Laila Lalami

As I’m sure you’ve realized by now, I’m spending much of this week chatting up some of my friends’ books. Today, I was hoping you would take a look at Apologies Forthcoming, Xujun Eberlein’s debut collection of short stories. Eberlein is an M.I.T-trained engineer who started writing in Chinese, but switched to English after moving to the United States in 1988. Her stories and personal essays have been published in Agni, StoryQuarterly, and Kwani, among other magazines. They often feature characters struggling with the effect of China’s cultural revolution. Her collection of stories, which won the Tartt Fiction Prize last year, is due out in May.

Yesterday, I mentioned Mark Sarvas’s debut novel, so today I’d like to give a shout-out to my friend Mary Akers, a novelist and short story writer from New York. She just published her first book, Radical Gratitude, a memoir co-written with Andrew Bienkowski, about his experiences in Siberia, where he and his family were exiled during Stalin’s rule. The book has done very well in Australia (it’s already on a second printing there) and is due out in the UK, Germany, and elsewhere very soon. You can read some of Akers’s work in the Bellevue Literary Review, the Wisconsin Review, and Brevity.

My friend Mark Sarvas has just published his first novel, Harry, Revised. It’s about a recently widowed man who finds love at the most unexpected of times, and has to reinvent himself in order to win the woman for whom he’s fallen. I read it when it was still in draft form, and I really liked how it dealt with the subject of grief without being stern or preachy. I admired the fact that it’s a very sympathetic and complex look at a pretty pathetic man. And, of course, it’s full of humor. Now that Harry, Revised is finally out in bookstores, I’m looking forward to reading the final version.

Sarvas will be going on book tour at the end of the month, so check out his website for dates.

Lately, there’s been a veritable a deluge of books on how to read. (See Reading Like A Writer; Thirteen Ways of Looking at the Novel, even How to Talk about Books You Haven’t Read.) It seems writers and critics are worried that the art of reading is becoming passé.

The other day, at the dentist, the technician asked how come my appointment was in the middle of the morning. “I have a flexible schedule,” I said.
“What do you do?” she asked.
“I’m a writer.”
“Oh, wow. So, like, you have a book?”
“Yes, I do.”
“So is it at, like, Costco?”
I wasn’t so much startled by the mention of a big chain like Costco as I was that the first question about the book was its store placement rather than its content. Everyone buys books. Who reads them, though?

So books like John Sutherland’s How to Read a Novel, which came out last fall and which I started reading two days ago, seem necessary to me. This is meant for the general reader who may not always be aware of what is going on in the world of books, but there are some juicy literary tidbits, too. I love the examples he uses to make his points. For instance, to highlight divergent reader reactions, he brings up Disgrace–I can’t tell you how many arguments I’ve had about that novel with people. Occasionally, though, his sense of humor reminds me of my dad’s. (Commenting on the popularity of iPods, he says “Head implants, doubtless, are on the way, for the dedicated music lover. Seattle is working on it.” Har, har, Dad.) Still, his love for books comes across on every page, so even if you didn’t already love books, you’d love them by the time you were done with this tome.

My review of Elias Khoury’s new novel, Yalo, appeared on the cover of Sunday’s edition of the L. A. Times Book Review. The piece also makes mention of two of Khoury’s earlier books, Little Mountain and City Gates, which have just recently been re-issued. Here’s an excerpt:

Few cities have withstood the kind of violence and carnage that Beirut has. Though destroyed by a civil war lasting 15 long years, it seemed to be on the verge of an economic and cultural renaissance in 2006 when it was bombed again during the Israeli invasion. Beirut is a city that has learned to start over, to rebuild itself on top of its ruins, but it is also a place where memories are long and myths are persistent. In his new novel, “Yalo,” Elias Khoury grapples with the idea of truth and memory, what we choose to remember and what we prefer to forget. In fact, “Yalo” is composed of confessions — whether forced or voluntary, true or laced with self-aggrandizement, redemptive for the confessor or entirely useless.

The rest of the review is freely available on the L.A. Times website.

My review of Sinan Antoon’s debut novel, I’jaam: An Iraqi Rhapsody, appears in the January 21 issue of The Nation magazine. Here is how it opens:

Legend has it that in the eleventh century, when the very eccentric and possibly demented Caliph El Hakim needed some money, he wrote a letter to the governor of Jerusalem asking that a tax be levied. The governor wrote back that this was impossible–most of the people were poor, many of them monks who lived in caves in Wad er-Rabâbeh. El Hakim asked his scribe to write a letter with the command “Count the men.” Whether the scribe made a mistake or whether the letter was intercepted, no one really knows. But by the time the letter arrived in Jerusalem it read “Castrate the men.” In Arabic, the difference between the two verbs hasaa and khasaa is a single dot.

The history of the Arabic language is full of such tales, in which a dot can change the meaning of a word entirely. In fact, the original Arabic alphabet consisted of consonant letters only, some of which corresponded to multiple sounds.

And it is that aspect of the language that Antoon’s novel exploits, to great literary effect. You can read the review here.

The December 10 issue of The Nation magazine is its annual Fall Books issue, so it’s a particular delight for those of us who like to read books, and read about them, too. There are pieces on Roberto Saviano’s Gomorrah, Paul Krugman’s The Conscience of a Liberal, Philip Roth’s Exit Ghost, among many others.

The magazine also includes an essay of mine about the headscarf controversies in France. It’s called “Beyond the Veil.” Here is its opening paragraph:

“A kind of aggression.” “A successor to the Berlin Wall.” “A lever in the long power struggle between democratic values and fundamentalism.” “An insult to education.” “A terrorist operation.” These descriptions–by former French President Jacques Chirac; economist Jacques Attali; and philosophers Bernard-Henri Lévy, Alain Finkielkraut and André Glucksmann–do not refer to the next great menace to human civilization but rather to the Muslim woman’s headscarf, which covers the hair and neck, or, as it is known in France, the foulard islamique.

In her keenly observed book The Politics of the Veil, historian Joan Wallach Scott examines the particular French obsession with the foulard, which culminated in March 2004 with the adoption of a law that made it illegal for students to display any “conspicuous signs” of religious affiliation. The law further specified that the Muslim headscarf, the Jewish skullcap and large crosses were not to be worn but that “medallions, small crosses, stars of David, hands of Fatima, and small Korans” were permitted. Despite the multireligious contortions, it was very clear, of course, that the law was primarily aimed at Muslim schoolgirls.

The rest of the article is freely available online, here.

My review of Zakes Mda’s Ways of Dying and Cion appears in the November 12 issue of The Nation, but the piece is already available online. I wrote this back in August, but my editor at the magazine left to join the LRB, so it took a little while to get the piece through with the transition. Here’s an excerpt:

Over his long and prolific career, South African writer Zakes Mda has produced plays, novels and stories that explore very different characters, eras and landscapes. In Ways of Dying, two childhood friends from a small village in South Africa reconnect decades later in an unnamed city, their relationship fulfilled only when they reconcile with their painful past. In The Heart of Redness, villagers in the Eastern Cape fight over whether to celebrate or denigrate the legacy of a nineteenth-century teenager who prophesied that if the Xhosa people killed their cattle and burned their crops, the ancestors would be resurrected to defeat the British colonizers. The Madonna of Excelsior chronicles the coming of age of a South African woman whose mother and father were tried in 1971 under the Immorality Act for having interracial sex. Mda’s latest book, Cion, is set in a small town in Ohio that once provided refuge for runaway slaves. It features a cast of characters who struggle with how to fit this important historical fact into their lives, their relationships and even their art. The connecting thread in all these novels seems to be the unresolved presence of the past. It hovers like a ghost, at once forbidding and inviting, seductive and terrifying, depressing and inspiring.

Mda is deeply concerned with how people remember the past, how they use it to shape the present, how they call upon it to fashion modern selves, modern identities–and how in the process they run the risk of exploiting or sentimentalizing it. Given Mda’s life story, which is marked by all the major events of his country, one can see why he has such a keen interest in history.

More here.

On the plane back from Europe, I read Tom Perrotta’s new novel, The Abstinence Teacher, which I believe comes out next week in the U.S.. It’s very similar to Little Children in its structure: alternating chapters take us into the minds of a man and a woman, with diametrically opposed lives, and yet of course strikingly similar flaws. The title character in The Abstinence Teacher is Ruth Ramsey, a recently divorced high-school sex-education teacher who runs into trouble with members of an evangelical church. They complain to the school board, the school board sides with the concerned parents, and a new, abstinence-only curriculum is introduced. The other protagonist is Tim Mason, the soccer coach. He’s a drug addict and an alcoholic who only managed to get clean and sober when he found Jesus, and he is a member of the church that forced the abstinence curriculum on Ruth. Tim is riddled with doubts, though, jealous of his ex-wife’s new husband, and generally having a hard time finding anything in common with his new, church-approved wife.

Given the frightening influence of the Christian right on current U.S. policies in education, public health, and foreign affairs, it’s really refreshing to see a novelist tackle the theme of fundamentalism. (And if you doubt for one minute the wide influence of fundamentalists, just look at what the nutty Ann Coulter recently said about Jews, and at the campaign the equally nutty David Horowitz is mounting on university campuses.) Perrotta does a good job of placing his characters in difficult situations, and his satirical eye is devastatingly sharp. I found the novel engrossing, and ended up staying up to finish it even though I was exhausted when I got off the plane. I did have a couple of issues with the book, though. For instance, the continual mention of brand names grew tiring after a while; nearly each product name was shorthand for a character trait, and consumer choices don’t go very far in drawing out character.

On the plane to Orlando, I re-read, for the first time since I was fourteen years old, Albert Camus’ L’étranger. I remembered some passages from the novel so well I could have recited them (C’est alors que tout a vacillé etc.) My unease with the book as a teenager did not change, though, and in fact it grew worse. Meursault’s killing of the character referred to simply as “the Arab,” the complete absence of any dialogue from the three Arab men who confront Raymond and Meursault on the beach, the fact that the only Arab character who says anything is Raymond’s abused and oppressed girlfriend, the absence of the Arab man’s family or any Arab witnesses at the trial: these are not coincidences, naturally, but clear narrative choices Camus made. One might argue that Meursault’s fight with the chaplain and his realization at the end are an assertion of the Self in the face of an indifferent universe and a moralizing society, but I think that assertion about the absurdity of life comes by way of victimizing the Other. Camus gives us a vision of the world that leaves nothing to compassion, emotion, or humanity.