The Lowland by Jhumpa Lahiri: A strangely passive experience

Stripping back an already pared-down style to the point of blandness.

In 2004, the author Julie Myerson praised Jhumpa Lahiri’s first novel, The Namesake, for “an appealing lack of stylisation” that “somehow conjures a bleak, arm’s-length mood, a sense of life spooling inevitably on”. There is plenty to think about here, not least the dictum that we should pass up on hautecuisine writing for the roughage of plain prose. (Freshly made brioche, anyone? No thanks, I’ll have the All-Bran.) But the crucial word is “somehow”. Somehow, stealthily, without the reader really noticing, Lahiri writes effective, affecting fiction.
 
Her first book, Interpreter of Maladies (1999), was a short-story collection that won her a Pulitzer Prize. It clearly delineated the boundaries of her fictional world: the Bengali- American immigrant experience; elemental things – birth, death, love, loneliness – viewed through the prism of family life. The Namesakeand her second collection of short stories, Unaccustomed Earth(2008), inhabit similar territory, as does The Lowland, which is shortlisted for this year’s Man Booker Prize.
 
Comparisons to the Dominican-American Junot Díaz are apt, up to a point. Both writers are confident enough to repeat themselves, with small but crucial variations. As in Díaz, the “immigrant experience”, often singled out as a USP, is only a part of Lahiri’s picture, given neither more nor less than its due. At sentence level, however, Lahiri has none of Díaz’s flair. She belongs to the Alice Munro school of prose, writing that attracts adjectives such as “quiet” and “understated”.
 
In The Namesake, there was still room for vivid, memorable detail: Ashima telling the nurse that she doesn’t care what sex her baby is, “as long as there are ten finger and ten toe [sic]”. Realising the error “pains her almost as much as her last contraction”. There are very few of these local pleasures in The Lowland, which strips back an already pared-down style to the point of blandness. If The Namesakekept the reader at arm’s length, The Lowland is satellite prose, placidly panning from Calcutta in the 1950s to Rhode Island in the early part of this century.
 
The title refers to a water meadow in the Calcutta district of Tollygunge, where the brothers Subhash and Udayan grow up. They are close but very different. Studious Subhash wins a PhD scholarship to Rhode Island, researching chemistry and the environment, while Udayan’s studies are derailed when he gets caught up in India’s communist Naxalite movement. It seems important not to give too much more away, as this gentle story needs as much narrative drive as it can get.
 
Reading it is a strangely passive experience – it feels more like watching a film. In her sense of the natural world, Lahiri tries for a limpid lyricism: “. . . the white foam of the waves pouring over the rocks, the flag and the choppy blue water gleaming”. Sometimes we zoom in: “Seaweed was strewn everywhere, rockweed with air bladders like textured orange grapes, lonely scraps of sea lettuce, tangled nests of rusty kelp caught in the waves.” Not just seaweed, then, but classification, the taxonomy of seaweed. That wistful, comma-rich rhythm is there on every page, a short cut to fine writing that soon feels automatic. At times it results in ugly pile-ups: “He lives in his own world, relatives at large gatherings, unable to solicit a reaction from him, sometimes said.”
 
There is more to dislike. The dialogue is mostly reported and wooden. When characters do speak directly, Lahiri’s decision to go without speech marks maintains the numbing sense of distance. For example: 
 
“The day he broke his silence he said, My mother was right. You don’t deserve to be a parent. The privilege was wasted on you. She apologised, she told him it would never happen again.”
 
Similarly, major events are told in hindsight, as a character contemplates the effect that a trauma has had on his or her life. This also happens in Lahiri’s earlier work: in The Namesake, for example, we don’t see Gogol discovering his wife’s affair, we see him standing at a station thinking about the time he discovered his wife’s affair. In The Lowlandthis cutaway effect is used so often that most of the novel feels like backstory.
 
What else? A central theme – time passing, the impressions that form us, the impressions we leave – is expressed through the tired motif of footprints in the sand (or – here comes the clever inversion – in the cement). Too often, it is hard to care about the fate of the characters. Yet, despite all this, Myerson got it right when she described Lahiri’s talent as “sly” and “cumulative”. I felt like the victim of a confidence trick – and it is the confidence of Lahiri’s voice, her palpable belief in the urgency and beauty of her story, that lends her fiction its power. This is not great writing. But somehow, it works.
 
Claire Lowdon is assistant editor at Areté 
A train passes on its way from Tollygunge, Calcutta. Image: Getty

This article first appeared in the 23 September 2013 issue of the New Statesman, Can Miliband speak for England?

Getty
Show Hide image

In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred