internal transfer to her company's King of Prussia office, which is a huge relief: King of Prussia is much closer to Lehigh than Melville, NY. Her commute will be cut by like 95% -- no more George Washington Bridge, Cross-Bronx Expressway, or LIE -- and mine will be cut by about a quarter. That 15-20 minutes each way on my end might not sound like much, but 40 minutes a day does add up.

So we're moving in stages in the next few weeks. It's a huge amount of work, and this is a pretty bad time to have to do it. But the long-term benefits are myriad: more time to socialize, more time for exercise, the possibility of buying a house (ulp!), as well as an overall sense of normality that is lacking when you spend all your time in the car.

2. Book news. This actually happened about two months ago -- I got a contract for my academic book, Literary Secularism: Religion and Modernity in England, Ireland, and India. It's with a small British scholarly press whose name I won't give (bad luck), though I can say it's neither OUP nor CUP. The details of the print run and so on haven't been worked out yet -- I have to turn in the manuscript first -- but we'll probably have more news on that front next summer.

3. Blog posts --> essays? There are a few long blog posts I've put up in recent months that I'd like to try and convert into publishable essays, and I wonder if readers might have favorites or suggestions from among the following:

Language issues: some combination of H. Hatterr, and the Indian English posts, and maybe also the Balderdash post. That I need to write some kind of essay on this is really a no-brainer. The question is how to take it from the realm of language-play (where my blog posts are) to some kind of serious point about the function of Indian English (or slangs and dialects in general) in literature.

Orhan Pamuk, Turkish Secularism, Theater.... I really liked some of the ideas in this post, though it didn't get a lot of response from people at the time I posted it. There's so much going on in Pamuk's novel that this could easily be extended to 15-20 pages. But I don't know a lick of Turkish, and most academics avoid trying to publish on writing in translation when they don't know the original language, because any close attention to a writer's language is rendered pointless. But I wonder if that rule could be broken?

Rethinking Postcolonial Theory. This is almost an academic essay already, and I'm most definitely going to rework it. The question is whether it's my first priority.

So if you were me, which would you be most excited to pursue? Are there other posts you've seen me post here (or at Sepia Mutiny or the Valve) that seem like they could be starting points for longer essays? Philip Roth? Rumpelstiltskin? Others?

(Note: you obviously don't need to be an academic or a literature person to weigh in on this -- that's the beauty of the blog world. There's no such thing as "qualifications," only good ideas and arguments...)

Maps For Lost Lovers -- Reviews at LBC

Three of the Lit Blog Coop (LBC) bloggers have reviewed Nadeem Aslam's Maps For Lost Lovers. It's one of five books nominated for their "Read This!" series.

C. Max Magee (of The Millions)

Sam Jones (of Golden Rule Jones)

Our Girl in Chicago (of About Last Night)

If you only have time to read one of the three, the review that is the most detailed and dense is Our Girl In Chicago's. Her most thought-provoking paragraph, I think, is the following:

Aslam is great at unearthing rich psychologies like Kaukab’s in an emotionally potent way; he’s great at interiors. But that’s a bit misleading, since another distinction of his novel is the way it reflexively looks outward to see in: a great deal of what we know about the characters is divined through detailed representations of the world as they see it. The thickly descriptive style through which Aslam achieves this will, I imagine, prove overly rich for some readers. Seven metaphors and similes on the first page alone sounds alarming, doesn’t it? But—apart from the fact that many of them are stunning—metaphoric language is more than a vehicle here, and certainly more than just ornament. It’s close to being a provisional philosophy.

OGIC hints at a criticism made by some readers of Aslam that I've talked to -- his prose borders on preciosity -- while also offering him an 'out'. It's his intense interest in the interior life of his characters, she implies, that explains the high metaphorical density: there's a consistency there to be ascertained.

Or at least that's what it looks like from here. I'm a little embarrassed that I've had this book on the shelf since mid-summer, and still haven't read it. Well, I've got a conference in Chicago coming up next week, so maybe I'll get started on it while waiting in airports/on the plane.

(Incidentally, if any readers in Chicago are free that weekend and want to meet up for coffee/tea, drop me an email.)

Shirley Horn's Influence


New York on Sunday
Big city's taking a nap
Slow down, it's Sunday
Life's a ball, let it fall right into your lap


Earlier I linked to the New York Times obituary of Shirley Horn, but it's the Washington Post that really has the goods, with a jazzhead's take on Horn's music by Richard Harrington.

Horn's trademark, Harrington points out, is her slowness:

Horn, who died Thursday night at 71 after a long illness, could swing a tune with the best of them, and often surprised fans when she did, but that approach simply didn't fit her temperament. Instead, Horn did ballads and cool, understated ruminations better than anyone except her first champion, mentor and lifelong friend, trumpeter Miles Davis. Both were masters of silence and anticipation, but even Davis teased Horn about her pacing. "You do 'em awful slow!" he once said.

Slowed down, Horn songs like "Here's to life" and "Beautiful love" sound strangely dissociated: as if she's musing on something personal -- but maybe a little disconnected -- as she's singing.

The Times talks about her ability to boil a song down to the bare melody, but I don't know if that's quite it. Horn sings so slow that the listener doesn't 'hold' melody in the usual way. You're not being carried by a catchy tempo, so you're always slightly off-balance, anticipating the next phrase. Slowness intensifies the drama in the song, which sometimes gets too intense (though it never crosses over into melodrama).

But Shirley Horn isn't just going for drama; she's also interested in a minimalism that does something else entirely. In the space between jazz and the blues, Horn seems to always know what her voice can do as an instrument. So she plays it distant, like a slow trumpet riff in a minor key. Her last name, one feels, cannot be an accident.

The best way to explain Shirley Horn's style is to compare her version of "Peel me a grape" to Diana Krall's. Krall is a contemporary cocktail party staple; her version "Peel me a grape" is so popular, people might not know that other versions exist. Krall does it fast and punchy, like a Cole Porter song. She announces her (impressive) vocal skills at every step -- showbiz all the way. It's as if she's saying: listen to this and be impressed! And most of the time, one walks away duly impressed.

But sometimes one wants something a little smaller and less polished. Shirley Horn does "Peel me a grape" with no Showbiz (or showmanship) in her voice. She also sings at about half-speed, and is languorous and contemplative where Krall is sharp and to-the-point. If you'll allow a dessert metaphor, Horn is no sugar added.

For all that, Diana Krall still owes something to Shirley Horn, for the song itself (if nothing else). Harrington alludes to this as well:

Horn was at times reflective, at times wry, and on occasion caustic and cantankerous. She expressed frustration with the music business, particularly that such pianist-singers as Norah Jones and Diana Krall didn't acknowledge her as the influence she clearly heard herself to be.

Of course, some of this is the usual generational snubbing, and there's also a bit of the sometimes invisible mainstream appropriation of African American music, which will be familiar to anyone who knows the history of popular music here.

You might be able to hear a little snippet of Shirley Horn's "Peel me a grape" at Amazon (sometimes it doesn't work). A sample of Diana Krall's version is here.

Shirley Horn was also on The Connection in 2002; you can listen streaming. Even as recently as three years ago, fighting cancer and some other serious physical ailments, she sounded great.

Lit Links (In Which I Prove That Shivaji Was Shakespeare)

1. More Shakespeare biographies: Shakespeare wins the prize for the most biographized person about whose life almost nothing is known. (The only person who comes close is Shivaji; indeed, what if Chhatrapati Shivaji were Shakespeare? It might explain why no one has ever really agreed on how to spell Shakespeare's name. And it might also explain how we got from Shakespeare (Chhatrapati) to Thackeray (Balasaheb)!

Yes, yes, I know the dates are all wrong, but consider the pictures closely:


There's a resemblance, is there not?

2. Great post at Locana about Amartya Sen's The Argumentative Indian. Anand takes issue with Ramachandra Guha's review of the book, which he says distorts some elements of Sen's argument, and miss the point. At issue, as always, is the purchase of the past over the present. Who determines history? To what extent do events in the distant past determine social relations in the present?

It's too simple to simply promote presentism, and dangerous (especially in India) to give the past too much weight.

3. Chris Bertram at Crooked Timber linked to an interview with Orhan Pamuk in Der Spiegel over the weekend. It's a great interview. Both there and in the discussion at Crooked Timber, I get the sense that Pamuk is trying to show is that Turkey has undergone a sea-change over the past ten years. It is more open, more tolerant, and less Kemal-ist while still being secular.

Then why is Pamuk facing a trial for saying that "Armenians were killed"?

Another piece on Pamuk in The Guardian.

4. Pirates in the Indian Ocean. I know that lives are being lost and this is a very serious criminal problem, but somehow I always find it a little bit exciting that there are still pirates.


5. Ms. World meets Mumbai.After months of planning, our web-buddy Ms. World has finally landed in India. She's looking for people to have coffee with in Indian metros.

6. The Communist Party in Bengal. I hadn't browsed Delhi Belly in awhile. This time I was happy to see the text of an article Jason Overdorf published in Newsweek International, on the divide within the Communist Party-Marxist in Bengal. Apparently they are not against globalization across the board; in Bengal, for instance, the Chief Minister Buddhadeb Bhattacharjee has been quite successful in wooing foreign investors.

So they are pro-foreign investment when it's in Bengal, but against it at a national level. Oy.

7. RIP Shirley Horn. We won't forget you.

8. Coup de whaaa?. Connaissances has an interesting post on the French word "coup," which often refers to sudden or unexpected events:

Here are a few examples of the 'coup' phrases where the word 'coup' usually denotes events that happen suddenly or briskly.

Coup d'état: overthrow of a government by a small group, often being part of the same power structure. Distinct from a revolutionary overthrow of the government. Lots of examples on Wikipedia here.

Coup de gueule: Letting off steam (literally a 'blow of the gob').

Coup de main: in French this phrase means 'a helping hand'. In English, however, according to Wikipedia the phrase has the more negative significance of 'a sudden and swift attack'. How the former transformed into the latter is difficult to comprehend. (avoir le coup de main: to have the knack)

Coup de grâce: means a 'blow of mercy', or a death-blow. It refers to the mercy killing which ends the suffering of a mortally wounded creature. It can also refer to an act that brings about drastic change. There's an amusing little comment on Wikipedia concerning the mispronunciation of this phrase by English-speaking people here.

Coup de boost: what you do to increase the traffic on your blog...

Ah yes, the Coup de boost.

Incidentally Taupe is looking for more variations on "Coup de ...." in his comments.

Hanuman, the animated film; and the puzzle of the Vanaras


Rediff has a review of the new animated version of Hanuman that's just come out. From the stills, it looks like they're showing him not as a monkey, but as a more or less hairless human (whose adult form is quite muscular), with a monkey-ish face.

I was surprised by this, but I gather that most iconography of Hanuman follows this pattern. I find it a bit curious, though apparently it has something to do with Hanuman's mother being a Vanara ("monkeylike humanoid"). So I guess what I'm curious about is the idea of the Vanara itself -- which is different from the ancient Greek 'combinations' (i.e., centaurs or griffins). A Vanara isn't two animals grafted together (or a human grafted with an animal); rather it's a being that is essentially human (or "humanoid" as sci-fi people might say), but with limited animal features.

* * *
In general, I'm looking forward to Hanuman, which looks like it might be a winner if it ends up getting widely distributed and marketed. Since CGI films are among the most commercially successful films Hollywood produces these days, Indian studios are right to try and develop that market as well.

More stills here.

Another Desi Running for U.S. Congress?: Upendra Chivukula

Upendra Chivukula is a State Assemblyman from New Jersey.

He's profiled on today's Marketplace (an NPR radio show). He doesn't come out and say it in so many words, but it sure sounds like he's running for Congress.

In the story they say there are nearly 200,000 Indians in New Jersey (they don't talk about Pakistanis or Bangladeshis). It's still not a large number if you consider that there are 8 million people in the state. Still, he's a Democrat, which means some of us are likely to be a little more enthusiastic than we were with Bobby Jindal last year. Chivukula does have to get over the hump of his last name, which some Americans might find difficult to pronounce. In the Marketplace story he makes a little joke about it ("think 'Chevy' plus 'Cola' -- it's not so hard!").

Sreenath Srinivasan, the omnipresent Columbia journalism prof. also makes a cameo in the story.

Incidentally, Upendra Chivukula is also profiled on something called the Indian American Leadership Incubator.

And there's more on him on this Telegu-centric blog.
* * * * *
UPDATE: I randomly met Chivukula at a big Navratri/Garba fest in Parsippany three days after posting this. Seems like a nice guy. And he confirmed that he's likely to be running for Congress next year.

Goonda No. 1?

Say it aint so, Govinda!

The low-brow (and proud of it) Bollywood actor Govinda, lately a Member of Parliament in the Congress party for north Bombay, may have been hobnobbing with gangsters in Dubai. And not just any gangsters -- Dawood Ibrahim himself! Mr. D.

Apparently there is a videotape. With their sense of irony firmly challenged, the BJP is demanding immediate action. (You can't make this stuff up)

On the other hand, on this blog, Congress officials are quoted as saying that the video is from before 1993. Dawood Ibrahim wasn't known as a super-criminal until after the Bombay blasts, so it's not as bad as it might look.

Hooch and Hamlet/ Acting Like a Thief



Shashwati and Kerim are working on a documentary on the Chhara community in Ahmedabad, Gujurat. The Chharas were formerly known as a "criminal tribe" (also known as a Denotified Tribe, or DNT), and are still routinely harassed by the police in Gujurat. Most of them make a living by making and selling bootleg liquor (Gujurat is a dry state, so there is always a healthy market for liquor!), though I gather that some still might continue to be involved with petty criminal activities.

More about the Chharas can be found at this story at IndiaTogether.org

Shashwati and Kerim have made a 15 minute segment of the larger documentary (Hooch and Hamlet) available for free via BitTorrent from their website for the film. The focus of this section ("Acting Like a Thief") is the Budhan theater group in Chharanagar, named after a member of the community who was killed in police custody in 1989.

I downloaded and watched the clip, and would definitely recommend it: another glimpse of how the other half (or, to be more precise, the other three-quarters!) lives in India. At a simple level, it's interesting just to hear these people talk. At times they are speaking the language of an aggrieved minority, focusing on the way they are victimized by the police and by the mainstream communities that surround them. But at other moments they acknowledge (and even embrace) their community's "dakku" legacy. Some of the folks interviewed seem morally complicated (particularly the older lady who shows up in the second half of the clip). To me this makes the documentary different from others that have focused on minority or SC/OBC communities in India.

Oh, did I mention? S + K are trying to raise funds to complete the film! Consider donating, or buy something through their Amazon Associates links (I did).

Yoga Yug

--Hari Kunzru decided not to go to the Maldives, after finding out the island is run by a questionable leader:

At the meeting I heard reports of torture, imprisonment and disappearances in these 'paradise' islands. Since 1978 it's been ruled by President Maumoon Abdul Gayoom. You can check him out, hob-nobbing with the British High Commissioner, former US president Bill Clinton, and other notables on www.presidencymaldives.gov.mv. Gayoom was elected for a record sixth five-year term in 2003 - though there were no other candidates - thus making him Asia's longest serving leader. His unprecedented popularity is assisted by his control over the Maldivian media and his practice of imprisoning people who criticise his regime. Government jobs and tourist revenue go to his cronies. Do the maths: per capita GDP is the highest in South Asia but nearly half of the population live on less than a dollar a day.

See my earlier post on Hari Kunzru's writing here.

--The Literary Saloon has been providing consistent coverage of the case against Turkish writer Orhan Pamuk (which will go before a judge in December). In their latest post, they have links to articles where Pamuk himself is quoted speaking about why he felt it important to mention the Armenian genocide. An earlier post also had a link to an Op-Ed by Salman Rushdie in the London Times.

--The winning essay in the Indian Express' essay competition on secularism is by Shashi Warrier, and is available here (more on it soon).

--Dilip D'Souza, one of the judges for the Indian Express competition, also posts other shortlisted essays in the competition here and here. (I linked to Uma's essay last week)

--B. K. S. Iyengar, one of the chief proponents of the exercise regime known as Yoga, is visiting the U.S., where he is apparently only a notch less famous than the Dalai Lama. Click on the link; the picture at Rediff is sure to cause a chuckle.

--Also visiting the U.S. are Shah Rukh Khan, Rani Mukherjee, Preity Zinta, and a long list of Bollywood stars. They are filming a big Karan Johar picture in New York, Kabhi Alvida Na Kehna, which I'm sure will be as unexciting and overblown as every other Karan Johar movie (and sadly, I must admit that I've seen quite a few of them!). Rediff is apparently now paying U.S. based paparazzi to get 'snaps' of them. You know you've arrived when...

Myrna Loy Goes to India: The Rains Came



While flipping channels this weekend, I came across a 1939 film called The Rains Came, starring Myrna Loy as the wife of a British lord in colonial India. It was on Fox Classic Movies, which is a clone of AMC: you don't have to pay extra for it, and most of the time it's quite obvious why.

But this film is one I would have gladly paid to see. The Rains Came is based on a 1937 novel of the same name by Louis Bromfield. It is a romance melodrama, with Myrna Loy in all her eyelid-fluttering glory. Think two solid hours of perfect make-up and hair, amazing outfits, anguished sobs, and sultry glares. For some readers, I hope that sounds like heaven. (Others, I'm sure, will run screaming from the room! But hopefully even melodrama-averse readers might still find something of interest in this film...)

The Rains Came is set during the monsoon in a princely territory called "Ranchipur," which sounds a little like "Ranch-uh-poor" the way the actors pronounce it. If we take the name a little too literally -- Ranch 'o the Poor -- The Rains Came is an eastern western, except full of poor, skinny Eastern Indians instead of fierce, feather-hatted and ululating American ones. (Borrowing a joke there from Salman Rushdie)

Anyway, the monsoon was apparently not exotic enough: a huge earthquake also occurs, freakishly relevant to recent events. And even that's not enough; the quake leads the local dam to crack, flooding the town of Ranchipur, and that leads to the rapid spread of disease. Myrna Loy, whose romance with the Hindu doctor Major Rana Safti seems doomed, leaves off her frivolous, pampered lifestyle and dedicates herself to taking care of the sick natives. She soon finds herself sick with whatever it is they have... and, oh, you know the rest.

The film, IMDB informs us, was decently successful, though it was heavily overshadowed by Gone With The Wind, which was released the same year, instantly becoming the benchmark for Big Hollywood Total Disaster melodrama. (The Rains Came was still nominated for six Academy Awards, and won for best special effects -- the flood scene is pretty spectacular).

* * *
The Hollywood version of the Raj in The Rains Came is sometimes surprising, and sometimes quite conventional. On the whole, the film is relatively thin on offensive caricatures, and seems to lack any overt 'racial' theme. Many readers will be familiar with Hollywood stereotypes of India and eastern Asia, as found with everyone's favorite loin-cloth wearing sidekick, Sabu. It's an old mess: bad accents, servile postures, treachery, laughable mimicry, eye-popping religious devotion, and so on. (The only thing that saves old kitschy Sabu movies like The Thief of Baghdad is the Mexican bombshell Maria Montez, who happily hammed her way through a dozen 'Arabian princess' roles without ever modifying her thick Mexican accent!)

Oddly, both racism and kitch are mostly absent from The Rains Came. As mentioned above, Myrna Loy has an affair with a Native Doctor, Major Rana Safti (played by Nigel Bruce), and the cross-racial element goes almost without mention. Indeed, Bruce doesn't even attempt to approximate an Indian accent, nor is his make-up particularly 'dark'. He looks like a moderately tan Italian, and sounds like he's from Wyoming. When Loy first sees him at a dinner party, she describes him (to her husband, no less) as a "copper Adonis."

There is still an interesting charge associated with the romance, but not the kind of charge associated with breaking the racial taboo. Rather, it might be the other taboo Loy's character is violating -- she's married! To me, the treatment of their romance suggests that Hollywood is here not thinking of Major Rana Safti's brown skin as representing a meaningful racial divide, which is hard to fathom given that this was an era which was obsessed with such differences. (Think of the race-politics of Gone With The Wind, for example)

We might be able to interpret of the lack of controversy about The Rains Came as follows. First, keep in mind this was an era of strict racial divides in films with domestic settings (the ban on cross-racial romance in Hollywood was maintained at least up until Sidney Poitier and the 1960s; see this site for more details). Second, despite the ban there was still an intense (perhaps unconscious) interest in cross-racial themes amongst moviegoers, though audiences and censors would certainly have balked at any overt representation of white women and black American men. So one way to deal with the theme obliquely is to go 'Oriental': handsome white actors in gentle 'brown-face' rather than garish (and always disturbing) black-face, paired up with Hollywood's reigning starlets. To put it quite directly, white actors playing Indians (and perhaps Arabs and east Asians) are a kind of lighter substitute for African-Americans. Or we might say, with the adventure films of the 1930s and 40s, Hollywood simultaneously addresses and avoids its domestic race problem.

Well, it's a theory. The appeal of 'brown-face' is certainly not universal to Hollywood films dealing with India, from this era or the following ones. But it might also be in the air in the Ava Gardner film version of Bhowani Junction, in which Gardner plays a mixed-race Anglo-Indian who ditches her Anglo-Indian boyfriend, nearly marries a Punjabi Sikh, and then ends up falling in love with a full-blooded British soldier. All of her love interests in the film are played by white actors (in brown-face where appropriate). I've never actually seen the film, but I did read John Masters' novel a few years ago: as with Kipling's Kim, there is a sense that Gardner's character has to discover her true "whiteness," and eschew other possible racial destinies. In that sense, it's a little messier (meaning, more race-obsessed) than The Rains Came.

I'm curious to compare the 1939 film version of Bromfield's novel with the 1955 remake (The Rains of Ranchipur, with Lana Turner and Richard Burton). Do they make the racial barrier more of an issue, or keep all of that as is? Do they do more ethnic caricatures, or is that also kept to a minimum? Perhaps I'll report back once I've tracked these other films down.

* * *
One other point, on language.

Given that The Rains Came is almost completely skipping any attempt at authenticity or verisimilitude amongst the actors, it's still a bit shocking when some of the charaters start speaking in real (if slightly bowdlerized) Hindi at certain points in the film ("Bannerjee, mein jaldi vaapas aa jayega" "Sahib, mujhe nahin chayega"...). The sets are also pretty impressively desi; the latticework, moulding, and interior decoration is often pretty convincingly Mughal to my eye at least. A lot of effort clearly went into creating a visual sense of India, which is a surprise considering it's highly unlikely that anyone directly involved with the film actually went to India during the making of The Rains Came.

My guess is they got it from Bromfield's novel. Bromfield was an American writer who spent time in Paris and India in the 1920s, and wrote a series of novels set in those locales. There might well be a few phrases in Hindi in the book that the filmmakers picked up. Bromfield, incidentally, did write another novel about India, called Night in Bombay, though that was never made into a film. Bromfield -- yet another author to track down!

Relief Diplomacy: Politics and Propaganda in Kashmir

Pervez Hoodboy has a nice report and editorial about the Pakistan earthquake on the website Chowk.com. (It might be somewhere else too, but I haven't been able to find it). Hoodboy is a university professor at Quaid-e-Azam University in Islamabad, and he's been up to the affected regions with his students.

As sometimes happens with massive catastrophes like this one, there seems to be a spurt in national unity in the relief effort. Also, the U.S. Chinooks delivering relief have made an impact, even if only a dozen or so are currently being used. As Hoodboy notes:

There is good news. The Mansehra to Balakot road stretch, finally forced open by huge army bulldozers and earth moving machinery, is now open to relief trucks and goods donated across the country are piled to the truck roofs. If there ever was a time when the people of Pakistan moved together, this is it. Even the armed bandits who waylay relief supplies – to guard against whom soldiers with automatic weapons stand at alert every few hundred yards – cannot destroy the euphoria of having this solitary moment of unspoiled national unity.

The army’s presence is important and positive, but no senior officers appeared to be present. I heard criticism that soldiers did little to stop looting. The Edhi Trust was visible and effective.

Aid from across the world is making its way, and the United States is here too. Double bladed Chinook helicopters, diverted from fighting Al-Qaida in Afghanistan, weave their way through the mountains. They fly over the heartland of jihad and the militant training camps in Mansehra to drop food and tents a few miles beyond. Temporarily birds of peace instead of war, they do immensely more to soothe the highly Islamic, highly conservative, bearded mountain people than the reams of silly propaganda on glossy paper put out by the US information services in Pakistan.

Note the reference to the Edhi Trust. Sepoy has also been talking about this agency, and has even started his own aid drive on his blog.

Still, there is some questionable politicking occurring on the other propaganda front, which is India's attempt to build goodwill in Pakistan Controlled Kashmir/Azad Kashmir. India has done a number of things to try and help, including sending two consignments of relief goods to Lahore. They have also been allowing Pakistani helicopters to fly in the no-fly zone at the Line of Control. And further, private relief agencies in India have been authorized to send relief (this might not sound like much, but I believe it's unprecedented).

There was even some talk of Indian troops crossing the Line of Control to deliver aid, though I read elsewhere that Pakistan is denying it occurred. Moreover, according to Hoodboy (in the article linked to above), Indian relief workers who want to go to Pakistan to help will not be granted visas, whereas other foreign volunteers who want to come in will not need visas for the next few weeks. And the BBC has more reports of relief missteps and shenanigans here.

Still, it's clear that the Indian government, while sincerely trying to help, is also hoping to generate strategic goodwill amongst Kashmiris at a time when many of them are likely to be quite frustrated with the failings of their own government's mobilization. Will it have an impact on the broader political situation in Kashmir? We'll probably have to wait and see.

Slated

My little Harold Pinter post yesterday got me a mention in Slate.

If you're too lazy to click, here is the text:

Some bloggers are happily posting their favorite bits of Pinter's dialogue. Noting that "[Pinter's] stuff really comes alive when it's performed," Lehigh University professor Amardeep Singh suggests that newcomers should start with the movies for which Pinter wrote the screenplays.

Others are examining Pinter's politics. Under the headline "Nobel Academy slaps America," conservative Western Resistance claims,"[O]nce again, we see the subjugation of everything to the cause of oppossing mythical American Imperialism, and protecting very real Islamic Imperialism."

But some fans are irritated by news stories that foreground Pinter's opposition to the Iraq war. "I really don't think the Swedes looked at Dear Harold and decided to award him the highest honour in writing on the basis of his opposition to a war that almost every writer, artist, musician, actor, and soccer mom opposed with every fibre of his or her body. It's not like every other writer in the running was saying, 'F*** it, man. Tikrit has to go. Let's nuke the bitch from orbit and go to Denny's afterward.' Unless Hitchens was nominated this year," writes Canadian blogger Deep Fried Gold.

After the World (a poem against the rain)

At some point that night, the rocking stopped.
His bed was a boat on gray water, amid the sea.
He felt himself asleep, but truly he was not:
he was lost on water, with every tree and being
washed away. He was alone on the rocking, floating bed
(that should have sunk), clinging to shadowy memories
of wine, the evening, and company.

The light of the world could be remade, he thought,
on shore he could see the shadows of moving trees,
glowing dim after the deluge finally stopped.
But when in his weakness he let the rocking stop,
then he ceased aspiring to be.
He was in a bed, which was a boat, at sea.



This poem is "anti-inspired" inspired by Walt Whitman's Out of the Cradle, Endlessly Rocking. Inspired by, but in some sense opposite...