When 250,000 people gathered in 1987 in the Indian town of Deorala to watch an 18-year-old widow immolate herself on her husband's funeral pyre, achieving glory for herself and honor for her family, the Indian government passed yet one more law against the immolation ritual of sati. The power of this brutal rite—its economic, political, and social significance—is the major concern here of acclaimed Indian journalist Narasimhan. There is no scriptural basis for sati in any Hindu text, but since A.D. 370, when it first appeared in India, it has acquired religious status and, though it was officially outlawed in 1829, is often defended on the grounds of religious freedom. In fact, Narasimhan contends, sati reflects the persistent trivialization of women: often aborted simply because they are female, or abandoned after birth, seldom educated, exchanged in childhood marriages, secluded in purdah for most of their lives, married for their dowries or murdered if their dowries are insufficient—women, in addition to all this, are, upon the death of their husbands, encouraged to destroy themselves in order to avoid being burdens and to release their husband's inheritance for their children. If they agree, they are celebrated; if they don't, they are often coerced into sati or are ostracized. Fear, male domination, tradition, lack of alternatives in a society that does not allow widows to remarry, fascination with the mystique, or simply the opportunity to appear heroic in a life of degradation—each may convince women, some highly intelligent, to perform sati, which, in turn, enhances its power. Narasimhan recognizes the irony: How can an essentially pacifist society, one that discourages the sacrificing of animals, burn women alive and justify it? Clearheaded, informed, and persuasive, Narasimhan makes her points with a quiet yet powerful indignation. (Eight-page photo insert—not seen.)
Pub Date: Aug. 1, 1992
ISBN: 0-385-42317-9
Page Count: 224
Publisher: Anchor
Review Posted Online: May 19, 2010
Kirkus Reviews Issue: May 15, 1992
A moving meditation on mortality by a gifted writer whose dual perspectives of physician and patient provide a singular...
A neurosurgeon with a passion for literature tragically finds his perfect subject after his diagnosis of terminal lung cancer.
Writing isn’t brain surgery, but it’s rare when someone adept at the latter is also so accomplished at the former. Searching for meaning and purpose in his life, Kalanithi pursued a doctorate in literature and had felt certain that he wouldn’t enter the field of medicine, in which his father and other members of his family excelled. “But I couldn’t let go of the question,” he writes, after realizing that his goals “didn’t quite fit in an English department.” “Where did biology, morality, literature and philosophy intersect?” So he decided to set aside his doctoral dissertation and belatedly prepare for medical school, which “would allow me a chance to find answers that are not in books, to find a different sort of sublime, to forge relationships with the suffering, and to keep following the question of what makes human life meaningful, even in the face of death and decay.” The author’s empathy undoubtedly made him an exceptional doctor, and the precision of his prose—as well as the moral purpose underscoring it—suggests that he could have written a good book on any subject he chose. Part of what makes this book so essential is the fact that it was written under a death sentence following the diagnosis that upended his life, just as he was preparing to end his residency and attract offers at the top of his profession. Kalanithi learned he might have 10 years to live or perhaps five. Should he return to neurosurgery (he could and did), or should he write (he also did)? Should he and his wife have a baby? They did, eight months before he died, which was less than two years after the original diagnosis. “The fact of death is unsettling,” he understates. “Yet there is no other way to live.”
A moving meditation on mortality by a gifted writer whose dual perspectives of physician and patient provide a singular clarity.Pub Date: Jan. 19, 2016
ISBN: 978-0-8129-8840-6
Page Count: 248
Publisher: Random House
Review Posted Online: Sept. 29, 2015
Kirkus Reviews Issue: Oct. 15, 2015
PERSPECTIVES
For Howard Zinn, long-time civil rights and anti-war activist, history and ideology have a lot in common. Since he thinks that everything is in someone's interest, the historian—Zinn posits—has to figure out whose interests he or she is defining/defending/reconstructing (hence one of his previous books, The Politics of History). Zinn has no doubts about where he stands in this "people's history": "it is a history disrespectful of governments and respectful of people's movements of resistance." So what we get here, instead of the usual survey of wars, presidents, and institutions, is a survey of the usual rebellions, strikes, and protest movements. Zinn starts out by depicting the arrival of Columbus in North America from the standpoint of the Indians (which amounts to their standpoint as constructed from the observations of the Europeans); and, after easily establishing the cultural disharmony that ensued, he goes on to the importation of slaves into the colonies. Add the laborers and indentured servants that followed, plus women and later immigrants, and you have Zinn's amorphous constituency. To hear Zinn tell it, all anyone did in America at any time was to oppress or be oppressed; and so he obscures as much as his hated mainstream historical foes do—only in Zinn's case there is that absurd presumption that virtually everything that came to pass was the work of ruling-class planning: this amounts to one great indictment for conspiracy. Despite surface similarities, this is not a social history, since we get no sense of the fabric of life. Instead of negating the one-sided histories he detests, Zinn has merely reversed the image; the distortion remains.
Pub Date: Jan. 1, 1979
ISBN: 0061965588
Page Count: 772
Publisher: Harper & Row
Review Posted Online: May 26, 2012
Kirkus Reviews Issue: Jan. 1, 1979
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