The God of Small Things, by Arundhati Roy

This lyrical novel, winner of the 1997 Booker Prize, explores love as an outpost in a hostile world, occupied in the understanding that it cannot survive the siege – of law, of hierarchy, of propriety, of obedience. The story is revealed slowly, descending through layers, in the eyes of twins, a boy, Estha, and a girl, Rahel, whose father is gone and whose mother, Ammu, lives at the mercy of in-laws who despise her. They live in a poor village in a poor province of India, and from the outset we know that something terrible – more than one thing – has occurred, scarring their lives. 

It takes till nearly the end to fully see those hateful and mournful ghosts, the love not permitted crushed under the bootheels of the intolerance that keeps society in order, order in society. In sensory detail, Roy offers the observations of children, true to their dramatic and playful sensibilities. When the twins are seven, their ten-year-old cousin, half-English, comes to visit with her English mother. During this short visit, the girl dies, though it takes most of the novel for us to find out the true circumstances. 

But in the opening chapter, we are with Rahel in church during the funeral, observing, “… Rahel watched a small black bat climb up Baby Kochamma’s expensive funeral sari with gently clinging curled claws. When it reached the place between her sari and her blouse, her roll of sadness, her bare midriff, Baby Kochamma screamed and hit the air with her hymnbook. The singing stopped for a ‘Whatisit? Whathappened?’ and for a Furrywhirring and a Sariflapping.” 

This book has made it onto Banned Book lists, not only for brief sexual content but also for the more explosive exploration of love between an Untouchable and a middle-caste woman. Roy deals frankly with social structures and the pull of desire, and it seems likely that the condemnation assailing this work has more to do with the violations of caste, than erotic content. 

She also lays bare the privileges of patriarchy – the twins’ drunken grandfather who beats their grandmother daily with a brass candlestick, the assumptions of the local Marxist leader that his wife will clean him up and clean up after him, available whenever he wants her and out of sight when he doesn’t. 

As with Salman Rushdie’s The Satanic Verses, there’s a good chance those who seek to ban the book have never actually read it, they’ve just heard something about it, or seen a brief quote. I found the novel both honest about the harm we do to each other, and well-written. Read it then judge for yourself.

Samurai Trilogy, films by Hiroshi Inagaki

Before the Marvel Universe of superheroes, there were noble warriors in film. And the samurai of medieval Japan lend themselves particularly to the combination of physical skill, mental alertness, and spiritual centeredness that make an ordinary man heroic. The finest of these is the great actor Toshiro Mifune, who loves to embody penniless and slovenly characters who possess animal alertness, easily underestimated. 

Director Akira Kurosawa, who made Seven Samurai in 1954, also featured Mifune in later samurai epics: Yojimbo in 1961, Sanjuro in 1962. Between these, Inagaki made Samurai Trilogy, released in 1955. They’re all great for aficionados of the posturing, extended setup, and lightning fight scenes of swordsmen in action. 

Subplots aside, Part I broadly follows the development of a man (Mifune) who rejects his humble beginnings as a farmer and runs away to war, to win renown and to escape his extended family who despise him because he is savage, untamed and unrepentant. His physical prowess brings him to a certain point on his road to becoming a samurai, but as a Buddhist priest tells him, this strength is an obstacle to true development. 

Part II finds him, after three years locked in an attic with books, emerging as a more centered and learned man. He is now a respected and feared warrior, meeting the head of a famed samurai school in a duel. But he still has not learned to calm his spirit. 

In Part III, returning to his farming roots brings contentment – but his reputation has inspired a great young swordsman, played by Koji Tsuruta, to challenge him to a duel. They put off the fight while each develops his skills and fame, then at last they meet, in a memorable confrontation on the shore of an island. 

That’s the main story line, but this film is also shot beautifully: magnificent huge old pine trees, rolling fields, waterfalls, lush mountainsides, beautiful houses and castles, and hovels and inns full of flies and thieves, all form a compelling visual tapestry. When the plot bogs down in unrequited love, there’s still plenty to look at – your time is not wasted here despite melodramatic interludes. 

One might find oneself longing for a time when honor, courage, and dignity were cardinal virtues, and one needn’t resort to bullying to make one’s power felt. Those of us who love these films are grateful for the presence of Toshiro Mifune, playing the consummate outsider whose sword is, purportedly, for hire, but ultimately wielded in the service of justice.

The Zone of Interest, a film by Jonathan Glazer

The first thing that stood out to me about this movie is the Nazi officers’ haircuts. They are so very ugly, I have to wonder whether that was historically accurate, or a deliberate choice to make the Germans loathsome. I know tastes change, but even Moe, of The Three Stooges, has a better hairdo. Floppy on top, head close-shaved from above the ears down, and with a weird little wanna-be-ducktail point in the back, they’re too broadly hideous to be ignored. Not as hideous as the contrast between the little Eden of the Hoss family, and the back wall of their lovely garden, the razor-wire-topped boundary of Auschwitz death camp. 

This film is hard to write about – what can one say? The Obersturmfuhrer, Rudolph Hoss, played by Christian Friedel, occupies a lovely home (though his wife Hedwig, Sandra Huller, complains it’s not as big as it looks). This idyll is starkly opposed to the adjacent chimneys, barracks, the smoke the servants sometimes close the windows to keep out, the ashes that mulch the soil, the flames, the trains arriving at all hours. 

Hoss hosts the efficiency expert who proposes a design for the crematorium that will make possible continuous operation of the ovens – bodies (except they don’t call them bodies – “units”) go in, the 1000 plus degree heat does its work, then the load is moved to the next room where it cools, and the ashes are soon at 40 degrees, ready to be shoveled out. All that ingeniousness, turned to such a purpose. 

Occasionally the camp next door intrudes – Hoss goes fishing, and two of his children play in the river. He hooks a human jawbone, and suddenly barks at the kids to get out of the water. He hustles them home where they’re subjected to a sanitation treatment – a scrubbing with bleach perhaps, which has them screaming in pain – to expunge the contamination from those people, whose remains have the temerity to end up in the river where he loves to fish. 

Glazer makes clear that it’s possible to ignore something so horrific, so close by – just don’t think about what’s going on, or whether it’s right, or what it means to be on this side of such a wall not that side. It is a willed blindness humans suffer from, and perpetuate suffering through. The veil between what’s behind that wall, and places where we torment each other now, is almost nonexistent.

Cat's Cradle, by Kurt Vonnegut, Jr.

My disintegrating paperback copy of this deceptively small novel was printed in 1970, though the copyright is 1963. It is Kurt Vonnegut, Jr.’s fifth published work. And it’s dynamite. Or, should I say, ice-nine, the substance that destroys life on earth. I like to give copies to friends and family as high school graduation gifts, because the book contains so many fundamental truths about life, all in one place. 

Vonnegut creates a scientist and his family, a destructive form of water, and a nihilist religion. In his deadpan way he describes the Hoenikker family – Dr. Felix, the father, genius with no moral compass whatever; his daughter Angela, a tall gawky woman with a gift for playing clarinet; his son Franklin who shuns nearly everyone, spending his time building a model railroad world; and young son Newt, a midget born at their mother’s death, cared for by Angela. Dr. Felix invents a substance the US Marines can use so they don’t have to slog through mud in their forays into battle. But that’s not all the substance does. 

Vonnegut introduces such ideas as one’s karass, the people with whom one is connected; granfalloons, people who imagine they are connected; wampeter, the purpose for which a karass exists; boko-maru, the ecstatic kneading of one another's feet; and foma – lies. He invents other terms too, but these are the most important. They’re delineated in the religion Bokononism, which is outlawed on the island where it is practiced. No one may be a Bokononist – lest they suffer a hideous death – and yet, they are all Bokononists. 

I’ve told too much – if you’ve never read this, you ought to find a copy – preferably a crumbling artifact on a used book store shelf – and collect some fundamental truths you might have overlooked thus far.