” He said that Nineteen Eigty-Four is banned in Burma because it can be read as a criticism of how the country is being run and the ruling generals do not like criticism. As a result, he told me, I would be unlikely to meet many people in Burma who had actually read the novel. ‘Why do they need to read it?’ he said. ‘They are already living inside Nineteen Eighty-Four in their daily lives. ” (1: Mandalay, p.11)
In the 1920s George Orwell (then Eric Blair) spent years working in Burma as an imperial policeman at various posts, including Mandalay and Rangoon. He has formed strong opinions against colonialism and taken rather jaundiced view of the colonial society that would endure throughout the rest of his life. In 2002, traveling under the pseudonym Emma Larkin, the author, an American journalist, followed Orwell’s footsteps in Burma, where visitors were allowed to explore the country only on its terms, to recreate his experience. Finding George Orwell in Burma, employing Orwell’s sojourn and experiences as a template, is part memoir, part biography, part social history and part travelogue. Larkin reveals the cultural and political landscape of a country, one of the most mysterious in Southeast Asia, where a military regime has been in place for over 40 years, sealing off Burma from the outside world.
We historians must keep our mouths tightly shut. We are scared. As Burmese people, we are not free to talk about what we want. We are not free to walk where we want. We are not even free t die: we must die according to their wishes. (5: Katha, p.256)
Government surveillance is in fact responsible for the society’s “normal” façade. Events taking place inside Burma are carefully controlled and orchestrated. people are conditioned to obey and to submit to government’s measures. Indeed this fear of the authorities is a constant refrain from the people Larkin spoke to in Burma, including students, drivers, tour guides, policemen, dissidents and historians. They are cowed into submission because they know the reprisal is high for the only one real crime, and that is to act against the government or in defiance of its interests.
The Burmese landscape, both mental and physical, has long been loaded with prophecies, and Orwell’s trilogy is only one among many texts in which you can read the future or the past in Burma. (5: Katha, p.261)
Writing with such suppleness and understatement, Larkin reports that Orwell is known as a prophet in Burma, so closely do Animal Farm and Nineteen Eighty-Four (now I regretted reading too young to even understand their implication) reflect what has happened in the tragically oppressed land afflicted by a streak of authoritarianism. Larkin also seeks to get to the bottom of what might have provoked Orwell to write with remarkable precision on oppression. She believes Orwell was witness to many oppression, even in the colonial age, along with his work as an imperial policeman had greatly contributed to his ability to write about oppression in a chilling dystopian land. The book is a plainsong to Burma; it’s a tribute to Orwell; and it’s a rare piece of journalism. In pursuing the young Orwell’s life, she has reimagined his experiences that help shape his political outlook. Finding George Orwell in Burma is a mournful, meditative, idiosyncratic and contemplative book.
294 pp. Penguin Books. Paper (2004) [Read|Skim|Toss] [Buy|Borrow]
Filed under: Books, Burma, Current Affairs, History, Literature, Memoir, Non-fiction | Tagged: Biography, Books, Burma, Emma Larkin, Finding George Orwell in Burma, George Orwell, History, Memoir, Myanmar, Non-fiction, Travel Literature |