THOM ATKINSON
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Lionel Shriver's new novel creates a whole world – but can't quite grasp its inhabitants

Like Shriver's previous offerings, The Mandibles: a Family – 2029-2047 takes on a difficult topic: this time, American debt.

If your son takes a bow-and-arrow set to school and kills nine of his classmates, how do you know how much responsibility you bear for his actions, if any? If you have been living frugally for decades so that you can retire early to a tropical island and, just before you do so, your wife is diagnosed with aggressive and terminal cancer, do you have an obligation to spend your entire savings to prolong her life by a couple of months? If your brother is morbidly obese and the best chance he has of losing the 200-odd pounds that will save his life is for you to leave your husband and teenage stepchildren and to live with him, monitoring every calorie he ingests, should you do so?

These questions are at the centre of three of Lionel Shriver’s previous novels, namely: We Need to Talk About Kevin (her eighth, which brought her worldwide fame in 2003 after nearly two decades of writing in obscurity), So Much for That (2010) and Big Brother (2013). Shriver is fascinated by how we make sense of our responsibilities to and for those around us. She explores this theme through the psyches of her main characters as they confront extreme personal circumstances that chime with contemporary American socio-political issues: mass shootings, the health-care system, the obesity epidemic.

In The Mandibles, she takes on the US economy (Shriver is an American, although she lives in England). The book opens 13 years in the future, with the collapse of the dollar and America defaulting on its national debt. The president – the country’s first Latino head of state – forbids capital over $100 leaving the country and citizens are required to hand over to the government any gold they own, down to their wedding rings. This all takes place against a background of environmental change, an ageing population, racial tension and widespread unemployment, which is caused, in part, by the ability of robots to do what used to be human work.

Shriver’s powers of invention are considerable and, combined with a dark sense of humour, have often provided relief from the bleak subjects to which she is drawn. In So Much for That, for example, the cancer-battling wife renames the drugs she is prescribed: marzipan for lorazepam, Attaboy for Ativan, and so on.

The future setting of The Mandibles allows Shriver’s inventiveness full rein. “Awesome” and “cool” are out of date; the kids say “malicious” and “careless” instead. No one uses smartphones any more; they use “fleXes”, a device that can be folded to any size and is “so thin that, before the distinctive bright colours of its second generation, some folks had thrown theirs away, mistaking the wads in their pockets for tissues”. No one reads novels any more, either, but a post-crisis economic treatise called The Corrections gets a lot of attention. (Perhaps unsurprisingly, the state of the publishing industry is one of the most fully imagined aspects of Shriver’s future.)

Most members of the Mandible family aren’t prepared for how quickly – and how much – the economic crisis will change their lives. They have all been assuming that when their 97-year-old patriarch, Douglas, dies, the family fortune would filter down to his son and daughter and then to his son’s children and grandchildren. But the crisis wipes out the Mandible money and Douglas and his dementia-suffering second wife are forced to move out of their high-end care home and in with his son, Carter.

Carter’s two daughters struggle with the situation in their own ways. The richer of the two, Avery, has to adjust to no longer being able to afford extra-virgin olive oil, while Florence, for whom olive oil has long been a luxury, resigns herself to feeding her family cabbage and rice for every meal. She does the weekly shopping as soon as she is paid: as a result of hyperinflation, prices can rise steeply in a single day. When both Avery and her husband lose their jobs, they have to leave their house and take up residence with their teenage children in Florence’s already overcrowded home.

The Mandibles asks us to consider how we know what we owe to our family and our community and what counts as fair when all of the structures around which we have built our lives become unstable. There is an impressive thoroughness to Shriver’s imagining of the consequences of full-scale economic collapse. This thoroughness, however, makes the novel feel psychologically flat.

The character to whom she devotes most time is Florence’s son Willing, a teenager at the beginning of the book. An economics autodidact, he has a preternatural ability to judge just how things will get worse and to prepare accordingly.

Another Mandible insists that things will get back to normal. Another gets involved in the black market. Another reinvents herself as a model of altruism. Different characters react to catastrophe differently but the way in which Shriver moves between so many of them and has them make so many difficult decisions in difficult circumstances makes her engagement with each feel cursory. She creates a whole world but not quite whole human beings. 

The Mandibles: a Family – 2029-2047 by Lionel Shriver is published by Borough Press (400pp, £16.99)

This article first appeared in the 19 May 2016 issue of the New Statesman, The Great Huckster

PHOTO: URSZULA SOLTYS
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Othering, micro-aggressions and subtle prejudice: growing up black and British

Afua Hirsch’s memoir Brit(ish) adds a new chapter to the body of work on race in the UK

As every economic or political immigrant knows, the real enigma of arrival is to look in two directions. Immigrants gaze back at the homelands and family they have left behind; and they look anxiously at the customs, language and laws of the country they have adopted. Making sense of both can take a lifetime.

Afua Hirsch, the author of Brit(ish), who has worked at Sky News and the Guardian, was born in Norway to a British father and Ghanaian mother and grew up in prosperous Wimbledon, south-west London. She studied Philosophy, Politics and Economics at Oxford before graduating in law. Her experience of violent racism seems to be limited, but she writes of the cumulative toll of regular infractions while studying and working as a lawyer and journalist, described as acts of “othering”, “micro-aggressions” and “subtle prejudice”.

Of visiting a shop near her home, she writes: “The harshest lessons came in my late teens, visiting my best friend at work at a boutique in Wimbledon Village. The manager told her I could not come in. ‘It’s off-putting to the other customers,’ she said, ‘and the black girls are thieves. Tell her she’s not welcome.’” On another occasion, a man on the Underground threatened to beat Hirsch with his belt because “you people are out of control”. The incidents coincided with a growing curiosity about her mother’s homeland, which is common to many second-generation children. Hirsch first visited Accra with her mother in 1995: “I don’t think I had realised that there was a world in which black people could be in charge.” In the early 2000s, she worked for a development organisation and was based in Senegal for two years. A decade later, as recession and austerity gripped Europe, she returned to Accra as the Guardian’s West Africa correspondent.

Half a century ago, Hirsch would have been described as a “returnee”; in 2012, the changing nature of global wealth and identity saw the brief rise of a more assertive term, “Afropolitan”.

But Ghana failed to provide Hirsch with an enduring sense of arrival. “For someone like me, Britishness contains the threat of exclusion,” she writes. “An exclusion only made more sinister by discovering – after so many years of searching – that there is nowhere else to go.” Like Filipinos returning home after decades in the Arabian Gulf, Hirsch felt like a privileged outsider who ostensibly viewed a poor country from the safety of a guarded community.

This section of Brit(ish) provides some of the memoir’s most valuable insights. It also could have benefited from more detail; I would have liked to have learned if, like expat Indians who have returned to Mumbai or Bangalore over the last 20 years, Hirsch considered immersing herself in Ghana’s roaring economy by opening a business. She is currently collaborating on a clothing line inspired by Ghanaian culture.

In the end, personal safety prompted an abrupt withdrawal from Accra. Hirsch and her partner returned to the UK after they were attacked on a beach on the outskirts of the Ghanaian capital. In the harrowing incident, her earrings were ripped from her earlobes and her ring was stolen. The attack also marked an introduction to an under-resourced and inept justice system. On the day of the first court appearance of the assailants, Hirsch’s partner was asked to pick them up and drive them to the hearing.

The most interesting segments of the book aren’t those that dwell on racial theory; Hirsch has yet to coalesce her views on her British and Ghanaian heritage into a unified argument. That usually takes most writers a lifetime. Brit(ish) has more in common with memoirs by other immigrants and their children whose search for education and prosperity transitions to a longer quest for identity. ER Braithwaite, the author of To Sir, With Love, wrote about what it felt like to be a second-class citizen in the UK, despite decades of service to the education sector:

In spite of my years of residence in Britain, any service I might render the community in times of war or peace, any contribution I might make or wish to make, or any feeling of identity I might entertain towards Britain and the British, I – like all other coloured persons in Britain – am considered an “immigrant”.

Hirsch’s book is also less sure about how other immigrant groups view their British experience. For instance, she cites the return of present-day South Asians to the subcontinent as being partly due to racism, but a departing diaspora, resettling in India and Pakistan for reasons such as accumulated wealth or community, has been a fixture of British life since the 1950s. A more interesting detour would have seen an exploration of British Muslims, often wrongly charged with disloyalty to the UK by commentators such as Trevor Phillips, who selectively pick out the most extreme views on integration and religion.

Instead, the memoir offers clearer ideas on how the UK could do more to acknowledge its role in the slave trade and colonialism. In the book’s most searing sections, Hirsch rightly suggests there is more to be achieved in correcting Britain’s memorials to empire – those permanent exhibitions in museums, statues and plaques that fail to acknowledge the sins of colonialism.

For instance, for 300 years, every British monarch gave direct or indirect support to the transatlantic slave trade until it was abolished in 1833. Of the 12 million slaves abducted from Africa, 40 per cent were transported on British ships. We are told slavery was outlawed on humanitarian grounds in a campaign fought by abolitionists. In reality, an overproduction of sugar crops led to reduced profits.

In Capitalism and Slavery, published in 1944, Eric Williams, the first prime minister of Trinidad and Tobago, described the idea that slavery was abolished because of an appeal to humanitarian principles as “one of the greatest propaganda movements of all time”.

Hirsch argues these old ideas continue to hinder diversity. In 2013, only 23 students of black British African heritage were given paces to study at Oxford University. In 2016, one third of all people stopped by the police in England and Wales under “stop and search” laws were from ethnic minority backgrounds. Hirsch also highlights the worrying uptick in violence after the Brexit vote in June 2016. In the four months after the referendum, there was a 41 per cent increase in racially and religiously motivated crimes.

British public life is full of the talented children of Ghanaians who have written about racism and the push for acceptance, including rappers such as Tinchy Stryder, Dizzee Rascal and Sway. Just as Peter Fryer’s groundbreaking book, Staying Power: the History of Black People in Britain, did in 1984, Afua Hirsch’s memoir adds a new chapter to the body of work on race in the UK. As she writes, an island nation that has benefited from centuries of immigration should reframe the question it asks some of its citizens: “I can’t be British, can I, if British people keep asking me where I’m from?” 

Burhan Wazir is an editor at WikiTribune and former head of opinion at Al Jazeera. Afua Hirsch will appear at Cambridge Literary Festival, in association with the New Statesman, on Sunday 15th April.

Brit(ish): on Race, Identity and Belonging
Afua Hirsch
Jonathan Cape, 384pp, £16.99

This article first appeared in the 15 February 2018 issue of the New Statesman, The polite extremist