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| Choux à la Crème The Pâte à Choux was delicious but the creme not so great. I need a good recipe. Anyone? |
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| Meringues Françaises Delicious but a flop. I didn't whip the egg whites long enough so they just flattened out. |
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| Choux à la Crème The Pâte à Choux was delicious but the creme not so great. I need a good recipe. Anyone? |
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| Meringues Françaises Delicious but a flop. I didn't whip the egg whites long enough so they just flattened out. |
| Paris in July French-related activities |
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| Adult Summer Reading -- Book Bingo King County Library System |
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| Hosted by Emma @ Words and Peace |
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| 2025 Paris in July -- French Classical Composers Playlist |
J'ai invité les copains à venir à la maison cet après-midi pour jouer aux cow-boys.
My translation: I invited some companions to come to the house in the afternoon to play cowboys. 😁
The Details:
Hey, it's summer, this challenge is ow-key and easy!
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| Hosted by Words and Peace |
-Anne
In the book's afterward, Geraldine Brooks explains how People of the Book is a work of fiction yet it was inspired by a true story of the Hebrew codex known as the Sarajevo Haggadah. It was likely created in Spain in the 1400's during a period when Jews, Muslims, and Christians lived together in relative peace. This particular Haggadah is unique because it is illustrated, where most Jewish holy prayer books were not. It likely belonged to a fairly well-to-do Jewish family who came under stress during the Spanish Inquisition. Throughout its known history the Sarajevo Haggadah was saved from destruction by two Muslims and one Roman Catholic priest. Around these few known facts Brooks made up most of the plot and all of the characters to tell the codex's story.
The title of the book comes from a term used by Muslims even today. According to WikiShia the term 'People of the Book' is an Islamic term for adherents of other religions whose prophets are considered to have a divine book or scripture intended to guide human beings. Specifically, in Islamic culture this means Jews and Christians.
Brooks' work is the story of a little prayer book that survived over many centuries because of help from other 'people of the book.' Building on the known fragments about the Haggadah, Brooks starts its story backwards: Beginning in 1992 when the codex went missing from Sarajevo, to the 1940's when it was hidden from the Nazis, Vienna in the 1890's, Venice in 1609, Catalonia during the time of the Spanish Inquisition, and finally at its beginning in Seville in 1480 where the illustrator lived and dreamed of a life of freedom. As manuscript conservator Hanna Heath uncovers mysteries of each clue left behind inside the codes -- a wine stain, a grain of salt, a broken and badly repaired binding, a single strand of hair, and an insect wing -- details of the lives of those who touched and owned the book are slowly revealed to the reader.
| Sarajevo Haggadah sample (Wikipedia) |
In a world which often feels frayed and nearly pulled apart by religious intolerance, People of the Book is a reminder that there are good people throughout the world who want to do the right thing, not just for people of their own faith but for mankind in general. Precious manuscripts, like the Sarajevo Haggadah, are often saved by people who are not interested in financial gain, but because they value the relic of our human history, and the enduring lessons each generation has struggled to learn for itself.
"The book has survived the same human disaster over and over again. Think about it. You’ve got a society where people tolerate difference, like Spain in the Convivencia*, and everything’s humming along: creative, prosperous. Then somehow this fear, this hate, this need to demonize ‘the other’ – it just sort of rears up and smashes the whole society. Inquisition, Nazis, extremist Serb nationalists… same old, same old. It seems to me the book, a this point, bears witness to all that” (195).
As I revisited People of the Book I recalled some aspects of the book were better than others. Hanna Heath's personal story, both past and present, is a bit of a distraction from the point of the book. But her story serves as a reminder that history is peopled with individuals whose lives are messy and complicated. Some of the gals in book club didn't care for the way the timeline unfolded backwards, but I found that aspect charming. In my opinion it was a perfect book for a Christian women's group to discuss because faith played such a vital role in the book's creation and salvation.**
*A time period when Jews, Christians, and Muslims lived together in relative peace on the Iberian peninsula, from the eighth century to 1492, when the Jews were expelled.
**An excellent resource and book club discussion guide.
| Check out other Super Past Due Reviews here. |
-Anne
Ruth Ozeki is a Japanese American/Canadian author who splits her time between New York, an island off British Columbia -- where her husband works as an artist, -- and Western Massachusetts -- where she teaches creative writing at Smith College. She is a also a Zen Buddhist Priest and a filmmaker. Many believe that A Tale for the Time Being is semi-autobiographical since one of the protagonists, Ruth, is a writer who lives half the year in New York and half in British Columbia with an artist husband. Sound familiar?
The title of the book is very intriguing, maybe more so if the reader understands the concept of time in terms of Zen Buddhism (which, of course, I don't but I'll share what I've learned.)
The story opens with a poem titled "For the Time Being" by Dogen Zenji. I won't copy it here because I don't want to get too far off track, but you can find it on Wikipedia, the font of all knowledge 😒. Suffice it to say, I think Ozeki is playing around with the concept of time in her marvelous novel. One other gal in book club, Margaret, and I really enjoyed playing around with the title. Did it mean that the character was a "time-being" someone who could move around in time and space? Or was it a more simplistic explanation, "for the time being" as in "for now; temporarily"? Or both? Uji could also mean: "once; on one occasion; at one point; [in the past] once; at one time; once upon a time" which suggests that Ozeki is telling us a fairy tale with a moral at the end. Another reviewer suggested that a time being is "deep time, not linear, chronological time and for all humans the end of time is death."This is a book about the mysteries of time, how layers of time blend together, how time hurries by and slows down. It’s about our time, this big time we are all living in, this time of tsunamis, climate change, species extinction, undeclared war, Internet technology. And it’s about this time right now, this moment of hearing a crow calling on a branch, a moment that’s gone already. It’s about time past, the history we think we know about—World War II, for example—and about memory, and how when we look back and remember, or when we read journals and letters from the past, the layers of time get squashed together in the time being. Everything exists at once. Everything that has happened, or could have happened, all possibilities are present now (Tricycle).
Hmm. Lots to think about. So now that I've got that all nailed down (snark), shall I tell you about the book?
The story is about two women: Nao and Ruth. They are separated by space and time. Nao is a teenager living in Japan with her parents. Everyone in her family is miserable. Nao (pronounced "Now") starts writing a diary which begins with these words: "Hi, My name is Nao and I am a time being. Do you know what a time being is? Well, if you give me a moment, I will tell you." She addresses her diary to a future "you" as if she knows that someone will eventually read it. The future reader is Ruth, who finds the diary inside a Hello Kitty lunchbox, inside the cover of Prout's book, In Search of Lost Time. This is all inside a plastic bag wrapped up in seaweed and barnacles found by Ruth on the Pacific beach of the island where she is living at the time. Citizens on the island have all been scouring the beaches for months recovering flotsam that has washed up presumably from the Japanese tsunami two years earlier.
As Ruth begins reading the diary she learns that Nao grew up in Silicon Valley where her father held a good job and everyone was happy. But when the dot.com bubble burst they had to return to Japan where her father has been unable to find another job. He is miserable and has attempted suicide. Nao is bullied at school where she is also miserable and has contemplated suicide herself. But before she does anything drastic she goes to visit her great-grandmother, old Jiko, who is 104-years-old and a practicing Zen nun and the abbess of an ancient temple near Fukushima, very near the spot of the tsunami a few years later. While staying with old Jiko, Nao learns about a great-uncle who was a reluctant kamikaze pilot in WWII. Nao decides that before she kills herself she must first write down their stories. She pens these words, “I will write down everything I know about Jiko’s life in Marcel’s book, and when I’m done, I’ll just leave it somewhere, and you will find it. How cool is that? It feels like I’m reaching forward through time to touch you, and now that you’ve found it, you’re reaching back to touch me!”
The chapters alternate between the two narrators, though Nao is writing her chapters in second person and refers to herself in first person, and Ruth's chapters are written in third person which is odd, but it works. Ruth's chapters show how she increasingly becomes obsessed with learning about what happened to Nao. Did she commit suicide? Was she swept up in the tsunami? Is she still alive somewhere in Japan? Instead of spending time writing and working on her own memoir, she finds herself spending all her energy on Nao and the "what ifs" of the girl's life. Ruth reads the diary slowly, so that only one chapter or entry reveals itself at a time. By the time that Nao writes her last entry, she has decided that she doesn't want to die after all. And to her great delight she learns that Proust not only wrote the one book, but seven. One of them is titled, Time Regained. She decides that she must find a copy of it because that is a perfect title for a book about old Jiko.
As Ruth finishes the diary she decides she must write to Nao, even though she doesn't know how to contact her. She closes the letter acknowledging this not-knowing:
In your diary you quoted old Jiko saying something about not-knowing, how not-knowing is the most intimate way, or did I just dream that? Anyway, I've been thinking about this a lot, and I think maybe it's true, even though I don't really like the uncertainty. I'd much rather know, but then again, not-knowing keeps all the possibilities open. It keeps the world aliveI can totally relate to this concept of not-knowing. I used to tell my students that my favorite book endings were the ambiguous ones. That I way I got to play around with the "what ifs" myself.
Clearly A Tale for the Time Being is not an easy book and I wouldn't recommend it to just any reader. I listened to the audiobook, which I am sure help me "get" the story easier. It is long and has lots of story lines to keep track of but it sure is worth all the effort in the end. I loved the way Ruth Ozeki played around with the concept of time and I was able to get lost in it for quite a while. Heck, I'm still lost in all the mysteries of this wonderful book.
Did you read A Tale for the Time Being? What did you think of it? Have you read any of Ruth Ozeki's other books? I noticed she published a new book in 2021, The Book of Form and Emptiness, which I hope to get to soon.
-Anne