Reviews Round-up

The critics' verdicts on Monisha Rajesh, Chris Anderson and Diana Souhami.

Around India in 80 Trains by Monisha Rajesh

In Andrew Duff’s review in the Telegraph, he praises Around India in 80 Trains by Monisha Rajesh for its “witty and insightful traveller’s-eye view of the country from inside its railway network”. Rajesh appears to have avoided falling into the trap of boring the reader with a tedious travel memoir by exploring India geographically as well as culturally: Rajesh criss-crosses Induan Rail’s “geographical diamond”, experiencing all its freedoms and frustrations while enduring endless inquiries as to her marital status.”

Time Out Mumbai, while praising, is also more critical of the book. Their reviewer Karishma Attar begins with the damning claim that India’s image as “exotic and dangerous” hasn’t changed with this new travelogue. “The novelty and satiric richness run out quickly for the experienced Indian traveller. Dry humour doesn’t quite take the sting out of travel Indian-isms, which Rajesh lists with unerring steadfastness...” Attar does point out the text’s “witty, dry, first-person account” but adds: “This is a journey rife with 'shocks' that comes as no surprise.”

Makers: The New Industrial Revolution by Chris Anderson

Chris Anderson’s Makers: The New Industrial Revolution may be optimistic but the Guardian’s Steven Poole is not convinced. He criticises the American editor-in-chief of Wired’s “techno-economic utopia [which] looks curiously scrambled”. Poole goes on to add that “[f]ew techno-utopias are as confusing as this one. In Anderson's brave new world, everyone is a creative-geek tinkerer but no one does the boring stuff”.

In contrast, Michael Roth’s review on the Huffington Post and in the Washington Post is more complimentary. “Anderson is an excellent guide to companies that make niche products for an international market ... [and] a good storyteller,” according to Roth. According to Roth, Anderson is “an indefatigable cheerleader for the unlimited potential of the digital economy”. Likewise, Oliver Franklin in GQ enjoys the “fascinating characters” featured in the book from “Will Chapman, a Washington-based designer 3D printing Lego kits, to Neil Gershenfeld, an MIT professor”.

Murder at Wrotham Hill by Diana Souhami

Diana Souham’s previous book, Edith Cavell, told the story of the eponymous nurse who was shot for smuggling allied soldiers out of Belgium during the First World War. In her latest offering, Murder at Wrotham Hill, we are transported to post-war Kent and the murder of “gentle eccentric spinster” Dagmar Petrzywalski.

Critics are unanimous in their view that Souhami’s book evokes a detailed picture of postwar austerity Britain. The Guardian’s Blake Morrison writes “both the murderer and murderee were classic products of the age”. He observes the author’s use of “zeitgeisty minutiae”, which is not always effective: “[It] is enriching, at worst distracting.”

But whilst Morrison “isn’t entirely clear” as to why Souhami chooses to write about the “model citizen of austerity Britain”, Jenny Diski in the London Review of Books admires the “great clairity and attention” with which Souhami evokes the postwar period.

Sinclair McKay of the Telegraph, whilst also reading the work historically, praises it for transcending cultural emphera: “Both killer and victim stood at an angle to society, and the strangeness of their stories resonates deeply in another way, leading one to meditate on ideas of malevolent fate and evil.” He is full of praise for Souhami’s writing which he describes as “too clever to allow any neatness”, evoking the “cruel and bewildering randomness” of the murder in question.

Indian passengers wait on a train at railway staion during a power outage in New Delhi in July 2012. (Photograph: Prakash Singh/AFP/GettyImages
KEVIN C MOORE
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Notes from a small island: the fraught and colourful history of Sicily

Sicily: Culture and Conquest at the British Museum.

When a gun was fired a hundred metres or so from the Sicilian piazza where we were eating, my reaction was to freeze, fall to my knees, and then run for cover in a colonnade. As I peered back into the square from behind a column, I expected to see a tangle of overturned chairs and china but I watched instead as the freeze-frame melted into normality. I retrieved my shoe from the waiter.

I should not have been surprised by how coolly everyone else handled what I was inclined to call “the situation”. The Sicilians have had 4,000 years in which to perfect the art of coexistence, defusing conflict with what strikes outsiders as inexplicable ease, rendering Sicily one of the most culturally diverse but identifiable places on the planet. Still, having visited “Sicily: Culture and Conquest” at the British Museum, I feel vindicated. There may be no Cosa Nostra in this exhibition, which charts the island’s history from antiquity to the early 13th century, but that doesn’t mean there is no simmering conflict. Like Lawrence Durrell, who described Sicily as “thrown down almost in mid-channel like a concert grand” and as having “a sort of minatory, defensive air”, I felt the tension beneath the bliss that has characterised Sicily for many centuries.

The “barbarians”, wrote the Greek historian Thucydides, moved to Sicily from Iberia (Spain), Troy and Italy before the Phoenicians and Greeks settled there in the 8th century BC – the time of Homer, whose Odyssey provided a useful guide to some of the more threatening features of the landscape. The giant, sea-lying rocks off the east coast were the boulders that the one-eyed Polyphemus hurled at Odysseus’s ship; the phrase “between Scylla and Charybdis” referred to the Strait of Messina that divides Sicily from the mainland; Lake Pergusa, in the centre of the island, was the eerie spot whence Hades snatched Persephone and carried her down to the underworld.

It is a delight to behold the British Museum’s case full of terracotta figurines of Persephone, Demeter and their priestesses, some of thousands uncovered across Sicily, where the Greeks established the cult of these goddesses. The Phoenicians introduced their
own weather god, Baal Hammon, and the indigenous Sicilians seem to have accepted both, content that they honoured the same thing: the island’s remarkable fecundity.

The early Sicilians were nothing if not grateful for their agriculturally rich landscapes. As early as 2500 BC, they were finding ways to celebrate their vitality, the idea being that if the soil was fertile, so were they. On a stone from this period, intended as a doorway to a tomb, an artist has achieved the near impossible: the most consummate representation of the sexual act. Two spirals, two balls, a passage and something to fill it. The penis is barely worth mentioning. The ovaries are what dominate, swirling and just as huge as the testicles beneath them. We see the woman from both inside and out, poised on two nimble, straddling legs; the man barely figures at all.

Under the Greeks in the 5th century BC, it was a different story. Although many of Sicily’s tyrants were generous patrons of the arts and sciences, theirs was a discernibly more macho culture. The second room of the exhibition is like an ode to their sporting achievements: amid the terracotta busts of ecstatic horses and the vase paintings of wild ponies bolting over mounds (Sicily is exceptionally hilly) are more stately representations of horses drawing chariots. These Greek tyrants – or rather, their charioteers – achieved a remarkable number of victories in the Olympic and Pythian Games. Some of the most splendid and enigmatic poetry from the ancient world was written to celebrate their equestrian triumphs. “Water is best, but gold shines like gleaming fire at night, outstripping the wealth of a great man” – so begins a victory ode for Hiero I of Syracuse.

But what of the tensions? In 415BC, the Athenians responded to rivalries between Segesta and Syracuse by launching the Sic­ilian expedition. It was a disaster. The Athenians who survived were imprisoned and put to work in quarries; many died of disease contracted from the marshland near Syracuse. There is neither the space nor the inclination, in this relatively compact exhibition, to explore the incident in much depth. The clever thing about this show is that it leaves the historical conflicts largely between the lines by focusing on Sicily at its height, first under the Greeks, and then in the 11th century under the Normans – ostensibly “the collage years”, when one culture was interwoven so tightly with another that the seams as good as disappeared. It is up to us to decide how tightly those seams really were sewn.

Much is made of the multiculturalism and religious tolerance of the Normans but even before them we see precedents for fairly seamless relations between many different groups under the 9th-century Arab conquerors. Having shifted Sicily’s capital from Syracuse to Palermo, where it remains to this day, the Arabs lived cheek by jowl with Berbers, Lombards, Jews and Greek-Byzantine Sicilians. Some Christians converted to Islam so that they would be ­exempt from the jizya (a tax imposed on non-Muslims). But the discovery of part of an altar from a 9th-century church, displayed here, suggests that other Christians were able to continue practising their faith. The marble is exquisitely adorned with beady-eyed lions, frolicsome deer and lotus flowers surrounding the tree of life, only this tree is a date palm, introduced to Sicily – together with oranges, spinach and rice – by the Arabs.

Under Roger II, the first Norman king of Sicily, whose father took power from the Arabs, the situation was turned on its head. With the exception of the Palermo mosque (formerly a Byzantine church, and before that a Roman basilica), which had again become a church, mosques remained open, while conversion to Christianity was encouraged. Roger, who was proudly Catholic, looked to Constantinople and Fatimid Egypt, as well as Normandy, for his artistic ideas, adorning his new palace at Palermo and the splendidly named “Room of Roger” with exotic hunting mosaics, Byzantine-style motifs and inscriptions in Arabic script, including a red-and-green porphyry plaque that has travelled to London.

To which one’s immediate reaction is: Roger, what a man. Why aren’t we all doing this? But an appreciation for the arts of the Middle East isn’t the same thing as an understanding of the compatibilities and incompatibilities of religious faith. Nor is necessity the same as desire. Roger’s people – and, in particular, his army – were so religiously and culturally diverse that he had little choice but to make it work. The start of the Norman invasion under his father had incensed a number of Sicily’s Muslims. One poet had even likened Norman Sicily to Adam’s fall. And while Roger impressed many Muslims with his use of Arabic on coins and inscriptions, tensions were brewing outside the court walls between the
island’s various religious quarters. Roger’s death in 1154 marked the beginning of a deterioration in relations that would precipitate under his son and successor, William I, and his grandson William II. Over the following century and a half, Sicily became more or less latinised.

The objects from Norman Sicily that survive – the superb stone carvings and multilingual inscriptions, the robes and richly dressed ceiling designs – tell the story less of an experiment that failed than of beauty that came from necessity. Viewing Sicily against a background of more recent tensions – including Cosa Nostra’s “war” on migrants on an island where net migration remains low – it is perhaps no surprise that the island never lost its “defensive air”. Knowing the fractures out of which Sicily’s defensiveness grew makes this the most interesting thing about it. 

Daisy Dunn’s latest books are Catullus’ Bedspread and The Poems of Catullus (both published by William Collins)

“Sicily” at the British Museum runs until 14 August

This article first appeared in the 28 April 2016 issue of the New Statesman, The new fascism