THE HUNGRY GHOSTS

SHYAM SELVADURAI

“In Sri Lankan myth, a person is reborn a peréthaya [hungry ghost] because, during his human life, he desired too much” When his father died,six-year-old Shivan’s mother and sister moved with him into his maternal grandmother’s house. Daya was an angry and demanding woman who refused to talk to her daughter. Shivan, the grandson, became the golden boy, the reason she would take the family in. While he soaked up his grandmother’s recounting of ancient Buddhist tales about ghosts who haunt their future selves until past wrongs are redeemed, Shivan also chafed against her hold on him as he aged. He persuaded his mother to move the family to Canada, as much to get away from Daya as to flee the escalating conflict in Sri Lanka. Not that he could really escape—neither his grandmother nor his troubled country were anywhere near finished wreaking havoc in Shivan’s life. On an extended visit back to Sri Lanka, Shivan was taking over his grandmother real estate business until his grandmother had his lover killed.

Ghosts is a well written book. But when Shiven’s affair with Michael goes south I wanted to tell the young men to grow up. It could have used some paring down.

THE BREAK

KATHERINE VERMETTE

The Break is a haunting book full of both love and hate. On a cold winter night, two girls are violently assaulted in an empty lot. One was raped with a beer bottle. The Break shows how the violence affects the families and community, a large rock thrown into a body of water. The raped victim’s aunt saw the assault from her house and called the cops but being night did not comprehend what was really happening. Could she have done more? The girl who was the ringleader of the assault reminds me of Serena Nicotine a troubled sociopath I taught in grade two, who when a teen drowned a little girl, then later when in a halfway house stabbed the attendant to death.

Unfortunately, The Break was the first book voted off the Canada Reads program on CBC. I would have enjoyed hearing the discussion of this great book.

Munnu: A Boy From Kashmir

41z-wdxbkul-_sx325_bo1204203200_MALIK SAJAD

When India was divided into India and Pakistan, most of Kashmir went to India even though its population is mostly Muslim whereas India is mostly Hindu. Kashmir was occupied by the Indian army and became a hotspot for trouble between India and Pakistan. The Kashmiri want independence, their own country. Munnu grew up in this intense environment, never knowing when the government would raid the house, arrest his father or older brother and steal something valuable. His father was an artist who worked in wood block prints. As a child Munnu would help his father with his art. The illustrations in this graphic memoir look like wood block prints. The Kashmir are portrayed ashangul deer (the Kashmir stag) which are now endangered, since their habitat is being destroyed by the Indian  army. Other people are portrayed as humans. At the age of 15, Munnu starts a career as a political cartoonist.  Later a westerner introduces Sajad to the works of Joe Saacco, who has written many political graphic non-fiction books, and encourages Sajad to write one about Kashmir.

I enjoy reading graphic non-fiction books about hotspots around the world. They can give a good overview of the situation. This one on Kashmir is well done.munnu-sig

OLEANDER GIRL

CHITRA BANERJEE DIVAKARUNIgirl

Girl tells the story of clashes of classes, ages and sexes. Korobi has been raised in a happy home, in Kolkata, by her grandparents because her mother died in childbirth and her father died in a tragic car accident. Her fiancée Rajat comes from a wealthy business family. But he is conflicted. Is he ready to leave his bad boy bachelor ways behind him and settle down to work and commit to one woman? When Korobi finds a love letter from her mother to her father that was never sent she sets out on a mission to find her father in America where her mother studied as a young woman. Will Rajat and his family still have her when they find out the truth about her father?

YUGE!: 10 Years of Doonesbury on Trump

G B TRUDEAUtrudeau-yuge-s650

I am so sick of Trump! I can’t stand seeing his ugly mug, hearing his voice or reading about him. But when I read of this compilation of Gary Trudeau’s Trump cartoons, I knew I had to check it out. And it is worth the time. Trudeau’s cutting sense of humour is a perfect foil for the Donald. It starts in the fall of 1987, can you imagine, when Trump was first starting to talk about running for President. One of the funniest pages comes at the end with Donald asking kids, “Hey Kids, tired of getting killed on insults in the cafeteria? Then start fighting back with my quality TRUMP Brand Insults. Choose from over 500 TREMENDOUS insults I’ve tweeted since last June including…” Then there are two pages of insults. Most presidential.

It all ends of course with the election that is ongoing this fall. Hopefully come Nov. 8 we will be laughing not crying.

THE EDUCATION OF OF AUGIE MERASTY: A Residential School Memoir

JOSEPH AUGUSTE MERASTY with David Carpentered

Anyone interested in truth and reconciliation with First Nations people should read this book. “When I was at that school, it seemed always to be winter time.” One winter when Augie was 11 or 12, he and another boy were forced to retrace their steps 20 miles across the lake and into the wild, by themselves, in the extreme cold, in search of the two mittens they’d lost. Out there alone, as the temperatures plummeted, the boys’ fright was only exasperated when they came across fresh wolf tracks and imagined having to fend off a pack with nothing but sticks. When they found all trace of the lost mittens erased by the blowing wind, they returned to school to admit their failure to Sister St. Mercy. “We, of course, got the strap, twenty strokes on both hands.” It wasn’t just that physical and sexual abuse occurred over and over again, but the school’s hypocrisy of students subsisting on “rotten porridge and dry bread” while Brothers and Sisters of the church feasted on roast chicken and cake.

The students were just kids, but doing the things that kids do—whispering, poking each other in the ribs, or laughing when the livestock on the property mated—resulted in regular, furious punishments out-of-scale with the perceived infraction: getting the strap, being beaten with a hose, or, in Brother Lepeigne’s hands, being forced to fight with another misbehaving boy while the other students gathered round in a circle. Once, when Augie hit a Brother with a bean from a slingshot as a prank, the schoolmaster punished him “with the strap, beaten with fists to the face, and a foot to the ribs. I will never forget how it hurt”

Definitely a must read.

COUNTRY OF RED AZALEAS

DOMNICA azRADULESCA

Azaleas takes place during the Bosnian War (1992-1995), when Serbian soldiers practiced systematic genocide and raped an estimated 20,000 to 50,000 Bosnian women in “rape camps.” In spite of the violence, Lara and Marija — a Serb and a Bosnian, respectively — remain closer than sisters, even in the face of separation and tragedy. The two meet when both are schoolgirls in Belgrade and become inseprable. As college students, they spend hours in cafés discussing politics and philosophy. When war breaks out, Lara leaves for the United States with her new American husband, Mark, while Marija returns to Sarajevo to become a war reporter behind Bosnian lines. Mark tries to help Lara adapt to American life. Some of the most amusing parts of an otherwise unsettling novel are Lara’s attempts to understand concepts such as stay-at-home mom and take-out food. After having a baby, Lara begins a doctorate at the university and throws herself into her studies. At a conference in Paris, Lara meets a handsome, North African named Karim, with whom she has an affair, leading to a devastating divorce. When Marija surfaces in California, Lara races to join her, but finds her vastly changed. Still gorgeous, wild, and irreverent, Marija now has a glass eye and a reconstructed face. Furthermore, she suffers moments of deep dejection and fits of sobbing. Marija presses Lara to help her find her child born from violent rape.

“When I looked at her,” says Lara, “I saw the full horror of that day in July 1995 displayed glaringly on her face. The gushing of blood, the obscene panting, the muffled screams, flesh, organs, guns, screams begging for death, sighing for death, screaming the sharpest scream across the black earth. It all passed for one second on Marija’s face like an apocalyptic cloud. The next second it was gone.”

Despite some horrific scenes, Country of Red Azaleas is an uplifting and optimistic novel. The strength and determination of both protagonists, their love for one another, and their yearning to create a better future for themselves and their children surpass the traumas they have suffered.

 

UNDERGROUND AIRLINES

BEN H. WINTERSAirlines

In this alternate reality the US is not a superpower; in fact, most western nation have economic sanctions against the US because four of the 48 states still have slavery. Amendments have enshrined slavery in the constitution. Victor is a former slave. His tenuous freedom is granted to him by Mr. Bridge, a shadowy figure with the federal marshals, who has hired him to track escaped slaves for return to the south to their owners. An escaped slave was only truely free when he crossed the 49th parallel into Canada. Victor — who excels at his work and has captured more than 200 people — infiltrates an abolitionist movement called the Underground Airlines, and is forced to confront his own complicity.

Colour is most important to Victor as he describes the black characters we meet: “… all the kinds of faces the world calls black: brown and tan and yellow and orange, copper and bronze and gold.”

“What the slave wants but can never have is not only freedom from the chains but also from their memory.”

 

“Now I see things differently. It took me some time, but I know the secret now. Freedman Town serves a good purpose — not for the people who live there, Lord knows; people stuck there by poverty, by prejudice, by laws that keep them from moving or working. Freedman Town’s purpose is for the rest of the world. The world that sits, like Martha, with dark glasses on, staring from a distance, scared but safe. Create a pen like that, give people no choice but to live like animals, and then people get to point at them and say ‘Will you look at those animals? That’s what kind of people those people are.’ And that idea drifts up and out of Freedman Town like chimney smoke, black gets to mean poor and poor to mean dangerous and all the words get murked together and become one dark idea, a cloud of smoke, the smokestack fumes drifting like filthy air across the rest of the nation.”

Beautifully imagined and well written Underground Airlines will keep you thinking for al long time.

THE DESERTER’S TALE: The Story of an Ordinary Soldier Who Walked Away from the War in Iraq

JOSHUA KEY as told to LAWRENCE HILLdeserter's

Key thought joining the U.S. military was a way to escape the poverty of his youth and get a decent-paying, secure job, perhaps even an education, to support his growing family. In many ways, Key was an ideal recruit: he had a childhood fascination with guns, he was a bit of a fighter but still followed orders, and he was good with his hands. He even enjoyed boot camp where they were taught all Iraqis were terrorist, even the babies. In Iraq, Key took part in acts of cruel and vindictive violence. His squad’s nightly tasks become a routine of violence and the abuse of power: raiding civilian homes, brutalizing the inhabitants, destroying the contents, stealing the valuables and taking the men and boy five feet tall away, never to be seen again. Key does not know where these men, who were not arrested for any crime, were sent: perhaps to Abu Ghraib or Guantanamo Bay. joshua keyThey never found any terrorists, caches of weapons or weapons of mass destruction. Yet they were ordered to do the same thing night after night. At first there was no resistance. Then gradually resistance began to build. Key commented that if a foreign power landed in the US and terrorized the citizens the same way there would be hell to pay.

“We claimed to be bringing democracy and good order to the people of Iraq, but all we brought were hate and destruction. The only thing gave to the people of Iraq was a reason to despise us–for generations to come.”

When home for a two week break Key realized he could not return. He was already suffering from PTSD. Eventually, he made it to Canada where he applied for asylum.

“I will never apologize for deserting the American army. I deserted an injustice and leaving was the only right thing to do. I owe one apology and one apology only and that is to the people of Iraq.”

lawrence-hill_584During the 60’s and 70’s Canada’s door were open to anti-war protestors. I hope that will happen again with our recent change of government. Canada benefited from the creative and entrepreneurial spirit those immigrants brought. One name that comes to mind is the Canadian author Robert Munsch.

CLEARING THE PLAINS:

JAMES DASCHUK

“Those Reserve Indians are in a deplorable state of destitution, they receive from the Indian Department just enough food to keep soul and body together, they are all but naked, many of them barefooted,” Lawrence Clarke wrote in 1880 of near-starvation Cree around Fort Carlton. “Should sickness break out among them in their present weakly state,” the long-time Hudson’s Bay Company employee concluded, “the fatality would be dreadful” (Daschuk, 114).

Sickness did break out, with tuberculosis and other infectious diseases decimating a reserve population made vulnerable to disease by years of famine and inadequate government rations. The loss of life was immense, James Daschuk recounts in Clearing the Plains: Disease, Politics of Starvation, and the Loss of Aboriginal Lifeand amounted to a “state-sponsored attack on indigenous communities” whose effects “haunt us as a nation still” (186).

ClearingthePlains

University of Regina Press, 318 pages
Casebound with dust jacket, $39.95.

Daschuk’s examination of the ecological, economic, and political factors shaping the history of the Canadian plains—and its Aboriginal inhabitants—from the early 1700s to the eve of the twentieth century is divided into two sections. The first, covering up to Canada’s acquisition ofRupert’s Land in 1870, outlines how the spread of smallpox and other diseases through fur trade networks was devastating for some but presented economic and territorial opportunities for others. The Anishinabe expanded their fur trade participation onto the plains, Daschuk illustrates, when the once-dominant Assiniboine were decimated by disease.

The lethality of infectious outbreaks for individual Aboriginal communities was shaped by the type and degree of its contact with traders and missionaries, its population density, and mobility among others. The spread of disease was largely an organic process, rather than the result of the willful malevolence of human actors.

In the book’s second half, Daschuk explores the Canadian state’s growing presence on the plains. First Nations leaders were willing to formalize their relationship to the crown through treaty, which they envisioned as a bridge to a bison-less future that required a difficult transition to farming. The Dominion, however, seemed only open to negotiations when settler development was imminent.

Widespread famine struck the plains with the disappearance of bison caused in part by the herds’ susceptibility to new pathogens—like bovine tuberculosis—carried by the domesticated cattle settlers introduced to the region. Although Cree leaders had succeeded in convincing the crown’s representative to include clauses covering medical aid and famine relief in Treaty 6, when they sought assistance the Dominion, with little infrastructure in the west initially, was ill-equipped to fulfill its treaty obligations.

At the depth of the famine, emaciated First Nations arrived at forts and settlements begging for food. Frequently, the official response was not to provide emergency food, but to construct stockades around ration houses. There were, however, relatively few incidents of law-breaking or poaching of cattle in response to the crisis. Many of those seeking relief were willing to work for rations, but the Department of Indian Affairs (DIA) didn’t have enough work to go around.

Daschuk points to the election of the Conservatives in the fall of 1878 as a turning point when the “[m]anagement of the famine took on a more sinister character” (184). An ever-tightening budget at the DIA meant staff cuts, including medical staff who’d proven effective in vaccinating against smallpox, and orders that the file be managed “as economically as possible” (122). When the Opposition still complained about the budget, Macdonald promised that emergency rations would be refused “until the Indians were on the verge of starvation, to reduce the expense” (134). Available food rotted in government storehouses as malnutrition, sickness, and death ravaged the reserve population.

With the government also neglecting the agricultural assistance promised by treaty, there was no alternative source of food on reserves. Furthermore, even if reserve residents managed to achieve a measure of success in farming, government regulations limited their ability to sell their crops or produce beyond the reserve—systematically marginalizing indigenous peoples from the West’s emerging economy. Adding insult to injury, many low-level, but powerful DIA officials and farm instructors abused their positions, exchanging food for sex, or colluding with government contractors for personal gain.

Prolonged malnutrition, the desperate scavenging of tuberculosis-infected animals, and the consumption of subpar or even tainted government rations, eventually made First Nations on reserves vulnerable to emerging epidemics. Staggering rates of tuberculosis mortality—rising from 40 deaths per 1,000 in 1881 to 127 per 1,000 in 1886—were significantly higher than in nearby settler communities. Misreading the evidence and denying a link with malnourishment, medical researchers confidently declared that Aboriginal peoples were simply more susceptible to disease.

This convenient narrative—soon accepted as orthodox in the medical and political establishment—made the incredible loss of life on the plains a question of biological predisposition rather than one of state policy. It’s proven to be a remarkably resilient idea, too, and one which lies at the root of our casual acceptance of deplorable health outcomes—higher rates of diabetes, AIDS, and suicide—among the reserve population today.

Perhaps the most damning evidence Daschuk presents are the few exceptions to this cycle of famine and disease. The Dakota who depended less upon the bison and had transitioned to farming at an earlier stage, and northern Cree communities in Saskatchewan who were able to maintain their traditional economies outside the harsh constraints of the reserve system did not suffer the same rates of tuberculosis seen on reserves. The determining factor in these divergent health outcomes, Daschuk argues, was the degree of Aboriginal peoples’ reliance on government assistance. He concludes that “those with the least contact with the Indian department were the healthiest” (166).

Clearing the Plains is heavy, sobering reading, laced with chilling snapshots of desperation, callousness, and catastrophe. In support of his provocative argument—that the Canadian government stage-managed famine in order to coerce and control the Aboriginal population—Daschuk’s tone is remarkably restrained, never veering into the polemical. He lets his evidence speak for itself, zooming out from explorations of single cultural communities or single infectious outbreaks in the existing historical literature to identify broader patterns. Into his synthesis, he patiently weaves in accounts from diaries, letters, and the records of the HBC and DIA.

As Daschuk moves epidemiological and environmental forces to the forefront—and detailed discussion of key events into the background—of his prairies history, some advance knowledge of the history of the fur trade and the numbered treaties is beneficial to the reader. Swiftly shifting the discussion between locales and First Nations affected—given the expanse of time and territory the book spans—can also be disorienting for the reader at times. But, Clearing The Plains rewards careful reading.

This is a book all Canadians should read.

I borrowed this review from ActiveHistory.ca

THE UNQUIET DEAD

unquietAUSMA ZEHANAT KHAN

An unusual death.   A man fell off a cliff. But was it an accident, a suicide, or a murder. Who was Christopher Drayton? A wealthy patron of the arts, supporting the new museum of Andalucia, the Spanish state with most Moorish influence. But could he be Drazen Krstic, the driving force behind theSrebrenica massacre of 1995, in the genocidal war that followed the break up of Yugoslavia. Esa Khattak, head of Toronto’s Community Policing Section, and Rachel Getty, his sergeant, handle minority sensitive cases, are tasked to find a solution to this case.

This a great mystery. Don’t miss it. I want to read more of her books. Her next is the Language of Secrets.

This is a LINK to a Bosnian woman’s victim’s statement to a UN’s inquest. Khan had an extensive author’s note at the end of the novel.

THE BLUE BETWEEN SKY AND WATER

bluebetween_192_290SUSAN ABULHAWA

BLUE tells another important story: the story of the Palestinians. It traces the Baraka family as they are forced off their land and out of their ancestral village of Beit Daras during the expulsion of Palestinians from their homeland when Israel was created in 1948. They relocate to the Gaza Strip. It tells the story of Israeli colonialism, when victim becomes victimizer. But much more it describes the Palistinian culture. When they celebrate with feast and dancing: “We find our own way to freedom. Zionist sons of Satan cannot imprison our joy, can they?” The women’s culture of cooking and gossiping is beautiful. Nazmiyeh is the matriarch, the center of a household of sisters, daughters, granddaughters, whose lives threaten to spin out of control with every personal crisis, military attack, or political landmine.

“Stories matter. We are composed of our stories. The human heart is made of the words we put in it. If someone ever says mean things to you, don’t let those words go into your heart, and be careful not to put mean words in other people’s hearts.”

“But I have never before watched soldiers entice children like mice into a trap and murder them for sport.”

While reading this novel I frequently thought of the song My Personal Revenge. Jackson Browne singing a Jorge Caleron Poem.

My Personal Revenge

My personal revenge will be the right
Of our children in the schools and in the gardens
My personal revenge will be to give you
This song which has flourished without panic
My personal revenge will be to show you
The kindness in the eyes of my people
Who have always fought relentlessly in battle
And been generous and firm in victory
My personal revenge will be to tell you good morning
On a street without beggars or homeless
When instead of jailing you I suggest
You shake away the sadness there that blinds you
And when you who have applied your hands in torture
Are unable to look up at what surrounds you
My personal revenge will be to give you
These hands that once you so mistreated
But have failed to take away their tenderness
It was the people who hated you the most
When rage became the language of their song
And underneath the skin of this town today
Its heart has been scarred forevermore
It was the people who hated you the most
When rage became the language of their song
And underneath the skin of this town today
Its heart has been scarred forevermore
And underneath the skin of this town today
Red and black, it’s heart’s been scarred
Forevermore
You can listen to it on you tube.   https://www.youtube.com/watch?v=B4NwJLHeYeM

WALKING WITH OUR SISTERS

Travelling Art Display (it is not a book but it tells serious and significant story)w1

Walking With Our Sisters is a commemorative installation that features nearly 2,000 pairs of handmade moccasin tops, or “vamps”, to honour indigenous women, along with children and two-spirited people, who have been murdered or have disappeared in Canada. The vamps are made with love and longing by the women’s families.

The vision for the vamps is they’re unfinished, Vamps usually get sewn into moccasins. But they’re to symbolize lives that have been cut short. They are all beautiful works of art. The sadness is the realization is that each pair of vamps represents a murdered or missing first nations woman.They are not forgotten.  They are sisters, mothers, daughters, cousins, aunties, grandmothers, friends and wives.  They have been cared for, they have been loved, and they are missing. There is a special circle of small vamps for children who were taken from their families to residential schools who never returned.

w2Experiencing the exhibit is a ritualized process. Volunteers guide you so you get the most out of the experience. Women are loaned wrap-around skirts. People can smudge if so inclined. Women and men can smudge with sage. Sweetgrass is men’s medicine; only men can light the sweetgrass and used it to smudge. The smudging process cleanses and purifies. Next we were introduced to an elder, then given tobacco to carry in our left hands – closer to the heart – as we walked the exhibit. As we viewed the Residencial School Circle the elder came and told us her story of being taken from her family and sent to residential school. It was an incredibly moving experience.w3
Everyone should see this exhibit.

w5

SAD PENINSULA

MARK SAMPSON

The sad peninsula is Korea. Invaded and colonized by Japan in 1910, Koreans were forced to become Japanese in language and custom. One of the worst atrocities was the imprisonment and rape of young girls as “comfort women” for Japanese soldiers. Eun-young was a Korean comfort woman sent to China. She was repeatedly raped and tortured as many as 35 times a day.The narrative relies less on sex and more on her emotions, what she thought about, day-to-day events, her relationship with her close friend and their struggle for survival.  Sad is a difficult read but it is important that these stories are told. Eun-young’s story is balanced by the story of Michael, a Canadian man teaching English in present day Korea. He meets and falls in love with the niece of Eun-young.

This was published the day I finished the novel. Check out some of the links. And read the book.

Reparations for the “comfort women”

Yong Soo Lee, a Korean woman forced into sexual slavery by Japanese forces, in Virginia to raise awareness on behalf of fellow survivorsSarah L. Voisin/The Washington Post via Getty Images

  • Japan has reached an agreement with South Korea to apologize and provide restitution for the widespread, systematic kidnapping and rape of so-called “comfort women” by the Japanese Army during World War II. [The Diplomat / Yuki Tatsumi]
  • If you aren’t familiar with the stories of the “comfort women,” these testimonies from a UN report, compiled by NPR’s Elise Hu, are a horrifying, but necessary, place to start. [NPR via Tumblr / Elise Hu]
  • As Vox’s Max Fisher explains, the horrific treatment of the “comfort women” was easily swept under the rug after the war: by Japan, by the Allies, and by Korea itself (women were often blamed for their own rapes). [Vox / Max Fisher]
  • It took until 1993 for Japan to issue a formal apology to South Korea — and that apology ended up prolonging the controversy, as Japanese conservatives pushed back against it and claimed that South Korean women were volunteers. [Ministry of Foreign Affairs of Japan]
  • Japanese nationalism is, if anything, more prominent now than it was then. Japanese Prime Minister Shinzo Abe has been relatively unapologetic for Japan’s behavior during the war, and has rolled back many of the isolationist policies that were designed to protect Japan from returning to the imperialism of its past. [Washington Post / Max Fisher]

THE REASON YOU WALK

WAB KINEW

“To be hurt, yet forgive. To do wrong, but forgive yourself. To depart from this world leaving only love. This is the reason you walk.” Deeply spiritual,
Wabwab2walk is a combination of biography of Kinew’s father and memoir of  his own spiritual journey. Much healing takes place in this history. It is a must read for anyone interested in First Nations issues. Kinew’s description of the Sun Dance ceremonies is particularly powerful. “I could feel the peg push through [ my pectoral muscles] and spun. I felt the blood dripping down. I sensed the air in the cuts; I could taste it. The elders say that when you are cut you are fresh and open to everything around you, vulnerable to the spirit world.”

Reconciliation on an individual level and the national level is an important theme. “Reconciliation is not something realized on a grand level, something that happens when a prime minister and a national chief shake hands. It takes place at a much more individual level. Reconciliation is realized when two people come together and understand that what they share unites them and that what is different between them needs to be respected.”

“More than any inheritance, more than any sacred item, more than any title, the legacy [my father] left behind is this: as on that day in the sundance circle when he lifted me from the depths, he taught us that our time on earth we ought to love one another, and that when our hearts are broken, we ought to work hard to make them whole again. This is at the centre of sacred ceremonies practised by Indigenous people. This is what so many of us seek, no matter where we begin life. This is the reason you walk.”

Read this book!

 

BETWEEN THE WORLD AND ME

TA-NEHISI COATES

Between is both a treatise on racism in the US and a memoir. Coates wrote itcoates as a  letter to his son, who he is assisting to make sense of blatant racial injustice and come to grips with his place in a world that refuses to guarantee for him the freedoms that so many others take for granted. “I write you in your 15th year, and you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. . . . I tell you now that the question of how one should live within a black body, within a country lost in the Dream, is the question of my life, and the pursuit of this question, I have found, ultimately answers itself.”  With all the young black men who have been killed recently, with little or nothing being done to the perpetrators, Coates tells his son: “Here is what I would like for you to know: In America, it is traditional to destroy the black body — it is heritage.” “We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.” “The destroyers will rarely be held accountable. Mostly they will receive pensions.”

It is a bleak view. “But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth. You must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.”

“To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The nakedness is not an error, nor pathology. The nakedness is the correct and intended result of policy, the predictable upshot of people forced for centuries to live under fear.”

It is a powerful book. As I read it I often compared the racism in the US to the racism here in Canada against First Nations people. We too have a long way to go.

HOW I SHED MY SKIN: Unlearning the Racist Lessons of a Southern Childhood

JIM GRIMSLEYhow

“I was raised,” Grimsley writes, “to keep black people in their place and to see to it that they stayed there.” Grimsley describes how deeply ingrained racism and segregation was in the south. His mother would not let him use the N word but men certainly did and there were many expressions that did, from nursery rhymes to similes, dancing like, smelling like, and more. “I was a racist by training.”

“I would learn about all the cruelties and inhumanities of slavery and Jim Crow, including  lynchings, rape, beatings, torture, forced labor, and much more …. [committed] by by people much like those I knew. By men like my father and his drinking buddies, by good folk like those with whom I went to church. By people like me.”

When integration became law in ’68 many white families were sending their children to a private institution, and the author was outnumbered by black classmates. Being part of a minority, though, was not new for him; throughout childhood, he felt different from others because he was a hemophiliac who could not participate in sports or roughhouse with other boys; he also began to realize that he was gay.

A great read! Well written.

“White people declared that the South would rise again. Black people raised one fist and chanted for black power. Somehow we negotiated a space between those poles and learned to sit in classrooms together . . . Lawyers, judges, adults declared that the days of separate schools were over, but we were the ones who took the next step. History gave us a piece of itself. We made of it what we could.”

THE ABSOLUTELY TRUE DIARY OF A PART-TIME INDIAN

“SHERMAN ALEXIEalex                                           Junior finds himself straddling two worlds when he decides to leave his reserve to go to school in the near by city. One day at school he is given a new textbook except the book is not new – it belonged to his own mother. That’s how old and poor the supplies are at the reserve school. Filled with sense of foreboding, Junior throws the book and it hits his teacher. In the aftermath, the same teacher impresses upon Junior the need for him to GET AWAY and make something of his life. He enrols at the all-white school and he is the only Indian attending it, if you don’t count their mascot. Surprisingly, he has a harder time with his fellow Indians back at the Rez for making this decision than he has with the white kids. Nothing comes easy for Junior. Some days his family is able to drive him the 20 miles to school. But when his dad is on a drunk or the car won’t start, he hitchhikes or walks. When tragedy strikes, and there is a lot of tragedy in his life he misses more school. But all the time drawing cartoons helps lift his spirits. “I think the world is a series of broken dams and floods, and my cartoons are tiny little lifeboats.” “I used to think the world was broken down by tribes,” I said. “By black and white. By Indian and white. But I know that isn’t true. The world is only broken into two tribes: The people who are assholes and the people who are not”. “But we reservation Indians don’t get to realise our dreams. We don’t get those chances. Or choices. We’re just poor. That’s all we are. It sucks to be poor, and it sucks to feel that somehow one deserves to be poor. You start believing that you’re stupid and ugly because you’re Indian. And because you’re Indian you start believing you’re destined to be poor. It’s an ugly circle and there’s nothing you can do about it. Poverty doesn’t give you strength or teach you lessons about perseverance. No, poverty only teaches you how to be poor.” Both laugh out loud funny and heartbreaking. A book not to be missed.

THE INCONVENIENT INDIAN: A Curious Account of Native People In North America

THOMAS KING

The story of Canada is the story of her relationship with native people. Despite the clamouring of history to pull us into the full sweep of accepted history – the one that starts with “discovery” segues into brave “explorers” and into the notion of “two founding nations” – the real history of Canada begins with native people. Similarly, the story of North America. In 1492, native people discovered Columbus. That’s the plain truth of it. Ever since that moment, the history of the continent has been interpreted and articulated through settler eyes. That there are gross inaccuracies and outright omissions is all too evident in the relative mainstream ignorance of all things indigenous circa 2012.

The truth, as it were, lies somewhere between what is taught and what is endured by indigenous people themselves. So it is that Cherokee/Greek author Thomas King offers us The Inconvenient Indian: A Curious Account of Native People In North America. Though it is built on a foundation of historical fact, King insists that the book is an “account,” resting more on storytelling technique than a true historian’s acumen.

We’re glad that it is. Because this accounting dredges up little-known facts that illuminate the lack of comprehension about the role of indigenous people on the national consciousness of both Canada and the United States. Then it lays them out in frequently hilarious, sagacious, down-to-earth language that anyone can understand. Reading it, you can hear minds being blown everywhere.

“Most of us think that history is the past. It’s not. It’s the stories we tell about the past. That’s all it is. Stories. Such a definition might make the enterprise of history seem neutral. Benign.

“Which, of course, it isn’t.”

From there, King leads us through accounts of the massacres of settlers that never happened to massacres of Indians that did, the true nature and intent of treaties and government apologies, the whole issue of land and a rollicking, gut-busting portrayal of Dead Indians, Live Indians and Legal Indians that perfectly outlines the whole issue of misperception.

It’s all couched in a plainspoken forthrightness that shocks as often as it demystifies. In an examination of treaties, and the perception of Canada and U.S. governments as benevolent and generous, King declares, “The idea that either country gave first nations something for free” is malarkey.

Later, in an examination of what Indians want, when King refocuses the question on what white people want, he lays it out without question: “Whites want land.

“The issue that came ashore with the French and the English and the Spanish, the issue that was theraison d’être for each of the colonies, the issue that has made its way from coast to coast to coast and is with us today, is the issue of land. The issue has always been land.”

With that understanding firmly stated, the whole nature and mechanics of history as inflicted on Indians in North America can be understood. It’s not an easy acceptance. It takes some grit and desire.

But the book is ultimately about healing. As much as he uncovers the dirt of history, King shines a light on what is possible in the advancement of Indians to an equal place in both countries. It is essential reading for everyone who cares about Canada and who seeks to understand native people, their issues and their dreams. We come to understand that Indians are inconvenient because, despite everything, we have not disappeared.

Thomas King is beyond being a great writer and storyteller, a lauded academic and educator. He is a towering intellectual. For native people in Canada, he is our Twain; wise, hilarious, incorrigible, with a keen eye for the inconsistencies that make us and our society flawed, enigmatic, but ultimately powerful symbols of freedom.

The Inconvenient Indian is less an indictment than a reassurance that we can create equality and harmony. A powerful, important book.

I borrowed this review from Richard Wagamese whose writing I admire.

 

 

 

ISLAND OF A THOUSAND MIRRORS

nayomi-munaweer_1368278394NAUOMI MUNAWEERA

When a dark cloud of racism descends on a country you know only pain suffering will follow. Island tells the story of the civil war in Sri Lanka, the majority Buddhists against the minority Hindus Tamils. “They are taking our land. They are taking our jobs. They are darker than us. They should go back where they came from.” Similar words to other racists situations. Yasodhara Rajasinghe; her sister, Lanka; and their best friend, Shiva, grow up in the same house in Colombo — the Sinhala (Buddhist) girls downstairs and the Tamil boy upstairs, in a partition that matches their island’s. When the Tamil family first occupy the top floor their is much strife but as time passes the families grow to love each other. Of course the children see no difference between the two households. When the violence that has stayed latent finally explodes, the residents of the house are thrown to the wind, navigating difficult, self-consciously new lives in the United States.  But the reader is taken back to Sri Lanka where Saraswathi, a Tamil teenager is brutally attacked by Sinhala soldiers. Damaged goods, no man would marry her, she would only bring shame to her family. Her parents take her to become a soldier of the Tamil Tigers. The two stories are brought together in an explosive ending.

I enjoyed learning about the civil war in Sri Lanka. Well written, Island is a good read.