The God of Small Things. Arundhati RoyЧитать онлайн книгу.
cluttered with secret pleasures.
An alarm clock. A red car with a musical horn. A red mug for the bathroom. A wife with a diamond. A briefcase with important papers. A coming home from the office. An I’m sorry, Colonel Sabhapathy, but I’m afraid I’ve said my say. And crisp banana chips for the children.
He watched the trains come and go. He counted his keys.
He watched governments rise and fall. He counted his keys.
He watched cloudy children at car windows with yearning marshmallow noses.
The homeless, the helpless, the sick, the small and lost, all filed past his window. Still he counted his keys.
He was never sure which cupboard he might have to open, or when. He sat on the burning milestone with his matted hair and eyes like windows, and was glad to be able to look away sometimes. To have his keys to count and countercheck.
Numbers would do.
Numbness would be fine.
Murlidharan moved his mouth when he counted, and made well-formed words.
Onner.
Runder.
Moonner.
Estha noticed that the hair on his head was curly grey, the hair in his windy, armless armpits was wispy black, and the hair in his crotch was black and springy. One man with three kinds of hair. Estha wondered how that could be. He tried to think of whom to ask.
The Waiting filled Rahel until she was ready to burst. She looked at her watch. It was ten to two. She thought of Julie Andrews and Christopher Plummer kissing each other sideways so that their noses didn’t collide. She wondered whether people always kissed each other sideways. She tried to think of whom to ask.
Then, from a distance, a hum approached the held-up traffic and covered it like a cloak. The drivers who’d been stretching their legs got back into their vehicles and slammed doors. The beggars and vendors disappeared. Within minutes there was no one on the road. Except Murlidharan. Perched with his bum on the burning milestone. Unperturbed and only mildly curious.
There was hustle-bustle. And police whistles.
From behind the line of waiting, oncoming traffic, a column of men appeared, with red flags and banners and a hum that grew and grew.
‘Put up your windows,’ Chacko said. ‘And stay calm. They’re not going to hurt us.’
‘Why not join them, comrade?’ Ammu said to Chacko. ‘I’ll drive.’
Chacko said nothing. A muscle tensed below the wad of fat on his jaw. He tossed away his cigarette and rolled up his window.
Chacko was a self-proclaimed Marxist. He would call pretty women who worked in the factory to his room, and on the pretext of lecturing them on labour rights and trade union law, flirt with them outrageously. He would call them Comrade, and insist that they call him Comrade back (which made them giggle). Much to their embarrassment and Mammachi’s dismay, he forced them to sit at table with him and drink tea.
Once he even took a group of them to attend Trade Union classes that were held in Alleppey. They went by bus and returned by boat. They came back happy, with glass bangles and flowers in their hair.
Ammu said it was all hogwash. Just a case of a spoiled princeling playing Comrade! Comrade! An Oxford avatar of the old zamindar mentality—a landlord forcing his attentions on women who depended on him for their livelihood.
As the marchers approached, Ammu put up her window. Estha his. Rahel hers. (Effortfully, because the black knob on the handle had fallen off.)
Suddenly the skyblue Plymouth looked absurdly opulent on the narrow, pitted road. Like a wide lady squeezing down a narrow corridor. Like Baby Kochamma in church, on her way to the bread and wine.
‘Look down!’ Baby Kochamma said, as the front ranks of the procession approached the car. ‘Avoid eye contact. That’s what really provokes them.’
On the side of her neck, her pulse was pounding.
Within minutes, the road was swamped by thousands of marching people. Automobile islands in a river of people. The air was red with flags, which dipped and lifted as the marchers ducked under the level-crossing gate and swept across the railway tracks in a red wave.
The sound of a thousand voices spread over the frozen traffic like a Noise Umbrella.
‘Inquilab Zindabad! Thozhilali Ekta zindabad!’
‘Long Live the Revolution!’ they shouted. ‘Workers of the World Unite!’
Even Chacko had no really complete explanation for why the Communist Party was so much more successful in Kerala than it had been almost anywhere else in India, except perhaps in Bengal.
There were several competing theories. One was that it had to do with the large population of Christians in the state. Twenty per cent of Kerala’s population were Syrian Christians, who believed that they were descendants of the one hundred Brahmins whom Saint Thomas the Apostle converted to Christianity when he travelled east after the Resurrection. Structurally—this somewhat rudimentary argument went—Marxism was a simple substitute for Christianity. Replace God with Marx, Satan with the bourgeoisie, Heaven with a classless society, the Church with the Party, and the form and purpose of the journey remained similar. An obstacle race, with a prize at the end. Whereas the Hindu mind had to make more complex adjustments.
The trouble with this theory was that in Kerala the Syrian Christians were, by and large, the wealthy, estate-owning (pickle-factory-running) feudal lords, for whom communism represented a fate worse than death. They had always voted for the Congress Party.
A second theory claimed that it had to do with the comparatively high level of literacy in the state. Perhaps. Except that the high literacy level was largely because of the communist movement.
The real secret was that communism crept into Kerala insidiously. As a reformist movement that never overtly questioned the traditional values of a caste-ridden, extremely traditional community. The Marxists worked from within the communal divides, never challenging them, never appearing not to. They offered a cocktail revolution. A heady mix of Eastern Marxism and orthodox Hinduism, spiked with a shot of democracy.
Though Chacko was not a card-holding member of the Party, he had been converted early and had remained, through all its travails, a committed supporter.
He was an undergraduate at Delhi University during the euphoria of 1957, when the Communists won the State Assembly elections and Nehru invited them to form a government. Chacko’s hero, Comrade E. M. S. Namboodiripad, the flamboyant Brahmin high priest of Marxism in Kerala, became Chief Minister of the first ever democratically elected communist government in the world. Suddenly the communists found themselves in the extraordinary—critics said absurd—position of having to govern a people and foment revolution simultaneously. Comrade E. M. S. Namboodiripad evolved his own theory about how he would do this. Chacko studied his treatise on The Peaceful Transition to Communism with an adolescent’s obsessive diligence and an ardent fan’s unquestioning approval. It set out in detail how Comrade E. M. S. Namboodiripad’s government intended to enforce land reforms, neutralize the police, subvert the judiciary and ‘Restrain the Hand of the Reactionary Anti-People Congress Government at the Centre’.
Unfortunately, before the year was out, the Peaceful part of the Peaceful Transition came to an end.
Every morning at breakfast the Imperial Entomologist derided his argumentative Marxist son by reading out newspaper reports of the riots, strikes and incidents of police brutality that convulsed Kerala.
‘So, Karl Marx!’ Pappachi would sneer when Chacko came to the table. ‘What shall we do with these bloody students now? The stupid goons are agitating against our People’s Government. Shall we annihilate them? Surely students aren’t People any more?’
Over the next