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TRACY QUAN: Interview with a Sex Trade Novelist

by Allan Vorda

There has always been an interest in society's "oldest profession," yet despite our fascination with prostitution, for most people it's a life only visible from the periphery. Tracy Quan offers an inside look at this mysterious world in her Nancy Chan novels: Diary of a Manhattan Call Girl and Diary of a Married Call Girl. The author spent at least fifteen years as a call girl in New York, but completely transforms her experience on the page: readers can't figure out what is real and what is fiction.

Quan was raised in Canada but ran away from her mother during a trip through Europe. At fourteen, while living in London with a boyfriend, she decided to become a prostitute and turned her first trick—an American salesman—in a West End hotel known for its bar scene. Eventually, she moved back to New York where she connected with a group of Upper East Side madams and their wealthy clientele.

Readers in search of titillation might find more of this on the book covers than between the pages. There's definitely a lot of sex, but the main ingredient in Quan's novels is humor. Nancy Chan's daily life is a roller coaster of emotional events and challenges: trying to satisfy a variety of "johns" on a tight schedule; trying to handle two neurotic relationships with her best friends, Allison and Jasmine; weighing the merits of participating in a hooker's movement; meeting with Wendy, her psychotherapist; and juggling her career during her engagement (and subsequent marriage) to an investment banker.

With her novels finding a devoted readership, it appears Quan's second career as a writer will be just as rewarding as her first.

Allan Vorda: For those who don't know anything about you, perhaps you can give a brief history of your background. What is your ethnicity, where did you grow up, and what was your childhood like?

Tracy Quan: As for ethnicity, I feel connected to Derek Walcott's Shabine: "Either I'm nobody or I'm a nation." I am a product of Trinidad, but not born there. It seems almost pretentious for a middle-class call girl who can pass for Chinese to identify with Walcott's mulatto sailor, but this is where I am right now, on the question of ethnic identity.

I see myself as post-ethnic—my family is so multi-ethnic, there is nothing to be but post-ethnic. To some extent, my mother could be described as Chinese, but really my parents are just Trinidadians, and this doesn't indicate ethnicity. Whatever one has guessed from my books is slightly wrong—my mother isn't Indian—and I'm not sure it's even necessary for me to have an ethnicity. Like Nancy Chan, I look Chinese because I have some Chinese ancestors, and I have passed for Chinese in a country (the U.S.) where everybody wants to categorize you ethnically. But here is my issue with this question and with American culture in general: my identity has nothing to do with ethnicity it's regional.

I still see myself as a small-town chick romancing the big city. My parents moved to Canada when I was three—they're Caribbean and I think they felt more comfortable in Canada than in the U.S. They spent some time here, my mother went to college in Massachusetts, but they never felt able to put down roots in the U.S.

I grew up in Ottawa, the unnamed "quiet city" in the Nancy Chan novels. I wanted to describe it without naming it because there are preconceptions about Ottawa, just as there are about prostitutes. However, a Canadian war reporter recently told me that Ottawa produces people with tremendous ambition—he's from Toronto where they tend to deride Ottawa, so he wasn't just shilling for Ottawa reflexively. His theory: it's the center of Canadian reality; no matter how small it is, you have a sense of owning something quite large and you can develop ambitions that are out of proportion to "reality." My theory: There's nothing to do there but think. And think. About what you are going to do when you get out of Ottawa. And so you have this driving ambition to create your own reality.

I grew up in the centre of town—a safe, short bus ride away from Parliament. My friends from the Ottawa 'burbs don't share this view but I feel very lucky to have spent my childhood years there. I was surrounded by the values of bilingualism—I received my first kiss, on the cheek, from a French-Canadian boy of eight (I was seven). He was amazingly chaste and he lived next door. There was a strong awareness of human rights. Homophobia was taboo. Everybody I knew was politically aware, and many were politically committed. It was provincial and international at the same time.

It could be very frustrating growing up in this backwater where everything seemed to shut down at 10:00 p.m. Our parents felt safe raising kids in such a small, easy city but you could still see a Shaw play or Marcel Marceau at the National Arts Centre, which happens to be located right across from Byward Market. The Market was Ottawa's red-light district when I was a kid and, as far as I know, still is. It's conveniently located—right near Parliament Hill. At some point, in the '80s, wicked yuppies tried to eliminate streetwalkers and they didn't really succeed. As kids, we all knew that something racy went down in the Market, and we also knew that our parents thought it was a normal fact of life.

AV: You became a prostitute, or sex worker as you prefer to be called, at the age of fourteen. Your protagonist, Nancy Chan, says she made her decision at the age of ten. When and how did you arrive at this decision? What do you recall from your experiences in London when you first started turning tricks?

TQ: In Diary of a Married Call Girl, I delved into those London years a lot more. Nancy has an experience that closely mirrors my own: Trying to make it as a prostitute, not being taken seriously, trying to warn the agency about the police. The downfall of a more experienced person helps her to come into her own, her growth as a prostitute is a bittersweet thing.

I was a runaway, living with my boyfriend, very eager to have some financial independence. I had always daydreamed about being a prostitute, and London is a city where you can certainly explore that. There are people from all over the world buying and selling sex. It's invigorating.

I found out from the internet that one of the nightclubs where I hustled champagne is still in business, operating with a more cleaned-up identity—not as a hostess club but as a normal cocktail lounge. That freaked me out! I recently went back to London for a book launch, and I wandered around Soho one night just to see what was going on. There you have the sex trade sharing the street with restaurants and grocery shops and other businesses. I saw a girl on Wardour Street standing in a doorway brushing her hair, wearing something black and sexy. She was talking into a speaker system, perhaps to the club manager. I had this urge to go up to her and say, "I used to be a part of all this!"; I didn't, of course. I was wearing jeans and black sneakers and probably looked like a total tourist—but what else do you wear when you want to walk around and take in the city? It was a strange feeling. I almost felt sad to be cut off from whatever she was experiencing.

In London, I mostly worked in Mayfair and other parts of town. I never actually worked in the Soho clubs, but I did apply for jobs there when I was trying to break into prostitution. And I did one shift at a Soho sex shop, where I was really not good enough at pushing the product. So I feel a certain connection to the area. And that neighborhood gives you an immediate sense of a pure, distilled, undisguised sex trade.

AV: When you arrived in New York, how did you become associated with the escort agencies that provided the inspiration for your work?

TQ: I'm glad you asked this. Yes, I worked for escort agencies and I worked for madams, but I invented Liane, Jeannie's Dream Dates, and all the characters who appear in the Nancy Chan novels. (Needless to say, I also invented Nancy.) While my characters are sociologically accurate, they are creatures of my imagination.

I have friends who feel they can recognize Liane, but that's why fiction exists: we can get lost in it and lose our own sense of what's "real"—back to that question, perhaps, of people from small but significant cities thinking they can re-invent reality.

Liane's enterprise may resemble an agency, but a person like Liane, a private madam in New York, wouldn't call her business an agency. She might not call it anything at all, out of some desire to remain vague and unknowable. So that's one of the first differences. You learn to stop calling things a name, so explicitly. And you learn to conduct your business in a more nuanced way.

Another big difference is that we didn't ask for the money upfront. It's humanizing for everybody concerned—customer, prostitute, madam—to know that there's some trust and self-respect; the madam who "owns" these customers will pay you from her own pocket if something goes wrong. That's how I learned to appreciate the meaning of ownership. It's a two-way street. Escort services cannot afford to make those guarantees. They deal with strangers and you must share the risk with the agency.

AV: Your first novel portrays a hectic lifestyle of exercising, shopping, meeting your clients, conversing with your fellow workers, and meeting friends for drinks. Describe a typical day as a prostitute in New York.

TQ: In the Nancy Chan novels, I want to describe a prostitute's "typical" day without being too linear. I hope I've succeeded. My days were not always filled with adventure—on a good day, your customers are predictable, they show up on time and you can change out of your black femme-fatale stockings into your schoolgirl outfit without being forced to rush any of your clients. Adventurous days might also be catastrophic!

AV: Give an example of your best and worst experience with a john.

TQ: This may sound like a Pollyanna position, but I don't see anyone as the Best or Worst. I look at this patchwork of tricks that I turned and feel that my understanding of men and business, of life in general, has benefited from every one of them. Even the more unappealing or dangerous customers who did not merit a repeat visit.

AV: In a superb interview with Laura Buchwald, you state: "The irony is that people talk about the exploitation of women in prostitution, but there is far more emotional exploitation going on in that grey realm of casual sex." Can you expound on this?

TQ: Have you read Amy Sohn? When she published her second novel, we had a lively conversation about sexual mores. She told me, "Women should be having orgasms when they have casual sex." I disagreed. If a woman has a really intense orgasm the first time she's with a man, she'll want to hear from him the next day. And, if he's feeling casual, she might not hear from him for three weeks! Casual sex should be like a handshake—most people do not have an orgasm each time they shake someone's hand, and therefore they don't agonize about the outcome of this handshake.

Men seem to feel that "getting off" means they "got some." How many women really see an orgasm as an adequate reward for sex? Sometimes, an orgasm makes us want MORE from the man: he owes us a phone call or a love letter of some sort—whether it's a text message extolling your beauty or email asking for another date. I really think that sex without love—without any hint of love—is unfulfilling unless there's money changing hands. And that's my particular bias.

Some people want to look at orgasms as a form of currency, but this isn't like striving for equal pay. It's more complicated. If orgasms ARE a form of currency, men and women are coming in different currencies. The exchange rate isn't always fair.

AV: What would happen when someone would ask you out for a date and didn't know what you did for a living? Did you ever tell anyone you were dating about your background?

TQ: The real problem isn't what to say to guys when they ask you out. The deeper problem is this: whatever turns a john into a regular—qualities that make you successful as a call girl—will also attract boyfriends. But this creates enormous tension between love and work. I was a relationship-magnet throughout my career because I loved being a love object. I did well during the months of pseudo-celibacy—no boyfriends, lots of business—and I wanted to be a sexually active spinster. Desperately but not, perhaps, sincerely, because I ended up juggling love and business for most of my career. I look back and realize I was thriving on that tension; my personal life was filled with sizzle and drama. Oh, and some of these partners knew I was still working. But that's almost incidental. Prostitutes have to be incredibly self-centered in order to survive and succeed. I sometimes think we barely notice how our boyfriends are feeling—it's all about us and how WE feel about their feelings. I was the worst kind of drama queen, a real brat in my dealings with men. Prostitutes are sometimes very spoiled, taking for granted the adulation, attention, desire from others, that many human beings long for but don't have. I think I've learned to be more appreciative of this.

AV: Have you ever had an embarrassing moment when you ran into a client in public?

TQ: Why would I be embarrassed? Most men who pay for sex are compartmentalized—a bit like prostitutes. They're old-fashioned. The world isn't some giant hot tub for these guys; it's more like a government office building with distinct floors and departments. If they run into you when you're with another man, they will look the other way.

But sure, I was always spotting my customers around town. In fact, some clients are titillated by the fact that your worlds might collide. It is just second nature not to say anything to each other.

AV: Why don t prostitutes kiss their clients?

TQ: As Gypsy Rose Lee might say, "You've gotta have a gimmick." For Nancy Chan, it's a professional challenge to be warm and affectionate without being sloppy.

If you take pride in that, you want to avoid kissing. Many prostitutes feel that kissing on the job shows a lack of imagination or character. There's something undisciplined and lazy about letting all those clients have a kiss. It's far more interesting to keep them coming back in the hopes that they might, one day, pierce the professional veil and steal the prostitute's forbidden fruit.

AV: There are scenes in your books that discuss some of Nancy's clients having unprotected oral sex with her. Isn't this dangerous, and stressful, considering the possibility of contracting an STD?

TQ: In my experience, women are more likely to see men as vectors of disease than the reverse. So there's this heterosexual double standard: You can put a condom on your customer for oral sex, but he wants to reciprocate without a barrier. Men love to perform oral sex with prostitutes because they sense that we're always, you know, prepared for it—we like to shower a lot. Anyway, not all direct contact is equally unsafe.

The biggest problem for many isn't STDs or HIV, which can be easily avoided, but cold viruses. There's a lot more stress from worrying about whether you are coming down with the common cold—which condoms won't protect you from. If you have a cold, you might not work for a week. You can fall behind financially. That's a realistic and constant fear.

AV: I've heard you say that once a prostitute starts getting older, her choices are to become a madam or quit. You said you weren't cut out to be a madam and so you became a writer. What happens to those prostitutes who don't become madams?

TQ: There's a character in my first novel who wants to become a social worker, and her sugar-daddy wants her to be an interior decorator; those are both viable careers for an ex-hooker. But an arrest record's an asset in social work, whereas it could be an embarrassment for a decorator.

Prostitutes talk about "getting older" when they hit 26! But many are still working in their 40s, and have what it takes to stay at the party long after others have left. Age is an issue, just as it is for athletes and singers. But prostitutes over 30 are often earning more than they did in their 20s—it's not just inflation, it's about getting better at your game.

Only a small number become madams. Many get married to some lucky breadwinner and have a few kids. Quite a few go into another service profession. There are ex-prostitutes in every walk of life, doing all kinds of things. Computer programmers, dog-walkers, doctors, beauticians, domestic workers, brokers, you name it. An alarming number have turned to writing. I'm not sure that's the sanest option, but I really couldn't think of anything else to do.

AV: Are you still turning tricks? If not, did you just stop cold-turkey or gradually? It seems it would be hard to completely stop something you have been doing for at least fifteen years, especially when you have a clientele you have been meeting regularly for a long time.

TQ: Oh, I just drifted away from it, I never told myself I was stopping. That would be much too decisive!

In the sex workers' movement, we argue about whether prostitution is a job or an identity. And my second novel is one prostitute's response to this. Nancy sees it as a job; her best friend Allison sees it as a cause. How can you give up your job if it's your identity? Diary of a Married Call Girl has a double meaning. It's about Nancy's marriage to Matt, but it's also about Nancy being married to her job.

At 17, I found that being in love made me unfaithful to my job and I felt very torn. But I decided that I was married to my work and nothing was going to come between us. I'm still married to my work, but my second marriage is my writing career. I had an amicable no-fault divorce from my first career when I moved out of prostitution into writing. And finally, I can have a love life that doesn't make me feel unfaithful to my job. That's a wonderful new romantic ball game for me. While some of my peers are settling down, having kids, and feeling less romantic about life, I'm enjoying some of the emotional vistas I turned away from as a teenager. I'm glad I waited this long to feel like a teenager and I have no regrets about the past. But I also have no desire to turn back.

AV: How did you become a writer? Did you contact a publisher with the concept for your novel or had you been working on a manuscript for a long time?

TQ: Nancy Chan first appeared on Salon.com, where I was writing two episodes a week, and her story unfolded like a Victorian serial. She had just started dating Matt, the banker she eventually marries. But these were early days for that relationship. When the column took off, editors and agents started emailing me. I had spent a few years trying to publish other kinds of books. Basically, the net made it possible for me to break into an older medium—book publishing. People take this for granted now—think of all the bloggers who are getting book deals. But this was pre-blog, 1999.

AV: Have you ever read Woody Allen's "The Whore of Mensa"? The short story has a female graduate student getting paid by men to discuss the deep meaning of literature when they are unable to have intelligent conversations with their wives.

TQ: I'm a huge Woody Allen fan. I recall that "The Whore of Mensa" was a cute piece of writing but perhaps a little dated. My favorite prostitute in a Woody Allen vehicle is Shawn, the call girl in Husbands and Wives—one of his best movies, I think. Shawn isn't central like the prostitute in Mighty Aphrodite, but she left a strong impression on me. In Husbands and Wives, a man is caught between two archetypes—his castrating, intellectual wife and a nurturing, soft-hearted bimbo who doesn't read Simone de Beauvoir. He wants to love this sweet young girl, but he just can't. He mistreats her, is profoundly cruel to her, and returns to the coldness of his marriage. In order to respect his partner, he needs that castration element which his young girlfriend cannot provide. There's all this peer pressure from his friends to reject the bimbo because they barely understand that she's actually human. It's almost like a form of racism and it's tragic to see him coming to terms with how stunted he is. The woman who stands outside this dichotomy is the prostitute—she's insightful and realistic, so she's not a bimbo, but she's capable of kindness, and she's not about castration. In theory, this kind of woman could be the solution because she contains elements of both archetypes, but she's The Outsider. It's a really sharp commentary on what's going on between men and women in certain circles. I think that's more relevant to us now than "The Whore of Mensa."

AV: What writers do you like and what is a typical writing day for you?

TQ: I seem to get a lot of work done at two in the morning. On the rare occasions when I can get to my desk by 8:00 a.m., I feel quite virtuous, and I aspire to the bourgeois life that Flaubert famously recommends for writers, but I have some issues with the hours. (That said, I can rise with the lark, no problem, when I'm on a media tour.)

I'm a big admirer of A. A. Milne and of Colette, though I'm not very interested in Colette's animal stories. I much prefer Milne's approach to animals—his characters were based on stuffed toys, but they grow on you and become quite complex as you get older. I first read him as a child, of course. Milne also wrote about London actresses and party girls; his other work has been eclipsed by the children's books, but these novels and essays are delightful. He was always playful, but Chloe Marr (a novel about the 1930s) was also racy. Manhattan is my Hundred Acre Wood. Nancy Chan has a lot of Piglet in her and Allison's as naive as Winnie the Pooh. Jasmine is Rabbit, always having a "captainish" day.

While writing my second novel, I discovered Mary Stewart Cutting, an American author who died in 1924 after producing a ton of domestic fiction. When I found Some of Us Are Married at the New York Society Library, I expected just turn-of-the-century treacle. But her stories feel so modern and immediate. In More Stories of Married Life, she writes about New York suburbia circa 1900. A happily married couple reads a magazine serial together, analogous to snuggling on the couch with a video. But the relationship is dissected in excruciating detail by this dishy, insinuating narrator. In one dark tale, a traveling salesman is totally stressed out by his wife's letters. Today, these would be e-mails.

AV: Can you compare the differences of being a sexual artist with that of a literary artist? Which of the two is more satisfying?

TQ: Well, the satisfactions of physical work are more obvious—you know very soon whether you've been successful. For a writer, success is harder to define and it takes longer to find out.

AV: What percentage of your writing is fictional?

TQ: How do we measure something like this? I'm flattered when my characters and situations seem "realistic," but I invented them. And sometimes they invent themselves. Some readers try to separate the fictional from the real, but there are things which will always be unknowable. Uncertain. Up for grabs. I create characters and then I see them walking around the streets of New York.

AV: In both Diary of a Manhattan Call Girl and Diary of a Married Call Girl, there is the ongoing neurotic relationship Nancy has with her friends Jasmine and Allison. Nancy states that Jasmine sees herself "as a referee for two warring states of mind: paranoia (mine) and irrational exuberance (Allison's)." This often shows the comic-tragic lifestyle of three women in "The Life." How did you develop these fascinating characters?

TQ: In my second novel, whenever Nancy and Allison are at odds, marriage is competing with public life and social change. That's something I struggled with at one point, when I was engaged. I almost became a corporate wife, but it wasn't meant to be. And Allison is going through something akin to what I experienced when my first book was published. Suddenly I was more public than I had ever planned to be. I was also starting a new relationship and I just felt like I was in over my head.

I'm a huge fan of Bridget Jones's Diary. I'm also an activist and I subscribe to countless list-serves for prostitutes' rights. In 2001, a Dutch bank was refusing to open business accounts for sex workers, even though brothels were finally legal in the Netherlands. The Dutch prostitutes took on the bank and they got this big Dutch bank to turn their policy around! When they won their victory—a very proud moment for all—I saw the email coming in. But I had been away from my computer for three hours and I hadn't heard from my boyfriend that morning. I saw the subject header, it was huge, I cared a lot about the outcome—but the first thing I did was race to my inbox to see if a boyfriend had emailed me! Only when I saw that the new boyfriend was paying attention to me did I feel able to go and read about this historic victory for prostitutes' rights. Nancy and Allison are pretty obsessed, in a Bridget Jones manner, with boyfriends and handbags and their body mass index.

Jasmine is more than a smart-alecky sidekick—she's also the conscience of the sex industry. She can handle being alone, but she's hiding from the world and she doesn't take big emotional risks. I'm fond of Jasmine, so I suppose she has traits I admire in others. And I'm very protective of Jasmine—I've had to defend her a few times.

Whenever I meet a guy, I ask myself, would he be Nancy's boyfriend? Or Allison's? The guys who would go for Jasmine are quite special.

AV: One of the great strengths of your writing is the humor, such as when Nancy thinks to herself while making love to Matt: "You're not exactly violating a sacred temple. My body is more like a boutique with flexible hours." This sounds like something Mae West might have said. How do you come up with such delicious tidbits?

TQ: Wow, well, I do admire Mae West. I'm flattered that you enjoy the humor—I'm just writing what I know.

AV: At another point Nancy is making love to Matt and thinks: "It's hard to have an orgasm when shop and temple are competing for mindshare, but I forced myself to come, by concentrating on something I'd rather not discuss." Can you reveal this secret?

TQ: I don't think Nancy is ready to reveal this. Thanks for asking though!

AV: It's also ironic at one point that Nancy is concerned that Matt might be having an affair and cheating on her. Explain the dynamics of this from a sex worker's perspective—it seems incongruous that someone like Nancy should feel betrayed, but surely that must enter into it.

TQ: When it comes to her emotional wants and needs, Nancy is as selfish as the next person. She wants Matt for herself, she wants him to treat her a certain way, and she wants him in her corner, not catting around with other women who might distract him emotionally. What's so strange about that? If Nancy were a man who sees prostitutes on the outside and wants his wife not to have an affair, it wouldn't seem strange at all. Don't forget—Matt is essentially a sweet susceptible guy. She doesn't trust him to be as calculating as she is, or as compartmentalized.

AV: What are your thoughts about morality? Furthermore, if you are married or get married, do you want to have a faithful husband, and is it logical to expect a former sex worker to be faithful?

TQ: Faithful compared to what? A person who is cheating on a partner can be highly aware of that partner, spend a lot of time thinking about him/her, partly to avoid getting caught. The so-called faithful type might be too lazy to look elsewhere, and might not think about his partner enough. Who's faithful? The spouse who takes marriage for granted and doesn't play around? The person who strays and stays highly attractive, while remaining an object of desire for the spouse? I think we should measure relationships not in moral terms but in terms of desire. If your partner actively wants you in his life, in her life, maybe you've been faithful after all.

I am very happily unmarried, but I'm also the jealous type. It is appalling and cruel and very wrong to disregard your partner's vanity. Especially if your partner happens to be me. A man should be as protective of a woman's ego as he can be. It goes without saying that women should do that for men, but men sometimes need to be reminded to do this for women, especially when they are tempted to confess their infidelities.

AV: How have you been received in the literary community, such as when you do a talk show or a book reading?

TQ: I haven't been heckled too much in real life. Most of the hecklers go online where it's safe.

AV: What will your next novel be about and what can your readers expect from Tracy Quan in the future?

TQ: Something enjoyable, of course. They deserve that.

Click here to purchase Diary of a Manhattan Call Girl at your local independent bookstore
Purchase this book at your local independent bookstore.
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Purchase this book at your local independent bookstore.

Rain Taxi Online Edition, Winter 2005/2006 | © Rain Taxi, Inc. 2005/2006

WHY ARE YOU DOING THIS?

Jason
Fantagraphics Books ($12.95)

by Yves Reisender

I dislike animal comics. It has always seemed unfair to me that we humans insist on imposing our own sloppy, inelegant traumas on the innocent lives of lizards or feral cats. At best, these cartoon critters are cynical, at worst obscene or cute to the point of cloying. However, given that Norwegian comics artist Jason has completely won me over with the anthropomorphic animals of his graphic novel Why Are You Doing This?, I may have to reevaluate my stance on the creature feature entirely.

Why Are You Doing This?, Jason's first full-color work, follows a cat-headed young man named Alex as he tries to discover who has framed him for the murder of his best friend. The piece's atmosphere of stylish claustrophobia has earned it comparisons to the kind of Hitchcock movie where an attractive if dim fall guy goes to ground, usually with the help of a mysterious blonde, to figure out how he has been implicated, why, and for what crime. As in Hitchcock's world, evil is commonplace and authority, a police force staffed by dogs and rabbits, incompetent. Thankfully, in Jason's story the protagonist is more a naive artistic type than thick ladies' man. The femme fatale isn't a fashion plate but a single mother named Geraldine, also feline, with an improbable shock of golden hair.

The seemingly casual dialogue, translated from the Norwegian by Kim Thompson, transforms idle conversation into a resonant play of action and speech. What in another work might be a throwaway remark, "How many amusing or exciting anecdotes have you lived that you'd be able to relate during an evening with friends?" becomes instead one of the central questions of the book. The other is, of course, the interrogative of the title—"why are you doing this?—a question that Alex asks twice, once of the woman who wants to save him, once of the man who wants to kill him. The answers he gets in both instances are, in a way, the same: "Isn't that what people do?"

If Why Are You Doing This? has all the strengths of a Hitchcock thriller—its square-paneled storytelling and clean, iconic lines recall both the best of classical Hollywood camera angles and the simplicity of older European comics—it has most of the weaknesses as well, such as a slight overreliance on coincidence. Although Jason generally negotiates the relationship between dialogue and visual storytelling effectively, the book gets bogged down in an expository central section which, like Hitchcock at his worst, puts all of the artist's considerable resources in service to plot instead of character. However, on the whole, Why Are You Doing This?, a book both stark and warm at once, represents some of the best of Jason's work. It is a short, delicate melodrama that, flaws aside, drives home convincingly the essential pathos of coincidence, guns, and the party anecdote.

Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

AN END TO SUFFERING: The Buddha In The World

An End to SufferingPankaj Mishra
Picador ($15)

by Rasoul Sorkhabi

During a recent trip to India, on the flight back from New Delhi to the U.S., I was sitting next to an Indian gentleman, an engineering student in an American university. He came from the Indian state of Bihar. When I asked him, “Is there a famous person from Bihar who I may know of?” he paused for a moment and said: “Do you know the Buddha?” What a nice coincidence! I showed him Pankaj Mishra's book An End to Suffering: The Buddha in the World, which I had bought in New Delhi a few days before to read on the plane. The book includes a map of historical places relevant to the Buddha's life. We reviewed the map: Lumbini, where the Buddha was born as Siddhartha Gotama around 563 BC; Bodh Gaya, where he was enlightened at the age of 35; Sarnath, where he first preached the Buddha Dharma; and Kushinagara, where he died at the age of 80.

The story of the Buddha, a prince who left his palace to find the truth of life and death, has been (and will be) told numerous times, and many have fantasized of following “in the Buddha's footsteps.” And yet, fascination with the Buddha's life and geography remains powerful as ever. Pankaj Mishra has tried it for himself and the product is an illuminating book. Back in 1992, Mishra, then a new graduate in English literature from Delhi University, moved to a small Himalayan village in north India to read, observe, travel, and write about the Buddha. For the next couple of years, Mishra journeyed through books, places, and his own life in order to understand the Buddha's life and teachings.

What sets apart Mishra's book is that it recounts how a young intellectual brought up in a middle-class Hindu family in modern India rediscovers the Buddha—whose religion, although it originated in India, is more prominent in other Asian countries from Sri Lanka and Tibet to Korea and Japan. Mishra mentions the Hindu view of the Buddha as an incarnation of the Hindu god Vishnu, but is quick to add that the Daltis (a group of Himalayan Hindus converted to Buddhism to escape the cast restrictions in the Hindu religion) resent this view and that the Buddha himself did not claim it. Mishra then attempts to present a historical Buddha rooted in the Indian geography and extensively researched in modern times by Orientalists, explorers, philosophers, and monks.

Another interesting feature of Mishra's book is that it juxtaposes the Buddha Dharma (teachings) with modern thought, especially with that of the German philosopher Friedrich Nietzsche. Mishra has managed to weave together a story of the Buddha with implications for an age whose inhabitants are constantly dealing with stresses and nihilism in daily life and with the strife of consumerism, militarism and international conflicts, on a global scale. Mishra finds that the Buddha is as much a contemporary teacher as he was 2500 years ago.

In the end, Mishra does not convert to Buddhism (that is irrelevant for the Buddha), but what is significant is that he finds the Buddha's solution to end suffering to be very much valid and relevant for today: Awakening from our ignorance and delusions, and adopting a compassionate life in place of one with endless selfish desires.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

BAIT AND SWITCH: The (Futile) Pursuit of the American Dream

Barbara Ehrenreich
Metropolitan Books ($24)

by Robert J. Nebel

No one ever said that finding a job in George W. Bush's America was going to be easy, but veteran liberal author Barbara Ehrenreich set out to prove how hard it really is in Bait and Switch. Released last fall to rave reviews and an appearance on the coveted New York Times bestseller list, Bait and Switch is a reminder to all of us that, with or without a job, a search for one on any level is far from pleasant.

Ehrenreich, has found her niche in recent years by going undercover to report on the job front in America. In Nickel and Dimed, she took a series of low-wage jobs to tell white-collar America that life as a waitress, maid or store clerk is beyond demeaning. With Bait and Switch, Ehrenreich takes on the white-collar world with a job search in the asphalt jungle of Atlanta, Georgia. Assuming the identity of Barbara Alexander, a middle-aged woman in search of a public relations executive position, she does all the right things: attending job fairs, meeting with recruiters, posting her resume with all of the major services, even consulting with career coaches. Her experiences and subsequent observations demonstrate the irony of working with these self-elected professionals: even though you are out of work, you need money to hire them, dress nicely, and travel to where these job fairs and seminars take place.

There is no doubt that Bait and Switch conjures up feelings of frustration and hopelessness, but after reading it, one must come to at least a few reality checks. The economy has tanked for everyone over the past five-plus years. Auto assembly workers are taking it on the chin, with their jobs going to Japan, and their unions have been evaporating for years. Technology positions are going to India and China. Thus, "Barbara Alexander" is pretty much in the same boat as everyone in the rest of the job market.

What makes Bait and Switch meaningful is that Ehrenreich gets the reader to feel everyone's pain. In addition to her own experiences, she meets a number of desperate jobseekers in other fields who have fallen on horrific times. The reader will want to give all of these people in Bait and Switch a good job with benefits. Furthermore, Ehrenreich is a brilliant writer who tells the stories that most of the American press will not. It would be folly to dismiss her as a reactionary liberal agent of the progressive movement. Her undercover work takes the lid off the gratuitous commercial crap that penetrates all aspects of our society and she writes in a clear, concise manner that makes the large pill she has to offer easier to swallow. Bait and Switch is an important historical account of job searching in the Bush years.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

NEUROSPHERE: The Convergence of Evolution, Group Mind, and the Internet

Neurosphere by Donald P. DulchinosDonald P. Dulchinos
Weiser Books ($17.95)

by Nicole Duclos

Increasingly, various biotechnology breakthroughs seem to enable incorporation of technology directly into the body, including the brain. The integration of the individual mind with the information and telecommunication infrastructure marks the formation of a tangible neurosphere. This is the full manifestation of the new species homo electric.—Donald P. Dulchinos, Neurosphere

If one could say only one thing about Neurosphere: The Convergence of Evolution, Group Mind, and the Internet, it is this: it is exceedingly ambitious. In only 208 pages Donald Dulchinos argues that the World Wide Web is the central nervous system for the world body, a collective or global mind; the next step in the evolution of consciousness. Using the concept of the noosphere (rewording it to a more amicable “neurosphere”) coined by the twentieth-century Jesuit priest and paleontologist Teilhard de Chardin, Dulchinos attempts to show us that what lies in wait for us on our techno-spiritual journey is a unity of mind so complete that machines and men will have—as has been touted or feared by sci-fi writers since the days of old—nothing but the finest of lines, if any at all, separating them.

Teilhard de Chardin provides the most immediate backbone for Dulchino's argument:

The concept of all-pervasive sympathy is what defeats [Teilhard's] critics. Teilhard admits that much wrong action takes place as a result of ignorance. But very few people do evil, he argues, if they have direct knowledge of the inner goodwill of others. If information—timely, accurate, and verifiable information—is available, it becomes more difficult for demagogues to drive action based on ignorance and fear. We are not insane when it comes to environmental degradation. We just haven't been convinced that the negative consequences our there are connected to our own actions. (Denial is, of course, another strong motivator, but usually can't be maintained when reality intrudes).

What makes it difficult to swallow this passage—and Dulchinos' argument as a whole—is that he puts forth ideas that he simply wishes were true, rather than ideas that have significant support. The parenthetical thought above—that denial cannot be maintained in the face of reality—is one that quickly loses its force due to the plain fact that many of us witness its opposite daily. All we need to do is look at the political field and we see that denial is a means by which many create their reality, the means by which they counter the facts that are constantly placed before them.

Similarly, Dulchinos fails to give any significant support for his theory that the Internet is the next step in the evolution of consciousness. In an effort to support his argument, Dulchinos draws from Tibetan Buddhist texts, transpersonal psychologists, the Western thinker and Zen Buddhist Ken Wilber, and even Star Trek: The Next Generation, using the Borg as an illustration of group or hive mind. (For those of you who have watched Star Trek, the Borg may seem an obvious example, but a depressing and frightening one, chanting as they do with one droning voice—while simultaneously attempting to assimilate every being and species into their hive—“Resistance is futile.” Not a pretty picture for our future.) And yet, the support he is reaching for seems to always leave his argument lying flat. The book is painfully scattered and lacks focus, and it isn't until the end of the book that Dulchinos comes around to what, though it may not be a fully supported argument, at least constitutes a coherent and admirable idea:

Perhaps the Web is, at most, only a metaphor of human activity. Yet it is searchable. All that is good or evil in the world, or any subset of the world that it represents, can me “mined” from within it. The Web underscores the interconnectedness that is here now, and growing.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

ROUSSEAU'S DOG: Two Great Thinkers at War in the Age of Englightenment

David Edmonds & John Eidinow
HarperCollins ($25.95)

by Allan Vorda

Rousseau's Dog, a book with a strange title, is the fascinating reconstruction of an argument between two of the greatest thinkers of the 18th century: Jean-Jacques Rousseau and David Hume. How this argument evolved from a satiric letter mocking Rousseau and snowballed across the intellectual society of Europe is brought to life in shimmering detail by David Edmonds and John Eidinow.

This is a story of two great thinkers who became close friends only to become bitter enemies. It is surprising they could become friends since they were polar opposites in almost every way: Rousseau was combative and paranoid; Hume mild-mannered and decent.

Hume was born in Edinburgh in 1711. Initially a student of law, he was drawn to philosophy and in his mid-twenties wrote A Treatise of Human Nature, a brilliant philosophical work that was not well-received upon publication. Eventually, Hume's Treatise was recognized as a seminal study of the philosophical concept known as empiricism. Due to the magnitude of Hume's Treatise, the authors consider Hume to be one of the five greatest philosophers ever.

Hume would later become famous as a historian (for The History of England) and an essayist. In contemporary terminology, Hume would probably be considered a geek or dork. Or, as 17-year old James Caulfield (later to become Lord Charlemont) wrote of Hume: "His face was broad and fat, his mouth wide, and without any other expression than that of imbecility. His eyes vacant and spiritless, and the corpulence of his whole person was far better fitted to communicate the idea of a turtle-eating alderman than of a refined philosopher."

Nevertheless, Hume was a gentle and likeable person, especially well-received by the intelligentsia of Parisian society during his time as a diplomat in France. He did not believe in God or an afterlife, yet did his best to downplay his religious viewpoints for fear of alienating his audience.

Rousseau was a totally different animal. He was born in 1712 in Geneva, a city-state steeped in Calvinism. At 16, he fled Geneva, eventually ending up in France. Rousseau was a skilled musician who, before he was 30, had begun "to construct a radical new system for musical notation, the fundamental idea being to substitute numbers for visual signs."

Even so, his life was unremarkable until 1749 when he entered and won an essay contest for Discourse on the Sciences and Arts. Overnight, he was a national sensation. He would gain fame (and infamy) with several books covering different genres: Of the Social ContractEmileHeloise, and The Confessions—ostensibly the first autobiography ever written and still considered a classic. To give an example of his autobiographical eloquence: "My birth was the first of my misfortunes."

Whereas Hume was all reason, doubt, and skepticism, "Rousseau was a creature of feeling, alienation, imagination, and certainty." Rousseau's religious beliefs alienated virtually everyone. He thought religions were based on superstition and were unnecessary. Strangely enough, because he was so in tune with Nature, he saw God in mountains, waterfalls, flowers, and trees. For Rousseau, God was to be found through introspection.

Due to writings which challenged the very essence of societal and religious beliefs, Rousseau was literally stoned and forced to flee for his life from Switzerland. He escaped back to his adopted country of France, but before long a warrant was issued for his arrest. It was here that Hume intervened and offered Rousseau safety in England. They arrived in Dover on January 10, 1766. A few weeks later, the lusty James Boswell (the biographer of Samuel Johnson) accompanied Rousseau's life-long mistress (Therese Le Vasseur) to England, during which they had a short-term affair.

Initially, everything was fine. Rousseau was the toast of London and as well-received as Hume had been in Paris. Problems developed, however, due to the extremely independent and finicky nature of Rousseau: he did not want to accept gifts and insisted on finding the perfect place to live. Hume secretly arranged a carriage to transport Rousseau and Le Vasseur to their new home, but Rousseau was upset to receive any charity and admonished Hume.

All of his actions seemed to exacerbate Hume who was simply trying to help. Hume was also maneuvering to get a royal pension for Rousseau so he could have an income, but had to go behind his back since he wouldn't accept any outright gifts. On top of all this, he and Le Vasseur could not communicate in English which further increased Rousseau's paranoia—enflamed, perhaps, during their crossing of the English Channel: they were sleeping in a cabin bed when Rousseau awoke with Hume repeatedly muttering, "I hold Jean-Jacques Rousseau." Aside from the homosexual connotation, Rousseau interpreted these words as part of some great conspiracy against him.

The catalyst for the argument between Rousseau and Hume originated in a satiric letter written by Horace Walpole, but which Walpole signed as Frederick the Great—the King of Prussia and a friend of Rousseau. This mocking letter, which was published in England and France, was the final straw Rousseau saw as a diabolical plot against his character. Even though Walpole admitted to being the author of this Swiftian "letter of levity," Rousseau blamed Hume.

What followed was a litany of letters between both men with various accusations and denials. It must be pointed out that Hume was present when Walpole wrote the letter and likely contributed caustic remarks which Walpole incorporated. Hume was just as concerned about his reputation and honor as Rousseau, and began to write letters to defend himself, often altering the facts to put himself in a better light.

Edmonds and Eidinow have done a splendid job in recreating a significant historical moment which had been generally lost over time. It is their opinion that "with the exception of Nietzsche, probably no philosopher's reputation has fluctuated so dramatically as Rousseau's." While they rate The Confessions as "a literary masterpiece," Rousseau's reputation has indeed fluctuated; Hume's, on the other hand, has "steadily climbed."

These British writers, to their credit, go against the grain of conventional thinking—Rousseau would have loved this—and make the case Hume was not an innocent party to this whole lurid affair as previously construed. If anything, Hume mis-created the facts in various letters to make himself look better because he himself was paranoid about appearing in a bad light in Hume's autobiography. Ironically, Rousseau barely mentioned Hume at all.

The authors of Rousseau's Dog have provided an illuminating account of two of mankind's greatest thinkers; they present a balanced view of both men, which makes the reader contemplate if Edmonds and Eidinow each focused on one particular writer. When I wrote asking them to clarify this, this is the response I received: "We're often asked this question, and the answer is that we both work on all parts of the book: obviously there has to be a starting point—one of us will kick off a particular chapter—but we then send chapters back and forth so often that by the end we're not sure who wrote what."

Naturally, this author's comment was unsigned, and thus just as ambiguous as the authorship I was questioning. What is not ambiguous is that Rousseau's Dog is a book well worth reading.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

A LITTLE HISTORY OF THE WORLD

E.H. Gombrich
translated by Caroline Mustill
Yale University Press ($25)

by Kelly Everding

"What was he? The man had changed the world, had torn up the past by its thick, gnarled roots and had transmuted it, and they, who knew the truth, remembered it his way—and so did I." —John Gardner, Grendel

Gardner's Grendel is outraged by the lies of the blind harper who extolled Hrothgar in such a stirring way as to change memory and history. Such sly sycophancy would secure the role of the "king of the Shapers" in Hrothgar's hall. Why does our society put such value on truth, when truth is such a malleable thing? One person's truth is another person's heresy. I say truth be damned and tell me a good story. And that's what E. H. Gombrich does with A Little History of the World—he puts the story back into history.

Gombrich, famed Austrian art historian and author of The Story of Art, wrote A Little History of the World in 1935, when he was 26 years old. Like many at that time he was out of work and jumped at a publisher's offer to write this history for a younger audience, finishing it within the six-week deadline. A Little History of the World was a great success and was translated into 18 languages—except English. That was a task Gombrich wanted to take on himself, having transplanted himself in England before World War II started. However, it wasn't until over 40 years later that Gombrich began the task of updating and translating the book into English, when he was well into his 80s, and he died at the age of 92 before the task was complete. Luckily, his assistant and co-translator Caroline Mustill could finish the job and present this splendid treasure of a book. In the preface written by Gombrich's granddaughter, Leonie, we learn that he intended to include more chapters on English history including Shakespeare and the birth of parliamentary democracy. While it is sad not to see how Gombrich would have explained these bits of history in his own entertaining way, it is more interesting to see history through the eyes of a young Austrian in the '30s. What will be left in and what left out? How will history be skewed or does it really matter?

While I am not a historian and cannot attest to the accuracy of Gombrich's history, the sheer beauty of the language and charm in the writing is enough to recommend it to readers of all ages, and begs to be read out loud. The chapters revolve around the more popular stories of history—the artistic Greeks, the birth of major religions, and the unending wars fought back and forth throughout the Middle Ages. The history is Eurasia-centric, so not much is said about Africa or the Americas for that matter, but if you put all umbrage aside and just enjoy the storytelling, it's quite wonderful. Gombrich begins at the beginning, with the innate problems of "once upon a time":

And that's how it is with 'Once upon a time.' We can't see where it ends. Grandfather's grandfather's grandfather's grandfather. . . it makes your head spin. But say it again, slowly, and in the end you'll be able to imagine it. Then add one more. That gets us quickly back into the past, and from there into the distant past. But you will never reach the beginning, because behind every beginning there's always another 'Once upon at time.'

And what do we learn, once Gombrich has set the tone? We learn about the dawn of prehistoric man and the beginnings of civilization along the Nile. "Here—as I promised—History begins. With a when and a where." We learn that the Egyptians worshipped cats as sacred animals, "and if you ask me, I think that in this, at least, the ancient Egyptians were right." We learn about the wonderful gifts of the Greeks. "And now I hear you asking: 'But what exactly did they do that was so great?' And I can only say 'everything.'" And moving on to the Romans we learn that "if you weren't a Christian, a Jew or a close relative of the emperor, life in the Roman empire could be peaceful and pleasant." Gombrich makes history accessible to children, putting it in terms they can understand, but he in no way condescends. He likens the approach of a storm that sweeps through the mountains to the Asiatic and Germanic tribes that swept in from all sides to destroy the Roman empire. ("At first there's nothing to see, but you feel a sort of weariness that tells you something is in the air. . . All of a sudden, the mountains seem strangely near. There isn't a breath of wind, yet dense clouds pile up in the sky.") Gombrich's wit and artistic eye makes history entertaining and tantalizing and scary, battle after battle, empire after empire.

The final chapter, "The Small Part of the History of the World Which I Have Lived Through Myself: Looking Back," was added to bring the book somewhat up to the present, and in it Gombrich confesses to a slight one-sidedness in his chapter "Men and Machines," in which industrialization upturned the economic status-quo leaving millions of people destitute. Growing up during that time made Gombrich especially sensitive to the suffering poor, and in his last chapter he still points to the suffering that exists now, even with all of our progress. "We have no easy remedies, not least because there too, as ever, intolerance and misery go hand in hand." But with the progress in information technology, Gombrich notes, we know immediately what peoples in what parts of the world need help. "Whenever an earthquake, a flood or a drought in a far-off place leaves many victims, thousands of people in wealthier countries put their money and their efforts into providing relief. And that, too, used not to happen. Which proves that we still have the right to go on hoping for a better future."

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

FAN-TAN

Marlon Brando & Donald Cammell
edited and with an Afterword by David Thomson
Alfred A. Knopf ($23.95)

by Sam Howie

At 51, Annie Doultry is a Scottish-born, American-reared sailor and arms trader much tougher than his name implies. His collaborating creators, in spite of sometimes murky prose and overly convenient plot elements, offer an exciting account of Annie's adventures, beginning in a Hong Kong prison, circa 1927, and culminating with his service to a reckless Chinese pirate known as the Mountain of Wealth.

Annie claims he does not bet on anything except the cockroach races, yet the avowed non-bettor evaluates each of his life's decisions with the inexact pragmatics of a seasoned gambler. Released from prison after a relatively light sentence—Caucasians were treated much more favorably than Asians in the British run jail—Annie quickly settles an old score and then appears to adopt a conservative approach to the risk-versus-return analysis of daily decisions. However, he encounters the tempting Fan-Tan, a delightful game of chance Annie loves partly for its simplicity.

While drunk on the game's charming aura, he meets its corporeal equivalent: Madame Lai Choi San, the notorious Mountain of Wealth. Though the steps that lead to their meeting seem a bit contrived, they are forgivably so. Within the grips of Madame San's charismatic pirating skills—she seems to steal the wills of people as easily as lesser booty—Annie is vulnerable to a combination of greed, mysterious infatuation, and even a tinge of lust; he is compelled to flirt with stakes as great and capricious as the seas he loves to sail. Madame San is a typhoon of unknowns who renders incalculable the odds of success and failure Annie would estimate. She throws the sailor headlong into the riskiest and potentially most rewarding game of his life, with twists along the way, especially near the end, that reveal genuine human character.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

THINGS IN THE NIGHT

Mati Unt
translated by Eric Dickens
Dalkey Archive Press ($13.95)

by Scott Esposito

In this review of celebrated Estonian author Mati Unt's Things in the Night, I'm not going to attempt anything so foolish as a plot summary—to do so would be contrary to the spirit of Unt's book. But in order to provide some idea of what this book is like, let's just say that it includes the following: a lengthy scene in which a cannibal explains to a street crowd, just before he is dragged off by police, his theories on why eating human brains led to the evolution of humanity; a stream-of-consciousness section that lasts for about 30 pages in which the narrator rants upon getting lost in the woods while searching for mushrooms; and a substantial chapter where the narrator waters (and talks to) his collection of cacti—written from the point of view of the plants.

Or, I could simply let Unt explain his book to us:

There has to be life in a novel. Key scenes writ large and grotesque dreams should alternate with lighter city scenes. This is termed "the atmosphere" of the novel. You soon get bored with too dense a text and begin to read diagonally. You have to give the reader a chance to breathe. . .

And yet:

I can't be bothered doing the description.

Can't be bothered, not because he is above such pedestrian tasks but because the noise of the modern world, the "atmosphere," is not what Unt is interested in. If a book's atmosphere is what lets the reader breathe, then he'll deny us our breath and argue that we're better off without it. "Because at an everyday level, life in this country is simply appalling, and if you start trying to describe the horror of it, you really have to devote yourself to the task, stack up thousands of pages of all kinds of absurdities. . .but I don't want to write about it all, and nobody would want to read it anyway."

Seemingly haphazard movement among a collection of unremarkable yet strange vignettes turns out to be a fitting approach for a novel that takes electricity as a central motif and that attempts to capture the feel—if not the look and sound—of a dying Soviet republic (Things in the Night was originally written just before the fall of Communism). Unt's book does not document absurdities so much as embody them, and always peeking out from behind these absurdities is an ongoing critique of modern society. So even though Things in the Night is intense, episodic, sporadic, and cryptic (good luck figuring out the many references to Estonian society), the book is far from random. Characters emerge, themes develop, and there's even a plot, eventually. It's a testament to this book's nimble inventiveness that although it goes about its business in such an expectation-defying way, it remains, ultimately, engrossing.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006

GATE OF THE SUN

Elias Khoury
translated by Humphrey Davies
Archipelago Books ($26)

by Laird Hunt

Elias Khoury's Gate of the Sun, marvelously translated from the Arabic by Humphrey Davies, is far from the only fictional or poetic treatment of the events following the 1948 Arab-Israeli war—dubbed "the catastrophe" by the Palestinians—but it is certainly one of the grandest. Two Palestinian men are in a room in a makeshift hospital in a refugee camp outside Beirut in Lebanon. One lies comatose, slowly expiring. The other tells him stories, hoping to talk him back to life. These stories, which begin as anecdotes, grow in length and power until the room overflows with them. They are stories about the life of the dying man, Yunes, a fighter in the Palestinian resistance, who for years crossed into Israel at great risk to visit his wife, Nahilah, in Galilee. They are also the stories of an entire displaced people. One suspects it is not just the dying Yunes that Khalil seeks to keep alive: hope itself is the secret, battered protagonist of this enormous 20th-century reworking of the 1001 Nights.

The stories Khalil tells about Yunes's life are woven into an immense fabric that encompasses many other lives, from Umm Hassan, Palestinian midwife and beloved figure in the Shatila refugee camp, to Ella Dueck, a Jewish woman originally from Beirut now living in Umm Hassan's former home in Galilee, to Nahilah, forced to raise her children alone and to deal with decades of fear and uncertainty in the face of Yunes's long absences, to a host of other characters, including Khalil himself. Indeed, a great deal of Gate of the Sun's power derives from Khoury's placement of his narrator directly in the story. Again and again, we return to Khalil's voice, intimate, labyrinthine and seemingly tireless; again and again, we return to a character fully implicated in the events he describes. "I was seventeen when I saw flares for the first time. At the time, I was a fedayeen fighter, one of the first cadre that came through Irneh in Syria to southern Lebanon to build the first fedayeen base."

Given the seamlessness between Khalil's stories and his own role and/or stake in them, it is perhaps not surprising that he allows himself to speak not just to or of Yunes, but as Yunes and the voices that comprise his psyche. This proliferation of points of view and voices is remarkably seductive; when during one of their meetings Nahilah lays determined siege to Yunes's sense of self-importance, the reader is likely to feel that he or she is being addressed:

"You don't know," Nahilah said. "You don't know anything. You think life is those distances you cross to come to me, carrying the smell of the forest. And you say you're a lone wolf. But my dearest, it's not a matter of the smell of the wolf or the smell of wild thyme or of the Roman olive tree, it's a matter of people who've become strangers to each other. Do you know who we are at least?"

This passage, like so many others, takes place in Bab Al Shams, or the eponymous Gate of the Sun, the cave where the majority of Nahilah and Yunes's life together occurs. It is appropriate that Khoury would choose a cave as one of the central locations for his epic, as this is a novel about the Palestinian situation that deals as much with interiors as with exteriors—as much with the deep complexity of human minds and hearts as with the heartbreaking ravages of loss and exile surrounding them. Stories proliferate and bifurcate and fold in on themselves in Bab Al Shams, as they do in Yunes's hospital room, where Khalil can't stop telling them, even when he wants to:

My eyelids are weighed down with stories.... Stories are for sleep, not for death. Now it's time for us to stop telling stories for a while, because one story leads to another, and night blankets the words.
But first tell me, what is the story of that spirit woman and that man who drowned in the circles of the red sun?

In Khalil's stories, which are also Yunes's, Nahilah's and—through the power of Khoury's magnificent writing—ours, illusions are built up, punctured, and built up again in an inexorable cycle that leaves behind it the kind of searing clarity that is ever-more indispensable as the troubling events in the Middle East continue to unfold.

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Rain Taxi Online Edition, Spring 2006 | © Rain Taxi, Inc. 2006