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Ambreen HaiThe seemingly independent but interlinked stories in the collectionoffer different dimensions of intersecting lives that all occupy Harouni’sworld. Collectively they describe two arcs: a movement from exteriorto interior to exterior spaces; and, secondly, a movement that beginswith servant stories, shifts to higher classes, and moves back to a villager whose life is destroyed after he becomes a servant. Servants thusboth frame and occupy the center of the collection. Beginning with“Nawabdin,” a story about an electrician on the outer borders of afeudal household, the collection shifts to male-female intra-servantsexual relations in “Saleema,” male-female employer-servant relations in“Provide, Provide,” and male-male employer-servant relations in “Abouta Burning Girl.” The title story, “In Other Rooms, Other Wonders,” appears in the middle of the collection and concerns a lower-middle classgirl, caught between servants and elites, who tries to improve her lotby having sex with her wealthy older relative, Harouni. The servants inthis story become guardians of social and moral codes when they enacteither resentment or servility toward the girl, whose transgressive sexuallabor both lowers and elevates them in relation to her. The only storyin the collection that does not feature servants is “Our Lady of Paris,”in which an upper-class Pakistani couple in Paris (tellingly, the narrativeis the only one not set in Pakistan) manipulates their son’s Americangirlfriend into leaving him. Even “Lily,” a story about a disintegratingmarriage between a socialite and a landowner, highlights how the constant presence of servants both enables their employers’ freedom fromlabor and limits their privacy. The collection as a whole is thus carefullyshaped with an intricate thematic and formal design.Western reviewers have compared Mueenuddin to Chekhov,Turgenev, Steinbeck, and Faulkner, but apart from some obvious comparisons to Mohsin Hamid, another internationally successful youngmale Pakistani writer with Ivy League credentials, none have attemptedto link Mueenuddin’s writing to other South Asian or postcolonial writers (which is rather odd, given the detailed texture of Mueenuddin’swork and its setting in Pakistan).5 I propose that Mueenuddin’s fiction both does something new in the context of South Asian literature in English, insisting on changes to habituated or acculturated ways38

Po s t c o l o n i a l S e r v i t u d eof seeing and representing, and belongs to a broader global wave offiction that is attempting something similar. This internationally published recent fiction, which includes Aravind Adiga’s White Tiger (2008),Romesh Gunesekera’s Reef (1994), Thrity Umrigar’s The Space BetweenUs (2006), Chimamanda Ngozi Adichie’s Half of a Yellow Sun (2006),and Mona Simpson’s My Hollywood (2010), has begun to re-think theinvisibility of servants and servitude and to address servant interiority,agency, and vulnerability as a form of social and cultural intervention.Mueenuddin is distinctive among these authors in his use of the interlinked short story, which, unlike the single servant perspective of anovel’s protagonist, allows for an intra-textual comparative explorationof multiple and diverse servant subjectivities and experiences.To clarify, by “domestic servitude” I refer to a complex of relationsdistinguished from both slavery and indentured labor. In much of SouthAsia, a domestic servant is (nominally) paid for his or her labor and,though constrained by a severe lack of choices and informal networks ofemotion, obligation, or tradition, is able to voluntarily enter or leave theservice of an employer without notice and without any binding legal orwritten contract. That said, he or she is nonetheless also among the mostvulnerable in society, unprotected from abuse or injustice, and powerless to prevent sudden termination of employment and loss of shelter orlodging at the whim of the employer. I focus on domestic servants not asgeneralized representatives of subaltern or impoverished classes (whichinclude peasants, factory workers, shopkeepers, Dalits, and beggars) butmore specifically as individuals who work and often live in homes thatcan afford to retain and pay them, and whose interactions with theiremployers thus present the intimate interface between unequal classesand the paradoxes of close contact and distance between individualsfrom very different social strata. Domestic servitude in South Asia isunderstood to be a deeply stigmatized position, a permanent rather thantemporary constituent of identity that produces expectations of loyalty,deference, and even self-abasement on one side, and varying degrees ofobligation on the other.6 It is distinct from other forms of work or “classic capital/labor relationships” that are constituted by the “market,” asRay and Qayum argue, because it “inhabits the private, intimate space39

Ambreen Haiof the home” (192). The employer’s home is a workplace even for thelive-in servant. The home becomes a site where the private and publicas well as leisure and work intersect, producing in many cultures ofservitude what Ray and Qayum call a “rhetoric of love” and “family,” a“complex discourse” that both conceals exploitation and makes it “bearable” on both sides (93).Domestic servitude thus offers (internal to postcolonial societies)what in the context of colonial cross-cultural encounters Mary LouisePratt terms a “contact zone”—a site of simultaneous intimacy, distance,and mutual adaptation. Instead of treating colonizer and colonized assealed and separate entities, Pratt’s focus on contact foregrounds “theinteractive, improvisational dimensions of colonial encounters” andemphasizes “how subjects are constituted in and by their relations toeach other” via “copresence” and “interaction, often within radicallyasymmetrical relations of power” (7). I borrow this notion of the contact zone to examine internal or intra-cultural dynamics within modernpostcolonial societies—employer-servant relations in contemporarytransnational postcolonial fiction—where similar asymmetries of poweroperate for individuals of radically different socio-economic, familial,and educational backgrounds (though often of the same race or nationality) similarly locked in close proximity.Methodologically I call on both intensive close analysis ofMueenuddin’s technical and formal choices, and broader interdisciplinary frameworks that include the historical contexts of Pakistan’s postcolonial feudal system, a socio-cultural understanding of abjection andpower relations in Pakistan’s contemporary culture of servitude, andgender and sexual formations to identify his stories’ innovations andinterventions and unfold the arguments they make. I explore how thesestories represent, or seek to evoke empathy for, figures who may seemremote to international readers and so familiar that they are easily overlooked by bourgeois South Asian audiences. I examine how the storiescomplicate the spheres of the private (sexual and emotional interactionsamong servants and employers) as well as the public (the intrusion ofstate violence, law, and corruption in servant lives) and delineate theirimbrication. I am interested in what cultural assumptions and social40

Po s t c o l o n i a l S e r v i t u d efailures the stories endeavor to expose as well as the attitudinal shiftsthey exemplify and seek to effect in readers.7In contemporary literary and cultural studies, gender, sexuality, race,class, and nationality are increasingly taken for granted as significantand mutually constitutive, historically contingent, categories of analysis.However, we (especially in postcolonial studies) have yet to pay attention to domestic servitude as a similarly significant social, cultural, oreconomic construction or dimension of identity formation or constituent of human interaction. This essay contributes to this enterprise by exploring Mueenuddin’s interventions in contemporary forms of servitudeand their constitution.Some Necessary Context and a Clarification Before ReadingMueenuddin CloselyIt would be hard to find modern South Asian fiction that does nottake domestic servitude in lower-middle- to upper-class households forgranted. Writers with diverse national, religious, and ethnic affiliationsoffer illuminatingly different, culturally conditioned responses to similar economic socio-cultural arrangements and the ensuing interpersonaldynamics. However, it is possible to discern some patterns or representative modes that form a literary tradition against which Mueenuddin’sdepartures can be measured. Here I briefly highlight three types ofrepresentation in earlier South Asian fiction: the servant as semi-visiblebackground to help constitute the rising middle class; the servant visibleas a domestic functionary whom women observe, depend on, and control; and the servant as visibly important yet a butt of comic humor. Thefirst type of representation, which appears in works by authors rangingfrom R. K. Narayan to Nirad Chaudhuri, briefly mentions the servant figure to provide a backdrop against which the bourgeois colonizedsubject may emerge. Often seeking to establish for Western readers theexistence of a “civilized” Indian middle-class and its attendant privileges,and to affirm for Indian English readers their middle-class identities,such writers call upon servants as humble foils in narratives that focuson employers as protagonists who are sometimes concerned about butusually unable to understand their culturally and psychologically remote41

Ambreen Haiservants.8 The second type of representative mode, apparent in the workof women writers from the 1950s and 1960s such as Attia Hosain andZeenuth Futehally, pays more attention to the simultaneously affectionate and antagonistic interactions between female protagonists and theirservants. This mode explores the cross-class intimacy between women orthe paradox of women who have authority over men within the arenaof the home. Such writing is interested in domesticity and is linkedwith its secret sharer, the figure of the domestic or servant.9 Both thefirst and second modes of representation are frequently accompanied bybourgeois prejudices about servant unreliability, criminality, sexualityor, alternatively, by implicit distancing calls for pity, while the narrative focus remains on the necessarily removed bourgeois protagonist ornarrator.10 South Asian English writing took a definitive turn with thepublication of Salman Rushdie’s Midnight’s Children in 1980. With itsbroad national and historical scope and its interest in the challenges of anewly decolonized nation, especially the interdependence and contrastsbetween rich and poor, Midnight’s Children granted new attention toservants, from Mary Pereira, the nurse turned ayah, to Padma, the narrator’s cook, first audience, and sexual partner. Although Rushdie grantsmore importance to servants than most writers who precede him, hiscomic, external narrative standpoint and often condescending mode ofrepresentation allow little interiority for the other who remains other.Servants (mostly women) are still subordinated to the self-absorbedupper-class male narrator’s story.11In contrast to these three types of representation, Mueenuddin eschews the instrumental use of servant figures that elevate or help educatethe bourgeois (post)colonial subject or perpetuate servant stereotypes.In Mueenuddin’s servant stories the third person narrator effaces himself(with one important exception) and directs readers’ attention unobtrusively and empathetically to the servant’s interiority. Unlike contemporaries such as Adiga and Gunesekera, Mueenuddin does not attemptto narrate stories through servants’ voices; unlike Umrigar, he does notfocus on relations among women.12 Whether they explore intra-servantsexuality, the exploitation of female servants by their male masters, orthe struggles of various servants to ameliorate their lot, his stories focus42

Po s t c o l o n i a l S e r v i t u d eon the choices, complex emotions, and intimate relations of individual servants. If he explores an employer’s perspective, as in “Provide,Provide,” it is to unravel its ethical failures and negative effects on servants. In Mueenuddin’s fiction, servants are not learning devices, helplessvictims, or reflective foils for upper-class protagonists. They are complexhuman beings located in a thickly described mesh of social and cultural conditions that are shown to shape their actions and subjectivity.Moreover, as the stories build, the accretion of perspectives creates amulti-dimensional kaleidoscope effect that allows each servant’s story toreflect off of and add to the others.In addition to this literary historical context, some socio-political historical context is necessary. At the time of independence in 1947, bothPakistan and India inherited a feudal landlord tenant-farming system ofprivate land ownership that was partly created and partly formalized byBritish colonial rule. With the aim of consolidating colonial power afterthe Sepoy Rebellion of 1857, the British instituted a system of indirectrule (particularly in the northern agricultural belt in Punjab, Sindh, andBengal) via zamindars or jagirdars, many of whom were originally revenue collectors without legitimate or ancestral claims on the cultivators’lands. They were rewarded with land ownership for their loyalty to theBritish government and reliable collection of land revenue from tenantfarmers (Rahman 159–64; Cheesman 12–13). Mueenuddin’s storiesallude to this formative history: K. K. Harouni’s “family consolidatedits lands and amassed power under the British, who made use of landowning gentry to govern” (114). This system of land (re)distributionproduced a ruling class of absentee landowners who wielded inordinatesocial and political power both locally and nationally. As Mueenuddinattests in his recent memoir essay in The New Yorker, his own ancestorsbenefitted from such an arrangement: “[I]n the eighteen-thirties andforties . . . as the British chronicles tell it, Kashmir groaned under theexactions of my ancestors, who were sent there as overlords by RanjitSingh, ruler of all Punjab. . . . On his death, the British usurped his domains, and my family silkily changed allegiances and flourished undertheir rule, being rewarded with more lands and small honors, suitablefor small gentry” (“Sameer” 64).43

Ambreen HaiAfter independence, both Pakistani and Indian governments tried tocurtail the power of the landowning class by passing various land reforms. Scholars with different agendas and national origins agree thatthese reforms failed in their promises, though they were more effectivein India than Pakistan (Raj 131–41; Herring 125; Naqvi et al. 28–29).In India, zamindari or feudal landownership was legally abolished (asdocumented in Hosain’s Sunlight on a Broken Column and symbolized in the title’s phallic “broken column”). In Pakistan, two differentpresidents passed reforms that imposed ceilings on land ownership:Ayub Khan in 1959, and Zulfikar Ali Bhutto incrementally in 1972and 1977. But even the most radical of these reforms were full of loopholes, designed at best to limit but not eliminate the monopoly of feudalfamilies, and easily circumvented by a ruling class that controlled thegovernment, legal system, and army (Herring 85–125).13 Subsequentto Bhutto’s death in 1979, the period in which Mueenuddin’s storiesare set, the power and wealth of this patriarchal feudal landlord systemremained entrenched. A rising industrial class rivaled the system, although not enough to ameliorate the living conditions of rural landlesstenants, many of whom shifted to domestic service either in the homesof their feudal landlords or as migrant workers in middle-class urbanhomes. The current system of landownership-based feudal power (andconsequent inequality, farmer poverty, and servitude) in Pakistan thusowes its origins to British colonialism and remains a powerful coloniallegacy. Accordingly, I would argue that the feudalism-based servitudedescribed in Mueenuddin’s stories is “postcolonial” not only in the obvious sense of being part of a postcolonial nation’s socio-cultural fabricand represented in its literature, but also in the specific sense of being adirect consequence of British colonization.Finally, I would like to clarify that in my analysis of literary representations of servitude produced by writers from relatively privileged classbackgrounds writing and publishing in English, I see literary rather thanactual servants and analyze not the degree of mimetic representation butthe cultural work of the representation as well as the literary and politicalfunctionality of the servant in contemporary postcolonial fiction.14 Theliterary servant doubles as a functionary who simultaneously performs44

Po s t c o l o n i a l S e r v i t u d etwo kinds of work: domestic service in the imaginary world of the text(such as cooking and cleaning), and literary or narratival service in thedynamics of the text (such as interrogating the elite normative ethos andexploring forms of gendered cross-class interaction). Inevitably, literaryrepresentation raises thorny questions around the right to represent, thepresumption of speaking for an “other,” and the problem of the subaltern who may or may not be heard even if she does speak.15 These areimportant questions that need to be raised, but it would be unfortunateif they led us to dismiss what a writer may have attempted or achieved,or to ignore what kinds of conversations, and among what audiences,the work seeks to engage. Granted, Mueenuddin and his cohort areupper- to middle-class writers, and I carry no romantic illusion thatwe can access “authentic” servant voices, perspectives, or experiences intheir work.16 Instead, I am interested in the literary, cultural, and socialwork performed by such middle-class narratives addressed to both international and national readers of English. Rather than prejudge themas specious I aim to ask more productive questions about what they seekto do and in what contexts, given the current realistic limitations on theproduction and dissemination of writing by members of servant classesin third world nations.In her important book Fiction Across Borders, Shameem Black arguesthat while late twentieth-century postcolonial, feminist, and ethnic minority criticism has produced necessary exposés of orientalist, sexist, orracist forms of representation and shown how the socia

“Nawabdin,” a story about an electrician on the outer borders of a feudal household, the collection shifts to male-female intra-servant sexual relations in “Saleema,” male-female employer-servant relations in “Provide