tisdag 22 juli 2025

VOLOMARI VOLOTINEN'S FIRST WIFE AND ASSORTED OTHER OLD ITEMS

Author: Arto Paasilinna
Year: 2013 (1994)
Publisher: Brombergs förlag
Language: Swedish (translator Camilla Frostell)

A 2018 report by British researcher and educator Stephen Follows reveals that around 52% of all movies produced in the US and Europe so far in the 21st century were categorised as drama, with comedy ringing in at 28% in second place, well ahead of other genres such as thrillers (12%), romance and action (11% each), and horror (10%).*

In literature a similar pattern emerges. Drama, thrillers and crime, and romance dominate the lists of bestsellers. Yet comedy is nowhere to be found.**

Why are there so few funny novels?

One possible explanation is that, unlike suspense and romance, which are largely propelled by plot, comedy, much like erotica, depends more heavily on the mode of narration. In this genre, the ‘how’ often matters more than the ‘what’. The effect lies not in events themselves but in their delivery. As a result, some might argue that such writing places fewer demands on events, relying instead on tone, timing, and voice to achieve its impact, making it infinitely more demanding to write.

Arto Paasilinna is frequently cited as a master of comic fiction and his books are hugely popular all over the Nordics and beyond. The title of one of his novels, “Volotinens första fru och annat gammalt” (“Volomari Volotinen's First Wife and Assorted Other Old Items”), is perfectly hilarious. While, as will become evident, accurately capturing the contents of the book, it nods playfully to an old, albeit arguably misogynistic, adage about women and ageing. I was understandably brimming with anticipation when I began reading, eagerly expecting to snort-laugh my way through it. After all, I have laughed out loud more than once at other books by other authors, though few and far between.

Set during the height of the Cold War, the story follows Volomari Volotinen, a Finnish insurance investigator, and eccentric collector of historical oddities. His pursuits, ostensibly harmless, soon entangle him in a series of situations, some of which will even have political ramifications for Finland’s delicately balanced relationship with the USSR. His wife Laura, twenty years his senior, ever so loyal and at times unexpectedly resourceful, sometimes needs to step in and assist when Volomari goes overboard in his enthusiasm.

Though presented as a novel, the book reads more like a series of loosely connected short stories, unified by recurring protagonists rather than a continuous narrative arc. Each chapter typically centres on a single object of interest, Volomari’s latest fixation, serving as both its title and narrative anchor. The episodes are largely self-contained, with storylines that begin and conclude within the bounds of each chapter.

Unfortunately, I was forced to conclude that the book falls short for precisely the reasons outlined earlier. While Paasilinna scrambles to construct humorous scenarios for his protagonist, he lacks the esprit and comic precision necessary to render them genuinely amusing. The episodes themselves, while potentially entertaining as anecdotes shared over a family dinner, are held back by a delivery that feels mundane and uninspired. The result is a collection of stories that rarely transcend their artificiality, leaving the reader more aware of the author’s hand than immersed in the humour.

What begins as an endearing portrayal of Volomari gradually gives way to something more unsettling. As the narrative progresses, his enthusiasm for collecting turns into obsession, and his antics shift from amusing to awkward. Far from the goofy but likeable nerd, Volomari emerges as a calculating and opportunistic manipulator, willing to exploit both his professional position and the trust of others to acquire objects that would otherwise remain out of his reach. His transformation bears an eerie similarity to that of Oscar Wilde’s Dorian Grey.

On the whole, the reading experience proved underwhelming. The situations in which Volomari finds himself lack the absurdity required to elicit genuine farce, while the narration falls short of the wit and precision needed to provoke sustained amusement. The spontaneous, laugh-out-loud moments brilliantly delivered by comic masters like Jaroslav Hašek, Sir Terry Pratchett, Douglas Adams, and to a certain extent Mikael Niemi, Tom Sharpe, P.G. Wodehouse, and Jerome K. Jerome, in “Volotinens första fru och annat gammalt” are, regrettably, entirely absent.

 

* Some movies have more than one label, which is why the percentages do not amount to 100.

** Instead, fantasy and sci-fi make up almost 25% of books published but seem to be far down the movie genre list.



söndag 6 juli 2025

THE SHACK

Author: William P. Young
Year: 2009 (2007)
Publisher: Wydawnictwo Nowa Proza
Language: Polish (translator Anna Reszka)

William P. Young’s novel “Chata” (“The Shack”) has left a remarkable impression on countless readers around the world, offering a story of pain, hope, and reconciliation with God that resonates with the spiritual struggles of many Christians. Blending narrative fiction with theological reflection, Young’s book strives to explore the deepest wounds of the human heart while grappling with the mystery of divine love. Although its popularity is understandable, “Chata” raises serious questions about its theological vision, especially its portrayal of the Holy Trinity and its approach to the existence of evil. While it provides moments of comfort and emotional healing, its treatment of these profound mysteries may leave some readers with a distorted or overly sentimental view of Christian belief.

The story follows Mack, a husband and father whose family life is torn apart by a horrifying tragedy. Years later, still gripped by grief and bitterness, Mack receives a mysterious invitation to return to the scene of his deepest pain; a secluded shack in the Oregon wilderness. There, he encounters three mysterious figures who claim to be the three Persons of God, drawing Mack into a transformative, personal conversation about suffering, forgiveness, and the very nature of God. The novel unfolds as a journey of spiritual healing, in which Mack confronts his questions about God’s justice, the problem of evil, and his own ability to forgive.

Young’s central literary approach is to render the idea of the Trinity in vivid and surprising human form. God the Father is represented as an African American woman, the Holy Spirit as an ethereal Asian woman, and Jesus as a Middle Eastern carpenter in modern attire. This imaginative device is clearly meant to jolt the reader out of conventional images of God while at the same time making divine love more accessible to an everyday person like Mack. There is a legitimate pastoral aim here: to remind readers that God is not an old white man with a beard, and that divine compassion transcends cultural stereotypes.

However, this narrative strategy risks more confusion than clarity. Christian tradition, both in Catholicism and in many other denominations, carefully maintains that the three Persons of the Trinity are distinct, co-equal, consubstantial, and beyond human categories, even as they fully reveal themselves in Jesus Christ. The Father, strictly speaking, is not incarnate and does not take on a human form other than through the Son who became man in the person of Jesus of Nazareth. Depicting the Father as a human woman, however well-intentioned, can mislead readers into thinking of God the Father as having a distinct incarnate identity apart from the Son, blurring fundamental Christian doctrines, and devaluing the great wonder and mystery of God taking on human form and walking among us as in the Person of Jesus Christ. Similarly, personifying the Holy Spirit as a visible, embodied woman may imply a separate incarnation, which goes beyond anything in Scripture or orthodox tradition. While these literary choices are meant to be symbolic, their impact can easily sow confusion about one of the deepest and most carefully articulated doctrines in Christian faith*.

In addition to its Trinitarian problems, the novel’s treatment of theodicy also deserves careful scrutiny. Mack’s personal suffering is horrific and deeply relatable: how can an all-powerful, all-loving God permit such overwhelming tragedy? In a pastoral sense, Young does well to allow Mack to voice anger and pain, refusing to trivialise the brutal reality of loss. That aspect of the book has truly resonated with people who have sought comfort in God in their own tragedies but felt abandoned.

Yet the book’s answers to the problem of evil remain, in the end, rather flat. Young’s God seems to explain away suffering in terms of human freedom and the necessity of love, but without acknowledging the truly terrifying weight of certain evils or the long history of theological wrestling over innocent suffering. The characters offer reassurances about divine love that are emotionally comforting, but they fall short of addressing the mystery of why a good God needs to permit suffering in the first place. The Church has developed a rigorous and sometimes painfully intricate theodicy that respects the tragedy of evil while clinging to hope. Much of that complexity is ignored in this book in favour of a warm, reassuring, cuddly message which, while consoling, may leave deeper questions frustratingly unexamined.

In fairness, “Chata” does succeed in reaching people who might never crack open a catechism or a theology text, which I suppose is the main purpose of the book. Its narrative has drawn many wounded souls into asking questions about God they might otherwise avoid. For that reason, from a churchly perspective it should not be dismissed entirely; there is genuine pastoral power in its language of intimacy, mercy, and healing. In particular, the novel’s consistent message of humility, unconditional love, inclusion, and boundless forgiveness stands as a great virtue. Many modern Christians, who often harbour bigotry, prejudice, and hard-heartedness in their faith lives, could learn a great deal by contemplating this element of Young’s story. The book’s passionate insistence on God’s universal love is a welcome antidote to the cold legalism, moralism, and tribalism that can creep into contemporary Christian practice.

Even so, those strengths cannot erase the book’s real theological shortcomings. Its confusion about the Trinity, its oversimplified theodicy, and its romanticised spirituality all call for a prudent, critical reading, preferably supplemented with sound theological guidance. For all its emotional resonance, “Chata” remains, in the end, an oversimplified, romanticised, and somewhat naïve vision of God’s engagement with human tragedy. Readers who embrace its consolations should do so with discernment and an awareness of the rich, complex intellectual heritage that Christian tradition continues to offer beyond the walls of Young’s fictional shack.

*Although admittedly, this is no worse than the all-too-common depiction of God as an old white man with a beard.