Jeet Thayil - Narcopolis

Of course it didn’t go as easily as the Muslim, whose name was Majid, said it would. It took another week of watery daal and uncleaned rice and watching his back, and then, a trip to court, where Majid the Muslim did most of the talking. Afterwards, a constable put him in a jeep and escorted him to a place recommended by the judge, who said it was the first facility of its kind in India, that it was a programme run by former users, that it used both physical and spiritual exercises to help bring about a speedy recovery (which phrase made Rumi smile, because it sounded like the judge was making a paid advertisement, and because if you knew anything at all you knew there was no such thing as a speedy recovery when it came to heroin), and that it was talked about mainly for the sessions, part psychotherapy, part literary criticism, conducted by a former monk and heroin addict named Soporo Onar, who had taken over the running of the centre some months earlier. The judge said the doors of the facility were locked, though only at night and therefore escape was not impossible, but he was of the opinion that it would be wiser for Rumi to stick out the six months of his sentence than dodge the court for the rest of his life.

*

With the dreams came memories, or perhaps they weren’t memories at all but fantasies she imagined were memories. It was as if, by lifting the cloud of garad and chandu that had been her companion for so many years, she had also liberated her recollections of infancy, if they were true recollections at all. It surprised her that she remembered the church her mother had made on the bottom shelf of a steel cupboard, something no one knew about except her mother and she. She remembered the marigolds her mother placed on the shrine, and the framed image of Swayambunath’s painted eye, and a figurine of a woman in a blue veil. She knew now that the woman in blue was Mother Mary and that her mother had worshipped both Hindu and Christian gods. But how could she possibly remember such things when she’d been separated from her parents at the age of seven and at eight had already come to live with the tai, who had named her Dimple, not because she had any, but because there was an actress of that name who had, for the briefest of moments, captured the nation’s excitable imagination? But she did, she remembered with absolute clarity her mother placing her in the hands of the priest. And she remembered too her mother’s fits, when she screamed for no reason and tore her hair, and the fights with her father, whom she didn’t remember at all because he died young, and she remembered the noose her mother was rescued from, a noose made from a dupatta that had been fastened to a nail on the kitchen wall. Or was it Mr Lee’s mother who was rescued from a noose? Had she stolen the memory? Perhaps she had no memories at all; perhaps she was stealing other people’s because she had none of her own.

*

In his first days at the centre, Rumi met only the two inmates who had been told to stay up with him during his withdrawals. The Parsi gave his name as Bull and was the tougher of the two. The Catholic’s name was Charlie and he claimed to be an electrician and knife-fighter. They took turns sleeping so one of them could keep an eye on Rumi at all times. On his second night, when the drugs they gave him seemed to have little or no effect and he began to pound the wall, first with his fist and then with his head, the Parsi and the Catholic moved his bed to the centre of the room and tied him down with nylon rope and cotton wool. He kept asking for stronger drugs but the best they could do was Diazepam in useless five-milligram capsules. Bad timing, man, said the Catholic. Since Soporo took over things have changed, otherwise they would have given you the best medication, full-on hallucinations. Soporo thinks cold turkey is the best turkey. Fuck Soporo, said Rumi. The Parsi laughed and hit him in the stomach and the pain was such a relief from the withdrawals that Rumi said it again, Fuck Soporo. This time the Parsi only laughed and said, If you had a razor you’d be cutting yourself, wouldn’t you? Rumi said, Fuck you too, and vomited in his direction. Bull the Parsi danced easily out of the way. He said, At least you have the right attitude.

*

He felt like he’d joined a cult, because all they talked about all day long was Soporo this and Soporo that, stories he didn’t want to hear, much less hear again and again: how Soporo exposed the guy who’d been in charge of the centre, a cross addict (sex, alcohol and heroin), who’d been using right under their noses, nodding off during Sharing Sessions and nobody the wiser because after all this was the session leader; how Soporo went after him at an NA meeting and made him admit it; how, three months after taking over, he persuaded the trustees to put up more funding and leased another floor from the church to build a gym and meeting rooms; how all kinds of people turned up at his talks, including those who’d never done drugs in their lives; and how, if Rumi made a good recovery, he’d be able to attend the talk on Wednesday night, which was titled ‘The End of Time’. I heard a rumour, said Jean-Luc, a French junkie who’d been living in India since the seventies and had graduated from opium to heroin to Tidigesic, a synthetic opiate. You want to hear? The rumour is he will talk about how heroin annihilates the idée of time as a logical or chronological imperative, and he will talk about the Miles Davis album Kind of Blue , which he says is an example of heroin time, not musical time, and he’s going to prove it by playing some of the tracks. Where’s the talk going to be held? Rumi asked. Down the road at the Church Annexe, said Jean-Luc. We need a bigger room than this one because a crowd will turn up, I don’t know why. How do we get there? asked Rumi. We walk, what else? Hey, turkey, said Bull the Parsi from across the room, you want to be carried? Is that it? It was Rumi’s first time at the lunch table, sitting with everybody, trying to eat. His hands shook so much he couldn’t hold a glass and he felt weak and nauseous; the sight of food, in particular, the tongue served for lunch on Sunday, only made him sicker. The tongue had the exact shape and rough texture of a human tongue, except it was four or five times the size, and pinker and thicker and difficult to chew or swallow. He watched the others gobble it down and it seemed to him that they were attempting to swallow their own tongues, to commit suicide in this most ferocious of ways, and he was carried by a wave of white nausea mixed with disgust. He thought: You don’t deserve to eat, not with so much appetite, and you don’t deserve your good teeth and excellent digestion. You don’t deserve to live, he thought, touching his neck surreptitiously to feel for the fever steaming under the skin. Down the road suddenly seemed like an impossible distance and he barely made it from the table to the turkey mattress without assistance.

He got better, or he pretended to get better, and on Wednesday when he saw them showering and shaving he did the same, and when they put on their best clothes, he did too, put on the only clothes he owned, a check shirt and jeans that he’d hand-washed once in prison and once at the centre, and when a dozen turkeys and non-turkeys went out, chaperoned by the Parsi and the Catholic, he was among them, walking with a convalescent’s hesitant step, a misfit in a company of misfits, stumbling or walking placidly among the normals, while Jean-Luc combed his dirty blond hair with his hands and Walter the obese chain-smoker talked to himself in Oriya and all of them eyed the women on the street. They stopped for tea and cakes, then made another stop for beedis and cigarettes, and between the cigarette shop and the Annexe where Soporo Onar’s talk was to be held, a distance of twenty metres or less, Rumi walked backwards into a crowd of pedestrians and vanished.