Stomach rumblings tore Nyamuragi straight out of his soliloquy. He is trying to find some way to relieve them, right now. To tell the truth, he doesn’t like it when it is shouting down there, deep down inside of him… that promises some hard hygienic work. And hunger, of course.
Nyamurangi the Mute admits that he had drunk too much water this morning, that’s why it was churning away under his jacket, furiously and chaotically.
Impossible to relax beside the stream; it’s a public place. But his intestines are seething. He has to do it quickly! Where should he go to do it? To relieve himself? If only he was on the other side of the hill, near his own place.
The call of his stomach made itself felt more insistently. His look became more imploring: some place! Just a little one! The urgency of his need deforms his facial features. In a single bound, he flings himself at young Kigeme, just as she was putting the 10 litre can onto her head to carry it home – Kigeme, who sees this constantly silent and solitary man smash into her.
Into the young girl’s memory, images of her friend raped a few weeks ago instantly surge. She had spoken to her about this fixed, flaming look, this furrowed forehead, these hands which are laid onto you without warning, with violence and envy… Her friend had told her her to scream if she was assaulted.
As for her, she is fourteen, twelve years fewer than Nyamuragi. She drops the can from her head, so she can struggle, compulsively pressing her dress to herself, a huddling, fearful, frightened little girl, lost. She struggles, while this is all surging through her head. She resists this imperious grasp pulling her away from the stream to impel her who knows where…
“Ni ibiki?” “What is it?” she asks. She sees the mute holding his crutch, hears the rumbling with gusto…
And suddenly, in the silence of this morning stained by the struggle, the cry goes out, strident, high and stamped with such fright: “Mfasha!” “Help me!”
Not long we had an incident of mob violence in Greece, now here is another lynching in Burundi.
Burundi is in some ways almost a twin of Rwanda, whose situation is much better known. Both were Belgian colonies, had a population divided into Hutu and Tutsi, and Burundi’s language Kirundi is very close to Rwanda’s Kinyarwanda. In fact, the 1994 plane crash that killed Rwanda’s president, marking the start of the genocide there, also killed Burundi’s president and led to similar strife there.
Baho! itself is a ‘Greek tragedy’. A mute shepherd, Nyamuragi, suddenly needs to go to the toilet. He signs (rather graphically) to a young girl, Kigeme, to lead him to the nearest place for him to go. But the society has been so traumatised by violence, both against women (there has been a series of rapes) and in general, that any innocent act risks being misunderstood. The girl cries out for help, and Nyamuragi runs away, which ‘proves’ his guilt in the eyes of the community. A lynch mob follows and captures him. Hauled before a kangaroo court, Nyamuragi ends up condemning himself, or being condemned by language – he wanted to say ‘ego’ (’yes’) but could only pronounce ‘ejo’ (’tomorrow/yesterday’ – interesting that Kirundi uses the same word for both, like Hindi for example, and the Burundians apparently have a similar concept of the circularity of time to the Hindus). He is so traumatised and alienated that he doesn’t care enough to explain himself to others, even if he could, or even to save himself.
The novel well captures the fright of ‘the other’ that can lead to genocide, racism, or at least injustice from misunderstanding or just distancing. Nyamuragi himself has had both his parents massacred when he was 14, and he finally becomes mute (although he never really wanted to speak), having lost all faith in humanity.
It would be nice to be able to say that the men ‘defending’ Kigeme were trying to protect her, but they seem to see the issue as more of a property crime – women being the property. It is actually not a fair world for women – those who speak up are abused by the men.
If there is a glimmer of hope, it is that those in the silent majority may act against the preachers of hate.
The book is sprinkled with bits of Kirundi, which looks like a lovely language – I just wish they were translated! – and some great proverbs.
This is a short but powerful and thought-provoking novel from a small country that has itself gone through so much violence and vitriol. Although the writing is sometimes a bit unpolished, on the whole it is very thought-provoking. At the time I was reading this novel, the ‘Me Too’ movement was big in the news. Since I read it, it has been translated into English. It deserves a much wider readership!
RUGERO, Roland (1986 – ): Baho!, La Roque d’Anthéron, Vents d’ailleurs, 2012, ISBN 978-2-911412-99-8
I died on the evening of the most beautiful day in my life: I died on the evening of my wedding in the Saint-Philippe-&-Saint-Jacques Church. Everyone believed that I had been struck by lightning at the sacramental Yes which had gushed out of my guts. It was said that I had been carried away by the fire of my consent, so powerful and true was it. I was supposed to have been hit by my own bridal thunderbolt.
Now we are in Haiti and in the world of voodoo, which originated in Benin, our last country! In 1938’s Haiti, a young French bride, Hadriana, dies at the very moment of making her marriage vow to Hector Danoze in church. Her death provokes a religious tug-of-war between the ‘enemy brothers’ of the orthodox Catholic church and the adherents of voodoo spiritualism, a microcosm of the religious situation in Haiti as a whole.
There is a forest butterfly, manipulated by a secret society, which poisons virgins and turns them into zombies. It poisoned the lemonade at her wedding. A sorcerer is believed to have taken her corpse out of the cemetery to make use of it.
Will she escape?
The tale is told by Hadriana herself, including her experiences after becoming a zombie! I had always ridiculed tales of zombies, but reading this beautifully written tale from Haiti where they are deeply embedded in religious belief – as with vampires, after reading Mary Shelley’s Dracula – changed my thoughts (to some extent…) Zombies are carefully (almost scientifically) described as people who display all the symptoms of clinical death, but are still able to use their mental faculties. After burial they are raised by a sorcerer to be subjected to forced labour in the fields (zombie-jardin) or an urban workshop (zombie-z’outil).
There is some wonderful writing, such as the lovely description of the butterfly-colourful local buses, tap-taps.
You could take the symbolism further and see Haiti (once the richest place in the Western Hemisphere) as a whole as the beautiful, promising woman who has fallen into zombiedom. On the whole, a lovely, disquieting book.
DEPESTRE, René (1926 – ), Hadriana dans tous mes rêves = Hadriana in all my dreams, Barcelona, Gallimard, 1988, ISBN 978-2-07-038272-9
DEPESTRE, René, Hadriana in All My Dreams, translated by Kaiama L. Glover, NY, Akaschic Books, ISBN 9781617755330
But Priest’s blood is on my hands and under my fingernails, and his cord has been severed. I told myself that those cords would be cut by me or another. It didn’t matter who, because it was going to happen. We are mere instruments of fate, we soldiers. All those people were shot and would have been shot and we were the walking, running, screaming dead, but it matters that I killed them. The cup must be passed and the poison must be drunk, but that doesn’t mean you have to drink it. The cup was in my hands and I could have cast it back in their faces and died. That would have been better. Oh God, that would have been better. But I drank it. And I passed it and I took the communion of devils. What kind of God would listen to my prayers? Not in this field, not among the blood of devils. I have lived. I have been spared. There’s still time to escape.
We have all heard of countries terrorised and traumatised by the nightmarish, upside-down world of child soldiers, but to experience what it is like in reality – and to be one – you must read this book. Beneath the Darkening Sky covers many of the same ugly themes that we have seen (e.g. in Cambodia) and will see again in some other countries, but like them turns them into compulsive reading through the beautiful language of great literature.
South Sudan became the world’s newest country but has had little peace or good news even since then. The interminable (civil) war of this Christian/Animist south, with the oil resources, against northern, Muslim, Sudan for independence both devastated the land and prevented any development. But no sooner did it finally win freedom than the various ethnic groups started fighting among themselves.
The author was nine when rebel soldiers attacked his village and kidnapped all the children taller than an AK47 to become child soldiers. Tulba was an inch shorter; he eventually fled the country to live in Australia. But he wrote this brilliant first novel of what might have happened to him if fate had made him an inch taller.
Like the Khmer Rouge for example, the rebels claim to be creating Utopia but actually make only hell on earth. Obinna’s new life is a daily nightmare interspersed with dreaming. It is soaked in casual, self-defeating brutality. The most mercy people can expect (like his friend Priest, in the quote above) is a quick death. Obinna grows down, instead of up.
Among other horrors, the boys are used by the cowardly soldiers to walk in front of them through minefields. When one of them does step on a mine, the scene is described in movie-like slow motion (which felt like watching a crash test dummy flailing about in a car).
Like any great novel about a horrible time (similarly to In the Shadow of the Banyan, for Cambodia), the tragedy is not unrelieved. I found the fake ambush especially funny.
Traumatising as it is, I highly recommend this novel. It is narrated in short staccato sentences like machine gun fire. I can’t wait to read his second book, “When Elephants Fight”, and hope Tulba will be able to write more books.
While I was reading this, there was a documentary series on the Vietnam War on TV. I was struck by what one American Vietnam veteran said: “I only killed one person in Vietnam; the rest were objects.” This novel gives a devastating portrayal of the desensitisation of the killers, of the deadening, dehumanising objectification of death. As Obinna says: “They don’t get to choose to live and I don’t get to choose to kill”.
TULBA, Majok, Beneath the Darkening Sky, London, Oneworld, 2013 (first published by Penguin Australia, 2012), ISBN 978-1-78074-241-0
Today the sun has set. It will set again tomorrow. But you are not here to see it. That is the difference. Even the birds and the insects that sing, they sing the same way as they sang when you were here. But now that you are not here to hear them, that makes the difference. Suns will set, birds will sing, insects will sing, but the difference is in the ears that will hear them. Today your ears are not here to hear them with me. Your blood is not here to tell me what all the songs of the forests of the farm say.
‘Bones’ is the story of the vain search of a woman (Marita) for her son, gone to fight in the guerrilla war against the racist white Rhodesian regime that was to lead to Zimbabwe. Everyone seems to be obsessed with her. Her story is told by Janifa (who has been wooed by her son); the herbalist Marume; Chisaga, the white farmer’s cook (about whom we get a totally different impression from his own words than from Janifa’s); ‘the unknown woman’ at the mortuary who Marita tries to give a decent burial; and the more omnipresent view of ‘the spirits’. The farm owner is foul-mouthed and hated even if probably far from the worst that could have been pictured. What is might be his real name is never revealed, but he is called Manyepo “because you think we are always lying to you”.
The novel is all the more powerful because Hove doesn’t spell out or labour the differences between blacks and whites, or the history between them. They are there, but they are there for us to extract. Hove’s anger and revolutionary fervour are there and we feel them, but as if it were the heat from a furnace under the floor:
“A people that fears death will never enjoy freedom from the heavy chains of being called boys by people of the same age, men and women.”
If you expect a novel about a revolutionary war to be about men fighting the unjust regime, ‘Bones’ is not like that. It is about those left at home, and is told mainly through the women’s voices. And what shines through is that they are at least as heroic as the male soldiers. It is, as far as I can judge, another masterly success of a male writer writing about women with understanding, compassion and admiration.
The language of the novel, which is apparently rooted in Shona idiom, is quite wonderful, not poetic but as controlledX as poetry, majestic as a religious text but hypnotically readable, and scattered with delicious proverbs and phrases (I can’t tell if they are traditional or original), e.g. “A closed mouth is a cave in which to hide”. ‘Bones’ was yet another discovery of a great novel and a great writer who deserves far wider acclaim. One of the Heinemann African Writers Series, it is not very weighty (I read it in one day, coincidentally on Robert Mugabe’s 93rd birthday) but it is concentrated brilliance.
Published in Harare!
HOVE, Chenjerai (1956 – 2015): Bones, Harare: Baobab Books, 1988, ISBN 0-908311-03-6
She realized, suddenly, standing there, that all those years she had lived in that house, with the acres of bush all around her, and she had never penetrated into the trees, had never gone off the paths. And for all those years she had listened wearily, through the hot dry months, with her nerves prickling, to that terrible shrilling, and had never seen the beetles who made it. Lifting her eyes she saw she was standing in the full sun, that seemed so low she could reach up a hand and pluck it out of the sky: a big red sun, sullen with smoke, like a shining plow disc or a polished plate, ready for plucking. She reached up her hand; it brushed against a cluster of leaves, and something whirred away. With a little moan of horror she ran through the bushes and the grass, away back to the clearing. There she stood still, clutching at her throat.
Nobel laureate (2007). Doris Lessing is an amazing writer. The breadth of her writing genres is breathtaking. She was born in Persia (now Iran), grew up in Rhodesia (now Zimbabwe), which qualifies her to represent that defunct country, whose racisim would have been anathema to her, and later lived in Britain. Apart from needing to give Rhodesia some representation, as one of the countries that has existed during my lifetime, Lessing is simply too important to ignore, although modern Zimbabwe is so different that I wanted to choose a ‘Black’ writer to represent it (hence, ‘Bones’ by Chenjerai Hove).
This, her first novel, is a murder mystery which begins and ends with the crime, while all the rest of the book fleshes out what caused the killing. The victim, Mary, is a city girl who should never have left her satisfactory urban life but (due to the needling of her contemporaries) marries an eternally struggling farmer, Dick Turner, who seems congenitally immune to success, and she buries herself on his isolated farm. So isolated are they that she does not even know about the war. The (distant) neighbours despise these ‘poor whites’, who in turn hold themselves aloof from them. Dick treats his land a bit better than the other rapacious ‘Whites’, likewise his ‘Black’ labour force (although partly because of the difficulty of acquiring and holding onto them). But Mary becomes an ever more virulent racist – yet we can understand (although not sympathise) because we have seen how she has come to be this way. Despite this, she is drawn into a highly charged relationship with her final male servant (having driven off a string of predecessors), Moses, who she had once abused.
Mary’s mental disintegration stands as a symbol for the inevitable breakdown of the racist Rhodesian regime. Lessing masterfully describes her boring life, yet I couldn’t keep from eagerly turning the pages. I would definitely say this is one of the best novels I’ve ever read.
LESSING, Doris (1919 -2013 ), The Grass is Singing, New York, HarperCollins, 2008, ISBN 9780061673740
Before midnight, the old man’s leaf fell gently from the tree on the moon. It was a most gentle death. Hush. And the soft falling of the withered leaf didn’t even tease the well of Karin’s emotions, nor did it puncture the lacrymatory pockets. She didn’t cry, didn’t announce the departure of the old man’s soul to anyone until the following morning. She stayed by him, keeping his death all to herself. She lay by him in reverent silence, he dead, she alive – but you couldn’t have told the difference, so quiet was she beside him.
This is the first novel in the Blood in the Sun trilogy.
It is basically an in-depth study of the evolving relationship between the Somali orphan Askar and Misra, an ethnic Ethiopian lady who comes to look after him. It takes place at the time of the largely forgotten Ogaden war (1977-8) between Somalia and Ethiopia. The Ogaden Desert is inhabited by Somalis but was (and is, after the Ethiopians reconquered it with the help of their then sponsor the USSR and its allies), occupied by Ethiopia. In what looks like a continuing theme for the world’s twilight nations, or regions, “it is easier ridding yourself of a colonialist from beyond the seas than it is to oust an African one.” (for ‘African’, insert ‘Asian’ or any of the other possibilities). However, I’m not convinced that Namibia should have been listed as an exception – by the time of the setting, the German colonialists were long gone, but the future Namibia was finding it very difficult to escape from its neighbour South Africa.
As is usual in war, Misra is accused of treason. Meanwhile, Askar’s relationship with her becomes both intimate and testy. He feels that he is faced with the impossible choice of having to betray either her or Somalia. Farah explores the psychology of this complicated link.
It took a long time for the significance of the title to be revealed, but maps become a symbol of the way that ‘truth’ is not one and unchangeable, just as the country’s borders are not immutable. It is not as easy to pin down as it should be. Going back to the map, the one hanging on your wall probably has something called ‘Somalia’ (and something called ‘Ethiopia’) separated by nice confident red lines. But one country blends into another, both in space (geographically and culturally) and time (historically). Since we started drawing neat lines across the landscape, it has never been the case that everyone belonging to a certain people will always find themselves on the ‘right’ side of the border. And as for Somalia itself – all nicely coloured yellow on my map – it currently doesn’t exist as a single entity. Somaliland (the part colonised by the British rather than the Italians) is de facto independent, as is Puntland, while violence-torn Somalia proper is in fact the most tenuous part of the land.
At the time I read it I was in the mood for something with a faster and more intricate plot. But it is a very good and thought-provoking novel.
FARRAH, Nuruddin (Nuuradiin Faarax) (1945 – ), Maps, New York, Arcade, 2016, ISBN 978-1-62872-585-8
Exile is nothing but a series of wanderings; it has no sedentary vocation. It is all very well to celebrate wandering and its enriching virtues, but it is still nothing but a succession of repeated deaths, a slicing up of a fluid lifetime into bits of existence shared between an idyllic and tormented viewpoint, focused towards the country of one’s birth and the impossibility of rooting oneself again in another soil. Exile is a slow death, a life under suspended sentence, a life in waiting.
I have to admit I wasn’t really happy with my choice of novel for Chad. Not that there’s much choice, even in French (in English, maybe none at all). This novel isn’t actually set in Chad, but in Mexico (where the author also lives), so I learnt almost nothing about that Chad from this it, apart from reading between the lines. And I’m afraid the book itself didn’t grab me. It is basically a novel about… writer’s block. I couldn’t help feeling that it could be interesting for other writers, but perhaps not for the general public. Lamko himself seems to be aware of this; but felt compelled to write the novel anyway.
Naturally, the plot doesn’t really go anywhere. The novel’s protagonist is in fact physically allergic to paper – as great a trial for someone who wants to write, as Beethoven’s onset of deafness was to that composer. He is fighting what he calls a ‘war against the paper’.
He has an ambivalent feeling about his own motherland, calling it ‘mon pays de merde que j’adore’.
He goes to a Mayan village for therapeutic reasons, where as an African he is a spectacle for the local schoolkids and has to suffer racist comments. On top of this are the normal tribulations of the writer (at one stage he thinks is recording four hours of his book, but then finds that he hadn’t recorded it after all).
For Lamko, exile means death. The exile does not abandon his country, it abandons him, and those who deliberately exile someone know that they are effectively murdering him.
I found his interminable lists rather annoying – his symptom may be ‘impasse syndrome’, a way of dealing with or merely a result of his writer’s block.
On the recurring theme of the ‘great conversation’ between books, Lamko mentions my Algerian book ‘Nedjma’, and quotes Senegal’s Ousmane (the last book I read!)
Lamko reminded me not to read too much into the writers’ native countries; they are under no obligation to write what might be expected by a European specialist in African literature from someone from an African ‘oral’ culture. The writers may have received a French education, lived overseas, immersed themselves in the literature of many countries. As an aside, I can’t help wondering if Western publishing houses, especially since they publish so few translations from most of the world, may not choose works which reinforce their own and their readers’ stereotypes about these countries, for example the treatment of women in Islamic societies. I can’t know, if a wide selection of books haven’t appeared in a language I can read.
The yucca of the title is a symbol of tenacity (only a root needs to be put back in earth for it to flourish).
LAMKO, Koulsy (1959 – ), Les racines du yucca, Paris, Philippe Rey, 2011, ISBN 9782848761848
Book 60: Ivory Coast (French) – En attendant le vote des bêtes sauvages = Waiting for the wild Beasts to Vote (Ahmadou KOUROUMA)
He had gone back up into the Sahel and the Sahara, his native land, and had gone back to the great tribal wandering. And he had fully recovered. It is only the desert which heals despair. For the desert is endless spaces, the silence of the sand dunes, a night sky enamelled with thousands of stars. An environment which faultlessly saves those who have profoundly lost hope. In the desert, it is possible to cry without fear of making a flood overflow a wadi. Nowhere is nature so favourable for meditation as the desert. That is why all the great prophets were born in the deserts.
This is the story of Koyaga, the eternal president-cum-dictator of the ‘Gulf Coast’. His story is an amalgam, and a peerless sendup, of several dictators – Ivory Coast’s own Houphouët-Boigny, ‘Emperor’ Bokassa of the Central African Republic/Empire, Mobutu Sese Seko of Zaire (now Congo DR), Eyadema of Togo. It is narrated mainly by a griot (praise-singer/minstrel/musician/historian/king’s fool) in a deliciously satirical, pseudo-sycophantic way. The great nationalist leader began his career as a stooge of the French colonialists, fighting for them in Indo-China, and when the president of his newly-independent country refuses the returning soldiers their pensions, Koyaga overthrows him. He becomes one of those dictators (like Houphouet-Boigny) who shout their anti-Communism so as to receive massive aid from the West. But with the fall of the Iron Curtain their usefulness to the West is at an end and they are forced to undergo democratic elections – and to re-invent themselves once again.
To European eyes it might seem like a sort of magical realism, yet here the unbelievable comes out as somehow more credible than the evident. For example, instead of the blatant obviousness of Koyaga ‘escaping’ from a prison where he was already permitted to come and go by his friend the prison director, and that he arrived in the capital disguised as a poultry seller (rather than as a white cock) – these are two banal for the legend, which would have magic warfare (and counter-magic from the to-be-assassinated president). For Koyaga is a shape-changer (such as you might find in Norse mythology). And prophecies, as usual, find fulfillment when you try to avoid them.
Kourouma’s novel is the story of Ivory Coast in particular and Africa in general. It is a scathing critique of a continent that has been betrayed by its leaders, who continue to inflict colonialism on their people in another form. Long but rich, it is another classic which I cannot recommend highly enough.
KOUROUMA, Ahmadou (1927-2003), En attendant le vote des bêtes sauvages, Paris, Editions du Seuil, 1998, ISBN 978.2.02.041637.5
[English translation: KOUROUMA, Ahmadou, Waiting for the Wild Beasts to Vote, London, Vintage, 2004, ISBN 9780099283829]
Time to pop in at home on the way to my next exotic destination!
If you asked many Australians who is their country’s best writer, or especially their favourite one, I doubt if many of them would say Patrick White. In fact not so many of them have read him; he has a reputation for being difficult, and there are so many other great Australian writers, who are easier to read to boot! (It seems like Tim Winton’s Cloudstreet is the default choice for Australia). But I felt the compulsion to give him a go, and now was my chance.
This classic by Australia’s only Nobel Literature Prize winner is a fictionalised account of the last journey of Ludwig Leichhardt, who mysteriously died on his last audacious expedition trying to cross the continent from east to west. It seems to be a close portrait from what we know; White’s Voss (despite his Norwegian-sounding name) is, like Leichhardt, also a German, a loner, more comfortable in the bush than in society, a good bushman but an equivocal leader (as shown by a mutiny), who tried to maintain good relations with the Aborigines (two of whom travelled with him, and from whose skills he undoubtedly profited).
He himself, he realized, had always been most abominably frightened, even at the height of his divine power, a frail god upon a rickety throne, afraid of opening letters, of making decisions, afraid of the instinctive knowledge of mules, of the innocent eyes of good men, of the elastic nature of the passions, even of the devotion he had received from some men, and one woman, and dogs.
The back story of Voss is his unrequited romance-by-letter with a young Sydney girl, despite his cruelty to her (not least in deserting her for his doomed expedition):
With rough persistence he accused her of the superficiality which she herself suspected. At times she could hear her own voice. She was also afraid of the country which, for lack of any other, she supposed was hers. But this fear, like certain dreams, was something to which she would never have admitted.
I did enjoy Voss, which was a great psychological study of a loner who flees society and a loner who stays at home, and the surprising, tenuous but strong bond between them.
Time to finally get around to reading Cloudstreet!
WHITE, Patrick (1912-1990), Voss, Sydney, Vintage, 2012, ISBN 978 1 74275 688 2
(first published 1957)
Book 54: Angola (English) – The Book of Chameleons (translation of O Vendedor de passados = The Seller of Pasts) (José Eduardo AGUALUSA)
“Lies,” he explained, “are everywhere. Even nature herself lies. What is camouflage, for instance, but a lie? the chameleon disguises itself as a leaf in order to deceive a poor butterfly. He lies to it, saying, Don’t worry, my dear, can’t you see I’m just a very green leaf waving in the breeze, and then he jets out his tongue at six hundred and twenty-five centimetres a second, and eats it.”
Félix Ventura, the seller of pasts, is an albino ‘black’ whose unusual metier is to surreptitiously construct ennobling but fictional pasts for his upstart clients. He is approached by a foreigner to go the whole hog and this time forge identity documents for him as well. The subjects have to undergo something like spy training to become at home with their new ‘legends’.
He calls himself a genealogist, which is a bit like a forger calling himself a calligrapher, but an artist nonetheless (even if only of the black arts).
Of course the trouble with weaving too many lies is that it becomes ever easier to trip over and get caught out – as does Félix himself when the portrait of his ‘grandfather’ is recognised as one of Frederick Douglass!
The book has no obvious mention of the Angolan civil war, but I suppose in the aftermath of one everyone has to reinvent herself or himself…
The story is actually narrated by his house gecko (the chameleons of the English title are the clients who ‘change their colour’). I was entranced by this idea! Anyone who has lived in or visited the tropics has probably shared their space with a gecko, who observes you glued to the wall with his suction caps, occasionally tut-tutting at you… ‘In this house I’m like a little night-time god.’
Agualusa said his novel was a “tribute to Borges” and that his gecko narrator actually IS Borges.
While it’s billed as a murder mystery, it’s also a genre bender. Don’t try to pin anything down! A marvellous book, which reminds me again of how much I would have missed if I hadn’t embarked on this exciting world voyage.
AGUALUSA, José Eduardo (1960 – ), The Book of Chameleons, translated from Portuguese by Daniel Hahn, New York, Simon & Schuster, 2008, ISBN 978-1-4165-7351-7