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Amitav Ghosh

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“One could never know anything except through desire, real desire, which was not the same thing as greed or lust; a pure, painful and primitive desire, a longing for everything that was not in oneself, a torment of the flesh, that carried one beyond the limits of one's mind to other times and other places, and even, if one was lucky, to a place where there was no border between oneself and one's image in the mirror.”

“How had it happened that when choosing the men and women who were to be torn from this subjugated plain, the hand of destiny had stayed so far inland, away from the busy coastlines, to alight on the people who were, of all, the most stubbornly rooted in the silt of the Ganga, in a soil that had to be sown with suffering to yield its crop of story and song? It was as if fate had thrust its fist through the living flesh of the land in order to tear away a piece of its stricken heart.”

“As he was raising his hand to his lips, it occurred to him that this was the first time in all his years that he had eaten something that was prepared by hands of unknown caste. Perhaps it was this thought, or perhaps it was just the smell of the food--it happened, at any rate, that he was assailed by a nausea so powerful that he could not bring his fingers to his mouth. The intensity of his body's resistance amazed him: for the fact was that he did not believe in caste, or at least he had said, many, many times, to his friends and anyone else who would listen. If, in answer, they accused him of having become too tash, overly Westernized, his retort was always to say, no, his allegiance was to the Buddha, the Mahavira, Shri Chaitanya, Kabir and many others such--all of whom had battled against the boundaries of caste with as much determinations as any European revolutionary. Neel had always taken pride in laying claim to this lineage of egalitarianism, all the more so since it was his prerogative to see on a Raja's guddee: but why, then, had he never before eaten anything prepared by an unknown hand?”

“like the big bed it was enclosed in a permanent canopy of heavy netting. Mosquitoes were the least of the creatures this net was intended to exclude; its absence, at any time, night or day, would have been an invitation for snakes and scorpions to make their way between the sheets. In a hut by the pond a woman was even said to have found a large dead fish in her bed. This was a koimachh, or tree perch, a species known to be able to manipulate its spiny fins in such a way as to drag itself overland for short distances. It had found its way into the bed only to suffocate on the mattress.”

“In the old days, farmers would keep a little of their home-made opium for their families, to be used during illnesses, or at harvests and weddings; the rest they would sell to the local nobility, or to pykari merchants from Patna. Back then, a few clumps of poppy were enough to provide for a household's needs, leaving a little over, to be sold: no one was inclined to plant more because of all the work it took to grow poppies - fifteen ploughings of the land and every remaining clod to be built; purchases of manure and constant watering; and after all that, the frenzy of the harvest, each bulb having to be individually nicked, drained and scrapped. Such punishment was bearable when you had a patch or two of poppies - but what sane person would want to multiply these labours when there were better, more useful crops to grow, like wheat, dal, vegetables? But those toothsome winter crops were steadily shrinking in acreage: now the factory's appetite for opium seemed never to be seated. Come the cold weather, the English sahibs would allow little else to be planted; their agents would go from home to home, forcing cash advances on the farmers, making them sign /asámi/ contracts. It was impossible to say no to them: if you refused they would leave their silver hidden in your house, or throw it through a window. It was no use telling the white magistrate that you hadn't accepted the money and your thumbprint was forged: he earned commissions on the oppium adn would never let you off. And, at the end of it, your earnings would come to no more than three-and-a-half sicca rupees, just about enough to pay off your advance.”

“I'd been surprised by the depth of emotion that was invested in that curiously archaic phrase 'great power'. What would it mean, I'd asked myself, to the lives of working journalists, salaried technocrats and so on if India achieved 'great power status'? What were the images evoked by this tag? Now, walking through this echoing old palace, looking at the pictures in the corridors, this aspiration took on, for the first time, the contours of an imagined reality. This is what the nuclearists wanted: to sign treaties, to be pictured with the world's powerful, to hang portraits on their walls, to become ancestors. On the bomb they had pinned their hopes of bringing it all back.”

“It would seem that the intellectual titans of the Enlightenment had no inkling of what was getting under way. Yet, strangely, all around the earth, ordinary people seem to have sensed the stirring of something momentous. They seemed to have understood that a process had been launched that could lead ultimately to catastrophe: what they didn't allow for was that the story might take a few hundred years to play out. It has fallen to us, centuries later, to bear witness to the last turn of the wheel. And what we are seeing already -' he paused to point a finger in the direction of the distant wildfires - 'should be enough to remind us that the climatic perturbations of the Little Ice Age were trivial compared to what is in store for us now. What our ancestors experienced is but a pale foreshadowing of what the future holds!”

“Couldn't it be said that it was in the seventeenth century that we started down the path that has brought us to where we are now? After all, it was then that Londoners began to use coal on a large scale, for heating, which was how our dependence on fossil fuels started. Would your Jacobean playwrights have written as they did if they hadn't had coal fires to warm them? Did they know that an angry beast, which had long lain dormant within the earth, was coming to life? Did Hobbes or Leibniz or any of the other thinkers of the Enlightenment have any understanding of this?”

“That particular fear has the texture you can neither forget nor describe. It is like the fear of the victims of an earthquake, of people who have lost faith in the stillness of the earth. And yet it is not the same. It is without analogy for it is not comparable to the fear of nature, which is the most universal of human fears, nor to the fear of violence of the state, which is the commonest of modern fears. It is the fear that comes from the knowledge that normalcy is utterly contingent, that spaces that surround one, the streets that one inhabits, can become, suddenly and without warning, as hostile as a desert in a flash flood. It is this that sets apart the thousand million people who inhabit the subcontinent from the rest of the world - not language, not food, not music - it is the special quality of loneliness that grows out of the fear of the war between oneself and one's image in the mirror.”

“I saw now why the angry young men on the boats around us were so afraid of that derelict refugee boat: that tiny vessel represented the overturning of a centuries-old project that had been essential to the shaping of Europe. Beginning with the early days of chattel slavery, the European imperial powers had launched upon the greatest and most cruel experiment in planetary remaking that history has ever known: in the service of commerce they had transported people between continents on an almost unimaginable scale, ultimately changing the demographic profile of the entire planet. But even as they were repopulating other continents they had always tried to preserve the whiteness of their own metropolitan territories in Europe. This entire project had now been upended. The systems and technologies that had made those massive demographic interventions possible – ranging from armaments to the control of information – had now achieved escape velocity: they were no longer under anyone’s control. This was why those angry young men were so afraid of that little blue fishing boat: through the prism of this vessel they could glimpse the unravelling of a centuries-old project that had conferred vast privilege on them in relation to the rest of the world. In their hearts they knew that their privileges could no longer be assured by the people and institutions they had once trusted to provide for them. The world had changed too much, too fast; the systems that were in control now did not obey any human master; they followed their own imperatives, inscrutable as demons.”

“What would it be like if I had something to defend - a home, a country, a family - and I found myself attacked by these ghostly men, these trusting boys? How do you fight an enemy who fights with neither enmity nor anger but in submission to orders from superiors, without protest and without conscience?”

“(He) was in love with the idea of revolution. Men like that, even when they turn their backs on their party and their comrades, can never let go of the idea: it's the secret god that rules their hearts. It is what makes them come alive; they revel in the danger, the exquisite pain. It is to them what childbirth is to a woman, or war to a mercenary.”

“[T]hat state, love, is so utterly alien to that other idea without which we cannot live as human beings --- the idea of justice. It is only because love is so profoundly the enemy of justice that our minds, shrinking in horor from its true nature, try to tame it by uniting it with its opposite [...] in the hope that if we apply all the metaphors of normality, that if we heap them high enough, we shall, in the end, be able to approximate that state metaphorically.”

“You see, in our family we don't know whether we're coming or going - it's all my grandmother's fault. But, of course, the fault wasn't hers at all: it lay in language. Every language assumes a centrality, a fixed and settled point to go away from and come back to, and what my grandmother was looking for was a word for a journey which was not a coming or a going at all; a journey that was a search for precisely that fixed point which permits the proper use of verbs of movement.”

“...yet, unbeknownst to him, it had been kept alive - and it was only now, in listening to Deet's songs, that he recognized that the secret source of its nourishment was music: he had always had a great love of dadras, chaitis, barahmasas, horis, kajris - songs such as Deeti was singing. Listening to her now, he knew why Bhojpuri was the language of this music: because of all the tongues spoken between the Ganges and the Indus, there was none that was its equal in the expression of the nuances of love, longing and separation - of the plight of those who leave and those who stay at home.”