Historically valid lively narrative
Reviewed by Dr. Wilfrid Jayasuriya
The Kaluarachchi Saga
Author: A.M. Karunaratne
Translated into English
by Jayalath Ameresekere
Published by Samira Publishers, Battaramulla
The Kaluarachchi Saga has sold three editions in the original Sinhala
and now appears in English. Its title invites comparison with John
Galsworthy's The Forsyte Saga, a long family-story about generations of
Forsytes.
But unlike the British Victorian novel it is not truly a story of
generations, like a family history or an epic. It is more about the
changes brought about in an inland village in Ceylon through interaction
with modernity, represented to a large extent by the coastal culture of
colonial Ceylon.
One could compare it with Leonard Woolf's The Village in the Jungle,
published in the first quarter of the 20th century. The author, like
Woolf, is a civil servant but one who appears to have been born and bred
in the “sweet especial rural scene.” To Woolf “all jungles are evil and
none or so evil as the jungle which surrounds Baddegama.”
But the love that drives the hero of the novel, the Aarachi of the
village, is his love of his village in the jungle, in which generations
have lived a certain “way of life” symbolised by the village tank, paddy
farming and its routines, the social hierarchy and its practices and
Sinhala Buddhism.
Tradition and modernity
Unlike in Woolf's novel where everyone seems in some way evil or at
least deficient or at best tragic, the Aarachi and many others are
admirable in defeat.
No doubt the historical process of colonialism must have its way (the
novel seems to say) and characters have their appointed roles to play as
hero or villain but that's a story worth the telling. But would it be
worth the while to resurrect the past?
To resurrect the past? That is the question which colonial societies
confronted in the middle of the last century, when empires collapsed.
That question still survives unanswered in the middle east where the
struggle between tradition and modernity is indeed violent. But it was
always a difficult issue and Karunaratne, the novelist, takes a
realist's viewpoint while presenting a flattering picture of the past,
where all is pure and virtuous.
He describes the symbols of the past excellently and re-enacts the
attraction they once held so that the reader is convinced of the
validity of the thesis that the past was good. But he does not bring it
back.
One is reminded of this dilemma in a very modern and famous novel,
where Jay Gatsby, the hero of The Great Gatsby tries to rebuild the
past, which he inhabits emotionally with his lost love, Daisy. The
narrator of the story and Gatsby's confidante interrupts, “But you can't
bring back the past,” and Gatsby replies, “Bring back the past? Of
course you can!” And so dies Gatsby, shot by a crazed husband.
The Kaluarachchi Saga does not propose to bring back the past except
in the imagination. It provided a very stimulating reading experience
for me, who has a one-time civilian administrator in the rural areas of
Ratnapura, Polonnaruwa and Ampara had the good fortune to witness and
sometimes share the way of life that A.M. Karunaratne and his English
translator Jayalath Ameresekere recreate in this extremely well-written
novel.
To present the novel in another perspective I would like to talk
about it as an aspect of Sri Lanka's Modern English Literature, A Case
Study in Literary Theory, as presented in the book published by Navrang,
New Delhi and authored by me.
In the chapter titled “Narrating The Nation” Michael Bhakthin's idea
that the epic as the art form of the tribe, can be differentiated from
the novel as the art form of the nation is applied to five novels: Dr.
Lucian de Zilva's The Dice of the Gods, Dr. R.L. Spittel's Savage
Sanctuary, P.B. Rambukwella's The Desert Makers, Ediriweera
Sarachchandra's Curfew and the Full Moon and James Bulner's The
Eurasian.
Because The Kaluarachchi Saga is now presented in excellent
translation it too can be brought into the discussion, as a
representative novel of a certain component of the nation and its
outlook. It does represent the realistic view that though the past is
past its virtues remain in memory.
Narration
Apart from the theme, the value of the story lies in its narration,
in making the events come alive. Karunaratne and Ameresekere are very
skilled. In chapter seven is told the story of the building of a tarred
road into the rural scene. I, as a child in the mid – 20 century,
wondered and was bemused by the huge black steam rollers which ran along
our urban roads,
The fly wheel, which supplemented the energy created by the steam
engine, was so huge to our childish vision that we watched it in
wonderment, as the black mechanical elephant trundled slowly along. The
book confirms my personal memory.
“It was during this time that a gang came to tar the road from
Kuliyapitiya to Hettipola. This gang of workers brought a huge roller
drawn by a pair of oxen.... People flocked to see layers of stone placed
on the road crushed.... The leader of the gang.... wore a moustache that
twirled upwards towards his ears.... a fearful appearance.... spoke of
him as Yakka (devil)....
When work began the tar gang worked briskly like ants. There was
hardly anyone in the gang who had not experienced his (yakka John's)
blows.” (Karunaratne p75)
Village belle
The drama of the tarring of the road is developed with houses being
demolished, the headman representing the villagers talking to Yakka John
and obtaining a couple of days time to move elsewhere, Siriyawathie a
village belle having an affair with Yakka John and becoming pregnant,
some youths from the village joining the gang to work and visiting
Negombo, the main coastal town and taking a haircut, and meanwhile trees
being cut from the forest and transported elsewhere (“These are not
trees but heaps of money”). When the youth were criticised for cutting
their hair they replied, “You have no idea about modern trends, father.
Young men
do not wear their hair long now. You are trying to make us remain
godayas (ignorant villagers).”These quotes, hopefully, give the reader
the liveliness of the narrative, its happy sense of dialogue, its
historical validity and how the translator, Jayalath Ameresekere, has
succeeded in conveying in English, to the Sri Lankan reader the
underlying Sinhala movement of thought. This is an excellent historical
novel, though some readers may dislike its ideological slant, while
others may admire it. Good fiction is never neutral and this story may
well suit a teledrama or a film, though the varied backgrounds may be
costly to film, compared to the dialogue, which take most teledrama
time.
The writer is the Professor of English American National College.
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