Meatless Days / Edition 2

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In this finely wrought memoir of life in postcolonial Pakistan, Suleri intertwines the violent history of Pakistan's independence with her own most intimate memories—of her Welsh mother; of her Pakistani father, prominent political journalist Z.A. Suleri; of her tenacious grandmother Dadi and five siblings; and of her own passage to the West.

"Nine autobiographical tales that move easily back and forth among Pakistan, Britain, and the United States. . . . She forays lightly into Pakistani history, and deeply into the history of her family and friends. . . . The Suleri women at home in Pakistan make this book sing."—Daniel Wolfe, New York Times Book Review

"A jewel of insight and beauty. . . . Suleri's voice has the same authority when she speaks about Pakistani politics as it does in her literary interludes."—Rone Tempest, Los Angeles Times Book Review

"The author has a gift for rendering her family with a few, deft strokes, turning them out as whole and complete as eggs."—Anita Desai, Washington Post Book World

"Meatless Days takes the reader through a Third World that will surprise and confound him even as it records the author's similar perplexities while coming to terms with the West. Those voyages Suleri narrates in great strings of words and images so rich that they left this reader . . . hungering for more."—Ron Grossman, Chicago Tribune

"Dazzling. . . . Suleri is a postcolonial Proust to Rushdie's phantasmagorical Pynchon."—Henry Louise Gates, Jr., Voice Literary Supplement

A remarkable writer offers a remarkable look at the violent history of Pakistan's independence with the author's most intimate memories--of her Welsh mother, an English teacher of spare, abstracted eloquence; of her Pakistani father, a prominent and frequently jailed political journalist; of her tenacious grandmother; and of the friends who accompany her own passage to the West. A profoundly moving literary work.

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Editorial Reviews

Publishers Weekly - Publisher's Weekly
Suleri's memoir of postcolonial Pakistan focuses on language as a means to personal and cultural self-definition. ``In interpreting an intricate past so resourcefully, Suleri . . . expands the usual boundaries of autobiography to include philosophical, literary, historical and linguistic issues in an elegantly unified document,'' said PW. (June)
Library Journal
This is an intriguing, yet unsatisfying book. Intriguing because the author weaves the private history of her family into the public and political history of her homeland, Pakistan. Unsatisfying, in that neither tale seems complete. The author's personal joys and losses play against the violence of a country as it fights for and wins its independence. That independence was central to the family seems both obvious and abstract. Though the family's existence was in many ways defined by events, it seems oddly disassociated from these events. Still, the book is engaging. It is mainly through family relationships, especially those of the women, that the two stories are joined. This is a very personal autobiography. -- Frada L. Mozenter, Univ. of North Carolina at Charlotte Lib.
Integrates available knowledge about the essential large data bases in criminological research. Contributors discuss theoretical issues of crime measurement, analyze the National Crime Survey, examine surveys and censuses for prisons and jails, explore the use of archival data, and discuss implications for policy in the criminal justice arena. Paper edition (unseen), $16.95. An autobiographical sequence of meditations on one family's experience with the turmoil of Pakistan and events leading to the author's move to the US. Suleri (English, Yale) recounts memories of her Pakistani father, a prominent political journalist. No bibliography. No index. Annotation c. Book News, Inc., Portland, OR (
"[Meatless Days] is, ultimately, a book of loss. The deaths of Suleri's mother and sister form the heart of this memoir; every moment is refracted through a lens of pain. . . . For all the verbal panache and structural ingenuity of Meatless Days, the final words I say about it must be this: I have never read a finer depiction of the fierceness of sibling love."

— Kamila Shamsie

Voice Literary Supplement

“Dazzling. . . . For with her own recognition that history is not the exclusive property of her father’s copperplates, Suleri has set herself loose, a Proust in Pakistan, to wander among her own several lives.”

— Henry Louis Gates Jr.

Washington Post Book World

“Suleri has chosen to take the fragments of a life, and related lives, into her palm, shake them, spread them out, then gather them up and give them another shake, as if she were playing with a kaleidoscope. . . . They are like the patterns carved out of lapis lazuli and agate, onyx and opal, set in the marble of Moghul tombs.”
— Anita Desai,

Chicago Tribune

Meatless Days takes the reader through a Third World that will surprise and confound him even as it records the author’s similar perplexities while coming to terms with the West. Those voyages Suleri narrates in great strings of words and images so rich that they left this reader, at least, alternately sated and hungering for more.”

— Ron Grossman

Los Angeles Times Book Review

“A jewel of insight and beauty.”

— Rone Tempest

Independent - Kamila Shamsie
"[Meatless Days] is, ultimately, a book of loss. The deaths of Suleri's mother and sister form the heart of this memoir; every moment is refracted through a lens of pain. . . . For all the verbal panache and structural ingenuity of Meatless Days, the final words I say about it must be this: I have never read a finer depiction of the fierceness of sibling love."
Voice Literary Supplement - Henry Louis Gates Jr.
“Dazzling. . . . For with her own recognition that history is not the exclusive property of her father’s copperplates, Suleri has set herself loose, a Proust in Pakistan, to wander among her own several lives.”
Washington Post Book World - Anita Desai
“Suleri has chosen to take the fragments of a life, and related lives, into her palm, shake them, spread them out, then gather them up and give them another shake, as if she were playing with a kaleidoscope. . . . They are like the patterns carved out of lapis lazuli and agate, onyx and opal, set in the marble of Moghul tombs.”
Chicago Tribune - Ron Grossman
Meatless Days takes the reader through a Third World that will surprise and confound him even as it records the author’s similar perplexities while coming to terms with the West. Those voyages Suleri narrates in great strings of words and images so rich that they left this reader, at least, alternately sated and hungering for more.”
Los Angeles Times Book Review - Rone Tempest
“A jewel of insight and beauty.”


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Product Details

  • ISBN-13: 9780226779812
  • Publisher: University of Chicago Press
  • Publication date: 6/28/1991
  • Edition description: 1
  • Edition number: 2
  • Pages: 192
  • Sales rank: 1,151,748
  • Product dimensions: 5.50 (w) x 8.50 (h) x 0.60 (d)

Meet the Author

Sara Suleri Goodyear is a professor of English at Yale University. She is the author of Meatless Days and Boys Will Be Boys.

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Read an Excerpt

Meatless Days

By Sara Suleri

The University of Chicago Press

Copyright © 1989 The University of Chicago
All rights reserved.
ISBN: 978-0-226-77981-2



Leaving Pakistan was, of course, tantamount to giving up the company of women. I can tell this only to someone like Anita, in all the faith that she will understand, as we go perambulating through the grimness of New Haven and feed on the pleasures of our conversational way. Dale, who lives in Boston, would also understand. She will one day write a book about the stern and secretive life of breastfeeding and is partial to fantasies that culminate in an abundance of resolution. And Fawzi, with a grimace of recognition, knows because she knows the impulse to forget.

To a stranger or an acquaintance, however, some vestigial remoteness obliges me to explain that my reference is to a place where the concept of woman was not really part of an available vocabulary: we were too busy for that, just living, and conducting precise negotiations with what it meant to be a sister or a child or a wife or a mother or a servant. By this point admittedly I am damned by my own discourse, and doubly damned when I add yes, once in a while, we naturally thought of ourselves as women, but only in some perfunctory biological way that we happened on perchance. Or else it was a hugely practical joke, we thought, hidden somewhere among our clothes. But formulating that definition is about as impossible as attempting to locate the luminous qualities of an Islamic landscape, which can on occasion generate such aesthetically pleasing moments of life. My audience is lost, and angry to be lost, and both of us must find some token of exchange for this failed conversation. I try to lay the subject down and change its clothes, but before I know it, it has sprinted off evilly in the direction of ocular evidence. It goads me into saying, with the defiance of a plea, "You did not deal with Dadi."

Dadi, my father's mother, was born in Meerut toward the end of the last century. She was married at sixteen and widowed in her thirties, and by her latter decades could never exactly recall how many children she had borne. When India was partitioned, in August of 1947, she moved her thin pure Urdu into the Punjab of Pakistan and waited for the return of her eldest son, my father. He had gone careening off to a place called Inglestan, or England, fired by one of the several enthusiasms made available by the proliferating talk of independence. Dadi was peeved. She had long since dispensed with any loyalties larger than the pitiless give-and-take of people who are forced to live together in the same place, and she resented independence for the distances it made. She was not among those who, on the fourteenth of August, unfurled flags and festivities against the backdrop of people running and cities burning. About that era she would only say, looking up sour and cryptic over the edge of her Quran, "And I was also burned." She was, but that came years later.

By the time I knew her, Dadi with her flair for drama had allowed life to sit so heavily upon her back that her spine wilted and froze into a perfect curve, and so it was in the posture of a shrimp that she went scuttling through the day. She either scuttled or did not: it all depended on the nature of her fight with the Devil. There were days when she so hated him that all she could do was stretch herself out straight and tiny on her bed, uttering most awful imprecation. Sometimes, to my mother's great distress, Dadi could berate Satan in full eloquence only after she had clambered on top of the dining-room table and lain there like a little molding centerpiece. Satan was to blame: he had after all made her older son linger long enough in Inglestan to give up his rightful wife, a cousin, and take up instead with a white-legged woman. Satan had stolen away her only daughter Ayesha when Ayesha lay in childbirth. And he'd sent her youngest son to Swaziland, or Switzerland; her thin hand waved away such sophistries of name.

God she loved, and she understood him better than anyone. Her favorite days were those when she could circumnavigate both the gardener and my father, all in the solemn service of her God. With a pilfered knife, she'd wheedle her way to the nearest sapling in the garden, some sprightly poplar or a newly planted eucalyptus. She'd squat, she'd hack it down, and then she'd peel its bark away until she had a walking stick, all white and virgin and her own. It drove my father into tears of rage. He must have bought her a dozen walking sticks, one for each of our trips to the mountains, but it was like assembling a row of briar pipes for one who will not smoke: Dadi had different aims. Armed with implements of her own creation, she would creep down the driveway unperceived to stop cars and people on the street and give them all the gossip that she had on God.

Food, too, could move her to intensities. Her eyesight always took a sharp turn for the worse over meals—she could point hazily at a perfectly ordinary potato and murmur with Adamic reverence "What is it, what is it called?" With some shortness of manner one of us would describe and catalog the items on the table. "Alu ka bhartha," Dadi repeated with wonderment and joy; "Yes, Saira Begum, you can put some here." "Not too much," she'd add pleadingly. For ritual had it that the more she demurred, the more she expected her plate to be piled with an amplitude her own politeness would never allow. The ritual happened three times a day.

We pondered it but never quite determined whether food or God constituted her most profound delight. Obvious problems, however, occurred whenever the two converged. One such occasion was the Muslim festival called Eid—not the one that ends the month of fasting, but the second Eid, which celebrates the seductions of the Abraham story in a remarkably literal way. In Pakistan, at least, people buy sheep or goats beforehand and fatten them up for weeks with delectables. Then, on the appointed day, the animals are chopped, in place of sons, and neighbors graciously exchange silver trays heaped with raw and quivering meat. Following Eid prayers the men come home, and the animal is killed, and shortly thereafter rush out of the kitchen steaming plates of grilled lung and liver, of a freshness quite superlative.

It was a freshness to which my Welsh mother did not immediately take. She observed the custom but discerned in it a conundrum that allowed no ready solution. Liberal to an extravagant degree on thoughts abstract, she found herself to be remarkably squeamish about particular things. Chopping up animals for God was one. She could not locate the metaphor and was uneasy when obeisance played such a truant to the metaphoric realm. My father the writer quite agreed: he was so civilized in those days.

Dadi didn't agree. She pined for choppable things. Once she made the mistake of buying a baby goat and bringing him home months in advance of Eid. She wanted to guarantee the texture of his festive flesh by a daily feeding of tender peas and clarified butter. Ifat, Shahid, and I greeted a goat into the family with boisterous rapture, and soon after he ravished us completely when we found him at the washingline nonchalantly eating Shahid's pajamas. Of course there was no argument: the little goat was our delight, and even Dadi knew there was no killing him. He became my brother's and my sister's and my first pet, and he grew huge, a big and grinning thing.

Years after, Dadi had her will. We were old enough, she must have thought, to set the house sprawling, abstracted, into a multitude of secrets. This was true, but still we all noticed one another's secretive ways. When, the day before Eid, our Dadi disappeared, my brothers and sisters and I just shook our heads. We hid the fact from my father, who at this time of life had begun to equate petulance with extreme vociferation. So we went about our jobs and tried to be Islamic for a day. We waited to sight moons on the wrong occasion, and watched the food come into lavishment. Dried dates change shape when they are soaked in milk, and carrots rich and strange turn magically sweet when deftly covered with green nutty shavings and smatterings of silver. Dusk was sweet as we sat out, the day's work done, in an evening garden. Lahore spread like peace around us. My father spoke, and when Papa talked, it was of Pakistan. But we were glad, then, at being audience to that familiar conversation, till his voice looked up, and failed. There was Dadi making her return, and she was prodigal. Like a question mark interested only in its own conclusions, her body crawled through the gates. Our guests were spellbound, then they looked away. Dadi, moving in her eerie crab formations, ignored the hangman's rope she firmly held as behind her in the gloaming minced, hugely affable, a goat.

That goat was still smiling the following day when Dadi's victory brought the butcher, who came and went just as he should on Eid. The goat was killed and cooked: a scrawny beast that required much cooking and never melted into succulence, he winked and glistened on our plates as we sat eating him on Eid. Dadi ate, that is: Papa had taken his mortification to some distant corner of the house; Ifat refused to chew on hemp; Tillat and Irfan gulped their baby sobs over such a slaughter. "Honestly," said Mamma, "honestly." For Dadi had successfully cut through tissues of festivity just as the butcher slit the goat, but there was something else that she was eating with that meat. I saw it in her concentration; I know that she was making God talk to her as to Abraham and was showing him what she could do—for him—to sons. God didn't dare, and she ate on alone.

Of those middle years it is hard to say whether Dadi was literally left alone or whether her bodily presence always emanated a quality of being apart and absorbed. In the winter I see her alone, painstakingly dragging her straw mat out to the courtyard at the back of the house and following the rich course of the afternoon sun. With her would go her Quran, a metal basin in which she could wash her hands, and her ridiculously heavy spouted waterpot, that was made of brass. None of us, according to Dadi, were quite pure enough to transport these particular items, but the rest of her paraphernalia we were allowed to carry out. These were baskets of her writing and sewing materials and her bottle of pungent and Dadi-like bitter oils, with which she'd coat the papery skin that held her brittle bones. And in the summer, when the night created an illusion of possible coolness and everyone held their breath while waiting for a thin and intermittent breeze, Dadi would be on the roof, alone. Her summer bed was a wooden frame latticed with a sweet-smelling rope, much aerated at its foot. She'd lie there all night until the wild monsoons would wake the lightest and the soundest sleeper into a rapturous welcome of rain.

In Pakistan, of course, there is no spring but only a rapid elision from winter into summer, which is analogous to the absence of a recognizable loneliness from the behavior of that climate. In a similar fashion it was hard to distinguish between Dadi with people and Dadi alone: she was merely impossibly unable to remain unnoticed. In the winter, when she was not writing or reading, she would sew for her delight tiny and magical reticules out of old silks and fragments she had saved, palm-sized cloth bags that would unravel into the precision of secret and more secret pockets. But none such pockets did she ever need to hide, since something of Dadi always remained intact, however much we sought to open her. Her discourse, for example, was impervious to penetration, so that when one or two of us remonstrated with her in a single hour, she never bothered to distinguish her replies. Instead she would pronounce generically and prophetically, "The world takes on a single face." "Must you, Dadi ...," I'd begin, to be halted then by her great complaint: "The world takes on a single face."

It did. And often it was a countenance of some delight, for Dadi also loved the accidental jostle with things belligerent. As she went perambulating through the house, suddenly she'd hear Shahid, her first grandson, telling me or one of my sisters we were vile, we were disgusting women. And Dadi, who never addressed any one of us girls without first conferring the title of lady—so we were "Teellat Begum," "Nuzhat Begum," "Iffatt Begum," "Saira Begum"—would halt in reprimand and tell her grandson never to call her granddaughters women. "What else shall I call them, men?" Shahid yelled. "Men!" said Dadi, "Men! There is more goodness in a woman's little finger than in the benighted mind of man." "Hear, hear, Dadi! Hanh, hanh, Dadi!" my sisters cried. "For men," said Dadi, shaking the name off her fingertips like some unwanted water, "live as though they were unsuckled things." "And heaven," she grimly added, "is the thing Muhammad says (peace be upon him) lies beneath the feet of women!" "But he was a man," Shahid still would rage, if he weren't laughing, as all of us were laughing, while Dadi sat among us as a belle or a May queen.

Toward the end of the middle years my father stopped speaking to his mother, and the atmosphere at home appreciably improved. They secretly hit upon a novel histrionics that took the place of their daily battle. They chose the curious way of silent things: twice a day Dadi would leave her room and walk the long length of the corridor to my father's room. There she merely peered round the door, as though to see if he were real. Each time she peered, my father would interrupt whatever adult thing he might be doing in order to enact a silent paroxysm, an elaborate facial pantomime of revulsion and affront. At teatime in particular, when Papa would want the world to congregate in his room, Dadi came to peer her ghostly peer. Shortly thereafter conversation was bound to fracture, for we could not drown the fact that Dadi, invigorated by an outcast's strength, was sitting alone in the dining room, chanting an appeal: "God give me tea, God give me tea."

At about this time Dadi stopped smelling old and smelled instead of something equivalent to death. It would have been easy to notice if she had been dying, but instead she conducted the change as a refinement, a subtle gradation, just as her annoying little stove could shift its hanging odors away from smoke and into ash. During the middle years there had been something more defined about her being, which sat in the world as solely its own context. But Pakistan increasingly complicated the question of context, as though history, like a pestilence, forbid any definition outside relations to its fevered sleep. So it was simple for my father to ignore the letters that Dadi had begun to write to him every other day in her fine wavering script, letters of advice about the house or the children or the servants. Or she transcribed her complaint: "Oh my son, Zia. Do you think your son, Shahid, upon whom God bestow a thousand blessings, should be permitted to lift up his grandmother's chair and carry it into the courtyard when his grandmother is seated in it?" She had cackled in a combination of delight and virgin joy when Shahid had so transported her, but that little crackling sound she omitted from her letter. She ended it, and all her notes, with her single endearment. It was a phrase to halt and arrest when Dadi actually uttered it: her solitary piece of tenderness was an injunction, really, to her world—"Keep on living," she would say.

Between that phrase and the great Dadi conflagration comes the era of the trying times. They began in the winter war of 1971, when East Pakistan became Bangladesh and Indira Gandhi hailed the demise of the two-nation theory. Ifat's husband was off fighting, and we spent the war together with her father-in-law, the brigadier, in the pink house on the hill. It was an ideal location for antiaircraft guns, so there was a bevy of soldiers and weaponry installed upon our roof. During each air raid the brigadier would stride purposefully into the garden and bark commands at them, as though the crux of the war rested upon his stiff upper lip. Then Dacca fell, and General Yahya came on television to resign the presidency and concede defeat. "Drunk, by God!" barked the brigadier as we sat watching, "Drunk!"

The following morning General Yahya's mistress came to mourn with us over breakfast, lumbering in draped with swathes of overscented silk. The brigadier lit an English cigarette—he was frequently known to avow that Pakistani cigarettes gave him a cuff—and bit on his moustache. "Yes," he barked, "these are trying times." "Oh yes, Gul," Yahya's mistress wailed, "these are such trying times." She gulped on her own eloquence, her breakfast bosom quaked, and then resumed authority over that dangling sentence: "It is so trying," she continued, "I find it so trying, it is trying to us all, to live in these trying, trying times." Ifat's eyes met mine in complete accord: mistress transmogrified to muse; Bhutto returned from the UN to put Yahya under house arrest and become the first elected president of Pakistan; Ifat's husband went to India as a prisoner of war for two years; my father lost his newspaper. We had entered the era of the trying times.


Excerpted from Meatless Days by Sara Suleri. Copyright © 1989 The University of Chicago. Excerpted by permission of The University of Chicago Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Excellent Things in Women
Meatless Days
Mustakori, My Friend: A Study of Perfect Ignorance
Goodbye to the Greatness of Tom
The Right Path; or, They Took the Wrong Road
Papa and Pakistan
The Immoderation of Ifat
What Mamma Knew
Saving Daylight

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  • Anonymous

    Posted March 18, 2005

    Rich, vibrant read

    I read Meatless Days while traveling in India and found it a powerful, beautiful portrayal, something I could sink my teeth into as I tried to make sense of an unfamiliar place and culture. It has been several years but I still recall many of her vivid descriptions, sights, smells and sounds and can picture her family members as if I'd run into them recently.

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  • Anonymous

    Posted December 7, 2008

    No text was provided for this review.

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