Review Article: CHINAWARE IN PLANTATION GUIANA

              

           Pleading to be saved, Guyanese writer Jan Lowe Shinebourne seems locked
           in a mind shaft of her own preoccupation, unwilling to step out for air or fresh
           direction.

           Her latest book, "The Last Ship" invites readers to follow once again the
           tribulations
 of Chinese immigrants  ̶  whose narrative is still considered
           "overlooked" and in need of "recovery"  ̶  to the colony of British Guiana.
           (For richly insightful work on the Chinese in Guiana, readers are best served
            by Trev Sue-A-Quan's "Cane Ripples", 2003 and "Cane Reapers", revised ed.
           2003)

           "The Last Ship" (2015) sets out along familiar     ________________________
            Guianese memory routes. The main character,
            Clarice Chung, leaves China in 1878 speaking             THE LAST SHIP
           
Mandarin and carrying "heirlooms…silver coins                  by
            and a purse of seeds of the plum tree". When
            we join her In Guiana, her Chinese husband           Janice Lowe Shinebourne 
            has died and she runs a shop in Canefield,
            Berbice, with the help of her eldest son,                    Peepal Tree Press
            Frederick.                                                         Great Britain, 2015, 156 pgs.

                                                                                   __________________________

                                                                                 
          
She has suffered the indignities of the colony's character defining mores: 
           changing her name, no longer speaking Mandarin. Once, with land and 
           property in China, her family felt at ease; now they live "like animals in a
           zoo, to be pointed and stared at."
           

           She looks out on an arrangement of colonial types identifiable by groupish
           dispositions: black slaves and their Christian religion, the British ruling class
           in Georgetown; Amerindians presented and viewed in the streets as "exotic";
           the Portuguese running the shipping Industry, the Indians dominating the legal
           profession.

           Her heart's determination is simple: to raise her profile as a no-nonsense
           enterprising shopkeeper, and to assert a "pure Chinese" identity, untouched 
           by the ragged creole lives around her.

           But Frederick, the eldest son, has other ideas. Faced with shoppers unable to
           pay for goods over the counter, he introduces the colonial backroom sweet
           deal: the exchange of goods for sexual favors.

           When his mother finds out she's outraged; but in a move that could be
           interpreted as "counter-intuitive", she encourages her son to use condoms
           if he must fornicate (how he secures contraceptives in Plantation Guiana
           readers might hesitate to ask). And at the end of the day she counts the
           number of condoms discarded in the backroom, then resumes her ledger
           calculations.
 

           Eventually her son's carelessness (or willfulness) leads to the birth of a mixed
           race child. Clarice decides a suitable Chinese bride must be found if the 
           purity of the heritage line is to be maintained. Marriage into a Chinese
           family (doing well in "restaurants, groceries, bakeries") would also help firm
           up her social standing.

           A prospect is found but the girl who presents herself, Susan Leo, proves unsuit-
           able (she looked Chinese "but she was dressed like an East Indian"). Clarice is
           poised to reject, but her son protests: Susan Leo is just the woman he'd been
           looking for.

           Apparently, he's been cultivating faraway desires, collecting photos of white
           Hollywood movie stars  ̶  Claudette Colbert, Joan Crawford, Rita Hayworth  ̶
           which he kept pasted on the shop walls. Susan Leo is acceptable since she
           bears close resemblance to the American actress Jane Wyman.

           Stop for a moment and imagine what a young V.S. Naipaul might have done
           with this steamy family dynamic  ̶  the lacings of irony (mute on anatomical
           intimacy); the balloons and bubbles of delusion (the agendas of a swollen self-
           importance). Or a young Jan Carew, layering his sentences with descriptive
           extensions. 

           Shinebourne shows little interest in evoking the inner lives of her Chinese
           characters, or in fleshing out the spiritual contortions of their new residency.
           "The Last Ship" is earnest about its heritage excavation. No humour here, no
           tales worth 
extracting about "Sex and the Plantation" down there.

            Halfway through the book (page 80), when Clarice Chung realizes her "pure
            Chinese" cause is almost lost, she dies. At which point for this reader the
            narrative loses its drive belt and a compelling reason for continued
            engagement.
                  
               With the central character's intentions no longer in play (the matriarch
           continues "to live like a ghost in the minds of the family") events go scrappily
           down slope, with Shinebourne dropping names and cultural flags to indicate
           where the reader is at any given moment.                                   

            As the generations move from the village shop and the narrow village roads
            to new paved sequences of possibility elsewhere, Clarice Chung's offspring
            soon become victims of "rapid aging" and rapid writing. They get married,
            bear children and grow old.

            They occupy sites and times marked by the bell ringing of Cheddi Jagan, 
            Bookers Sugar, communist policy; "Indians and Africans tearing the country
            apart"; famous authors and singers (Albert Camus, Bob Dylan); college
            ambition and attempts at a life overseas shorn of plantation origins.

                                                                  *                  *

 

            Over her publishing years Shinebourne's fiction has laboured to awake or alert
            readers to matters of importance buried in Guyana's colonial and recent past.
            Somehow, though, you come away thinking: there's an absence of anything
            resembling "style" in her prose.

            So few situations in the book seem imagined; a great deal is, in fact, sparsely 
           "reported". Readers might ask whether anyone could have lived the lives
            portrayed. (Curiously, the multi-award author David Dabydeen moves in a    
            different direction  ̶  lush prose that sucks up "extravagant" lines, and dramas
            that often require a suspension of mistrust.)

            "The Last Ship" relies on short stretches of exposition, with flashbacks and 
            trips back providing readers with useful information. Conversation is scant, 
            and usually intrudes when individuals vent displeasure ("You can't give me
            Chinee gran'children. I want Chinee gran'children. You ain't Chinee, you is 
            half-coolie."); or when, as at a family gathering in England (in 1968), 
            characters offer living room argument and angst about new dangers back
            home ("He wanted to save the country from British colonialism, but it has 
            led to American colonialism now.")
 

            Near the end (in 2000) readers tag along when one of Clarice's grandchildren
            takes a trip to Singapore. She's determined to trace her family ancestry. She
            learns (from an old frail American historian) that the heirlooms brought to
            Guiana in 1878 were cheap tourist trinkets. Clarice Chung's ancestral artifacts,
            the armour for her striver's self-esteem, were the basis for false assumptions
            all along.

            With a clash like that of Chinese opera gongs, the last paragraph of "The Last
            Ship" announces closure for the book's ocean spanning generations: "As the
            plane took off from Hong Kong and soared into the sky, she felt as if her
            wings were spread and she was flying away forever from all ideological
            and ancestral ties, and she promised herself never to relinquish her freedom
            for such ties. Never."

            Some readers will thank heavens, and say Amen to that. And to any more jade
            worn accounts (part fiction, large part peripheral research) of ethnic group
            survival on the plantations in Guiana.

                                                                             – Wyck Williams

 

Review Article: ANATOMY OF A MARRIAGE: QUEENSTOWN, 1920s GUIANA

 

                 A newspaper columnist in British Guiana writing a Sunday column (February 1922)
                 makes the following statement:
“Georgetonians are of two kinds: those who live
                 in Queenstown and their
unfortunate neighbours who inhabit the remaining part
                 of our garden city.” That
newspaper columnist is a fictional character, and the
                 statement sets the stage
for Roy Heath’s first novel From the Heat of the Day
                 (1979).

                    The Queenstown part of the city was apparently not fully developed at the time.
                 From a home on Anira
Street you could hear the “incessant roaring of the waves
                 at floodtide” coming all the way from the seawall. Heath describes the
area as
                 “the unblemished district with its tall houses and blossoms on year
end, and
                 painted palings like flattened spears embracing yards darkened by
thick branches
                 of fruit trees.”

                 Residents hired gardeners to tend all              __________________________
                 those blosoms. New Garden street was
                 remarkable for its fine houses with large          FROM THE HEAT OF THE DAY
                 gardens in front of them, "in which they                        by
                 flourished roses and dahlias, their stalks                  ROY HEATH         
                 maintained by a staff to which they were           Persea Books, New York, 
                 tied". A pipeline sewage system was set                   1994, 150 pgs 
                 up in the early twenties foreseeing dignity     _____________________________
                 for the fortunate (and the end of posies
                 under the bed). Who could resist the dream of moving one day to the good life 
                 in Queenstown?                                               

                 Over decades, and rapidly since the 1990s, the beauty and social mores of the
                 city have deteriorated. Parcels of dilapidation and vacant grassy lots remain;
                 clogged drains and ocean threat defy permanent solution. New fire-proof struc-
                 tures tower over old places (neglected, and now eyesores); and new migrant
                 and vagrant occupiers have established a kind of pell-mell opportunity ethos – a
                 modus vivendi that tends to discourage the best in people.

                  On Peter Rose Street, jostling with once elegant homes, there’s an Auto
                  business, cars or vans packed tightly in a paved yard, with streamers flapping in
                  the wind across the road. Of interest, too, is a mosque, and a house turned into
                  an office for taxi service; and a fruit vendor’s shack set up at the entrance of an
                  Oronoque Street home.  

                  You could argue these are buoyant signs of post-Independence development in
                  the city; a messy kind of free for all residential zoning that disdains vestiges of
                  colonial order and respectability, even as a new moneyed and political class
                  finds finer prospects of manicured grass elsewhere.

                  Today minivans take short cuts through Queenstown’s narrow, quiet streets, 
                  honking to get the attention of evening strollers. And Bastiani (“the under-
                  taker” in Heath’s novel) and the smell of horse manure from the shed housing
                  his funeral carriages have long gone; his Forshaw Street business has been
                  replaced by a more upbeat entrepreneur selling bridal accessories.

                  But colonial Queenstown was where Roy Heath situated his main characters, 
                  Armstrong and his wife Gladys, in his novel  From the Heat of the Day;the
                 1920s Queenstown, its alleyways well-maintained by “men spraying the gutter-
                  water with cisterns of oil”.  Heath examines what happens when their marriage
                  falls apart in the Forshaw Street property they occupy.

                                                                   ≈ ↨ ≈       

                  After two years and two children, the flush of cohabitation worn off, a rift
                  develops in their relationship. Gladys Armstrong, a woman of healthy appetite, 
                  gentle, pledged “to breed and obey”, cannot understand what she’s doing
                  wrong. She must cope all of a sudden with “a wave of irritability" sweeping over
                  her husband, "that seemed to have no cause” .

                  Her husband is doing very well by colonial standards; he has gained promotion
                  to Post Master at the Georgetown post office. But he wraps himself up in uncom-
                  promising “silences”; and her attempts at conversation are cut short by
                  reminders, for instance, that he is "reading”; a hint at his interest in personal
                  development through knowledge. 

                  Beneath the newly-married love routines, Heath suggests their union was 
                  anchored in sexual passion. Gladys Armstrong recalls “the sweetness of cop- 
                  ulation which became for her the heart of their marriage”. What she finds
                  hard to take now is her husband's growing indifference, the cold bed at night.

                  Heath offers her no religious faith for solace and strength; she doesn’t consider
                  returning to her father’s home. She chooses a long-suffering wait for her
                  husband’s self-isolation to end, absorbing his “outbursts” and irritability.

                  Armstrong is somewhat mystified at the downturn of his marriage. Alert to his
                  wife's inadequacies, he finds fault with her “passivity”; he notices “her thighs
                  becoming thick, and her breasts flabby”. Libidinal urgencies overwhelm his
                  thinking, and most nights he stumbles home sullen and inebriated; sometimes he
                  slips into the servant’s room.

                  Armstrong's conversations with himself stir doubt and self-pity. He wonders if he
                  had married above his station. He had plucked Gladys from a well-to-do
                  household respected for its piano playing, embroidery and sketching. Maybe he
                  should have settled for a woman from his village in Agricola, “one of them big-
                  batty women with powerful build who kian’ tell a piano from a violin.”  He
                  suspects he’s being constantly “judged” by his wife’s family, viewed as some- 
                  one lacking an acceptable “background”.

                  To deepen his dilemma, the colony is plunged into economic turmoil. The 
                  collapse of the sugar market spreads fear among workers. There’s talk of
                  “retrenchment” (a word as frightening then as “recession” today) among Civil
                  Service employees. Armstrong hangs on, but his job security eventually falls
                  victim to budget cuts. Gladys responds with belt-tightening courage, holding
                  fast to her vows of love till death; and hoping her patience and sacrifices
                  would salve Armstrong's closed-off inner seething.      

                  Just when you wonder how long she can remain emotionally cut off from her
                  husband, Gladys Armstrong dies; and Heath's prose seizes the moment to turn
                  damp and maudlin. Pages dwell on and depict scenes of the husband’s grieving
                  disbelief: “the tears trickled through his fingers, down his chin to fall on to
                  his shirt.” Images of his remorse pile up, and after the funeral, “desolation
                  in his heart”.

                     Queenstown 003
                               [Roadway to Queenstown, Guyana 2009]

                                                                          
                                                                   ≈ ↨ ≈   

                  Heath is not a stern moralist, but the school-teacher side of him sometimes
                  nudges his narrator to offer "lessons" from tragedy. Readers might empathize
                  with Gladys, or feel dismay at her unwearied virtuous waiting. And Armstrong
                  comes across as a curiously tormented, though not wholly unfeeling family man;
                  certainly a notch or two above other men in the colony who in similar situations
                  might have ceased quickly to care.

                  Heath suggests, too, that marriage (of the average, or below average couple) 
                  in the colonial 20s was often no more than a simple self-serving arrangement
                  based on mutually accommodating roles and expectations, which did not  
                  include the possibility of change. As Gladys mused: “Things were just so. There
                  was a sky and an earth; there was the wind and the sun; and there was
                  marriage.”

                  Readers today might hope to find some causal insights in the novel, though there
                  was little public understanding then (and little now) of human impulse and 
                  intimacy. Heath chose simply to present the unraveling of a 1920s union in
                  stages: withdrawal, drinking, outbursts; stifled goodness, the misery of the
                  cold bed; the male impulse to roam outside the roost. Children, like molasses
                  from sweet cane, were often byproducts of unbridled passion, lucky to be 
                  cherished in extended family folk ways.

                  From the Heat of the Day is the first in a trilogy of novels. Old Georgetown
                  neighborhoods are faithfully restored in Heath’s patient (at times, plodding)
                  prose. Readers can follow the tribulations of the Armstrong children and their
                  grief and guilt-burdened father in the follow-up novels, One Generation and
                  Genetha.

                  Heath’s 1920s Guiana is in essence an imagined world, but many of the issues
                  explored in From the Heat of the Day could throw light on marital (and extra-
                  marital) relations in Guyana today  ̶  if you pay attention to distress signals
                  that sometimes breach community walls; if you listen to male talk about
                  copulation.   
                                                 – Wyck Williams

                 (A version of this review article was posted elsewhere in 2008)  

                                       

 

                 

 

 

 

 

Review Article: UP FROM THE CANEFIELDS: ROOPLALL MONAR

                 Coming after publications of his poetry and a novel, High House and Radio (1991)
is a collection of Rooplall Monar’s short stories. If the back cover is a reliable
guide readers are invited to follow the lives of characters who once occupied
cramped living quarters on a Sugar Estate, who now live independently in
their own homes. 

                 The stories come draped in the satins of Guyanese Indianness, and on that level
they might intrigue those pursuers of groups and constituencies, the pollsters
and publishers who enjoy framing the cultural plight of their preferred
collectives.

                 But collectives (ethnic or religious) are ice blocks inside which the human
spirit lies frozen, with all its contradictions and unconscious bits. You expect
talented writers to chip away at these blocks so that individual fates might
be freed, and minds made open again to possibilities and diverse view-
points.

                 Monar’s fiction has encouraged snappy comparisons with writers working a
similar literary terrain, Sam Selvon (in Ways of Sunlight, 1957) or V. S Naipaul
(
in Miguel Street, 1959). And obligatory references to “the kala pani” voyage.
Those older writers brought incisive observation and humour to bear on a
mosaic of desperate living.

                 After his remarkable achievement with Janjhat (1989), Monar in this collection
creates a world that showcases the Indianness of his Indians. The stories don’t
probe deeper than that.

                 His Indian folk occupy a self-contained village on the coast (Annandale). They
no longer work for the sugar estate, but lack of education has severely
handicapped their life prospects.

                 The old estate worker solidarities have begun to fray; tempers and divisions
develop a sharper edge. “Over me dead body, no  Hindu blood in me family”,
a Muslim father shouts at his daughter who is thinking of getting married. “Greed
and selfishness invade people spirit
”, another character says in a bitter jokey
rum shop mood.

                 Monar has set his own limits for these stories – intense creole talk and amusing
portraits that release ripples of laughter and recognition. Characters often
get drunk and feel emboldened to perform reckless acts. Village tricksters use
their wits to survive. And humour is at the level of the unemployed man whose
day to day problems are compounded at night by his unhelpful wife – her bulky
torso and heavy thighs making bedroom intimacy strenuous if not completely
satisfying labour.

                 On occasion black creoles from an adjacent village (Buxton) cross boundary
lines: a woman, unhappy with her black obeah man, searches for a Hindu spirit
man and hopes for better results. There are “thiefing black people” who raid
backyards for poultry; and idle black youth whose crude sexual comments as
Indian girls walk by raise tension and alarm.

                 Tension swells into aggression as when politically generated violence sweeps
across the land. A few stories (“Election Fever”) look at volatile situations
during Election time when Indians became random targets.

                 Though Monar  doesn’t write with an activist’s eye for Indian grievance, the
stories shed light on the predicament of self-sufficient communities, where
caution and a hushed anxiety are the main rules of engagement when darkness
and outsiders approach the prayer flags at the gates.    

                 Monar’s prose – “And don’t talk, them coolie people beetee yapping while
one-two coolie women beating they chest dab dab: ‘O Bhagwan, is real
murderation
.’” – lies like thick thick paragrass on every page. Sometimes he
seems happy to display his easy way with creole words. At other moments the
narrator’s voice wears you down with its revved up ethnic speak.

                 You sense the need for editorial oversight and suggestion so that the language
hews to the task of delineating character, offering insight. A world wide
webbish Indian, drawn to the book’s Indianness, might feel compelled to
tread gingerly through a word field like this: “But gat luck, she nah gat none big
brodda in the house, else he mighta fat-eye she, cause nowadays, you cyan
trust some buddy an sissy never mind them come-out pon one mumma-belly.”


≈☼≈

So much of short story success depends on its cast of invented characters. Monar
has called up folk from his own village experience; but his Danky, Mule, Bansi,
Bungu, Naimoon & Shairool don’t stay on in the imagination after you’ve closed
the book. They behave in recognizably Guyanese ways, arguing & cussing,
scheming & daring, beating tassa drums & cooking mutton curry; and on
drunken occasions they dish out “one proper cut-rass” to their wives.

                  In the Booker sugar estate days of the 60s, where these stories are set, and
later in the 70s, when “folk” culture helped stoke anticolonial fires, fiction like
this gave reason for awards and performance; and an overseas delight in the
liberation of a once marginalized language and culture.

Monar’s fiction received a special Judges’ Prize in 1987. And Janjhat has been
hailed as his remarkable upcoming Guyanese novel.

                  But new territory is already laid out and waiting for Monar’s attention. Up from
the estate canefields more of his Indians, no longer prepared to tolerate
bypass, have made expanded moves from rural dwelling to new residence in
the towns, where they dispense political patronage and must “look outward”,
share residential space and intermingle with non-Indian creoles and strangers.

                  Authors Edgar Mittelholzer and Jan Carew once worked like porknockers in
similar areas of human scramble and depredation. They’ve left us standards
and enduring literary models. There have been solitary attempts at political-
murder mystery, but the field remains wide open for literary forays: into the
acquisitive itchiness of administers-in-chief; their always self-serving lovers;
or the creole melodramas of our desperate housewives. 

                  In this day and age, if serious literary fiction seems unwanted or must stay
locked up overseas institutions of higher reading, a second tier of well-
crafted books could keep us pleasurably engaged.

                  Otherwise, Guyana will remain at the mercy of freelance entrepreneurs in yachts,
who sail in, make sly gestures and company, then quickly sail out. Writers with
Monar’s storytelling talent would appear to have their work cut out for them. 

                  Book Reviewed: “High House and Radio”: Rooplall Monar:  Peepal Tree Press,
England, 1991, 176 pgs. (A version of this article appeared in 2007)