The Thing Around Your Neck - Couverture rigide

Adichie, Chimamanda Ngozi

Couverture rigide

ISBN 10 : 0307271072 ISBN 13 : 9780307271075

Editeur : Alfred a Knopf Inc, 2009

Synopsis

Book by Adichie Chimamanda Ngozi

A propos du livre

Revue de presse :

"Affecting . . . The Africa in Adichie's collection isn't the Africa that Americans are familiar with from TV news or newspaper headlines. Her stories are not about civil war or government corruption or deadly illnesses. She is interested in how clashes between tradition and modernity, familial expectations and imported dreams affect relationships between husbands and wives, parents and children.
           In these stories, which take place in Nigeria and the United States, questions of belonging and loyalty are multiplied several times over. Her characters, many of whom grew up in Nigeria and emigrated (or saw their relatives emigrate) to America, find themselves unmoored, many stumbling into danger or confusion. Rather than becoming cosmopolitan members of a newly globalized world, they tend to feel dislocated on two continents and caught on the margins of two cultures that are themselves in a rapid state of flux. . . . The most powerful stories in this volume depict immensely complicated, conflicted characters, many of [whom] have experienced the random perils of life firsthand. . . . Adichie demonstrates that she is adept at conjuring the unending personal ripples created by political circumstance, at conjuring both the 'hard, obvious' facts of history, and 'the soft, subtle things that lodge themselves into the soul.'"
–Michiko Kakutani, The New York Times

"Haunting . . . In the first of these 12 stories set in Nigeria and the U. S., a spoiled college student doing a stint in a Nigerian prison finds he can't keep silent when the police harass an elderly inmate. In another, what seems like an excellent arranged marriage is doomed once the bride joins her husband in Brooklyn and learns he's an overbearing bore. And for the lonely narrator of the title story, falling in love means 'the thing that wrapped itself around your neck, that nearly choked you before you fell asleep,' is finally loosened. Adichie, a Nigerian who has studied in the U. S., writes with wisdom and compassion about her countrymen's experiences as foreigners, both in America and in their changing homeland. Here is one of fiction's most compelling new voices."
–Vick Boughton, People, A People Pick

 "Imagine how hard it must be to write stories that make American readers understand what it might be like to visit a brother in a Nigerian jail, to be the new bride in an arranged marriage, to arrive in Flatbush from Lagos to meet a husband or to hide in a basement, waiting for a riot to subside, wondering what happened to a little sister who let go of your hand when you were running. How would it feel to be a woman who smuggled her journalist husband out of Nigeria one day and had her 4-year-old son shot by government thugs the next? If reading stories can make you feel . . . caught between two worlds and frightened, what would it be like to live them? This is Adichie's third book, and it is fascinating. . . . Characters (many in their teens and early 20s) feel a yanking on invisible collars as they try to strike out on their own. Sometimes, ties are cut by distance, leaving a protagonist disoriented and alone . . . Sometimes a lie or a death cuts the lines of trust that tie a character to the world they inhabit. Most of Adichie's characters are alone, adrift in a strange physical or emotional landscape. . . . These characters feel invisible, erased. They can't go home. They want to melt into America. What would it be like to feel that sinister thing, memory, around your neck? Perhaps you can imagine after all."
—Susan Salter Reynolds, Los Angeles Times Book Review

"Don't let Adichie's highbrow resume scare you away from her accessible and compelling short-story collection. Yes, the 31-year-old Nigerian writer won a 2008 MacArthur Genius award. But unlike many literary authors, she eschews pretentious obscurity in favor of clarity. In these stories set both in Nigeria and in the USA, she touches on religion, corruption, Nigeria's civil war and living in America as a lonely African wife. Mostly, however, she creates indelible characters who jump off the page and into your head and heart."
–Deirdre Donahue, USA Today
"Wonderfully crafted . . . Prose this skillful deserves international acclaim. Insightful, powerful and brimming with characters that seem to leap from the printed page, this collection is nothing less than a literary feast."
—Larry Cox, Tucson Citizen

"The tensions embodied in [the story 'Jumping Monkey Hill']—between fiction and autobiography, the expectations of the observer and the experience of the witness, not to mention the value of certain experiences in the global literary marketplace—practically seep through the pages of this collection. As a whole it traces the journey Adichie herself has taken. . . . All [her] personhoods are represented here: the sheltered child, the vulnerable immigrant in Philadelphia and Brooklyn, the foreign student adrift in a dormitory in Princeton, the young African writer asked to objectify herself for an uncomprehending audience. . . . 'Ghosts,' in which an elderly professor in Nsukka meets an old colleague he assumed had died in the Biafran war, is a nearly perfect story, distilling a lifetime's weariness and wicked humor into a few pages. 'Tomorrow Is Too Far,' a kind of ghostless ghost story, delves beautifully into the layers of deception around a young boy's accidental death . . . And there is a whole suite of stories in which Adichie calmly eviscerates the pretensions of Westerners whose interest in Africa masks an acquisitive, self-flattering venality. . . . Adichie is keenly aware of the particular burdens that come with literary success for an immigrant writer, a so-called hyphenated American. Though she strikes a tricky balance—exposing, while also at times playing on, her audience's prejudices—one comes away from The Thing Around Your Neck heartened by her self-awareness and unpredictability. She knows what it means to sit at the table, and also what it takes to walk away."
—Jess Row, The New York Times Book Review

"Adichie belongs to the rare group of young writers whose wisdom sets them apart from writers of their age. . . . The Thing Around Your Neck once again showcases her insights into human nature under social, ethical, cultural as well as personal dilemmas. . . . In her notes about novel writing, Elizabeth Bowen emphasized both the unpredictability and the inevitability of a character's actions. Adichie' s best stories are perfect examples of her masterful perception of these seemingly conflicting qualities within human nature. I hesitate to use 'create,' as Adichie' s characters don't feel as though they were merely created; rather, it is as if they were invited into the stories by the most understanding hostess, and their dilemmas, pains and secrets were then related to us by the hostess, who seems to understand the characters better than they understand themselves, who does not judge them, and who treats them with respect and love and empathy that perhaps they would never have allowed themselves to imagine. . . . Reading ['On Monday of Last Week'] is like taking a journey of having one's heart broken in a foreign land, yet it is not the foreignness of the land that brings the pain but the foreignness in any human heart. . . In this and a few other stories about Nigerian women who have found themselves in America, Adichie transcends the norm of immigrants' stories and give the characters complexities that would be absent in a less masterful storyteller. . . . 'The Headstrong Historian,' a story that encompasses four generations of women (and men), achieves what a short story rarely does, with a symphonic quality that one would only hope to see in a master's stories, like those of Tolstoy. . . . Together these stories once again prove that Adichie is one of those rare writers that any country or any continent would feel proud to claim as its own."
–Yiyun Li, San Francisco Chronicle

"Haunting . . . Adichie deploys her calm, deceptive prose to portray women in Nigeria and America who are forced to match their wits against threats ranging from marauding guerillas to microwave ovens. . . . The devastating final piece, 'The Headstrong Historian,' seems to carry the whole history of a continent in its bones: tragic, defiant, revelatory."
–Michael Lindgren, The Washington Post

"Like those of Jhumpa Lahiri, whose work bears a notable resemblance to Adichie's, the characters of The Thing Around Your Neck are caught between past and present, original and adopted homelands. . . . America is a land of yoga classes, drive-through banks, and copious supermarket carts, but it is also a surprisingly unsatisfactory promised land . . . a place where half-truths and buried secrets that form a life are ruthlessly exposed. [Here also is] Nigerian life seen from the outside: the perspective of the American immigrant, the memory tourist, the second-class gender. They are the stories of those whose tales are not told. Adichie deftly accesses the privileged mindsets of her Nigerian characters, who stubbornly insist on believing that they are to be protected from the worst. . . . Her Americans are outsiders clamoring to be let into society; her upper-class Nigerians are insiders clamoring to be let out of history. 'It would have been so easy for him,' [one] narrator observes on the occasion of her brother's release from prison, 'to make a sleek drama of his story, but he did not.' Nor does Adichie, who prefers ambiguity, and a certain abruptness of tone, to the carefully raked garden paths of other writers. . . . Whether these stories reflect the writer's own experiences, only Adichie knows. That they reflect the lives of her countrymen, there can be no doubt."
–Saul Austerlitz, Boston Sunday Globe

"There are various ways writers can be ambitious, but in our era they are often judged to be so only if their prose is c...

Extrait :

CELL ONE

The first time our house was robbed, it was our neighbor Osita who climbed in through the dining room window and stole our TV, our VCR, and the Purple Rain and Thriller videotapes my father had brought back from America. The second time our house was robbed, it was my brother Nnamabia who faked a break-in and stole my mother’s jewelry. It happened on a Sunday. My parents had traveled to our hometown, Mbaise, to visit our grandparents, so Nnamabia and I went to church alone. He drove my mother’s green Peugeot 504. We sat together in church as we usually did, but we did not nudge each other and stifle giggles about somebody’s ugly hat or threadbare caftan, because Nnamabia left without a word after about ten minutes. He came back just before the priest said, “The Mass is ended. Go in peace.” I was a little piqued. I imagined he had gone off to smoke and to see some girl, since he had the car to himself for once, but he could at least have told me where he was going. We drove home in silence and, when he parked in our long driveway, I stopped to pluck some ixora flowers while Nnamabia unlocked the front door. I went inside to find him standing still in the middle of the parlor.

“We’ve been robbed!” he said in English.

It took me a moment to understand, to take in the scattered room. Even then, I felt that there was a theatrical quality to the way the drawers were flung open, as if it had been done by somebody who wanted to make an impression on the discoverers. Or perhaps it was simply that I knew my brother so well. Later, when my parents came home and neighbors began to troop in to say ndo, and to snap their fingers and heave their shoulders up and down, I sat alone in my room upstairs and realized what the queasiness in my gut was: Nnamabia had done it, I knew. My father knew, too. He pointed out that the window louvers had been slipped out from the inside, rather than outside (Nnamabia was really much smarter than that; perhaps he had been in a hurry to get back to church before Mass ended), and that the robber knew exactly where my mother’s jewelry was—the left corner of her metal trunk. Nnamabia stared at my father with dramatic, wounded eyes and said, “I know I have caused you both terrible pain in the past, but I would never violate your trust like this.” He spoke English, using unnecessary words like “terrible pain” and “violate,” as he always did when he was defending himself. Then he walked out through the back door and did not come home that night. Or the next night. Or the night after. He came home two weeks later, gaunt, smelling of beer, crying, saying he was sorry and he had pawned the jewelry to the Hausa traders in Enugu and all the money was gone.

“How much did they give you for my gold?” my mother asked him. And when he told her, she placed both hands on her head and cried, “Oh! Oh! Chi m egbuo m! My God has killed me!” It was as if she felt that the least he could have done was get a good price. I wanted to slap her. My father asked Nnamabia to write a report: how he had sold the jewelry, what he had spent the money on, with whom he had spent it. I didn’t think Nnamabia would tell the truth, and I don’t think my father thought he would, either, but he liked reports, my professor father, he liked things written down and nicely documented. Besides, Nnamabia was seventeen, with a carefully tended beard. He was in that space between secondary school and university and was too old for caning. What else could my father have done? After Nnamabia wrote the report, my father filed it in the steel drawer in his study where he kept our school papers.

“That he could hurt his mother like this” was the last thing my father said, in a mutter.

But Nnamabia really hadn’t set out to hurt her. He did it because my mother’s jewelry was the only thing of any value in the house: a lifetime’s collection of solid gold pieces. He did it, too, because other sons of professors were doing it. This was the season of thefts on our serene Nsukka campus. Boys who had grown up watching Sesame Street, reading Enid Blyton, eating cornflakes for breakfast, attending the university staff primary school in smartly polished brown sandals, were now cutting through the mosquito netting of their neighbors’ windows, sliding out glass louvers, and climbing in to steal TVs and VCRs. We knew the thieves. Nsukka campus was such a small place—the houses sitting side by side on tree-lined streets, separated only by low hedges—that we could not but know who was stealing. Still, when their professor parents saw one another at the staff club or at church or at a faculty meeting, they continued to moan about riffraff from town coming onto their sacred campus to steal.

The thieving boys were the popular ones. They drove their parents’ cars in the evening, their seats pushed back and their arms stretched out to reach the steering wheel. Osita, the neighbor who had stolen our TV only weeks before the Nnamabia incident, was lithe and handsome in a brooding sort of way and walked with the grace of a cat. His shirts were always sharply ironed; I used to look across the hedge and see him and close my eyes and imagine that he was walking toward me, coming to claim me as his. He never noticed me. When he stole from us, my parents did not go over to Professor Ebube’s house to ask him to ask his son to bring back our things. They said publicly that it was riffraff from town. But they knew it was Osita. Osita was two years older than Nnamabia; most of the thieving boys were a little older than Nnamabia, and perhaps that was why Nnamabia did not steal from another person’s house. Perhaps he did not feel old enough, qualified enough, for anything bigger than my mother’s jewelry.

Nnamabia looked just like my mother, with that honey-fair complexion, large eyes, and a generous mouth that curved perfectly. When my mother took us to the market, traders would call out, “Hey! Madam, why did you waste your fair skin on a boy and leave the girl so dark? What is a boy doing with all this beauty?” And my mother would chuckle, as though she took a mischievous and joyful responsibility for Nnamabia’s good looks. When, at eleven, Nnamabia broke the window of his classroom with a stone, my mother gave him the money to replace it and did not tell my father. When he lost some library books in class two, she told his form-mistress that our houseboy had stolen them. When, in class three, he left early every day to attend catechism and it turned out he never once went and so could not receive Holy Communion, she told the other parents that he had malaria on the examination day. When he took the key of my father’s car and pressed it into a piece of soap that my father found before Nnamabia could take it to a locksmith, she made vague sounds about how he was just experimenting and it ?didn’t mean a thing. When he stole the exam questions from the study and sold them to my father’s students, she shouted at him but then told my father that Nnamabia was sixteen, after all, and really should be given more pocket money.

I don’t know whether Nnamabia felt remorse for stealing her jewelry. I could not always tell from my brother’s gracious, smiling face what it was he really felt. And we did not talk about it. Even though my mother’s sisters sent her their gold earrings, even though she bought an earring-and-pendant set from Mrs. Mozie, the glamorous woman who imported gold from Italy, and began to drive to Mrs. Mozie’s house once a month to pay for it in installments, we never talked, after that day, about Nnamabia’s stealing her jewelry. It was as if pretending that Nnamabia had not done the things he had done would give him the opportunity to start afresh. The robbery might never have been mentioned again if Nnamabia had not been arrested three years later, in his third year in the university, and locked up at the police station.

It was the season of cults on our serene Nsukka campus. It was the time when signboards all over the university read, in bold letters, SAY NO TO CULTS. The Black Axe, the Buccaneers, and the Pirates were the best known. They may once have been benign fraternities, but they had evolved and were now called “cults”; eighteen-year-olds who had mastered the swagger of American rap videos were undergoing secret and strange initiations that sometimes left one or two of them dead on Odim Hill. Guns and tortured loyalties and axes had become common. Cult wars had become common: a boy would leer at a girl who turned out to be the girlfriend of the Capone of the Black Axe, and that boy, as he walked to a kiosk to buy a cigarette later, would be stabbed in the thigh, and he would turn out to be a member of the Buccaneers, and so his fellow Buccaneers would go to a beer parlor and shoot the nearest Black Axe boy in the shoulder, and then the next day a Buccaneer member would be shot dead in the refectory, his body falling against aluminum bowls of soup, and that evening a Black Axe boy would be hacked to death in his room in a lecturer’s Boys’ Quarters, his CD player splattered with blood. It was senseless. It was so abnormal that it quickly became normal. Girls stayed inside their hostel rooms after lectures and lecturers quivered and when a fly buzzed too loudly; people were afraid. So the police were called in. They sped across campus in their rickety blue Peugeot 505, rusty guns poking out of the car windows, and glowered at the students. Nnamabia came home from his lectures laughing. He thought the police would have to do better; everyone knew the cult boys had more modern guns.

À propos de cette édition

• Éditeur: Alfred a Knopf Inc
• Date d'édition: 2009
• ISBN 10: 0307271072
• ISBN 13: 9780307271075
• Reliure: Relié
• Nombre de pages: 217