Nov 06 | 2009

Santa Gamka - seven clients in heaven, seven minutes in hell

Eben Venter's new novel Santa Gamka is now available in Afrikaans at kalahari.net or loot.co.za





Santa Gamka – synopsis

The Karoo has become too hot for Lucky Marais. Neither his quick-wittedness nor his good looks will save him. Luck has run out for this native of the

town Santa Gamka. Just seven minutes and everything will be over. That his last adventure on earth is to be locked in a potter’s kiln!

From this hot spot Lucky takes stock of his short but adventurous life: His birth and sensual awakening on the farm Bethesda, his introduction to the

world of words and books by Mr D’Oliviera, his sexual initiation with his aunt Yvette and his exploration of new horizons following the enigmatic nomadic

couple Eddy and Eamonn. The real story of this son of a farmworker is the one of his seven big adventures, his seven clients: Lucky is a rent boy.

Lucky celebrates all the freedoms that the new South Africa has bestowed on him in the most direct way possible, that is, with his body. Anyone who is 

able to pay - man, woman, old and young - may share in the ecstacies of his body. Thus all the divisions in Santa Gamka converge into desire. White and

black, right and wrong side of the tracks, farmer and farmworker, tourist and local, everybody succumbs to Lucky's charm.
By way of image and idiom Eben Venter evokes the semi-desert land of the Great Karoo. A land of succulents, stones and endless plains where racism,

poverty and droughts flourish. In this divided world Lucky has to create his own destiny; it's almost as if he has to die first before he can grow into a man. 


Eben Venter's other English titles, My beautiful death and Trencherman avalaible at kalahari.net or loot.co.za

Nov 05 | 2009

Eben Venter interviews Colm Toibin

In the tradition of great Irish writers, Dubliner Colm Toíbín has taken one man, in this case the writer Henry James, and wrote an evocative fictional account of his life. For this novel titled The Master, he won the richest English literary prize, the Impac Dublin Literary Award. Both The Master and his 1999 novel, The Blackwater Lightship, have also been shortlisted for the Booker Prize.

Toíbín’s most recent novel Brooklyn, again takes a single person, Eilis Lacey, and lets her migrate from her beloved Irish coastal town across the Atlantic to multi-ethnic Brooklyn. During this life changing migration Eilis loses much of her old world Irishness, gains a lover and husband and a certain enlightenment in the new world of America of the fifties.


Colm Toibin in Dublin

EV: Your name, do you say Colm or Colim? I know the Irish say ‘filim’ as you do in Afrikaans. And your surname, Toíbín, how do the accents influence the pronunciation?

CT: Col - i – m’ with the ‘i’. And Toíbín is pronounced without the first ’i’. The Americans make all sorts of things of my name!

EV: Except for The South I have read all your novels and short stories; I admire the way you write. What struck me in your latest novel Brooklyn was the simplicity of the language. An old world is evoked where every phrase, word, object, person and gesture has its place and its meaning.

Would you say this simplicity of language is true of the story?

CT: I recently went to an exhibition in NYC called Gray. The exhibition examines the use of the color gray by the American artist Jasper Johns, i.e the range of emotions available in gray. It didn’t surprise me.

EV: The word monochrome was used in connection with the Johns exhibition; the same word has been used in connection with your work.

CT: I don’t care. [He laughs.] I’ve read a few reviews on Brooklyn and they have all been good. I try not to read reviews, but I always do. You gain by using these simple sentences; it is a case of not fooling the reader with anything intricate or complex. The simplicity of The late bourgeois world by Nadine Gordimer, a novel I particularly admire and have read many times, has given me enormous satisfaction. I almost feel guilty after my previous book and will do anything to make preparation with my readers by trying something else. I invent in every book: but it isn’t as instant or deliberate as that. I do worry! [Toíbín means he does worry about presenting something new to his readers. The simplicity of the language in Brooklyn was an attempt to do just this.]


Read further at:  http://news.book.co.za/blog/2009/07/15/special-to-book-sa-eben-venter-interviews-irish-writer-colm-toibin/



May 21 | 2009

Victor Dlamini's podcast at the Franschhoek Literary Festival

Fear is ever-present amongst South Africans. The gated communities, elaborate self-protection systems and security seminars reflect both the reality of the violence in our society and the paranoia that accompanies it. Eben Venter explores this fear in his novel, Trencherman - a translation from the Afrikaans original, Horrelpoot, by Luke Stubbs, and it was fascinating to hear his views on the idea of “dystopia” and its association with his book, bred into it, as it were, by fearfulness - the author’s, the readers’.


Eben Venter at his Prince Albert home.
Photo: Michael Hammond




In his writings, Venter has made a name for himself as one who pushes the boundaries and challenges conventional wisdom, as widely recognised in his earlier novel, My Beautiful Death. That book turns conventional understanding of death on its head. The protagonist Konstant Wasserman leaves South Africa to go and die in Australia, and he urges his friends to see his death as a beautiful experience and not to mourn the loss of his life. Its portrayal of death is a unique literary event, combining as it does Buddhist views on death, with a vivid narrative style that seeks to convey the experience of death in a way that does not rely on the cliches of ugliness, fear and loss. Trencherman marks a return, and gives us an extreme fictional account of the country’s total collapse and degeneration to truly apocalyptic levels.

At the Franschhoek Literary Festival, I was privileged to sit down and chat to Venter a number of times. First on a formal panel about “Writing and Love”. Later, in the “Green Room” that provides a sanctuary to writers during the festival. On the latter occasion, we took up Trencherman and My Beautiful Death (which was translated from Ek stamel ek sterwe), and I was able to probe his views on stretching the bounds of fictional license, his style of writing and the meaning of his work.



Listen to the conversation on podcast:
http://victordlamini.book.co.za/blog/2009/05/21/eben-venter-on-the-victor-dlamini-literary-podcast/








Feb 06 | 2009

Trencherman and the tragedy of South Africa

By Johann Rossouw*

Like another apocalyptic novel on the future, Michel Houellebecq’s Atomised, Trencherman is the novel about which I’ve heard the most Afrikaans readers say: “I couldn’t finish it, it’s too terrible.”
 
This reaction is all too comprehensible: like Atomised projects from a contemporary decaying (French) consumer society towards the end of the human species, Trencherman projects from within an even more decayed society – in which consumerism has become the great ideal – towards the horrible death of most of the people in South Africa. More precisely, as is suggested in the opening quotation above, Trencherman also projects from within the present towards the death of the Afrikaners.

 

 

Those who succeed in the novel to survive in South Africa (and elsewhere in Africa), barely lead what may be described as a life worthy of a human being. They are rather doomed to an atomistic existence of scraping through, in which the next meal nearly represents a small victory.

 

 

 

The similarities between Atomised and Trencherman must however not be overemphasised at the cost of the more important differences between the two novels. Houellebecq’s novel harks back to 19th-century naturalism, according to which man acts mostly in accordance with his biological and material drives, and according to which his spiritual life, inasmuch as he has something like it, is merely the function of biology and matter. Atomised can be read as a novel that wants to show that consumer society with its overemphasis on the satisfaction of biological and sensory needs is the natural and unavoidable outcome of human evolution that must eventually lead to the death of the species. Viewed thus Atomised is a deeply cynical novel.
Trencherman may on the contrary be described as a tragic novel.


Read the whole article on http://www.ebenventer.com/en/articles.html

*Afrikaans writer and philosopher, and a PHD candidate in the Department of Politics, School of Political and Social Inquiry, Monash University, Melbourne.



Jan 16 | 2009

A Congolese for coffee & cake


graphics: De Wet Moolman

During  winter, 2008, many migrants were attacked, killed and burnt out of their homes in Cape Town and other cities in South Africa. Some of the migrants, most of them illegal, were taken in by churches and provided with food and bedrolls in church halls. Others were given refuge by private families.


Their mother has made up her mind: the Congolese man is not invited for coffee & cake and that’s final. Sunday afternoon and the family has gathered in the sunroom: Ma, Pa, Sissie and Stoney. It doesn’t happen very often.

It just doesn’t feel right. That’s all, she says.

Sissie goes rigid in her wheelchair. If her foot could tap up and down, it would’ve.  That’s certainly not all there is to it as their mother tries to intimate.
Across the orchard of apricot trees the shed in the backyard has been fixed-up for Benjamin Bienfait. There is no toilet, at night and in the mornings he slips through the kitchen to do his ablutions in the second bathroom. Quiet as a mouse, you wouldn’t hear the backdoor open or close, at most the flush of the toilet. The other day Stoney discovered a wiry pubic hair on the toilet seat, figured that it doesn’t belong to any of the Steenkamps and wiped it up with a sheet of Baby Soft.

Stoney promised that he’ll make a special Eastern European apple cake with crème anglaise, which is, he added quickly, nothing more but old-fashioned custard. He has no intention being a show-off with his cooking even though he realises how skilled you need to be for a proper crème anglaise. Not too thick and not too runny and never over-sweet. The texture has to be silky. If you end up with a lump as big as a rice kernel, you have to start all over again.

Benjamin Bienfait in the shed – everybody senses the presence of the man across the apricot orchard.

I just gave hom granny Ansie’s old one, you know, the mother says about Benjamin who’d come to ask for a Bible. It’s not in French I know, she told him, I didn’t want him to think I’m stupid. He simply said, no, that’s all right.

This time of the year, she says, it makes her sad to watch the beautiful orange of the apricot tree leaves turn brown and then drop to the ground and remain there right through winter, cold and damp. She doesn’t venture into the backyard anymore.

I think he’s got a very musical name, Sissie says.

Stoney noticed Sissie had gulped down a pill and since then she’s recovered. She reckons she’s the only one who knows everything about Benjamin. That every single one of his belongings went up in fire in Langa. Everything, his runners the lot. That he rented a tiny shed in that township too. That he’s left with what his wearing, that’s it. And if he returns, they’ll kill him. He also sends all his savings to his sister in the refugee camp of Kakuma in Kenia, that’s something she knows for a fact. And his sister’s the last one left of his family. The rest has been wiped out in the war in the DRC.

I wonder if any of you remember the story of the man who comes to knock at the door late at night to ask for a fish, Sissie has abruptly swung her wheelchair around to face all of them. Will you send him away empty-handed? He’s only 21 you know, that’s all.

Well, we haven’t sent hom away at all. He’s staying with us, isn’t he, their mother replies. Sy picks at a nail on her left hand. She clearly finds the Congolese man in their backyard disturbing.

Stoney has read something about a woman in a story by Roberto Bolaño, a Chilean writer who has since died. In the story Bolaño tells of how absent the woman always seemed. If she said halo, it was as if she spoke from another, distant place. And if she looked at her husband that too seemed to come from a faraway, distant direction.

Stoney used to think of his mother in this way. Yet since the Congolese man has moved in, she started talking. It’s as if she’s suddenly got the spirit.

And how long is he intending to stay, she wants to know from Sissie.

‘Till he has to, Ma, she says.

It has become apparent to Stoney how much power Sissie has acquired at home the last year or so. At the back next to the swimming-pool she let Benjamin plant chrysanthemums: yellow and brown ones. He’s got a green thumb, she said.
.
Their mother would stand on the back step looking out, the Dobermann at her side and say: I have to admit, it’s never looked as good.

All Sissie’s doing. She was alone at home the day the bell rang and she dared to open. She said she felt strong with the Dobermann there and all. That’s the new Sissie. She had Benjamin digging up the flower-beds in no time. At lunch she let him have a sandwich and a Coke. They chatted away, there’s no-one else for her, is there.

In the sunroom nobody has anything to say about the story of the man and the fish. She manipulates them, makes them feel guilty: they know they neglect her.



*

When Stoney gets up for the coffee and cake, his mother follows.

How many cake plates are you putting out?

I guess four only, Ma. She nods, her eyes sharp and clear.

Hy goes to set out the cake plates with cake forks and cups on the coffee table in the sunroom. Then he returns for the coffee and hot milk and his apple cake.

So he’s not coming, Sissie says when she notices there’re only four of everything.

I think his reading his Bible, their father says.

Ag don’t be stupid, Pa. You lot have decided Benjamin is not coming, all on the sly. Don’t bother about asking Sissie, she doesn’t count.

Listen Sis, you should ask yourself whether he’s going to feel at home here amongst us. We’ve got our way of doing things, you know. For a start: we won’t be able to speak Afrikaans.

Pa you speak English all day at the office.

Well, I just thought it would be nice to have the family all by itself for a change.

Across the backyard and through the open kitchen door Benjamin’s music drifts towards them. The Dobermann doesn’t even bother to bark, simply lifts his head and looks in the direction of the music, wet tongue lolling, then back towards Sissie in her wheelchair.

The dog, Stoney thinks, it too has become hers. Waits on her commands all the time. Her word has become law, the dog won’t even listen to Pa anymore.

You’re all so selfish. Benjamin could have been with us right now. We can learn something from him, you know.

You’re being silly now, Sis. You’re starting to annoy me. We do what we can, all of us here in Cape Town. What bothers me, is that he’s invaded our privacy. I don’t feel at home anymore in my own backyard. Can’t help it, I was born like that. You won’t get me any other way. What is that music he’s playing all the time?

It’s Soukous, Ma. Congolese music. That’s what I mean, see, we can learn something from him.

So why don’t you take your piece of cake and join him in the shed, why don’t you do that if that’s what you want. He’s not one of us Sissie, we don’t know the man at all, their father says.


I can’t believe all of you. Bunch of hypocrites! That’s what you are. She buries her face in her hands. Tears will flow, Stoney knows her well. The Dobermann doesn’t take his eyes off her.

Leave her alone now, Pa, Stoney says and cuts the moist, bronze cake into robust squares. He baked the apple cake in a square tin, it had sunken slightly in the middle to form its own rich syrup.

I got the recipe from a Jewish friend of mine. It’s from her aunt on her mother’s side, passed on through the years. Hy pours the pale yellow custard – like a dream – on each square, passes a cake fork and a napkin: here, Ma.

You and your old Jewish recipes, Sissie hisses through her fingers.

Everyone looks up at her. And looks. And nobody says a word.



*


Only him and his father are still up. They both sit reading. They’ve been watching the late edition of Aljazeera news. Bishop Tutu had been to Gaza. He says it’s a disgrace what’s happening there. It’s like a stain.

When his father senses that he’s staring at him, he looks up from under the reading lamp.

Pa, you’ve read Waiting for the barbarian, haven’t you?

Not bad. But too sombre for me. All his books are like that. I don’t need that in my life.

You know Pa, I only realise now that JM Coetzee got the title of his book from a Greek poet, from Cavafis, one of the great poets of the twentieth century. Cavafis had a perfect sense of rhythm and never used metaphors or similes. Listen to this. It’s from Waiting for the Barbarians:

Why this sudden unrest and confusion?
(How solemn their faces have become.)
Why are the streets and squares clearing quickly,
And all return to their homes, so deep in thought?

Because night is here but the barbarians have not come.
Some people arrived from the frontiers,
And they said there are no longer any barbarians.

And now what shall become of us without any barbarians?
Those people were a kind of solution
.

Stoney frowns: what do you think of that, Pa? Under the circumstances?


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