A Conversation About River of Gods
May. 2nd, 2005 01:06 pmIn most of my spare time last week I was rereading and working on a review of River of Gods, for Foundation. During this period I was, well ... 'tediously obsessed' would not be too strong a way of putting it. However, I thought the following conversation with
immortalradical might be of interest to those who've read the book, as a little light (!) bank holiday reading, and he agreed, so here it is. It started with me quoting a particular passage:
NH: I think that, right there, is the aesthetic of this novel. Indian vs. Western; community vs. individual; interaction and experience and change as emergent properties of the world.
DH: This was actually one of my mild problems with the novel: that distinction (Indian as community, Western as individual) seems to me horribly simplistic and even facile. It works OK, but can never quite escape the fact that it doesn't quite convince. Fortunately, the other good things in the book mitigate this slightly artificial opposition.
NH: Well, it works for me because it's never stated that baldly in the novel proper. And I think I stated it the wrong way around; really it's 'community vs individual' and then umpteen variations on that theme, only one of which is Indian vs. Western.
DH: Perhaps. 'Indian versus Western' as a variation on 'community versus individual' is still a little simplistic, though. What I like about the rest of the novel is the way in which it defies such reductive distinctions. It may even be that you're imposing that opposition on the text, whereas in fact what's there is a much more complex debate about a much more nebulous concept--identity.
( oh, there's more. With spoilers. )
He's a smart man, that Mr Hartland, and will undoubtedly be pleased to hear that I've ordered A Passage to India from Amazon. His original review (from which it seems I inadvertently stole an entire phrase) is here. I should also say that many of my thoughts on the book were shaped by
greengolux' review at The Alien Online.
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How Thomas Lull knows he is un-American: he hates cars but loves trains, Indian trains, big trains like a nation on the move. He is content with the contradiction that they are at once hierarchical and democratic, a temporary community brought together for a time; vital while it lasts, burning away like early mist when the terminus is reached. All journey is pilgrimage and India is a pilgrim nation. Rivers, grand trunk roads, trains; these are sacred things across all India's many nations. For thousands of years people have been flowing over this vast diamond of land. All is riverrun, meeting, a brief journey together, then dissolution.
Western thought rebels against this. Western thought is car thought. Freedom of movement. Self-direction. Individual choice and expression and sex on the back seat. The great car society. Throughout literature and music, trains have been engines of fate, drawing the individual blindly, inexorably towards death. Trains ran through the double gates of Auschwitz, right up to the shower sheds. India has no such understanding of trains. It is not where the unseen engine is taking you; it is what you see from the window, what you say to your fellow travellers for you all go together. Death is a vast, crowded terminus of half-heard announcements and onward connections on new lines, new journeys. Changing trains. (p200)
NH: I think that, right there, is the aesthetic of this novel. Indian vs. Western; community vs. individual; interaction and experience and change as emergent properties of the world.
DH: This was actually one of my mild problems with the novel: that distinction (Indian as community, Western as individual) seems to me horribly simplistic and even facile. It works OK, but can never quite escape the fact that it doesn't quite convince. Fortunately, the other good things in the book mitigate this slightly artificial opposition.
NH: Well, it works for me because it's never stated that baldly in the novel proper. And I think I stated it the wrong way around; really it's 'community vs individual' and then umpteen variations on that theme, only one of which is Indian vs. Western.
DH: Perhaps. 'Indian versus Western' as a variation on 'community versus individual' is still a little simplistic, though. What I like about the rest of the novel is the way in which it defies such reductive distinctions. It may even be that you're imposing that opposition on the text, whereas in fact what's there is a much more complex debate about a much more nebulous concept--identity.
( oh, there's more. With spoilers. )
He's a smart man, that Mr Hartland, and will undoubtedly be pleased to hear that I've ordered A Passage to India from Amazon. His original review (from which it seems I inadvertently stole an entire phrase) is here. I should also say that many of my thoughts on the book were shaped by
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