Hearing Arundhati Roy speak in her dutones is such a pleasure that I am glad I have access to some of her tapes. Hearing her with Howard Zinn on Come September, makes me realize how easy she makes being brave look…..and how her honesty and plainspeak makes it so easy, for us, the dastardly couch potatoes to take potshots at her.
I shall count it as one of my life’s greatest blessing if I ever get to meet her…I don’t necessarily agree with everything she does or says, but I admire her for being able to stand up – in a world full of hunchbacks and inveterates.
A silent prayer of appreciation for her.
This is how Come September starts…(read the last sentence at least!!)
Writers imagine that they cull stories from the world. I'm beginning to believe that vanity makes them think so. That it's actually the other way around. Stories cull writers from the world. Stories reveal themselves to us. The public narrative, the private narrative - they colonize us. They commission us. They insist on being told. Fiction and nonfiction are only different techniques of story telling. For reasons that I don't fully understand, fiction dances out of me, and nonfiction is wrenched out by the aching, broken world I wake up to every morning.
The theme of much of what I write, fiction as well as nonfiction, is the relationship between power and powerlessness and the endless, circular conflict they're engaged in. John Berger, that most wonderful writer, once wrote: "Never again will a single story be told as though it's the only one." There can never be a single story. There are only ways of seeing. So when I tell a story, I tell it not as an ideologue who wants to pit one absolutist ideology against another, but as a story-teller who wants to share her way of seeing. Though it might appear otherwise, my writing is not really about nations and histories; it's about power. About the paranoia and ruthlessness of power. About the physics of power. I believe that the accumulation of vast unfettered power by a State or a country, a corporation or an institution - or even an individual, a spouse, a friend, a sibling -regardless of ideology, results in excesses such as the ones I will recount here.
Living as I do, as millions of us do, in the shadow of the nuclear holocaust that the governments of India and Pakistan keep promising their brain-washed citizenry, and in the global neighborhood of the War Against Terror (what President Bush rather biblically calls "The Task That Never Ends"), I find myself thinking a great deal about the relationship between Citizens and the State.
In India, those of us who have expressed views on Nuclear Bombs, Big Dams, Corporate Globalization and the rising threat of communal Hindu fascism - views that are at variance with the Indian Government's - are branded 'anti- national.' While this accusation doesn't fill me with indignation, it's not an accurate description of what I do or how I think. Because an 'anti-national' is a person who is against his or her own nation and, by inference, is pro some other one. But it isn't necessary to be 'anti-national' to be deeply suspicious of all nationalism, to be anti-nationalism. Nationalism of one kind or another was the cause of most of the genocide of the twentieth century. Flags are bits of colored cloth that governments use first to shrink-wrap people's brains and then as ceremonial shrouds to bury the dead.
and its really funny to watch.
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