India

Most religions bind their adherents into a community of believers. Hinduism segregates them into castes. And people excluded from the hierarchical caste system — the ‘untouchables’ — are permanently doomed to a life of scripturally sanctioned calvary. This hideousness doesn’t, however, hinder Shashi Tharoor from breathlessly exalting Hinduism as ‘a religion for the 21st century’. Having catalogued the Raj’s depredations in his previous book, Inglorious Empire, and demanded an apology from the current generation of British politicians for the crimes of their forbears, Tharoor, a prominent Indian parliamentarian from the opposition Congress party, declares in the introduction to Why I Am a Hindu that he will ‘make no apology’ for the

Savi Naipaul Akal’s publishing house is named after the peepal tree, in whose shade Buddha is said to have achieved enlightenment. The author’s industriously detailed memoir reveals nothing quite so brilliantly life-enhancing but presents persuasive statements in favour of family loyalty, domestic order and higher education, while allowing herself opportunities to express resentment of a disturbing sibling rival. She was proud when her brother Vidiadhar Surajprasad Naipaul was awarded the 2001 Nobel Prize in Literature, but dismayed when his acknowledgement of it failed to mention Trinidad, the land of his birth. He called his prize ‘a great tribute to both England, my home, and India, the home of my ancestors’.

The Indian poet Jeet Thayil’s first novel, Narcopolis, charted a two-decade-long descent into the underworlds of Mumbai and addiction. One part de Quincey, one part Burroughs, it was distinguished not just by the sustained beauty and brilliance of its prose but by what must surely rank as a strong contender for the funniest scene in a Theosophy Hall ever written. It was also highly autobiographical and, perhaps just as importantly, deliberately subversive, rejecting the questions of national identity and family that preoccupy most Indian novels that find favour in the West. Something similar might be said about Thayil’s new novel, The Book of Chocolate Saints. At once a metafictional history

For many of us, life has become global. Areas which were previously tranquil backwaters are now hives of international activity. Leisure travel has given us the possibility of first-hand exposure to once very remote places. You don’t have to be particularly privileged or adventurous to go on holiday in January to south-east Asia: two weeks in a western chain hotel plus flights to Thailand may only cost £1,000. The increase in migration to western countries since the 1940s means that many lives are bound up with previously distant cultures — we have spouses, in-laws, lovers, friends and connections of all sorts whose origins lie in different countries and continents. And,

Writing of his grandmother’s cremation, Kushanava Choudhury reflects in The Epic City that, while his expatriate Indian cousins are separated from the occasion, ‘I was sipping tea in Nimtala, present in the moment at the centre of our world’. It’s Choudhury’s longing to be back in this centre, which might have seemed less than obviously central to a metropolitan American, that takes him to Calcutta after he graduates from Princeton. He spends a few years working at the Statesman, Calcutta’s most venerable English newspaper, and later returns to the city, eventually getting married to his girlfriend, who happens also to be an American of Bengali origin. Such returns aren’t unheard

Neel Mukherjee has had a two-handed literary career, working as a reviewer of other people’s novels and writing his own. In 2014, his second novel, The Lives of Others, was shortlisted for the Man Booker Prize. His latest book is a state-of-the-globalised-nation novel which gives human particularity to those deadened concepts we pass around such as migration, inequality and neoliberalism. A State of Freedom breaks into five chapters, each telling the story of a distinct individual in India, whose connection to the others is only fully revealed in the final pages. Mukherjee has observed wryly that due to stereo-typical ideas about the Indian novel, whatever their formal properties, his fictions

When I was at boarding school in the early 1970s, the Durrells, or at least Gerald, were immensely popular. My Family and Other Animals made us laugh out loud; we squealed as the scorpions skittered across the family’s dining table and groaned empathetically when Margo kissed the mummified feet of St Spiridion in an attempt to banish her acne. ‘Gerald Durrell was my ideal man,’ recalls one animal-loving friend. Those of us with intellectual pretensions tackled Lawrence’s Alexandria Quartet, with mixed success. Now a popular TV series has brought the family, and Corfu, into the lives of a new generation. But how literally should we take the tales of colourful