The author Jhumpa Lahiri, whose novel "The Lowland" has been shortlisted for the 2013 Man Booker Prize. Photo: Getty
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Writers of Colour: Shortlisted for prizes because of their individual worth, nothing else

Knee-jerk reactions to representations of skin colour and sex have become so commonplace that individual worth is increasingly overlooked in place of head counts. But a good book just needs energy, soul, and fabulous writing.

We have always been told not to judge a book by its cover, so when did it become acceptable to judge a book by its author? Or, more specifically, the author’s sex and ethnic origins?

Last week the longlist for the Samuel Johnson Award for non-fiction was announced which prompted a blog complaining that the list was: “all-white and only five women”.

As a British-Indian woman writer, neither element had occurred to me. My reactions ranged from being thrilled to see William Dalrymple’s Return of a King after I’d helped edit the manuscript, to immediately buying Lucy Hughes-Hallett’s The Pike, and reminding myself to finish Andrew Solomon’s The Noonday Demon. Certainly it’s permissible to dispute the nominated books if there are glaringly obvious absentees. But the complaints were never followed up with a list of alternative authors and books or reasoned argument in favour of either. In a blog about judging the prize, Mary Beard wrote that it’s impossible not to reflect on the different male and female styles in non-fiction but that ultimately “would I recommend this book to a friend”?

Knee-jerk reactions to representations of skin colour and sex have become so commonplace that individual worth is increasingly overlooked in place of colour-coordinated, gender-related head counts. Naturally when it comes to Parliament, or councils and committees with whom my fate rests, I want to see members chosen who best represent my voice and who reflect the diversity of the society in which we live.

But if I thought I had been hired for my job because I have brown skin, wear a bra, and make the masthead look exotic, I’d be nothing short of livid. I should be there because I’m the best candidate for the role, I can edit more tightly than anyone else who applied, and I understand what constitutes a dangling modifier. After all, I want to feel like my two degrees were worth my time and hard work.

And of course this isn’t just restricted to ethnic origins or gender.

Only recently an article appeared in the Guardian expressing outrage that a grammar-school pupil who had achieved 7 A* at A-level had been rejected by Merton College, Oxford, yet accepted by Harvard and Stanford. Oxford’s standard rejection letter revealed little about the reason behind their decision, but it’s a gross accusation to cry blanket elitism without scratching beneath the surface. Perhaps the pupil didn’t interview well, maybe the other candidates – in addition to having similar grades – were county tennis captains, debating champions or musical geniuses. Only recently I’ve seen job applications attached to CVs packing first-class Oxbridge degrees, enviable internships and numerous awards. These included: a food writer who misspelt Gordon Ramsay; a fact-checker who highlighted his 14-hour “shits” on Newsnight and a travel writer who turned up 90 minutes late for an interview because she couldn’t find her way to the office. The decisions to hire, or not to hire, boiled down to the individual’s worth and their suitability for the position.

Which brings me back to books.

Two days ago the Man Booker shortlist was announced. “Only one British author on shortlist” said the Daily Mail. And when this year’s Guardian First Book Award shortlist revealed seven women and four men, one blog declared, “yet more vindication that the reading public want female literary talent to be recognised”. Well, no, not really, that’s what the Women’s Prize for Fiction is for. The argument that awards should represent women as 50 per cent of the population holds no water. Women might make up 50 per cent of the population – but do they make up 50 per cent of the writing population? Currently the Top 100 books on Amazon contain only 26 books written by women – 27 if you include Robert Galbraith/ J K Rowling – which seems a better indication of what the book-buying public is reading.

A good book needs energy, soul, and fabulous writing, and it doesn’t matter where its author comes from or whether they have to stand or sit to pee. The last two books I read were Jim Crace’s Harvest because the opening paragraph was at once lyrically beautiful, intriguing and unnerving, and Jhumpa Lahiri’s The Lowland because I’ve loved her other work. And unlike V S Naipaul, I can’t claim to be able to identify female prose from the outset – if at all. George Eliot aka Mary Ann Evans used a pen name to make sure her works were taken seriously, and I remember aged nine, reading Silas Marner at school, adoring the book and being none the wiser about the sex of the writer.

It’s not about where the author was born, what passport they hold or whether they are women or men, it’s about an individual’s worth and their words should speak for themselves.

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The “Yolocaust” project conflates hate with foolish but innocent acts of joy

A montage of selfies taken at Berlin’s Holocaust Memorial layered above images of concentration camps risks shutting visitors out of respectful commemoration.

Ten years ago I visited Berlin for the first time. It was a cold and overcast day – the kind of grey that encourages melancholy. When my friends and I came across the city’s Holocaust Memorial, with its maze of over 2,000 concrete slabs, we refrained from taking photos of each other exploring the site. “Might it be disrespectful?” asked one of my non-Jewish (and usually outrageously extroverted) friends. Yes, probably, a bit, we concluded, and moved softly and slowly on through the Memorial’s narrow alleys.

But not all days are gloomy, even in Berlin. And not all visitors to the Memorial had the same reaction as us.

A photo project called “Yolocaust” has collected together images of the Memorial and selfies taken there that young people from around the world have posted to Facebook, Instagram, Tinder and Grindr. In the 12 photos featured on the website, one man juggles pink balls, a girl does yoga atop a pillar, another practises a handstand against a slab’s base. The last of these is tagged “#flexiblegirl #circus #summer”.

Most of the images seem more brainless than abusive. But the implication seems to be that such behaviour risks sliding into insult – a fear all too painfully embodied in the first image of the series: a shot of two guys leaping between pillars with the tag-line: “Jumping on dead Jews @ Holocaust Memorial.”

Grim doesn’t begin to cover it, but the artist who collated the photos has thought up a clever device for retribution. As your cursor scrolls or hovers over each photo, a second image is then revealed beneath. These hidden black-and-white photographs of the Holocaust show countless emaciated bodies laid out in mass graves, or piled up against walls.

Even though they are familiar for those who learned about the Nazi concentration camps at school, these historic scenes are still too terrible and I cannot look at them for more than a few seconds before something in my chest seizes up. In fact, it’s only on second glance that I see the artist has also super-imposed the jumping men into the dead bodies – so that their sickening metaphor “jumping on dead Jews” is now made to appear actual.

The result is a powerful montage, and its message is an important one: that goofy, ill-considered behaviour at such sites is disrespectful, if not worse. Just take the woman who urinated on a British war memorial, or the attack on a Holocaust memorial in Hungary.

But while desecration and hate should not be tolerated anywhere, especially not at memorials, does juggling fall into the same category?

I can’t help but feel that the Yolocaust project is unfair to many of the contemporary subjects featured. After all, this is not Auschwitz but the centre of a modern city. If public-space memorials are intended to be inhabited, then surely they invite use not just as places for contemplation, grieving and reflection but also for being thankful for your life and your city on a sunny day?

The Memorial in Berlin is clearly designed to be walked in and around.  Even the architect, Peter Eisenman, has been reported saying he wants visitors to behave freely at the site – with children playing between the pillars and families picnicking on its fringes.

So how do we determine what is offensive behaviour and what is not?

A section at the bottom of the Yolocaust website also suggests (in rather sarcastic tones) that there are no prescriptions on how visitors should behave, “at a site that marks the death of 6 million people”. Though in fact a code of conduct on the memorial’s website lists the following as not permitted: loud noise, jumping from slab to slab, dogs or pets, bicycles, smoking and alcohol.

Only one of Yolocaust’s 12 photos breaks this code: the first and only explicitly insulting image of the jumping men. Another six show people climbing or sitting atop the pillars but most of these are a world away in tone from the jumpers.

The blurb at the bottom of the webpage says that the project intends to explore “our commemorative culture”. But by treating the image of the yoga performer – with an accompanying montage of her balancing amid dead bodies – in the same way as the jumping men, the artist seems to conflate the two.

In fact, the girl practising a yoga balance could be seen as a hopeful – if overtly cutesy and hipster – act of reverence. “Yoga is connection with everything around us,” says her tag beneath. And even if climbing the slabs is frowned upon by some, it could also be read as an act of joy, something to cherish when faced with such a dark history.

In an era when populist German politicians are using the past – and sentiment towards Holocaust memorials themselves – to rev up anti-immigrant, nationalist feeling, the need for careful and inclusive readings of the role of memorials in our society has never been greater.

Yolocaust may have intended to provide a space for reflection on our commemorative behaviour but the result feels worryingly sensationalist, if not censorious. Instead of inviting others in to the act of respectful commemoration, has it risked shutting people out?

India Bourke is an environment writer and editorial assistant at the New Statesman.