In the Air to Germany: A review of Gravity's Rainbow by Thomas Pynchon

If you must read Gravity's Rainbow, and I think it's a pretty good idea to do so if you're the type that reads a blog like this, I'd recommend you book a plane ticket from wherever you live (like, say, Atlanta, just for example) to some exotic destination (Nepal, if you have the urge to see some crazy Hindu [or "Hindoo" as Pynchon would spell it] stuff and the world's tallest mountain), with a layover in Germany. Here's why: planes serve you coffee all night, you will be surrounded by Germans, odds are in favor of a war movie, and as you lift off, you'll start to get a strange vertiginous feeling that you have lifted away from the rigid immediacy of your surroundings into some unknown cultural void.

In this hypercaffeinated, timeless traverse from Atlanta to Germany, you begin reading. Here's the opening paragraph:

"A screaming comes across the sky. It has happened before, but there is nothing to compare it to now."

A screaming? you think, as your plane hums, vibrates, eases its way over the Atlantic.

You read on, hoping to learn what screams across what sky, when, over whom, and who the "he" is who flees beneath wherever the story is going.

Then, when Pynchon's characters start using words like, "Kraut," and "Nazis," you really start to squirm. You're in his world now, his war, his America, his London, his raging, spinning, spanning, ejaculating brain. I hope you stay there for a while. It's worth the difficulty.

That opening sense of wonder, of violent mystery holds throughout the book. Some passages are remarkable in their immediacy, their vulgarity, their hilarity, their poignancy. Most of the time though, you'll be haunted by the nagging question of what in Pynchon's world is going on?

I will attempt to summarize. There are a lot of bombs going off, and there's rumor of one particular bomb that's the sort of platonic bomb, the ultimate design. The perfection of bombness. And almost everyone in the story is after some variation of this ideal.

Once you get to Nepal, assuming that you stayed with it for the bulk of the trip, only taking breaks to drink coffee, watch The King's Speech, which actually connects to parts of Gravity's Rainbow in surprising ways, and talk to your neighbor, the book will stay with you, since it is so fiercely entertaining, in the highest sense of the word. It engages. It truly, deeply entertains. It haunts you and flares up, even among the lurid, grainy streets of Kathmandu.

Only in the last pages, which you read somewhere in the jetlagged days after you return to the States, after he has rattled, shocked, confused, teased, aroused, dodged, lost, riddled, and ensared you, does he begin to unravel his symbols. And when he does, you realize that the math is deeper than you thought, and that it was easier not to understand than to do the work to follow the trails that his expositions offer.

It's one of those books like Ulysses or Infinite Jest, where you can't always be sure who is saying or doing what, where, and to what end. However, since you were disoriented by the trip anyway, and had a lot to think through upon your return, why not toss this masterpiece into the mix? It has a lot to say. It seems to ring out with a lot of the other madness you see in this strange place you've returned to where everyone seems to be chasing a vaguely defined, incinerating dream for reasons ranging from its inscrutability to its platonic perfection to its raw unattainability.

The Japanese Tourist: A review of Arresting God in Kathmandu by Samrat Upadhyay

Let's imagine that the literary scene in America was pretty quiet, and that Japanese was the international trade language, so Ray Carver learned Japanese and did his writing in Japanese.

You with me? Now, let's picture a Japanese tourist wandering into a bookstore in Los Angeles, wide-eyed about the glamour of Hollywood, the clash of ethnic groups, and the beautiful beaches and deserts he has seen. He loves how crazy America seems andwants to get a little more understanding of the country. He sees a copy of What We Talk about When We Talk about Love in his native language. Our tourist reads the rave reviews on the back, reads how well Carver captures American life, and purchases the book to read on the plane ride back to Tokyo.

What he discovers while he's in the air over the pacific is that Carver is pretty much copying some great Japanese writer with whom our tourist is already familiar, that the stories are about themes that have nothing to do with the America he witnessed during his travels, and that these themes are pretty much the normal day-to-day concerns of your average Japanese short story anyway. Disgusted, our Japanese tourist hurls the book out of the window of his plane (picturing this may require a little suspension of disbelief, but stay with me).

Now, let's assume that this Japanese tourist has a blog not unlike this very blog, where he responds in various ways to books, music, movies, and sumo wrestling matches. And he has been tasked with writing a review, and, upon further reflection, he wonders if maybe he should have given Carver a chance to do what Carver wanted to do, instead of reinforcing the wonder that this tourist felt about America.

My friends, after reading Arresting God in Kathmandu, I find myself in a very similar situation to this imaginary tourist.

I traveled to Nepal recently, and I spent a few days in Kathmandu before and after trekking to the base camp of Mount Everest. While in Kathmandu, I sought literature to help me understand and enjoy the culture I was witnessing. Samrat Uphadyay's collection of short stories seemed promising. However, in the air on my way back to Atlanta, I found the stories to be mostly like Carver's, except a little less good.

The writer spends very little time on the context for these characters. Absent are the lurid descriptions of Pashupati Temple or responses to the smog or the litter or examinations and riffs on the vibrant cultural whirlwind that I witnessed over there. Instead, I read straightforward accounts of Nepali people adrift in the face of sexual, family, and relational concerns.

Now, upon revisiting AGiK, I have to admit that I broke a basic rule to reading and responding to literature, which is to let it speak on its own terms first. I drowned the book in my own expectations, then discarded its breathless corpse.

Upon further review, I found stories which had a quiet kind of power to them. Upadhyay's tales rarely tell you what they are about. Instead, they paint understated portraits of characters suffering under massive emotional currents. I still found the writing style weak, but the characters and content took on new life once divorced from a tourist's expectations.

That said, I still don't really like these stories. But now for different, less prejudiced reasons. There are moving moments and keen observations, but overall, I just don't find the work that well-written or the stories particularly interesting.

Either way, I was glad for this book and the way it revealed the blinding power of my own context and expectations. I hope to find a book about Nepal that does the same thing, except leaves me more touched, challenged, and impressed at the end.

Classism vs. The Caste System: A Review of Fatalism and Development by Dor Bahadur Bista

While I was in Kathmandu on vacation, I asked the president of a local university if he could recommend any books. I felt enchanted and a little baffled by the social movements I saw around me. And the varieties of skin tone, appearance and religions suggested a storied history. Without hesitating, he offered me only one title. I immediately found the book, and as I asked other translators, missionaries, and teachers what I should be reading, they all recommended the same book.

You know that a book has something to say when the author disappears under mysterious circumstances soon after its publication. So it is with Dor Bahadar Bista's little critique of his homeland. In Fatalism and Development: Nepal's Struggle for Modernization, Bista searches through Nepali history to find the influences, patterns, and ideologies that make it so difficult for Nepal to meet the numerous challenges of adapting to a changing world.

What he turns up is fascinating. Bista suggests that despite numerous attempts by Indian immigrants, Nepal never fully adopted the caste system. Instead, it created a permeable set of classes with its own set of disadvantages. The main one being that once a Nepali makes it into political or economic power, he/she is taught to disdain work. So the resulting society has a group of wealthy leaders who, through a set of cultural loopholes and customs, don't do much work.

A lesson learned on this very blog in my review of Overnight suggests that when we receive our titles, when we get public approval, that's when we really need to get to work.

I am a fan of Nepali culture. I love the people of Kathmandu. But, as I read bits of this and other books by the light of my headlamp because of yet another power outage, I had to agree that the administration of the country could use some improvement.

I can't confirm or deny much of the material in the book because my entire time in Nepal consisted of about three weeks, but the study seemed to resonate with the patterns I saw around me. There may not be much here for your average reader, but for culture and history geeks, Nepal's developmental and political structures offer some compelling tensions.