- Shopping Bag ( 0 items )
Available on NOOK devices and apps
Want a NOOK? Explore Now
Want a NOOK? Explore Now
1. Early in the novel, Shamas remembers a visitor from Pakistan who was so impressed by England’s affluence that he imagined the Queen venturing forth in disguise to discover the desires of her subjects. How does one reconcile this attitude with the characters’ other feelings about England?
2. Maps for Lost Lovers is fraught with images of nature: Jugnu’s prized moths and butterflies, the peacocks that invade his house after his and Chanda’s disappearance, the lilacs used to entice fish, the flock of Indian rose-ringed parakeets that mysteriously appear in English gardens. How does Aslam use these images to evoke mood, explore his characters’ psychology, and even advance his plot? Is there a difference in the way he treats the natural elements of England and Asia? Which seems more “natural”?
3. Many of Aslam’s characters, Kaukab chief among them, have rejected English culture and manners, and even the English language. But some of them feel that it is England that has rejected them: “We are stranded in a foreign country where no one likes us” [p. 278]. Does Aslam give the reader any evidence to support this claim? Are his Asian characters only responding to English racism, or does the book describe a more nuanced interaction between different kinds of small-mindedness and mistrust?
4. The novel has several scenes in which characters are deeply affected by music: among them, Shamas’s memory of listening to jazz records with Kiran and her father and a concert by the ecstatic singer Nusrat Fateh Ali Khan. What role does music play in the lives of these people? And what is thesignificance of an evening of religious songs paving the way for adultery?
5. The lovers of the title appear to be Chanda and Jugnu, whom some people prefer to imagine as being in hiding rather than being dead (though “lost” can also be a euphemism for dead). Their love is both passionate and illicit, and it leads to their destruction. What other instances of forbidden love occur in this novel, and what are their consequences? What is it that makes them forbidden? Could it be passion itself? And what other lovers in Dasht-e-Tanhaii might be described as lost?
6. Throughout the novel Kaukab displays a puritanical squeamishness about sex, even rebuffing her husband’s advances. Yet we learn earlier in their marriage that she used to wake him by seductively sprinkling him with drops of water from her freshly washed hair. What might account for the change in her attitude? What other kinds of passion has she allowed herself in place of sex?
7. Before he became involved with Chanda, Jugnu was seeing a white woman, whom Kaukab once entertained unwillingly and disastrously. Her son Charag has also had a white lover with whom he has a child. Does Kaukab see those relationships as more or less shameful than the one that cost Jugnu his life? How would you sum up the Asian characters’ feelings about whites and how are those feelings inconsistent? For example, how do some of them feel about the town’s white prostitute?
8. For Kaukab and her neighbors, shame is not individual but communal. Chanda’s adultery disgraces not just her but her entire family, just as Suraya’s visit to the home of her in-laws’ enemies humiliates her husband and leads to the breakup of their marriage. Contrast this with what you know of the English (or American) sense of shame. Is the Asian characters’ sensitivity to the sins of their relatives entirely negative? Is there any significance to the fact that Shamas’s affair with Suraya is never discovered by their spouses?
9. The novel’s principal characters are Muslim. However, they also have relationships with Hindus, and Shamas’s father lived as a Hindu for a time, after he lost his memory as a child. How has his ambiguous status affected his son? What other roles do Hindus (and Sikhs) play in Maps for Lost Lovers, and how do they–and the Muslim characters’ feelings about them–amplify the book’s themes of difference and defilement?
10. In the course of this novel, we see Kaukab alienating her sons, bullying her daughter into a loveless marriage, and betraying her brother-in-law in a way that leads to his murder. How does Aslam keep her from being an unsympathetic character–and, indeed, make her intensely sympathetic? Might this manipulative and closed-minded woman actually be the most loving character in the book?
11. Because Shamas is more worldly and tolerant than his wife, we may be inclined to see him as the wronged party in their marriage. Is this perception accurate? Is Shamas a better person than Kaukab, or just more familiar to a western reader? What role has he played in Kaukab’s unhappiness, and in her estrangement from her children? Might he have some responsibility for his brother’s murder?
12. Most of the characters seem to suffer from some form of homesickness. Their name for their town means “Desert of Loneliness.” The neighbors of a woman from Bangladesh wonder why her children refer to that country as “‘abroad’ because Bangladesh isn’t abroad, England is abroad; Bangladesh is home” [p. 47]. Yet what is the experience of those who return to Pakistan–particularly those children who are sent back for arranged marriages? Is homesickness, as Aslam imagines it, a condition treatable simply by going home?
13. At various points in the narrative different characters use Islam as a justification for brutalizing wives and daughters, condoning the sexual abuse of a small child, and, of course, murder, not to mention forgoing kinds of happiness that most westerners take for granted. Does Maps for Lost Lovers constitute an indictment of Islam? Does it present any counterarguments in Islam’s favor? Might Kaukab be right when she observes that Muslim morality is higher than that of its western counterpart because it recognizes that certain actions hurt not just other people, but God [p. 44]?
14. Would you characterize this novel as a work of realist fiction? What are we to make of such elements as Jugnu’s phosphorescent hands or the human heart that is found in town? (It makes its appearance just after Jugnu discovers his father’s severed tongue.) What is the effect of these suspensions or interruptions of reality? How do they work with the novel’s heightened–almost fragrant–language?
Anonymous
Posted January 5, 2008
this book was amazing. as i was getting closer to the end i was hoping that some how jugnu and chanda would suddenly appear, and the relationship between kaukab and ujala would mend but... all was best left as it was it made the book great!
Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.Anonymous
Posted October 22, 2006
Reading this book for me was like eating a bowl of 'gulaab jaamans'* after a two day fast sinfully pleasurable, drowning in sheera, oozing forth warmth and sticky sweetness, intensely gratifying in its every mouthful but at the same time exhausting and devastating in its after effects. Seriously speaking, from what I understand, it took Nadeem Aslam more than eleven years to bring this story to life and it shows. Every sentence, every word in this novel bears witness to the painstaking effort that he has put into writing this literal work of art. I can't recall of any emerging modern day English author of Pakistani origin who has produced a work of fiction of this quality before. `Maps for Lost Lovers¿ attempts to take a close look at the lives, beliefs and ideas etched in the minds of the Pakistani immigrant community in the UK. It brings together a cast of powerful, thought provoking, but ultimately doomed characters, who, through their well intentioned but misguided beliefs and actions end up destroying not only their own lives, but also the lives of those nearest and dearest to them. From the ultra orthodox Kaukab to the gentle Shamas to the damned Suraya, Nadeem Aslam has gone to great lengths to develop and capture the nuances and subtleties of his creations, whose lonely souls, trapped in internal conflict, seem to drift in eternal exile through the ruthless Dasht-e-Tanhai, The Desert of Loneliness (physically an immigrant town situated somewhere in the bleak English midlands). While the main theme of the story revolves around an honour killing, the book attempts to explore several other complex issues including racism, religion, fidelity, sex and of course isolation. The author¿s rich, lush and poetic style of writing makes this a must read. Nadeem's inspiration appears to stem from the deep personal turmoil, confusion and ultimately rebellion that he must have experienced growing up as part of a conservative lower middle class Pakistani émigré family in the UK. This personal experience, mixed with a style of writing influenced heavily by Eastern/ Persian poetry and prose, make for a beautiful, but tragic read. Through this book I believe Nadeem voices the perspective of, and expresses the confusion and social persecution suffered by, the lost generation of British born children of Pakistani labour class immigrants of the 1970's. Torn between the conflicting ideals of the world they were growing up in and the time warped moralities imposed by their isolated families, the children of this generation have had the misfortune of experiencing a massive identity crisis, which even today is making its uneasy presence felt across the UK, and in some ways across the world. I would gladly have given this book five stars had it not been for the relentless attack that Nadeem launches on Pakistani immigrants and Islam. The persistent Pakistani and Islam bashing is not only detracting from the main story, but also at times quite exaggerated and factually incorrect (I have never before heard of people exhaling thrice to ward off the devil, or reciting religious verses before ejaculating). Such extreme mind sets are very much the exception rather than the norm, contrary to what has been portrayed in the book. The writer¿s personal bias is far too evident, and adds a hint of immaturity to a work that is otherwise captivating, and at times haunting, in its exquisite detail and beauty. Nadeem also employs an overwhelming amount of metaphor as a part of his expression. Some may find this to be integral and indispensable to the whole `feel¿ of the novel, while others may find it nauseating (I fortunately am amongst the first group). In any case, I would recommend 'Maps for Lost Lovers' to all who may be interested in reading it, and especially to the Pakistani community living in both Britain and in Pakistan itself there is a need to address the social and psychological issues explored in its theme, and the resolu
Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.Anonymous
Posted January 28, 2006
I really wanted to like this book, but frankly I finally put it down unfinished. The author seems to think that the more overblown metaphors in a story the better. Unfortunately, it is hard to get past many of the clunkers because hardly a sentence goes by without one. Rather than adding to the poetry of the story, these metaphors act as obstacles to its flow.
Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.Anonymous
Posted July 6, 2005
Aslam begins at the point where most novels climax: the murders of his brother and her lover have already occurred and Chanda's brothers arrested, although no bodies have yet been found. The real focus of this lovely story is not the murder, but the effects it has on the victims' families and community. The situation brings to a peak the distances created between men and women, parents and children by the struggle to reconcile two cultures. (Kirkus Reviews made many mistakes in the character connections. Chanda is not Shamas' sister, she is his younger brother's lover Suraya is not the daughter of Shamas and Kaukab, she is a woman with whom he has an affair.)
Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.Anonymous
Posted March 24, 2012
No text was provided for this review.
Anonymous
Posted October 28, 2008
No text was provided for this review.
Overview
If Gabriel García Márquez had chosen to write about Pakistani immigrants in England, he might have produced a novel as beautiful and devastating as Maps for Lost Lovers. Jugnu and Chanda have disappeared. Like thousands of people all over Enland, they were lovers and living together out of wedlock. To Chanda’s family, however, the disgrace was unforgivable. Perhaps enough so as to warrant murder.As he explores the disappearance and its aftermath through the eyes of Jugnu’s worldly older brother, Shamas, and his devout wife, Kaukab, Nadeem Aslam creates a closely observed and affecting portrait of people whose traditions threaten to bury them alive. The result is a tour de force, intimate, affecting, tragic and ...