by Yann Martel
In zoos, as in nature, the best times to visit are sunrise and sunset. That is when most animals come to life. They stir and leave their shelter and tiptoe to the water's edge. They show their raiments. They sing their songs. They turn to each other and perform their rites. The reward for the watching eye and the listening ear is great. I spent more hours than I can count a quiet witness to the highly mannered, manifold expressions of life that grace our planet. It is something so bright, loud, weird and delicate as to stupefy the senses.
I have heard nearly as much nonsense about zoos as I have about God and religion. Well-meaning but misinformed people think animals in the wild are "happy" because they are "free". These people usually have a large, handsome predator in mind, a lion or a cheetah (the life of a gnu or of an aardvark is rarely exalted). They imagine this wild animal roaming about the savannah on digestive walks after eating a prey that accepted its lot piously, or going for callisthenic runs to stay slim after overindulging. They imagine this animal overseeing its offspring proudly and tenderly, the whole family watching the setting of the sun from the limbs of trees with sighs of pleasure. The life of the wild animal is simple, noble and meaningful, they imagine. Then it is captured by wicked men and thrown into tiny jails. Its "happiness" is dashed. It yearns mightily for "freedom" and does all it can to escape. Being denied its "freedom" for too long, the animal becomes a shadow of itself, its spirit broken. So some people imagine.
This is not the way it is.
Animals in the wild lead lives of compulsion and necessity within an unforgiving social hierarchy in an environment where the supply of fear is high and the supply of food low and where territory must constantly be defended and parasites forever endured. What is the meaning of freedom in such a context? Animals in the wild are, in practice, free neither in space nor in time, nor in their personal relations. In theory--that is, as a simple physical possibility--an animal could pick up and go, flaunting all the social conventions and boundaries proper to its species. But such an event is less likely to happen than for a member of our own species, say a shopkeeper with all the usual ties--to family, to friends, to society--to drop everything and walk away from his life with only the spare change in his pockets and the clothes on his frame. If a man, boldest and most intelligent of creatures, won't wander from place to place, a stranger to all, beholden to none, why would an animal, which is by temperament far more conservative? For that is what animals are, conservative, one might even say reactionary. The smallest changes can upset them. They want things to be just so, day after day, month after month. Surprises are highly disagreeable to them. You see this in their spatial relations. An animal inhabits its space, whether in a zoo or in the wild, in the same way chess pieces move about a chessboard--significantly. There is no more happenstance, no more "freedom", involved in the whereabouts of a lizard or a bear or a deer than in the location of a knight on a chessboard. Both speak of pattern and purpose. In the wild, animals stick to the same paths for the same pressing reasons, season after season. In a zoo, if an animal is not in its normal place in its regular posture at the usual hour, it means something. It may be the reflection of nothing more than a minor change in the environment. A coiled hose left out by a keeper has made a menacing impression. A puddle has formed that bothers the animal. A ladder is making a shadow. But it could mean something more. At its worst, it could be that most dreaded thing to a zoo director: a symptom, a herald of trouble to come, a reason to inspect the dung, to cross-examine the keeper, to summon the vet. All this because a stork is not standing where it usually stands!
But let me pursue for a moment only one aspect of the question.
If you went to a home, kicked down the front door, chased the people who lived there out into the street and said, "Go! You are free! Free as a bird! Go! Go!"--do you think they would shout and dance for joy? They wouldn't. Birds are not free. The people you've just evicted would sputter, "With what right do you throw us out? This is our home. We own it. We have lived here for years. We're calling the police, you scoundrel."
Don't we say, "There's no place like home"? That's certainly what animals feel. Animals are territorial. That is the key to their minds. Only a familiar territory will allow them to fulfill the two relentless imperatives of the wild: the avoidance of enemies and the getting of food and water. A biologically sound zoo enclosure--whether cage, pit, moated island, corral, terrarium, aviary or aquarium--is just another territory, peculiar only in its size and in its proximity to human territory. That it is so much smaller than what it would be in nature stands to reason. Territories in the wild are large not as a matter of taste but of necessity. In a zoo, we do for animals what we have done for ourselves with houses: we bring together in a small space what in the wild is spread out. Whereas before for us the cave was here, the river over there, the hunting grounds a mile that way, the lookout next to it, the berries somewhere else--all of them infested with lions, snakes, ants, leeches and poison ivy--now the river flows through taps at hand's reach and we can wash next to where we sleep, we can eat where we have cooked, and we can surround the whole with a protective wall and keep it clean and warm. A house is a compressed territory where our basic needs can be fulfilled close by and safely. A sound zoo enclosure is the equivalent for an animal (with the noteworthy absence of a fireplace or the like, present in every human habitation). Finding within it all the places it needs--a lookout, a place for resting, for eating and drinking, for bathing, for grooming, etc.--and finding that there is no need to go hunting, food appearing six days a week, an animal will take possession of its zoo space in the same way it would lay claim to a new space in the wild, exploring it and marking it out in the normal ways of its species, with sprays of urine perhaps. Once this moving-in ritual is done and the animal has settled, it will not feel like a nervous tenant, and even less like a prisoner, but rather like a landholder, and it will behave in the same way within its enclosure as it would in its territory in the wild, including defending it tooth and nail should it be invaded. Such an enclosure is subjectively neither better nor worse for an animal than its condition in the wild; so long as it fulfills the animal's needs, a territory, natural or constructed, simply is, without judgment, a given, like the spots on a leopard. One might even argue that if an animal could choose with intelligence, it would opt for living in a zoo, since the major difference between a zoo and the wild is the absence of parasites and enemies and the abundance of food in the first, and their respective abundance and scarcity in the second. Think about it yourself. Would you rather be put up at the Ritz with free room service and unlimited access to a doctor or be homeless without a soul to care for you? But animals are incapable of such discernment. Within the limits of their nature, they make do with what they have.
A good zoo is a place of carefully worked-out coincidence: exactly where an animal says to us, "Stay out!" with its urine or other secretion, we say to it, "Stay in!" with our barriers. Under such conditions of diplomatic peace, all animals are content and we can relax and have a look at each other.
In the literature can be found legions of examples of animals that could escape but did not, or did and returned. There is the case of the chimpanzee whose cage door was left unlocked and had swung open. Increasingly anxious, the chimp began to shriek and to slam the door shut repeatedly--with a deafening clang each time--until the keeper, notified by a visitor, hurried over to remedy the situation. A herd of roe-deer in a European zoo stepped out of their corral when the gate was left open. Frightened by visitors, the deer bolted for the nearby forest, which had its own herd of wild roe-deer and could support more. Nonetheless, the zoo roe-deer quickly returned to their corral. In another zoo a worker was walking to his work site at an early hour, carrying planks of wood, when, to his horror, a bear emerged from the morning mist, heading straight for him at a confident pace. The man dropped the planks and ran for his life. The zoo staff immediately started searching for the escaped bear. They found it back in its enclosure, havin
g climbed down into its pit the way it had climbed out, by way of a tree that had fallen over. It was thought that the noise of the planks of wood falling to the ground had frightened it.
But I don't insist. I don't mean to defend zoos. Close them all down if you want (and let us hope that what wildlife remains can survive in what is left of the natural world). I know zoos are no longer in people's good graces. Religion faces the same problem. Certain illusions about freedom plague them both.
The Pondicherry Zoo doesn't exist any more. Its pits are filled in, the cages torn down. I explore it now in the only place left for it, my memory.
CHAPTER 5
My name isn't the end of the story about my name. When your name is Bob no one asks you, "How do you spell that?" Not so with Piscine Molitor Patel.
Some thought it was P. Singh and that I was a Sikh, and they wondered why I wasn't wearing a turban.
In my university days I visited Montreal once with some friends. It fell to me to order pizzas one night. I couldn't bear to have yet another French speaker guffawing at my name, so when the man on the phone asked, "Can I 'ave your name?" I said, "I am who I am." Half an hour later two pizzas arrived for "Ian Hoolihan".
It is true that those we meet can change us, sometimes so profoundly that we are not the same afterwards, even unto our names. Witness Simon who is called Peter, Matthew also known as Levi, Nathaniel who is also Bartholomew, Judas, not Iscariot, who took the name Thaddeus, Simeon who went by Niger, Saul who became Paul.
My Roman soldier stood in the schoolyard one morning when I was twelve. I had just arrived. He saw me and a flash of evil genius lit up his dull mind. He raised his arm, pointed at me and shouted, "It's Pissing Patel!"
In a second everyone was laughing. It fell away as we filed into the class. I walked in last, wearing my crown of thorns.
The cruelty of children comes as news to no one. The words would waft across the yard to my ears, unprovoked, uncalled for: "Where's Pissing? I've got to go." Or: "You're facing the wall. Are you Pissing?" Or something of the sort. I would freeze or, the contrary, pursue my activity, pretending not to have heard. The sound would disappear, but the hurt would linger, like the smell of piss long after it has evaporated.
Teachers started doing it too. It was the heat. As the day wore on, the geography lesson, which in the morning had been as compact as an oasis, started to stretch out like the Thar Desert; the history lesson, so alive when the day was young, became parched and dusty; the mathematics lesson, so precise at first, became muddled. In their afternoon fatigue, as they wiped their foreheads and the backs of their necks with their handkerchiefs, without meaning to offend or get a laugh, even teachers forgot the fresh aquatic promise of my name and distorted it in a shameful way. By nearly imperceptible modulations I could hear the change. It was as if their tongues were charioteers driving wild horses. They could manage well enough the first syllable, the Pea, but eventually the heat was too much and they lost control of their frothy-mouthed steeds and could no longer rein them in for the climb to the second syllable, the seen. Instead they plunged hell-bent into sing, and next time round, all was lost. My hand would be up to give an answer, and I would be acknowledged with a "Yes, Pissing." Often the teacher wouldn't realize what he had just called me. He would look at me wearily after a moment, wondering why I wasn't coming out with the answer. And sometimes the class, as beaten down by the heat as he was, wouldn't react either. Not a snicker or a smile. But I always heard the slur.
I spent my last year at St. Joseph's School feeling like the persecuted prophet Muhammad in Mecca, peace be upon him. But just as he planned his flight to Medina, the Hejira that would mark the beginning of Muslim time, I planned my escape and the beginning of a new time for me.
After St. Joseph's, I went to Petit Seminaire, the best private English-medium secondary school in Pondicherry. Ravi was already there, and like all younger brothers, I would suffer from following in the footsteps of a popular older sibling. He was the athlete of his generation at Petit Seminaire, a fearsome bowler and a powerful batter, the captain of the town's best cricket team, our very own Kapil Dev. That I was a swimmer made no waves; it seems to be a law of human nature that those who live by the sea are suspicious of swimmers, just as those who live in the mountains are suspicious of mountain climbers. But following in someone's shadow wasn't my escape, though I would have taken any name over "Pissing", even "Ravi's brother". I had a better plan than that.
I put it to execution on the very first day of school, in the very first class. Around me were other alumni of St. Joseph's. The class started the way all new classes start, with the stating of names. We called them out from our desks in the order in which we happened to be sitting.
"Ganapathy Kumar," said Ganapathy Kumar.
"Vipin Nath," said Vipin Nath.
"Shamshool Hudha," said Shamshool Hudha.
"Peter Dharmaraj," said Peter Dharmaraj.
Each name elicited a tick on a list and a brief mnemonic stare from the teacher. I was terribly nervous.
"Ajith Giadson," said Ajith Giadson, four desks away ...
"Sampath Saroja," said Sampath Saroja, three away ...
"Stanley Kumar," said Stanley Kumar, two away ...
"Sylvester Naveen," said Sylvester Naveen, right in front of me.
It was my turn. Time to put down Satan. Medina, here I come.
I got up from my desk and hurried to the blackboard. Before the teacher could say a word, I picked up a piece of chalk and said as I wrote:
My name is
Piscine Molitor Patel, known to all as
--I double underlined the first two letters of my given name--
Pi Patel
For good measure I added
p= 3.14
and I drew a large circle, which I then sliced in two with a diameter, to evoke that basic lesson of geometry.
There was silence. The teacher was staring at the board. I was holding my breath. Then he said, "Very well, Pi. Sit down. Next time you will ask permission before leaving your desk."
"Yes, sir."
He ticked my name off. And looked at the next boy.
"Mansoor Ahamad," said Mansoor Ahamad.
I was saved.
"Gautham Selvaraj," said Gautham Selvaraj.
I could breathe.
"Arun Annaji," said Arun Annaji.
A new beginning.
I repeated the stunt with every teacher. Repetition is important in the training not only of animals but also of humans. Between one commonly named boy and the next, I rushed forward and emblazoned, sometimes with a terrible screech, the details of my rebirth. It got to be that after a few times the boys sang along with me, a crescendo that climaxed, after a quick intake of air while I underlined the proper note, with such a rousing rendition of my new name that it would have been the delight of any choirmaster. A few boys followed up with a whispered, urgent "Three! Point! One! Four!" as I wrote as fast as I could, and I ended the concert by slicing the circle with such vigour that bits of chalk went flying.
When I put my hand up that day, which I did every chance I had, teachers granted me the right to speak with a single syllable that was music to my ears. Students followed suit. Even the St. Joseph's devils. In fact, the name caught on. Truly we are a nation of aspiring engineers: shortly after, there was a boy named Omprakash who was calling himself Omega, and another who was passing himself off as Upsilon, and for a while there was a Gamma, a Lambda and a Delta. But I was the first and the most enduring of the Greeks at Petit Seminaire. Even my brother, the captain of the cricket team, that local god, approved. He took me aside the next week.
"What's this I hear about a nickname you have?" he said.
I kept silent. Because whatever mocking was to come, it was to come. There was no avoiding it.