by Camilla Gibb
Table of Contents
Title Page
Copyright Page
Dedication
part one - london, england
scar tissue
alive and kicking
exile
part two - harar, ethiopia
al-hijrah
call to prayer
a single wellington boot
purity and danger
the doctor
blood
the education of girls
affliction
in the blue glow
introducing custard
big fashion
part three - london, england
encounters with the jinn
a bitter habit
eid el fitr
phantom limbs
instinct
part four - harar, ethiopia
the emperor
the inner sanctum
the book of lies
kissing in english
obstacles in the path of righteousness
terms of endearment
part five - london, england
reunion
checkmates
prosthetics
chalk outlines
restricted access
part six - harar, ethiopia
a crack in the holy armor
the shrunken heads of enemy invaders
calling all saints
shame
a mother’s job
to hold a girl
eyes peek over the wall
a beach, a bridge
part seven - london, england
butchering the stems
learning chess
part eight - harar, ethiopia
static
feast and famine
september 12, 1974
part nine - london, england
a story of famine and refugees
some measure of happiness
a final aria and a manila wave
east, west and farther west
a bit of background, a lot of thanks
ALSO BY CAMILLA GIBB
Mouthing the Words The Petty Details of So-and-So’s Life
THE PENGUIN PRESS
Published by the Penguin Group
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Copyright © Camilla Gibb, 2005
All rights reserved
Publisher’s Note
This is a work of fiction. Names, characters, places, and incidents either are the product of the author’s
imagination or are used fictitiously, and any resemblance to actual persons, living or dead, business
establishments, events, or locales is entirely coincidental.
LIBRARY OF CONGRESS CATALOGING IN PUBLICATION DATA
Gibb, Camilla.
Sweetness in the belly / Camilla Gibb.
p. cm.
eISBN : 978-1-101-11829-0
1. British--Ethiopia--Fiction. 2. Hårer (Ethiopia)--Fiction. 3. London (England)--Fiction. 4. Women--England--Fiction. I. Title.
PR9199.4.G53S94 2006
813’.6-dc22 2005053451
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For Abdi, Biscutti, Agitu and the ge waldach—the children of Harar
PROLOGUE
harar, ethiopia
The sun makes its orange way east from Arabia, over a Red Sea, across volcanic fields and desert and over the black hills to the qat- and coffee-shrubbed land of the fertile valley that surrounds our walled city. Night departs on the heels of the hyenas: they hear the sun’s approach as a hostile ringing, perceptible only to their ears, and it drives them back, bloody lipped and panic stricken, to their caves.
In darkness they have feasted on the city’s broken streets: devouring lame dogs in alleyways and licking eggshells and entrails off the ground. The people of the city cannot afford to waste their food, nor can they neglect to feed the hyenas either. To let them go hungry is to forfeit their role as people on this wild earth, and strain the already tenuous ties that bind God’s creatures.
A hundred years ago, when the city’s gates were still closed at night—the key lodged firmly under the sleeping head of a neurotic emir—the hyenas were the only outsiders permitted access after dark. They would crawl through the drainage portals in the city’s clay walls. But the gates are splayed open now, have been for decades, a symbol of history’s turn against this Muslim outpost, a city of saints and scholars founded by Arabs who brought Islam to Abyssinia in the ninth century, the former capital of an emirate that once ruled for hundreds of miles.
For all the fear they inspire, though, if a hyena must die, one hopes it might do so on one’s doorstep. Pluck its eyebrows, fashion a bracelet, and you are guaranteed protection from buda, the evil eye. Endure the inconvenience of having to step over a hideous corpse baking in the African sun all day, but be assured that by the following morning, thanks to hyenas’ lack of inhibitions regarding cannibalism, the street will once again be licked clean.
As every day begins, the anguished cries of these feral children grow dim against a rising crescendo of birds quibbling in the pomegranate and lime trees of the city’s courtyards. And then the muezzins call: beckoning the city’s sleeping populace with a shower of praise for an almighty God. There are ninety-nine of them within the walls of this tiny city—ninety-nine muezzins for ninety-nine mosques. It takes the culmination of the staggered, near-simultaneous beginnings of a hundred less one to create the particular sound that is heard as godliness in Harar.
“But I don’t want to go among mad people,” Alice remarked.
“Oh, you ca’n’t help that,” said the Cat: “we’re all mad here. I’m mad. You’re mad.”
“How do you know I’m mad?” said Alice.
“You must be,” said the Cat, “or you wouldn’t have come here.”
LEWIS CARROLL
Alice’s Adventures in Wonderland
part one
london, england
1981-1985
scar tissue
On a wet night in Thatcher’s Britain, a miracle
was delivered onto the pockmarked pavement behind a decrepit building once known as Lambeth Hospital. Four women standing flanked by battered rubbish bins looked up to a close English sky and thanked Allah for this sign of his generosity. Two women ululated, one little boy, shy and tired, buried his face in his mother’s neck, and one baby stamped with a continent-shaped mole tried out her lungs. Her wail was mighty and unselfconscious, and with it, she announced that we had all arrived in England. None of us had hitherto had the confidence to be so brazen.
I was one of those four women. I trained in this godforsaken building, a gothic nightmare of a place, a former workhouse where the poor were imprisoned and divided—men from women, aged and infirm from able bodied, able-bodied good from able-bodied bad—each forced to break a daily quota of stone in order to earn their keep. Adjacent is the old infirmary, which once had its own Register of Lunatics, among them a woman named Hannah Chaplin, diagnosed with acute psychosis resulting from syphilis while in residence there with her seven-year-old son Charlie, some eighty years ago.
I don’t share this history, though I’ve moved within its walls. In the places I have lived, the aged and the infirm and the psychotic are not separated from the rest of us. They are part of us. I don’t share this history, but as a child, I did see a Charlie Chaplin film in a cinema in Tangier through the smoke of a hundred cigarettes. I sat cross-legged between my parents on a wooden bench, a carpet of peanut shells at our feet, the audience roaring with laughter, united by the shared language of bodies without words.
Amazing that humor could ever be born of this place. The building now stands condemned, slated for demolition, and I work at South Western, a hospital largely catering to the poor from the beleaguered housing estates in the surrounding areas: the mentally ill, the drug addicted, the unemployed white, the Asian and Afro-Caribbean immigrants and the refugees and asylum seekers, the latest wave of which has been rolling in from torn parts of East Africa, principally Eritrea and Sudan.
Many of these claimants avoid the hospital, overwhelmed or intimidated as they are by the agents and agencies of the state—the customs officers, police, civil servants, lawyers, social workers and doctors—with their unreadable expressions and their unreadable forms. I know this because they are my neighbors. I encounter them in the elevator, in the laundrette, in the dimly lit concrete corridors of high-rises on the Cotton Gardens Estate. I’ve lived in a one-bedroom council flat on the fourteenth floor of one of these buildings since the autumn of 1974—compensation for the circumstances of my arrival.
My white face and white uniform give me the appearance of authority in this new world, though my experiences, as my neighbors quickly come to discover, are rooted in the old. I’m a white Muslim woman raised in Africa, now employed by the National Health Service. I exist somewhere between what they know and what they fear, somewhere between the past and the future, which is not quite the present. I can translate the forms for them before kneeling down and putting my forehead to the same ground. Linoleum, concrete, industrial carpet. Five times a day, wherever we might be, however much we might doubt ourselves and the world around us.
I was not always a Muslim, but once I was led into the absorption of prayer and the mysteries of the Qur’an, something troubled in me became still.
I was the daughter of two solitary renegades who’d met at Trinity College Dublin in the 1950s, freaks pulled by the magnet of shared disenchantment into an inseparable embrace. Alice and Philip, so convinced they had enough love, intelligence and language between them to make their way around the world that they took a leave of absence from university and obligation that would last the rest of their lives, setting off on foot, with me nothing more than an egg in my mother’s belly.
Nomads, my father called us, though there was no seasonal pattern to our migration. I was born in Yugoslavia, breast-fed in Ukraine, weaned in Corsica, freed from diapers in Sicily and walking by the time we got to the Algarve. Just when I was comfortable speaking French, we’d be off to Spain. Just when I had a new best friend, the world was full of strangers again. Until Africa, life was a series of aborted conversations, attachments severed in the very same moment they began.
There was a familiar pattern to the leaving speech. “You put roots down and they’ll start growing. Do you know what I mean?” my father would say, poking me in the ribs.
“But why is that so bad?” I remember asking as we lurched and bobbed our way toward Yet Another Unfathomable Destination.
“It just makes the passage between places too painful. It’s all about the journey. You don’t want to spoil the journey by missing what you’ve left and worrying about where you’re going” was his standard reply.
For them, the journey ended in Africa, while for me it had only just begun. After several months in Tangier, where I’d played in the streets of the medina while they lay about naked and high in the unbearable heat of our room in a crumbling hotel, we made our way south, to the Sufi shrine of Bilal al Habash on the Moroccan edge of the Sahara. Their friends in Tangier had suggested it: the saint was known as one who could bless pregnant women and their unborn children. My mother had suffered a miscarriage the year before, and she was willing to try anything this time, whatever lotions or potions or blessings might guarantee she carry this next baby to full term.
The saint’s disciple, the Great Abdal, received us with some initial reservation, but softened once he’d placed his hand on my mother’s stomach. It was too late: the baby lay still. She turned away, she turned inward, and I’ve always felt she blamed me somehow, as if I had robbed her of the capacity to bear more children. Some weeks later my parents told me they had business they needed to finish up in Tangier and they asked the Great Abdal if he would mind looking after me for the weekend. It would only be for three days.
I was not unused to being minded by relative strangers, and the Great Abdal seemed keen to use their absence as an opportunity to introduce me to the Qur’an. I’d already expressed some curiosity about his big green and gold book and the woolen-cloaked Sufis who mumbled and swayed in the courtyard surrounding the shrine. I had always envied children who went to school and so I welcomed the Great Abdal’s lessons. My father had bought me a notebook in Tangier, and I’d already filled several pages with Arabic words I had learned in the streets of the medina. I began a fresh page for words from the Qur’an.
Three days became three weeks, my anxiety eased somewhat by the repetition of new words, before the arrival of a friend of my parents’ from Tangier. Muhammed Bruce Mahmoud was a large English convert with a white beard and algae-green eyes who had lived in North Africa for decades. We’d spent many nights in his company in overlit sidewalk cafés and dimly lit bars.
He did not mince his words as one might with an eight-year-old, though he did feel responsible as the messenger. My parents had been killed in an alleyway in the city. He did not say how or why. He and the Great Abdal conferred and decided it would be best that I remain at the shrine rather than return to the city. I had no home to be sent back to—no relatives that I knew of, no England that I knew. The Great Abdal would be my teacher, my guide, my father in senses both spiritual and mundane. Muhammed Bruce would be my guardian, visiting me regularly and paying for my keep. And I would be absent and haunted for a long time while together they worked hard to fill the hollow and replace the horror with love and Islam. And so for me, the two have always been one.
Faith has accompanied me over time and geography and upheaval. From Morocco, to Ethiopia, to England. A faith that now binds me to my Muslim neighbors in this country my parents referred to—despite calling it a dark and oppressive place where the sun never shone and the English (Dad’s people) hated the Irish (Mum’s people)—as home.
In this country they called home, I became a nurse and began, fairly early on in my career, to bring my work back to the estate, to administer tetanus shots, treat head lice, sew stitches, mete out pain-killers and counsel wives on the sofa in my sitting room in my
off-hours. I hold my neighbors’ children, listen to their stories, reflect in their silence and, in the most serious cases, insist on the hospital, accompany them there: men with fractures and hernias, women hemorrhaging from botched abortions, even one poor boy who’d lost the tip of his penis while his parents argued about whether or not he should be circumcised.
In all honesty, I’m not licensed to do half the things I do, but there is a need, both theirs and mine. Treating my neighbors restores my humanity after laundered and sterilized days of rounds spent injecting person after pain-riddled person with morphine, days when “nursing” feels more like a euphemism for euthanasia.
I’m certainly not licensed to deliver babies, but by the time I ran through the rain down the dark February streets after the two Eritrean women from my building who came to fetch me on that auspicious night in 1981, Amina’s baby was well on its way.
They pointed at the Ethiopian woman squatting under the partial shelter of an eaves trough. It was too late to move her. I turned her chin toward the light. Her face was contorted with pain: a blood vessel in her eye had burst, her bottom lip, quivering with prayer, held the imprint of her teeth, and sweat ran down her cheeks and plunged into the tunnel between her breasts. For all the strain, though, she made no more noise than the rain tapping gently against the eaves trough over our heads. A young wide-eyed boy stood at the woman’s side, hand burrowed deep in his mother’s hair.
One of the Eritrean women took off the veil she was wearing, wiped the woman’s twisted brow with a corner and then suspended it like an umbrella over this unlikely cluster squatting on the pavement. The other Eritrean moved to massage the woman’s stomach but I held her back by the hand.