(London: Faber and Faber Limited, 2004)
Trade Paperback, 369 Pages, Fiction
ABCD Rating: BACKLIST
“A human being is never what he is but the self he seeks.” —Octavio Paz
From the Cover: Somewhere in England, not long ago … In an unnamed town Jungu and his lover Chanda have disappeared. Rumours abound in the close-knit Pakistani community, and then on a snow-covered January morning Chanda’s brothers are arrested for murder. Maps for Lost Lovers tells the story of the next twelve months. What follows in an unravelling of all that is sacred to Jungu’s brother and sister-in-law, Shamas and Kaukab. As the seasons pass Kaukab tries desperately to maintain her Islamic piety as she struggles to come to terms with the double murder and its corrosive effect on her family. Maps for Lost Lovers opens the heart of a family at the crossroads of culture, community, nationality and religion, and expresses their pain, longing and desires in a language that is arrestingly poetic, a language that also gives vivid and beautiful life to the landscape, the light, the insects, the birds.
My Review: Nadeem Aslam’s Maps for Lost Lovers is an interesting book. Much like Monica Ali’s Brick Lane, Maps for Lost Lovers deals with the obstacles that Muslims face in contemporary Britain. What Aslam does that is different is the whole story is extremely over-the-top. It is very melodramatic. The violence is extreme. The shock value is extreme. Everything that Aslam does in the novel to progress the story is over-the-top. Why? Well, I believe that Aslam has written his story in this way so as to make it nearly satirical or farcical. It is the idea that no one can be that violent or that unforgiving or that merciless in real life … but it illustrates the problems that are really there under the surface of the Muslim community in Britain, and we can now recognize them for what they are, and confront them, and—hopefully—rectify them. However, it is a thin line to walk, because if what one sees in real life is not as violent as Aslam portrays in Maps we might not recognize it for what it truly is.
However, in spite of Aslam’s excessive violence, this is a very lush and poetic novel (Aslam is, after all, a poet before an author) and his prose is simply beautiful. Take for example, this passage: “The harsinghar tree in the courtyard, which dropped its funereal white flowers at dawn, had more flowers than usual under it during those mornings, as though the branches had been disturbed during the night. Shamas was no believer, but imagination insists that all aspects of life be at its disposal, the language of thought richer for its appropriation of concepts such as the afterlife” (82). It is a very beautifully crafted novel.
Like Ali, Aslam also confronts the conflicts and contradictions that arise between men and women in Islam, and the double-standards that sometimes come up because of those conflicts. This is especially pertinent in Maps as it applies to the idea of honor killings, as that is the central plot point around which the rest of the novel revolves. Aslam confronts the idea of these so-called “honor” killings and, again like Ali, presents both sides of the issue and then allows the Reader (along with the characters of the novel) to come to their own conclusions. It makes for provocative reading, and that makes Aslam’s Maps for Lost Lovers a treat to read.





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