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By V. S. Naipaul

V. S. Naipaul has consistently confronted the demanding situations of "fitting one civilization to another." In A Writer's People, he's taking us into this strategy of artistic and highbrow assimilation, which has formed either his writing and his life.

Naipaul discusses the writers to whom he was once uncovered early on—Derek Walcott, Gustave Flaubert, and his father, between them—and his first encounters with literary tradition. He illuminates the ways that the writings of Gandhi, Nehru, and different Indian writers either show and hide the authors themselves and their state. And he brings a similar scrutiny to endure on his personal existence: his early years in Trinidad; the empty areas in his kinfolk historical past; his ever-evolving reactions to the extra complex India he may stumble upon for the 1st time at age thirty.

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1974); J. N. Morris, Religion and Urban Change. B. D. C. Williams, Religious Belief and Popular Culture in Southward c. A. D. Green, Religion in the Age of Decline. Organisation and Experience in Industrial Yorkshire, 18701920 (Cambridge, 1996); H. McLeod, Piety and Poverty. Working-Class Religion in Berlin, London, and New York 1870-1914 (New York, 1996). L. Berger, G. Davie and E. Fokas, Religious America, Secular Europe? A Theme and Variations (Aldershot, 2008), p. 10. 11 B. Wilson, 'Reflections on a Many-Sided Controversy,' in S.

I have already noted the comparative burden of institution maintenance borne by the old European Christian denominations. Catholic and Protestant alike also have a long history of assuming a public role in promoting Christian influence rather than recruiting new Christians into the pews. Upon becoming Archbishop of Canterbury in 2004, Rowan Williams defined a measure of his success or failure as 'whether I've managed to persuade anybody out there that the Christian religion is worth taking seriously, intellectually and imaginatively and spiritually, pushing it back a little bit towards the cultural mainstream.

The problems faced by American Methodists, Episcopalians, Congregationalists, and Presbyterians over the last 40 years bear a striking similarity to the difficulties faced by the established or formerly established Protestant churches of Europe during the same period. The Roman Catholic Church in America has lost 50 per cent of its parochial school students during the last generation, a downward slope that rivals those of some of the large European Christian denominations, including Roman Catholicism.

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