Abstract
Publicised as Hassan Blasim’s “debut” novel, God 99 is presented by the narrator Hassan Owl, the author’s doppelgänger, as the draft of a blog project of 99 interviews conducted in various cities in Europe with forcefully displaced people, whose lives have been devastated by wars in Syria and Iraq. In stark contrast to the purposiveness of interviews conducted by immigration officials and to the predictability of the stories relayed in the media, the fragmented stories of God 99 related by the interviewees are sewn together in no specific order and with no apparent attention to continuity and narrative progress. They constitute a precarious backbone on which the novel is built and are framed by an email correspondence with the narrator’s friend and author, Alia Mardan, reflecting larger existential questions about life, society, and the role of art. In God 99, the boundaries between autobiography, reportage, and fiction are incessantly blurred.
The chapter analyses first how the novel depicts death, the violence of wars and displacements, and the protagonists’ enduring pain of living with fragments. I also carefully detail how fragmentation, multiplicity, and kaleidoscopic visions are used as stylistic devices best designed to ethically engage with the traumatic experiences related in the novel. In the last part of the chapter, I unpack the hidden structure of the book based on literary affiliations and companionship, which constitute new trails holding books and lives together, against all odds. I argue that the characters and narrators, real-life migrants and storytellers, find solace and meaning in the Islamic theological principle that behind and beyond multiplicity there is unity, beyond fragmentation, there is a striving for wholeness, and that beyond dispersal, literature offers the possibility of a different return, elsewhere and otherwise.
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Notes
- 1.
For a more detailed discussion of Blasim’s insider–outsider status on the Finnish literary map and the politics of belonging in Finland, see Löytty’s essays “Welcome to Finnish Literature!,” 67–82 (2017) and “Follow the Translation!,” esp. 28–33, 37–40.
- 2.
For al-Mubarak’s extended argument, see “How the Sumerians Invented Space Aeronautics” in English at https://thecommapressblog.wordpress.com.
- 3.
See Saḥiḥ Bukhārī Book 54, Hadith 23, Book 97, Hadith 21, and Book 80, Hadith 105; Saḥiḥ Muslim, Book 48, Hadith 6; Jāmi‘i al-Tirmidhī Book 48, Hadith 139; Sunan Ibn Mājah Book 34, Hadith 3860.
- 4.
Haytham Bahoora provides an in-depth analysis of Blasim’s representation of violent deaths, murdered, maimed, and disfigured bodies in “Remembering the Dismembered Nation,” esp. pp. 197–201.
- 5.
See Butler, Precarious Life (2004) and Frames of War (2009). For Butler, a grievable life is a life with value, one that will be mourned and commemorated. The distinction between the two can be mapped on to “exclusionary conceptions of who is normatively human: what counts as a livable life and a grievable death” (2009, xiv–xv).
- 6.
For a late manifestation of a Marxist critique of the poststructuralist and deconstructivist strand in postcolonial theory, see Vivek Chibber’s Postcolonial Theory and the Specter of Capital (2003).
- 7.
Sandro Mezzadra and Brett Neilson have been engaged in a research project since the mid-2000s to study the proliferation of borders and the multi-scalar role they play in the current restructuring of working lives, the international division of labor, and in the production of the deeply heterogeneous space and time of global capitalism. See in particular the first chapter in their book “The Proliferation of Borders” in Borders as Method.
- 8.
The idea to unearth this trail of literary affiliations came to me during discussions I had with colleagues about the book during a Banipal Book Club organized by Becki Maddock and Maggie Obank on 30th June 2021. I thank the organizers and Rita Sakr for taking part in this event and for her contributions in critically exploring Blasim’s works. See for instance her article “The More-Than-Human Refugee Journey: Hassan Blasim’s Short Stories” referenced in the bibliography.
- 9.
The term under-community is inspired by Fred Moten and Stefano Harney’s (2013) concept of the “under-commons,” which they present as drawn from theory and practice of the black radical tradition. The “under-commons” are understood as fugitive paths and adversarial fields from where to organize and unsettle contemporary capitalist mechanisms of control, from governance by credit to management of pedagogy. While recognizing that what I call Blasim’s “under-community” is male, white, and representative of an intellectual elite, I use the prefix “under” to underscore the fact that Blasim’s creation of a community of writers is kept underground and is not self-evident. In that sense, it is fugitive, esca** the racist expectation that an Arab novelist writing in Arabic connects first and foremost with Arab authors writing in Arabic too.
- 10.
Corina Stan has written extensively and fascinatingly about Abbas Khider and what Khider’s novels do to default conceptions of language in general and the German language in particular (see “Affordances of a New Language” for Stan’s study of Deutsch für alle: Das endgültige Lehrbuch), and to conceptions of refugee and world literatures (see “Novels in the Translation Zone” for Stan’s study of Der falsche Inder and Brief in die Auberginenrepublik).
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Gallien, C. (2024). Hassan Blasim’s God 99: Staying with Fragments, Designing Other Worlds. In: Stan, C., Sussman, C. (eds) The Palgrave Handbook of European Migration in Literature and Culture . Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-30784-3_37
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