Novelists From India

"There was a difference between his parents with regard to appliances; his father distrusted them as he would a rival; his mother had no confidence in using them, but none the less desired them."

"It never became so dark in the room in Claremont; some light, inquisitive and worldly, always entered through the curtains"

"The armchairs, with their flat, sedentary cushions, were designed for society, but the bed was made for solitude. It had a straitened and measured narrowness, an austere frame made to contain the curves of a single body, to circumscribe it, carry it, give it a place, and when I slept at night, I possessed it entirely."

"Water begins to boil in the kettle; it starts as a private, secluded sound, pure as rain, and grows to a steady, solipsistic bubbling."

"History was what had happened; class was something you read about in a book."

"‘The car horns created an anxious music, discordant but not indifferent.’"

"... the cleverest way of battling the heat was not moving."

"I treat vegetarianism as a phase that might any second end without warning."

"‘... what I’ve tried to allow is for the essay to be a space in which the consciousness which reads poetry or remembers a line of poetry or listens to music or goes for a walk, is also the consciousness that is inflected and threatened and endangered by the political; is also the consciousness that registers and is permeated by the political. That somehow it is not a separate ... consciousness that is hiding behind the facade of the man who remembers a line of poetry or forgets it, but that it is the same consciousness in which these various things are coming in and going out.’"

"... "shagging" - a quasi-comical activity, like belching or farting, except it was more taboo and more necessary than these."

"‘I’m uncomfortable beginning at the beginning. It’s not because I’m clever, but because it’s a difficult thing, writing.’"

"Some books I buy for their title, others for brevity. I love short books - the way you know from the first page that it's going to end."

"At the conclusion of Hollywood disaster movies and epics, time moves backward, piecing together like a jigsaw the elements that had come apart. The Titanic resumes its journey; Russell Crowe is reunited with his murdered wife and son. It's not a happy ending; it's a convention created for the purposes of an impossible sense of uplift at the end of death and tragedy: the happy beginning. Technology makes Hades unnecessary."

"‘And his talent became a problematic responsibility he did not know what to do with; it was as if, having given so much to his gift – hard work, practice – he wanted something in return; and not having got that “something”, whatever it might be, he had decided to punish both himself and everyone around him.’"

"He has a traditional shopper's DNA, an eye for freshness and appearance, and a consistent sense of a home to go back to."

"History is always lying before you, unnoticed: till you suddenly see it, as we do now."

"Mahadev Govind Ranade. Leaving aside his air of self-importance, he looks marginally foreign, as all statues do."

"This is what's beautiful about staying in a club or hotel: you're invisible, as is your neighbour."

"I ... take a selfie with him; two, to be safe. My lips are parted, as if I'm poking a dead thing to see if it'll come to life; it's the phone I'm attempting to keep at a distance. He's smiling faintly, as if amuse by some exotic piece of wildlife."

"I love churches in Bombay...they make me think of shadow. Of footfall on stone. In England, churches preside over their habitat till they're gratuitous."

"I lie back. They've "refurbished" the room. I loathe the word, its blunt sound (as if someone with a cold were trying to say "furnished"), and don't say it without irony."

"Each view has a history. You sense you're where others have been."

"‘This second time round, she’d discovered that to be happy was not so much a self-sufficient, spontaneous emotion, such as you might feel in relation to a dream or a secret, but a way of reacting to the rest of the world; that to be happy this time, she must curb the natural human instinct to look up at the sky, with its all-encompassing definition, and gaze towards the immediate ground and horizon, with its lack of shape, or abode, or clear ending.’"

"Frame after aluminium frame had replaced the casements. The gesture by which you push a window open was now unnecessary. ... It was as if a part of us that was air and breeze had been denied entry."

"In the oldest, bunched houses with tottering stairs,"

"There must be other leaps in life - as momentous as the "mirror stage" - that Lacan didn't mention. Some are universal; others, culturally particular. To understand that your parents are human (and not an element of the natural world), that they're separate from you, that they were children once, that they were born and came into the world, is another leap. It's as if you hadn't seen who they were earlier - just as, before you were ten months old, you didn't know it was you in the mirror. This happens when you're sixteen or seventeen. Not long after - maybe a year - you find out your parents will die. It's not as if you haven't encountered death already. But, before now, your precocious mind can't accommodate your parents' death except as an academic nicety - to be dismissed gently as too literary and sentimental. After that day, your parents' dying suddenly becomes simple. It grows clear that you're alone and always have been, though certain convergences start to look miraculous - for instance, between your father, mother, and yourself. Though your parents don't die immediately - what you've had is a realisation, not a premonition - you'll carry around this knowledge for their remaining decades or years. You won't think, looking at them, "You're going to die". It'll be an unspoken fact of existence. Nothing about them will surprise you anymore."

"I'm undecided about the time we live in. This ongoing passage to oblivion. The disappearance of things you took for granted. Then there's the renaissance of things you never knew of, or presumed you'd never see again."

"It's a well-known fact that no novel is taken seriously in India until a good deal of research has gone into it. This stay in the Taj will be my research. Going down the stairs will be research. So will looking out at the sea."

"The eye covers distances in a second. It lusts for freedom. Looking out, I often wanted to be free - not of home, but of the city. The eye (if it's gazing upon something it's unhappy with, as I was) might see nothing. Looking up is different. I have the freedom I then wanted."

"‘... the menu’s a delirious poem/on which the names of Moghlai and Punjabi and Parsi/"

"'I think of Ramu. The Ramu I know and the Ramu I'm writing about have become indistinguishable. The same's true of the Bombay I'm recounting from experience and the Bombay I'm assembling through words. This is often how novels begin for me. There's a convergence. I live. Then something prompts me to write. The writing is not about life. It is a form of living. The two happen simultaneously."

"These small freshwater fish"

"Only drunks stare at statues .... I never liked the statues keeping vigil, primarily because they were too close to life."

"Poetry cannot report the event, it must be the event, lived through in a form that can speak about itself while remaining wholly itself."

"The Christian missionary orchestra in India after independence has continued to rise from one crescendo to another with the applause of the Nehruvian establishment manned by a brood of self-alienated Hindus spawned by missionary-macaulayite education. The only rift in the lute has been K.M. Panikkar’s Asia and Western Dominance published in 1953, the Report of the Christian Missionary Activities Committee Madhya Pradesh published in 1956, Om Prakash Tyagi’s Bill on Freedom of Religion introduced in the Lok Sabha in 1978, Arun Shourie’s Missionaries in India published in 1994 and the Maharashtra Freedom of Religion Bill introduced in the Maharashtra Legislative Assembly by Mangal Prabhat Lodha, M.L.A. on 20 December 1996."

"A new image of medieval India had also emerged in my mind by reading K.M. Panikkar’s A Survey of Indian History. It was no more the India of Muslim monarchs ruling leisurely over a large empire, building mosques and mazãrs and madrasas and mansions, and patronizing poets and other men of letters. On the contrary, it was the story of the long-drawn-out war which took a decisive turn to the disadvantage of Islamic imperialism with the rise of Shivaji. The war had ended in a victory for the Hindus by the middle of the 18th century."

"I still remember how much impact the portions on missionaries in Sarkar Panikkar's Asia and Western Dominance made on me."

"There was considerable missionary sympathy for Karen separatism, and not an insignificant part of the troubles that Burma had to face after her independence may justifiably be attributed to the favouritism with which the Christian elements among the Karens were treated by the West."

"Not satisfied with this, after entering Peking, Lord Elgin ordered the burning of the Summer Palace `whose splendours' the conquerors themselves had `found it difficult to describe'. This action Elgin in his ignorance had imagined would impress the Oriental and leave a lasting fear of the European in the Chinese mind. By a strange process of reasoning, the Europeans have, throughout their relations with Asians, convinced themselves that acts of savagery and inhumanity will increase their prestige in the eyes of Asian people. ... The Elgins have been unfortunate in their historical imagination- — whether it be in respect of Greek marbles or Chinese palaces."

"“With the Portuguese, Christianization was a state enterprise.” (Asia and Western Dominance, London, 1953, p. 380)."

"“Sir John Bowring, who negotiated the treaty of 1855, was able to secure the principle of extra-territoriality for British subjects, permission to build churches and exemption of all duty for import of opium.”"

"“The monarch of Siam assumed the title of the Defender of the Buddhist Faith in imitation of the British King’s title. The conservative but generally enlightened policy followed by the monarchy during the critical period between 1870 and 1920 had the effect of getting Siam through the transition without violent tumult and a disorganization of society, so that in the period following the First [World] War she was enabled to recover her natural independence in full by the gradual abolition, through negotiations, of the rights of extraterritoriality which the foreign nations possessed.”"

"Panikkar’s study was primarily aimed at providing a survey of Western imperialism in Asia from CE 1498 to 1945. Christian missions came into the picture simply because he found them arrayed always and everywhere alongside Western gunboats, diplomatic pressures, extraterritorial rights and plain gangsterism. Contemporary records consulted by him could not but cut to size the inflated images of Christian heroes such as Francis Xavier and Matteo Ricci. They were found to be not much more than minions employed by European kings and princes scheming to carve out empires in the East. Their methods of trying to convert kings and commoners in Asia, said Panikkar, were force or fraud or conspiracy and morally questionable in every instance. Finding that “missionary activities… which became so prominent a feature of European relations with Asia were connected with Western political supremacy in Asia and synchronised with it” he concluded: “It may indeed be said that the most serious, persistent and planned effort of European nations in the nineteenth century was their missionary activities in India and China, where a large-scale attempt was made to effect a mental and spiritual conquest at supplementing the political authority already enjoyed by Europe. Though the results were disappointing in the extreme from the missionary point of new, this assault on the spiritual foundations of Asian countries has had far-reaching consequences in the religious and social reorganization of the people..."

"“The commander of a Spanish galleon which was driven ashore spoke of Spanish power and recounted to the local daimyo who had salvaged the vessel and claimed the cargo the glories and prowess of the Conquistadores in a boastful manner. Hideyoshi’s suspicious mind, already aware of Portuguese action in the East, ordered the arrest of all Spaniards in the country and had them crucified in Nagasaki as spies.”"

"“The feudal rulers of that part of Japan were anxious at that time to attract Portuguese vessels to the harbours mainly with the object of strengthening themselves against other feudal Lords. They realized instinctively the close connection between the foreign powers across the seas and the missionaries who had come to preach the new religion.”"

"“These sisters arranged for the payment of a sum for every child brought to the orphanage, that is, in plain words established a kind of purchase system, encouraging the less scrupulous Chinese middlemen to kidnap children…"

"Legislature protected the right of converts to their share in Hindu joint families, and High Court decisions enabled converts to blackmail their wives to follow them into the fold of their new religion. The Government also encouraged the missionaries to work among the backward tribes.”"

"“It was the devout hope of Macaulay… and of many others, that the diffusion of new learning among the higher classes would see the dissolution of Hinduism and the widespread acceptance of Christianity. The missionaries were of the same view, and they entered the education field with enthusiasm, providing schools and colleges in many parts of India where education in the Christian Bible was compulsory for Hindu students. The middle classes accepted Western education with avidity and willingly studied Christian scriptures, but neither the dissolution of Hindu society so hopefully predicted nor the conversion of the intellectuals so devoutly hoped for showed any sign of materialization. On the other hand, Hinduism assimilated the new learning, and the effects were soon visible all over India in a revival of a universalistic religion based on the Vedanta.”"

"[The Treaty that followed] “provided for the suspension of official examinations for five years in towns where foreigners had been molested - a device meant to give a chance to the missionary educated young men and Christians to be employed in service…”"

"The message that Panikkar had tried to convey to Asians in general and to his own countrymen in particular was that the history of Christianity surveyed by him was a running commentary on the imperialist character of the Christian doctrine. But the Brown Sahibs who had taken over from the British - the politicians and the intellectual’s elite in India - failed to grasp his message and ignored his monumental study altogether. On the other hand, the missionaries were up in arms against him. “To prove his point,” they said, “Panikkar picks and chooses historical facts and then deals with them one-sidedly.” But none of them came out with facts which could redeem or even counterbalance those. presented by Panikkar. Efforts to explain them away or put another interpretation on them, also remained a poor exercise. Fr. Jerome D’Souza had jibed, “A very fine narrative Mr. Panikkar, but you must not call it history.” But he or his missionary colleagues never bothered to tell what was that history which Panikkar had not taken into account. Subsequent Christian writings show that the missionaries have never been able to stop smarting from the hurt caused by Panikkar’s book."