This novel was so fun to read, and with every one of the detective’s victories I felt like yelling out, “Go get it, girl!”
The novel revolves a young woman who has become India’s first police detective. The case of a lifetime is thrust — seemingly serendipitously — into her lap. But it’s a double-edged sword: she could either emerge from the fight triumphant, the murderer under her arrest, or lop her own head off and prematurely end her career before it even begins. But that isn’t the own tightrope she has to balance.
Malabar House is the name of her station, and its where — as a woman in a male-dominated career –she has to prove to herself, she is a worthy policewoman and Indian citizen and earn the obedience of her colleagues, if not their respect too. Obstacles of all sorts are thrown at her, some from within the ranks and others by those she thought would support her to the most. Betrayal lurks in wait for her everywhere.
It’s a very intriguing story, not only for the mystery at the root of the novel, but because it takes place at a critical moment in Indian history, just as the new nation is emerging from its colonial cage, when change is possible in all sorts of ways (for the better and for the worse), when Britain’s imperial secrets might be exposed under the lights of new India.
I enjoyed both threads of the story immensely. Unlike many postcolonial novels, which are dark and brooding and deeply serious Midnight at Malabar House was joyous and in parts, comedic (perhaps only in comparison). I felt vindicated each time our detective “won one” over her misogynistic colleagues or the corrupt officials who threatened to stand in her way. That said, readers should not expect to be only entertained; the traumatic history of India’s partition, the genocide of Muslims and Hindus, and other dark elements of British imperialism feature here. Post colonial literature is often tinged with some amount of sadness and trauma, justifiably, and this novel has its share of this.
I am not one for book series — I prefer standalone novels and duologies are my usual limit — but I wouldn’t mind reading another one in the Malabar House series at all.
I love, love, love stories about ways we decolonize — and Ladies’ Tailor is absolutely a tale of life unravelling and rebuilding in the post-colonial, post-Partition Era. Set in India and Pakistan in the era after Partition (post 1947), the novel follows a cast of characters as they try to find a new place for themselves, heal from the violence of the migration and the ethnic hatred, and build a new purpose and identity. The story begins with one man as he navigates his migration into India as a refugee. He’s not a hero — or even a particularly nice man. He is an ordinary man with dreams and hopes to open a shop for women’s clothes for women.
As he begins to establish himself in India, the novel’s landscape begins to widen and the reader is introduced to the man’s circle of new acquaintances and business contacts — as well as the obstacles and hardships of navigating in a new environment.
A central focus of the novel are the inevitable ties between Pakistan and India, between Muslims, Hindus, and Sikhs, and how unbreakable and crucial those relationships were (and are!) to a successful post-Partition rebuilding. As a cultural and social historian, this thread of the novel was especially profound; the characters in Ladies’ Tailor are not only navigating new spaces, but also trying to rebuild old traditions, re-create parts of their lives and heritages they have lost. The novel focuses intently on those tensions, and the flexibility required of individuals to be successful. And of course, things never quite turn out the way things are planned.
The story is not the sole attraction: Hajeela delivers the story with well-crafted, economical prose. The characters are fleshy and tangible. Sometimes they seem like unpleasant people, sometimes they are oblique to the reader in their motives. Hajeela’s characters are real, and indeed, the story is based on true events and real individuals.
As far as its textual style, readers should know Ladies’ Tailor is not reflective, subjective literary fiction; it is not deeply emotional (it does not dwell on the horrors of the Partition, even while it acknowledges this wrenching event) or focused on internal strife and struggle, but the collective efforts of a community. It is written in a commercial style, what I might categorize as “summer reading” but in the vein of historical fiction. Its subject matter is sombre and serious, but its delivery lightens the load readers might expect to carry.
I absolutely loved reading this book. Every twist, every shift of the story was both unpredictable and comfortably familiar. It was gratifying. I won’t give it away, but I found myself saying, “I knew it!” and “Oh, noooooo!” equally as frequently.
The story unfolds in a small rural Indian village (a fact about it I love; too often the novels I’ve read of India focus on the urban experience) and revolves around a woman whose husband has vanished under mysterious circumstances. The villagers suspect nefarious reasons and the woman is ostracized as a witch, though nominally included in a number of village activities, including a micro-financing program run by one of several foreign NGOs.
As the women become empowered through their new wealth and skills, they find themselves unwilling to bow to the patriarchal norms of Indian culture and so they seek out the witch in their midst to help rid themselves of their problems in the way they imagine she did.
Mayhem and hilarity ensue. Vengeance too. And redemption. Really, this novel has it all.
Shroff’s prose is another worthy reason to pick up this novel. Her voice is clear, bell-like and unique; her voice as an author, like the the women she writes is individual. The prose is confident and bold, clear and evocative. In several parts, Shroff touches too close to the reality of being a woman in a patriarchal society. I twinged when I read those words, both out of appreciation at being seen and discomfort, being confronted with the fact that women are universally abused.
I especially appreciated Shroff’s portrayal of rural Indian women. The characters here are fleshy women who disrupt the stereotype of the unworldly, uneducated, unintelligent village woman. This is a work of decolonization, unravelling the orientalist stereotype too many Indian women have — and are — burdened with.
Everything the Light Touches: A Novel by Janice Pariat
Lyrical, poetic, and ephemeral as its title suggests, Pariat’s novel Everything the Light Touches is an opus-like work of literary fiction. Readers who enjoy historical fiction that spans generations, speculative fiction like Cloud Atlas where the narrative leaps from one place and time to another, and botanical themes will find Everything appealing.
The novel begins in the present, and is set in India — Shillong — a region tucked between Bangladesh and Myanmar. Readers will find that this novel of India encompasses cultures and communities beyond the typical novel set in India; these are the borderlands, an India not usually seen or heard in literature or popular media. Pariat uses this site of unexplored India to their advantage. The result is a novel and mysterious India which does not resort to orientalism to achieve a sense of exoticism.
Everything straddles multiple sites and periods, setting the reader down in India’s high colonial period, taking a step back into 18th century Europe with Goethe, and bringing the author back to the present. We see Shillong through multiple eyes, filtered through multiple histories, both Indian, indigenous, and European alike.
This wide range of periods and foci make it difficult to pin down what exactly the book is about. As its title suggests, it is about “everything”, but of course, it can’t be literally. The novel is about the metaphorical and physical connection between that which light touches: the soil and earth, plants, leaves, and humans. Across space and time, the characters of Pariat’s novel are connected together, sometimes loosely as though through a vine of time, sometimes tightly as a result of proximity or intimacy. Each of the main characters is searching for something, a connection to someone else — marriage, love, parent, child — and also to the earth and its progeny, plants.
This botanical theme vines through each section of the novel. In the present it is about conservation, resource management, and exploitation. In the past it is about botanical science and the essence of growth and life. It is about humans and humanity finding a place for ourselves in the jungle mess of our lives, and about many of us finding that the jungle mess is more orderly than we thought — if we just pay closer attention, the answers are so simple: love, loyalty, and love again — in its myriad of forms.
The prose of the novel mimics the wilderness it highlights; Pariat’s text is sensuous in parts, alluring and floral and fern-like in its delicacy. Yet, simultaneously, Pariat’s prose is structured as a plant cell, symmetrical as a leaf. Some parts are even wild in being tangential and unexpected. There is a section devoted to poetry, but poetry is written all through it. This is a novel for the literary fan; while it is propelled by a plot and a structured narrative, the novel is also deeply rooted in its characters’ flaws, desires, and personalities.
Unquiet Spirits: Essays by Asian Women in Horror Edited by Angela Yuriko Smith & Lee Murray
I honestly wasn’t sure what to expect from this collection: Modern horror? Literary criticism? Traditional tales of terror? It intrigued me regardless.
What Unquiet Spirits delivers is a combination of all of the above. It is memoir, criticism, history, and ethnography in balanced fusion. Each chapter is written by an Asian female author and in it she discusses both her own writing, the cultural and historical inspiration for her characters, the origins of some feminine demon, ghost, or creepy — a unquiet spirit — which haunts her and the pages she has produced. In some chapters the author draws on a deeper well of literature of the past and ponders the future of the female spirit archetype that is the focus of their chapter.
The books is divided by and devotes its pages equally to feminine spirits across the Asian continent, from East to Southeast to South Asia. I was pleasantly surprised to see such attention given to Southeast Asian spirits and archetypes (my favorite was always the pontianak, the evil spirit of a woman who lurks in the dark under the protection of a banana tree. In my recollection, she can be “pinned” to the tree with a needle or a pin and made to do the pin-holder’s bidding. But, beware to that horrid individual if the offending metal is ever removed!)
While the collection examines different demons and feminine archetypes from across a swath of very diverse cultures, it ultimately makes a singular, united appeal to the reader. Their call to action is unmistakable: Asian women, as a whole, alive or dead, demonic or angelic, monstrous or victimized, are powerful beings. Asian women have been too long overlooked in the literary world and deserve more than the whispered, submissive voice they have been too long assigned by Orientalists; hear them shout, scream, screech!
For that reason alone, Unquiet Spirits is worth reading. But there is more.
The authors reveal facets of the Asian feminine that have rarely been visible, that is to Western audiences. To Asian women, we have always known they were there, even when our patriarchal societies told us to ignore them, to castigate them, to revile these demonic women as ill-influences on ourselves and our communities, yet still, Unquiet Spirits is sure to deliver novelties and new knowledge to Asian/Asian American readers.
This novel devastated me. And in the most profound and satisfying way. I could not put this book down; despite being a hefty read at 368 pages I devoured it in a weekend. This novel is a serious contender for my Book of The Year.
Razak’s Moth is set in Partition era India and Pakistan, the former mostly. Its events unfold in the year leading up to India’s independence in 1947 and the year directly after it, a violent and terrible time when Muslim Indians and Hindu Indians violated each other’s homes, families, bodies, and holy places of worship. Moth does not shy away from the terror or the brutality of this history; its story is premised on gendered violence, sexual violence, the kind wrought on women and girls before and since Partition.
This is not a novel for the faint of heart. Readers should prepare to feel chilled to their marrows at the cruelty Razak lays bare.
At the same time, Moth is an empowering read. This is a feminist novel. Not only is it told from the perspective of a young girl desperate to become a woman, Alma, it revolves around the actions of the women in her life and in her community. Alma comes from a high caste Brahmin family, a pair of progressive-minded parents who are highly-educated and who view their India as a place of ethnic, class, and caste equality. But Alma is a victim of her own immaturity and her Brahmin, Hindu grandmother’s ambitions and traditionalism. The history of India at this junction of conflict between colonial rule and independence, Hindu and Muslim segregation or peace, traditionalism or modernity plays out in Alma’s family’s words and deeds. The story opens and hinges upon Alma’s wedding to a Brahmin man, much older than herself.
Here is the first of the gendered debates the reader will encounter in this novel. Marriage, in its traditional and modern forms, the domains of power which men and women occupy — according to their familial rank, their class, their caste, they religion — is one of the fascinating, golden threads of this novel. Alma’s mother is unique in her historical time and place: She is a lecturer at a university, she works. Her marriage to Alma’s father is a foil to to the other marriages in the novel where wives are beaten, raped, abused in other myriad ways.
Moth is also compelling for its frank discussions of caste and class. Ethnicity, religion, race, nativism and xenophobia also serve as the fabric on which the patterns of its stories are told. While Moth is a historical fiction, these threads are visible in India today; this is not merely a fiction of the past, but also a commentary on Indian politics and society right now. Moth is truly an intersectional novel, one which weaves history into the present, one whose characters are shaped by their age, their experiences, religion, gender, ethnicity, and caste.
The characters are complex and developed. Even Razak’s villains are soft and vulnerable. In this novel no one is who they seem, even to themselves. The primary cast consists of Alma’s immediate and servile family: Her father whom we meet mostly as Bappu, simply, “father” and her Ma, named Tanisi; her sister, fondly nicknamed, Roop; her paternal grandmother, a matriarch in their home and her dead husband, the ghost of her Alma’s grandfather, a silent but present and poignant character in the events of the novel; their servants, Dilchain, a Hindu woman and Fatima Begum, a Muslim woman.
Religion and culture shape these characters, give them their reasons for compliance and rebellion, motivate them in their actions. Community expectations and subjective desires come into conflict within these characters, in some cases these poles are reconciled or exist in uneasy harmony. Razak places the reader in the midst of palpable, relatable characters who walk us through their lives as if we were there in the room with them. In Razak’s prose we can taste India, envision the hot sun and the colors of its markets and streets, feel the moisture of sweat and floral fragrance on our skin. Razak brings the reader so close to the characters we might detect their bodily scent or feel their eyes on our skin. In the characters’ actions and thoughts we, the readers, can recognize universal needs and motivations: teenage longing, maternal affection, filial piety, desire for belonging and approval — even while we are treated to a view into a world that is not our own, one that is past and gone, an India of long-ago and far-away.
That said, Moth is brilliant in its nuanced portrayal of India and Indian life and culture. It rejects the exoticism that so often plagues Indian literature, colonial and postcolonial alike. Instead its honest portrayal of Indian people and their experiences connect them to others; we may not know anything of the first hand experience of war, but through Moth we get a real feel for what that might look like, feel like, smell like. Razak’s India is a terrible, beautiful place. Its people are inhuman and yet, all the more human for their cruelty. In these pages the reader will encounter suffering, but, also inspiration. I was awed by the strength of the women and men in Moth. I felt hope, even while I cried as a witness to their pain. They were transformed by their experiences, in good and bad ways.
Moth highlights the catalytic effect of history in the most bitter-sweet way. This is a book you will regret and never regret reading.
Ramaswamy weaves a complex story, one as wild, unpredictable, funny, sad, and as convoluted as the people who populate it. The characters might live in an era long past and in a place we have never been to, but they are as recognizable to us as ourselves. On more than one occasion I smiled and giggled to myself, seeing my father, mother, a cousin, or myself in the characters.
This is a novel of a place and time. The novel takes place in the vicinity — the junction — of the tamarind tree and revolves around events the tamarind tree witnessed, became party to, and became a victim of. But, more than that, the novel is set in and depicts India in the 1950s; not colonial, europeanized India, brimming with exoticism and romanticism, and not fiery, violent India of the Partition and Decolonization, not political India, not anthropological Indian, but India in the lull after the violence, the lived India of Indians, when ordinary people, Muslim and Hindu alike, merchants, beggars, men, women, and children are settling into the age-old necessary rhythms of life: marriage, work, the bearing and raising of children, paying taxes, earning wages. The social politics of the moment underpin the interactions of the people who live and work at the junction of the tamarind tree. It is in these banal frictions between merchants, husband and wife, apprentice and master, that Ramaswamy invokes the shadows of India’s larger social conflicts: religious tension between Muslims and Hindus, the oppression of women and the traditionalism of domesticity, the capitalist desire for individualism and individual profit at odds with a kind of social collectivism necessary to survival and tribalism.
The story is told from an unnamed narrator’s perspective, partly. In other parts an omniscient narrator takes into the interior movements and minds of the characters. The story is fluid, flowing from one character to another, from one drama to another, one scandal to another — not in a superficial way, but to perform how close contact is between the characters, to show the reader how intertwined these lives are.
This is a beautiful novel that imparts the scent and colors of India through a vivid portrait of its people and their everyday needs, their lives, and interactions with one another.
Dr JoAnn LoSavio 