Yael Farber: “I find it very deadening not to be engaging with things that are difficult or emotional”

An interview with the director of <em>Nirbhaya</em>, a new play about the Delhi rape case that shocked the world.

I was in Barcelona when I heard Jyoti had died. I didn’t know her name then but I knew she was a young woman like myself and my friends, and that her death highlighted a need for change.

On 16 December Jyoti Singh Pandey boarded a bus in Delhi with a male friend, Awindra Pandey. What happened next is etched into public consciousness. The driver and his five companions beat Awindra unconscious then took turns to rape Jyoti on the floor of the bus as it circled the streets. When she fought back they raped her with an iron rod which destroyed 90 per cent of her intestine. They then threw the couple from the bus and attempted to drive over them, before disappearing into the Delhi night.

The news was broadcast and people prayed for Jyoti’s recovery. Not knowing her name they lit candles for a girl they called Nirbhaya, the Marathi word for Fearless. Nirbhaya has now become a familiar name for a young woman who fought to live, but who eventually died, a beautiful, intelligent girl who has in death become a potent symbol for change.

When I heard that writer and director Yael Farber, moved by the incident, was creating a play around it, I felt this was to be an important production and wanted to hear more about the ideas behind it, so I met with Farber in a small Edinburgh cafe to discuss her show.

After seeing Nirbhaya I am somewhat in awe of her. I left the auditorium feeling completely drained yet absolutely alive. Jyoti’s story is a framing device; in between Jyoti boarding the bus and getting attacked five other women tell their stories of rape, violence and abuse. The testimonies glisten, these women hold nothing back.

Although Farber felt strongly about the case the idea to create the play originated from one of the actors. “There’s an actress in Mumbai who was one of the performers, Poorna Jagannathan. She contacted me on Facebook because she had seen my work and said ‘Women are ready to speak here, will you come and make it work?’ and of course that was an amazing invitation and I said yes.

“It was very quick to do the work for this year but we just felt this time next year this story would have passed back into the tide of indifference. This young woman died and if her life were not to be in vain we have to carry forward what it evoked on the streets.“

Farber is keen to see attitudes towards women change, and she hopes Nirbhaya will be part of a larger process of breaking the silence. “We didn’t want to just tell the story about Jyoti because to do that is to suggest it’s an anomaly in some way. What we wanted to do was show that this sits inside a larger frame, a wider tapestry of an endemic violence against women. We felt that by bringing personal testimony it provokes this civic gesture which

is that these five women get up every day and break their silence in front of witnesses as a way of saying ‘this is the only way forward, if we begin to speak, we begin to take apart this idea that we should carry the shame’ because we live in silence when there is a currency of shame and when you start to speak you are.”

I ask Farber about the creation of Nirbhaya and she tells me how closely she worked with the actors . “It’s testimonial theatre which is different to verbatim [in that] it requires the engagement of a playwright, and that was my role. I gathered their testimonies and did a lot of research and interviews and group sessions with them but then I, I would go away and craft and find the words and trajectory to condense it, each piece could only be possibly ten minutes.”

Something I found poignant in Nirbhaya was a child’s yellow dress which was handed to Poorna by Japjit Kaur, playing Jyoti. “Theatre is about evoking memory, thoughts, sensuous responses to things and sensory responses to things,” says Farber. “If she just told us she was a child and [the abuse] happened then we will hear it but if we see a little yellow dress we will understand it and we will remember what it was like, to wear your favourite yellow dress and you know just to evoke that image inside us because we want to bring the audience on a journey with us. With each story Jyoti hands [the actor] their object, in other words saying ‘remember yourself, speak about this, tell your story, bring your testimony.’”

I mention the recent case of a thirteen-year-old abuse victim being labelled ‘predatory’. Farber frowns and shakes her head. “Extraordinary, but yet it’s appalling but not extraordinary, this kind of stuff happens all the time and I, think across the world in different ways, we, we create some kind of diversion from these, and we have to find ways to break the silence.”

It is apparent in Nirbhaya that as well as seeing the injustice in the world (she has previously written about apartheid) Farber also sees beauty – the performers speak about Delhi as ‘a city where god runs in the wires’ and the way Farber speaks has a flow and rhythm akin to poetry.

“There’s such brutality and difficulty, but there’s such beauty as well,” she says. “The sacred and the profane live alongside each other, so inside all that difficulty and pain, there is immense, very profound sense of spirituality and divinity.”

Was it not difficult for her, though, writing about such an intense and horrible subject matter?

“I find this kind of work very fulfilling, so for me difficulty is part of it. Of course it’s difficult, of course it’s emotional but I’m grateful for those things,” she says. “I find it very deadening not to be engaging with things that are difficult or emotional. It’s not easy, but it’s my work and it’s where I draw my purpose from. For me, difficulty is part of all the work I do. I trust if something is difficult because it’s usually worth it.”

A performance of Nirbhaya. Photo: William Burdett-Coutts
BBC
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Why I refuse to swallow the "clean eating" craze

Clean Eating – the Dirty Truth reveals the dodgy science behind the restrictive eating trend.

Some years ago, my sister fell seriously ill just as she was about to take her university finals. No one knew what was wrong, but we suspected – even if none of us dared to say the word aloud – that she had some form of cancer. How else to explain the vomiting and exhaustion, the pewter circles beneath her eyes? Many tests later, we learned the truth. She has coeliac disease. In the circumstances, this was wondrous news. All she had to do to be better was to give up gluten. In the years since, however, the sense of escape has gradually dimmed. What a pain it is. How lovely it would be for her to be able to scoff a bowl of proper pasta, to demolish a pizza along with everyone else.

It’s thanks to my sister that my tolerance for the swollen ranks of the gluten-free brigade is even lower than it might ordinarily be (which is to say, about as low as the Dead Sea, and then some). Coeliac disease is not a fad but a lifelong autoimmune disorder affecting 1 per cent of the population. It is exasperating to have to listen to non-sufferers spouting so much pseudo­science on the matter of gluten – lies and half-truths out of which some of them are making a great deal of money – though if there’s one thing that is more exasperating, it’s those same people refusing to explain themselves when confronted with expertise.

In Clean Eating – the Dirty Truth, (19 January, 9pm), a Horizon film presented by Dr Giles Yeo, a scientist at Cambridge University’s Metabolic Diseases Unit, the Hemsley sisters, Jasmine and Melissa, who eschew not just gluten but grains in their bestselling cookery books, were notable by their absence, having declined to appear. As Yeo tossed bones into a pan of simmering water, preparing to make their broth (“the ultimate superfood”), my blood was already boiling. What’s wrong, girls? Lost your nerve?

Yeo’s film, righteous and entertaining (if not, perhaps, sufficiently savage), took as its starting point the broad idea – promoted by the Hemsleys, among others – that while some foods aid “wellness”, others actively make us ill. The beauty of this open-ended approach was that it allowed him to show that clean eating is merely one end of the 21st-century food fad spectrum. At the other can be found people such as Robert O Young, who believes that alkaline foods can cure terminal diseases.

A one-time Mormon missionary, last year Young was convicted by an American court of practising medicine without a licence; as Yeo also revealed, in 2010, he charged a young British woman, Naima Mohamed, $77,000 for a stay at his “miracle” ranch in California not long before she died from breast cancer. The two ends of the spectrum are not unconnected. It was Young, for instance, who inspired the alkaline eating “revolution” of Natasha Corrett of the successful Honestly Healthy website. She, too, preferred not to appear in Yeo’s documentary.

The film built from sceptical jauntiness to what seemed to me to be a rather careful anger (perhaps the lawyers had been at it). One clean-eating star who did agree to meet Yeo was “Deliciously” Ella Woodward (now Mills), and with her help, he made a sweet potato stew, a photo of which he then uploaded to Instagram (social media and clean eating go together like linguine and crab).

But thereafter, he got out of the kitchen and on to a plane, eager to dismantle the diktats not only of Young, but also of his compatriots William Davis (the Hemsleys’ guru), a former cardiac doctor who believes that all human beings should give up wheat, and Colin Campbell, who advocates an entirely plant-based diet (Mills read Campbell’s bestseller The China Study before embarking on her own experiments).

Skilfully, Yeo queried the scientific evidence for these people’s claims and, in the case of Young, revealed his sweaty charlatanism. It was all rather, well, delicious, though I wanted more. Restricted by time and format, Yeo could not take the next step. What the rest of us need to do now is to call out the publishers and newspaper editors who enthusiastically peddle the diets of Ella and co, seemingly without recourse even to the most basic kind of fact-checking. 

Rachel Cooke trained as a reporter on The Sunday Times. She is now a writer at The Observer. In the 2006 British Press Awards, she was named Interviewer of the Year.

This article first appeared in the 19 January 2016 issue of the New Statesman, The Trump era