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Grant – well, the most obviosu difference as that as far as we can tell the kids are not mixed-race, there aren’t ten of them, and it is not the 70s. Also, East is East is not wholly autobiographical – most obviously, apparently all Khan-Din’s siblings rebelled. It certainly does seem to be a strong influence, which is either George brilliantly subverting etc or etc, but I’m not sure it can be described as a complete lift.
On:
i don´t know how much i would expect a contemporary British Asian to think of deities worshipped in his ancestral homeland prior to the coming of Islam as part of his past, as opposed to part of the past.
So if I understand you right, and this is something I had wondered about; there is no real narrative necessity for Ali to be British Asian in order to encounter those deities. They are not much more "alien" and "Other" to him than they would be to me as a British whitefellow.
He might as well have encountered Thor, or Anubis, for the direct relevance they have to his culture. Is that what you're saying?
OK – this strikes me as a bit complex. First up, as far as I can tell the Ultrahadeen don’t necessarily fit directly onto any model of historical deity. They’re a fudge, yes? Like ben Rama – then “ben” (ibn. bin) is Arabic, as is “-hadeen”, but Rama is a Hindu deity. So, they don’t have an exact map, do they? They are neither Islamic nor Hindu, so don’t exactly fit into the idea of ancestral homeland or ancestral deity, but rather a kind of concept of South Asianity expressed through particular forms of design, fonts and culture – they’re desities, for want of a better term.
Which brings us to direct and non-direct relevance. I think George is trying to do things with second-generationality, here – that Ali doesn’t entirely have a handle on what is or is not his culture, much as he talks about “God” rather than “Allah”. So,the Ultrahadeen are generically South Asian to reflect that… mind you, I don’t have #1 in front of me – I’m interested to see where George goes with it in #2, as well. |
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