PositiveThe New York Review of BooksQurratulain Hyder...has a magisterial ambition and technical resourcefulness rarely seen before in Urdu fiction ... Hyder employs diverse genres—letters, chronicles, parables, journals—to present her melancholy vision of the corrosions of time. In confidently writing about India’s Buddhist and Hindu past, Hyder, a Muslim by birth, also provides an example of the secular literary culture of the subcontinent that has largely remained untainted by sectarian tensions.
Mohamedou Ould Slahi, Ed. by Larry Siems
RaveThe GuardianGuantánamo Diary, Mohamedou Ould Slahi’s extraordinary account of rendition, captivity and torture reveals, more vividly than any book in the previous decade of shock-and-awe ferocity, how he and countless other men became victims of a profound sense of individual and collective emasculation ... Slahi’s catalogue of physical and verbal cruelty underscores the desperation in their many attempts to re-establish absolute superiority ... by far the most intimate account of post 9/11 radicalization—not of Muslims, rather of a significant swathe of the American military-intellectual complex. To read about Slahi’s repetitive and futile brutalizing is to shed the comforting illusion that the most vehement partisans of holy war flourish in the ravaged landscapes of south and west Asia. Such fanatics, who can be atheists as well as crusaders and jihadists, also lurk among the US’s best and the brightest, emboldened by an endless supply of money, arms and even \'ideas\' supplied by terrorism experts and clash-of-civilizations theorists.
PositiveThe New Yorker\"Gandhi: The Years That Changed the World, 1914-1948... the second and concluding volume of Ramachandra Guha’s biography, offers a more conventional account [than previous works] ... The new volume likewise shows Guha to be admirably industrious in examining multiple archives, and diligent in his mastery of the arcana of Indian politics, but a bit languid in his analyses. Gandhi appears in his account as a symbol of India’s imperilled secular nationalism, whose \'ideas on religious pluralism and interfaith harmony speak directly to the world we live and labour in.\' This bland do-gooder has little of the \'sublime madness\' that Niebuhr identified in the man who wrestled with the snake of politics.\
David Foster Wallace
MixedThe New York Times Sunday Book ReviewSo vast is Wallace's intellectual energy and ambition that he always wants to do more than what anyone else can reasonably achieve in a magazine article – and he has some enviably indulgent editors. He wishes, as much in his nonfiction as in his fiction, ‘to antagonize,’ as he said in an interview in 1993, ‘the reader's sense that what she's experiencing as she reads is meditated through a human consciousness.’ Accordingly, Wallace appears as a character in his own reportage, and, though he may not like the comparison to a Great Male Narcissist, he reminds one most of the author of Armies of the Night as he strives for full self-disclosure … Certainly, few of his young peers have spoken as eloquently and feelingly as he has about the hard tasks of the moral imagination that contemporary American life imposes on them. Yet he often appears to belong too much to his own times – the endless postmodern present – to persuasively explain his quarrel with them.
RaveThe New York Times Sunday Book ReviewKiran Desai's extraordinary new novel manages to explore, with intimacy and insight, just about every contemporary international issue: globalization, multiculturalism, economic inequality, fundamentalism and terrorist violence … Though relieved by much humor, The Inheritance of Loss may strike many readers as offering an unrelentingly bitter view. But then, as Orhan Pamuk wrote soon after 9/11, people in the West are ‘scarcely aware of this overwhelming feeling of humiliation that is experienced by most of the world's population,’ which ‘neither magical realistic novels that endow poverty and foolishness with charm nor the exoticism of popular travel literature manages to fathom.’ This is the invisible emotional reality Desai uncovers as she describes the lives of people fated to experience modern life as a continuous affront to their notions of order, dignity and justice. We do not need to agree with this vision in order to marvel at Desai's artistic power in expressing it.
RaveThe New York Review of Books\"But Gidla’s characters are not two-dimensional victims, poor and weak, waiting to be liberated from their primitive existence by some modern ideology or institution such as secular democracy, Hindu nationalism, or global capitalism. Rather, she commemorates their ingenuity and creativity, their repertoire of cultures and memories. A tireless interviewer, she displays an ethnographic fidelity to the stories, images, gods, taboos, and fears of her community—her account of its tradition of pig-hunting and wedding feasts is particularly vivid. And the emotional current is always strong. People fall in love, and are cruelly thwarted, by both fate and man-made prohibitions.\