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Terrorist [Deckle Edge] [Hardcover]

John Updike
4.0 out of 5 stars  See all reviews (4 customer reviews)
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Product Description

From Publishers Weekly

Starred Review. Ripped from the headlines doesn't begin to describe Updike's latest, a by-the-numbers novelization of the last five years' news reports on the dangers of home-grown terror that packs a gut punch. Ahmad Mulloy Ashmawy is 18 and attends Central High School in the New York metro area working class city of New Prospect, N.J. He is the son of an Egyptian exchange student who married a working-class Irish-American girl and then disappeared when Ahmad was three. Ahmad, disgusted by his mother's inability to get it together, is in the thrall of Shaikh Rashid, who runs a storefront mosque and preaches divine retribution for "devils," including the "Zionist dominated federal government." The list of devils is long: it includes Joryleen Grant, the wayward African-American girl with a heart of gold; Tylenol Jones, a black tough guy with whom Ahmad obliquely competes for Joryleen's attentions (which Ahmad eventually pays for); Jack Levy, a Central High guidance counselor who at 63 has seen enough failure, including his own, to last him a lifetime (and whose Jewishness plays a part in a manner unthinkable before 9/11); Jack's wife, Beth, as ineffectual and overweight (Updike is merciless on this) as she is oblivious; and Teresa Mulloy, a nurse's aide and Sunday painter as desperate for Jack's attention, when he takes on Ahmad's case, as Jack is for hers. Updike has distilled all their flaws to a caustic, crystalline essence; he dwells on their poor bodies and the debased world in which they move unrelentingly, and with a dispassionate cruelty that verges on shocking. Ahmad's revulsion for American culture doesn't seem to displease Updike one iota. But Updike has also thoroughly digested all of the discursive pap surrounding the post-9/11 threat of terrorism, and that is the real story here. Mullahs, botched CIA gambits, race and class shame (that leads to poor self-worth that leads to vulnerability that leads to extremism), half-baked plots that just might work-all are here, and dispatched with an elegance that highlights their banality and how very real they may be. So smooth is Updike in putting his grotesques through their paces-effortlessly putting them in each others' orbits-that his contempt for them enhances rather than spoils the novel.
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.

From Booklist

*Starred Review* Updike is never static; over the course of his long career, he has not only mastered various literary forms but also tackled a wide variety of subjects as material for his fiction. His new novel, swift, sinewy, and stylish, represents another big leap. In the hands of a lesser writer, such a risky topic and premise easily could have come across as presumptuous. Ahmad, an 18-year-old high school student, is the son of an Irish American mother and an Egyptian father. He has taken up the Islamic faith of his father so completely that he is obsessed with distancing himself from the unclean infidel, which is how he views the New Jersey community in which he lives. The high-school guidance counselor, who attempts to steer young Ahmad in a direction he feels is more suitable and productive, is a compelling and oddly attractive supporting character, who, as it turns out, plays a vital role in a deadly plot into which Ahmad tumbles like the naive, easily manipulated adolescent he is. This marvelous novel can be accurately labeled as a 9/11 novel, but it deserves also the label of masterpiece for its carefully nuanced building up of the psychology of those who traffic in terrorism. Timely and topical, poised and passionate, it is a high mark in Updike's career. Brad Hooper
Copyright © American Library Association. All rights reserved

Review

Terrorist leaves the reader ripping through the book to its finale, desperate to find out what happens. . . . [A] compelling and surprising ride.”—USA Today
 
“A chilling tale that is perhaps the most essential novel to emerge from September 11.”—People (Critic’s Choice)
 
“Riveting . . . emotionally daring . . . Updike’s ability to get inside the mind of his Ahmad . . . is what renders the novel credible and sometimes wrenching in its authenticity.”—The Boston Globe --This text refers to the Paperback edition.

About the Author

John Updike was born in 1932, in Shillington, Pennsylvania. He graduated from Harvard College in 1954 and spent a year in Oxford, England, at the Ruskin School of Drawing and Fine Art. From 1955 to 1957 he was a member of the staff of The New Yorker and since 1957 has lived in Massachusetts. His novels have won the Pulitzer Prize, the National Book Award, the American Book Award, the National Book Critics Circle Award, the Rosenthal Award, and the Howells Medal.

Excerpt. © Reprinted by permission. All rights reserved.

I

Devils, Ahmad thinks. These devils seek to take away my God. All day long, at Central High School, girls sway and sneer and expose their soft bodies and alluring hair. Their bare bellies, adorned with shining navel studs and low-down purple tattoos, ask, What else is there to see? Boys strut and saunter along and look dead-eyed, indicating with their edgy killer gestures and careless scornful laughs that this world is all there is—a noisy varnished hall lined with metal lockers and having at its end a blank wall desecrated by graffiti and roller-painted over so often it feels to be coming closer by millimeters.

The teachers, weak Christians and nonobservant Jews, make a show of teaching virtue and righteous self-restraint, but their shifty eyes and hollow voices betray their lack of belief. They are paid to say these things, by the city of New Prospect and the state of New Jersey. They lack true faith; they are not on the Straight Path; they are unclean. Ahmad and the two thousand other students can see them scuttling after school into their cars on the crackling, trash-speckled parking lot like pale crabs or dark ones restored to their shells, and they are men and women like any others, full of lust and fear and infatuation with things that can be bought. Infidels, they think safety lies in accumulation of the things of this world, and in the corrupting diversions of the television set. They are slaves to images, false ones of happiness and affluence. But even true images are sinful imitations of God, who can alone create. Relief at escaping their students unscathed for another day makes the teachers’ chatter of farewell in the halls and on the parking lot too loud, like the rising excitement of drunks. The teachers revel when they are away from the school. Some have the pink lids and bad breaths and puffy bodies of those who habitually drink too much. Some get divorces; some live with others unmarried. Their lives away from the school are disorderly and wanton and self-indulgent. They are paid to instill virtue and democratic values by the state government down in Trenton, and that Satanic government farther down, in Washington, but the values they believe in are
Godless: biology and chemistry and physics. On the facts and formulas of these their false voices firmly rest, ringing out into the classroom. They say that all comes out of merciless blind atoms, which cause the cold weight of iron, the transparency of glass, the stillness of clay, the agitation of flesh. Electrons pour through copper threads and computer gates and the air itself when stirred to lightning by the interaction of water droplets. Only what we can measure and deduce from measurement is true. The rest is the passing dream that we call our selves.

Ahmad is eighteen. This is early April; again green sneaks, seed by seed, into the drab city’s earthy crevices. He looks down from his new height and thinks that to the insects unseen in the grass he would be, if they had a consciousness like his, God. In the year past he has grown three inches, to six feet—more unseen materialist forces, working their will upon him. He will not grow any taller, he thinks, in this life or the next. If there is a next, an inner devil murmurs. What evidence beyond the Prophet’s blazing and divinely inspired words proves that there is a next? Where would it be hidden? Who would forever stoke Hell’s boilers? What infinite source of energy would maintain opulent Eden, feeding its dark-eyed houris, swelling its heavy-hanging fruits, renewing the streams and splashing fountains in which God, as described in the ninth sura of the Qur’an, takes eternal good pleasure? What of the second law of thermodynamics?

The deaths of insects and worms, their bodies so quickly absorbed by earth and weeds and road tar, devilishly strive to tell Ahmad that his own death will be just as small and final. Walking to school, he has noticed a sign, a spiral traced on the pavement in luminous ichor, angelic slime from the body of some low creature, a worm or snail of which only this trace remains. Where was the creature going, its path spiralling inward to no purpose? If it was seeking to remove itself from the hot sidewalk that was roasting it to death as the burning sun beat down, it failed and moved in fatal circles. But no little worm-body was left at the spiral’s center.

So where did that body fly to? Perhaps it was snatched up by God and taken straight to Heaven. Ahmad’s teacher, Shaikh Rashid, the imam at the mosque upstairs at 27811?2 West Main Street, tells him that according to the sacred tradition of the Hadith such things happen:
the Messenger, riding the winged white horse Buraq, was guided through the seven heavens by the angel Gabriel to a certain place, where he prayed with Jesus, Moses, and Abraham before returning to Earth, to become the last of the prophets, the ultimate one. His adventures that day are proved by the hoofprint, sharp and clear, that Buraq left on the Rock beneath the sacred Dome in the center of Al-Quds, called Jerusalem by the infidels and Zionists, whose torments in the furnaces of Jahannan are well described in the seventh and eleventh and fiftieth of the suras of the Book of Books.

Shaikh Rashid recites with great beauty of pronunciation the one hundred fourth sura, concerning Hutama, the Crushing Fire:

And who shall teach thee what the Crushing Fire is?
It is God’s kindled fire,
Which shall mount above the hearts of the damned;
It shall verily rise over them like a vault,
On outstretched columns.

When Ahmad seeks to extract from the images in the Qur’an’s Arabic—the outstretched columns, fi 'amadin mumaddada, and the vault high above the hearts of those huddled in terror and straining to see into the towering mist of white heat, naru l-lahi l-muqada—some hint of the Merciful’s relenting at some point in time, and calling a halt to Hutama, the imam casts down his eyes, which are an unexpectedly pale gray, as milky and elusive as a kafir woman’s, and says that these visionary descriptions by the Prophet are figurative. They are truly about the burning misery of separation from God and the scorching of our remorse for our sins against His commands. But Ahmad does not like Shaikh Rashid’s voice when he says this. It reminds him of the unconvincing voices of his teachers at Central High. He hears Satan’s undertone in it, a denying voice within an affirming voice. The Prophet meant physical fire when he preached unforgiving fire; Mohammed could not proclaim the fact of eternal fire too often.

Shaikh Rashid is not much older than Ahmad—perhaps ten years, perhaps twenty. He has few wrinkles in the white skin of his face. He is diffident though precise in his movements. In the years by which he is older, the world has weakened him. When the murmuring of the devils gnawing within him tinges the imam’s voice, Ahmad feels in his own self a desire to rise up and crush him, as God roasted that poor worm at the center of the spiral. The student’s faith exceeds the master’s; it frightens Shaikh Rashid to be riding the winged white steed of Islam, its irresistible onrushing. He seeks to soften the Prophet’s words, to make them blend with human reason, but they were not meant to blend: they invade our human softness like a sword. Allah is sublime beyond all particulars. There is no God but He, the Living, the Self-Subsistent; He is the light by which the sun looks black. He does not blend with our reason but makes our reason bow low, its forehead scraping the dust and bearing like Cain the mark of that dust. Mohammed was a mortal man but visited Paradise and consorted with the realities there. Our deeds and thoughts were written in the Prophet’s consciousness in letters of gold, like the burning words of electrons that a computer creates of pixels as we tap the keyboard.



The halls of the high school smell of perfume and bodily exhalations, of chewing gum and impure cafeteria food, and of cloth–cotton and wool and the synthetic materials of running shoes, warmed by young flesh. Between classes there is a thunder of movement; the noise is stretched thin over a violence beneath, barely restrained. Sometimes in the lull at the end of the school day, when the triumphant, jeering racket of departure has subsided and only the students doing extracurricular activities remain in the great building, Joryleen Grant comes up to Ahmad at his locker. He does track in the spring; she sings in the girls’ glee club. As students go at Central High, they are “good.” His religion keeps him from drugs and vice, though it also holds him rather aloof from his classmates and the studies on the curriculum. She is short and round and talks well in class, pleasing the teacher. There is an endearing self-confidence in how compactly her cocoa-brown roundnesses fill her clothes, which today are patched and sequinned jeans, worn pale where she sits, and a ribbed magenta shorty top both lower and higher than it should be. Blue plastic barrettes pull her glistening hair back as straight as it will go; the plump edge of her right ear holds along its crimp a row of little silver rings. She sings in assembly programs, songs of Jesus or sexual longing, both topics abhorrent to Ahmad. Yet he is pleased that she notices him, coming up to him now and then like a tongue testing a sensitive tooth.

“Cheer up, Ahmad,” she teases him. “Things can’t be so bad.” She rolls her half-bare shoulder, lifting it as if to shrug, to show she is being playful.

“They’re not bad,” he says. “I’m not sad,” he tells her. His long body tingles under his clothes—white shirt, narrow-legged black jeans—from the shower after track practice.

“You’re looking way serious,” she tells him. “You should learn to smile more.”

“Why? Why should I, Joryleen?”

“People will like you more.”

“I don’t care about that. I don’t want to be liked.”

From AudioFile

Life can be cruel when you're a half-Egyptian, half-Irish high school student living in New Jersey. That's Ahmad Ashmawy's predicament; he's too smart for his small world and unable to contain his anger about the flawed, excessive American culture that surrounds him. Recruited by a local Shaikh, he's eventually offered an opportunity to commit a terrorist act. Ahmad's final decision--whether to detonate or not--becomes an allegory of his life. Christopher Lane, no stranger to stories of religion and terrorism (he read Charlie Wilson's War), deftly uses accents and pacing to carry this book forward with the momentum of a thriller. R.W.S. © AudioFile 2007, Portland, Maine-- Copyright © AudioFile, Portland, Maine --This text refers to the Audio CD edition.
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