JANUARY   2002
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JANUARY 2002 Contents


 Pakistani Literature
 - Evolution & Trends

 V S Naipaul
His Nobel Lecture

 Visual Arts

 South Asian Art - shared
 cultural frontier
- shared
 cultural frontier

 Rare photographs of Indian
 nobility found at Lafayette


 The Jullundur Brigade


 India & China - major global
 players by 2025

 Foreign Investors in India's 
 IT Industry


 Muzaffar Ali


 Shandur Polo Festival

 Chogan - the original Polo

 Indian Polo turns Blue Chip


 'Knock at Every Alien Door'
 - Serialisation of an
 unpublished novel by
 Joseph Harris


Boston Peace March


the craft shop

the print gallery


Silk Road on Wheels

The Road to Freedom

Enduring Spirit

Parsis-Zoroastrians of

The Moonlight Garden

Contemporary Art in Bangladesh


Page  2  of  5


V.S. Naipaul:  'Two Worlds'


Nobel Lecture December 7, 2001


naipaul-lecture.jpg (12372 bytes)

I was born in a small country town called Chaguanas, two or three miles inland from the Gulf of Paria. Chaguanas was a strange name, in spelling and pronunciation, and many of the Indian people- they were in the majority in the area - preferred to call it by the Indian caste name of Chauhan. I was thirty-four when I found out about the name of my birthplace. I was living in London, had been living in England for sixteen years. I was writing my ninth book. This was a history of Trinidad, a human history, trying to re-create people and their stories. I used to go to the British Museum to read the Spanish documents about the region. These documents - recovered from the Spanish archives - were copied out for the British government in the 1890s at the time of a nasty boundary dispute with Venezuela. The documents begin in 1530 and end with the disappearance of the Spanish Empire. I was reading about the foolish search for El Dorado, and the murderous interloping of the English hero, Sir Walter Raleigh. In 1595 he raided Trinidad, killed all the Spaniards he could, and went up the Orinoco looking for El Dorado. He found nothing, but when he went back to England he said he had. He had a piece of gold and some sand to show. He said he had hacked the gold out of a cliff on the bank of the Orinoco. The Royal Mint said that the sand he asked them to assay was worthless, and other people said that he had bought the gold beforehand from North Africa. He then published a book to prove his point, and for four centuries people have believed that Raleigh had found something. The magic of Raleigh's book, which is really quite difficult to read, lay in its very long title: The Discovery of the Large, Rich, and Beautiful Empire of Guiana, with a relation of the great and golden city of Manoa (which the Spaniards call El Dorado) and the provinces of Emeria, Aromaia, Amapaia, and other countries, with their rivers adjoining. How real it sounds! And he had hardly been on the main Orinoco.

And then, as sometimes happens with confident men, Raleigh was caught by his own fantasies. Twenty-one years later, old and ill, he was let out of his London prison to go to Guiana and find the gold mines he said he had found. In this fraudulent venture his son died. The father, for the sake of his reputation, for the sake of his lies, had sent his son to his death. And then Raleigh, full of grief, with nothing left to live for, went back to London to be executed.

The story should have ended there. But Spanish memories were long - no doubt because their imperial correspondence was so slow: it might take up to two years for a letter from Trinidad to be read in Spain. Eight years afterwards the Spaniards of Trinidad and Guiana were still settling their scores with the Gulf Indians. One day in the British Museum I read a letter from the King of Spain to the governor of Trinidad. It was dated 12 October 1625. "I asked you," the King wrote, "to give me some information about a certain nation of Indians called Chaguanes, who you say number above one thousand, and are of such bad disposition that it was they who led the English when they captured the town. Their crime hasn't been punished because forces were not available for this purpose and because the Indians acknowledge no master save their own will. You have decided to give them a punishment. Follow the rules I have given you; and let me know how you get on." What the governor did I don't know. I could find no further reference to the Chaguanes in the documents in the Museum. Perhaps there were other documents about the Chaguanes in the mountain of paper in the Spanish archives in Seville which the British government scholars missed or didn't think important enough to copy out. What is true is that the little tribe of over a thousand - who would have been living on both sides of the Gulf of Paria - disappeared so completely that no one in the town of Chaguanas or Chauhan knew anything about them. And the thought came to me in the Museum that I was the first person since 1625 to whom that letter of the king of Spain had a real meaning. And that letter had been dug out of the archives only in 1896 or 1897. A disappearance, and then the silence of centuries.

We lived on the Chaguanes' land. Every day in term time - I was just beginning to go to school - I walked from my grandmother's house - past the two or three main-road stores, the Chinese parlour, the Jubilee Theatre, and the high-smelling little Portuguese factory that made cheap blue soap and cheap yellow soap in long bars that were put out to dry and harden in the mornings - every day I walked past these eternal-seeming things - to the Chaguanas Government School. Beyond the school was sugar-cane, estate land, going up to the Gulf of Paria. The people who had been dispossessed would have had their own kind of agriculture, their own calendar, their own codes, their own sacred sites. They would have understood the Orinoco-fed currents in the Gulf of Paria. Now all their skills and everything else about them had been obliterated.

The world is always in movement. People have everywhere at some time been dispossessed. I suppose I was shocked by this discovery in 1967 about my birthplace because I had never had any idea about it. But that was the way most of us lived in the agricultural colony, blindly. There was no plot by the authorities to keep us in our darkness. I think it was more simply that the knowledge wasn't there. The kind of knowledge about the Chaguanes would not have been considered important, and it would not have been easy to recover. They were a small tribe, and they were aboriginal. Such people - on the mainland, in what was called B.G., British Guiana - were known to us, and were a kind of joke. People who were loud and ill-behaved were known, to all groups in Trinidad, I think, as warrahoons. I used to think it was a made-up word, made up to suggest wildness. It was only when I began to travel in Venezuela, in my forties, that I understood that a word like that was the name of a rather large aborginal tribe there.

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