Mark Liechty (Photo: Shyam G Menon)

Mark Liechty is Associate Professor of Anthropology and History and Coeditor, Studies in Nepal History and Society, at the University of Illinois, Chicago. What stayed in mind strongest after his talk at the Himalayan Club’s 2018 annual seminar was the intriguing theme of investigation in his book about the counter-culture movement’s fascination for the Himalaya. Mark wondered whether we tend to overlook places as they are and see instead what we came looking for. Outrigger presents the transcript of a brief chat with Mark, author of Far Out, which won the Himalayan Club’s Kekoo Naoroji Book Award. This conversation should ideally be read in conjunction with the report on the Himalayan Club’s 2018 annual seminar, available on this blog:

Can you explain the circumstances and curiosity that led you to write this book?

On my first visit to South Asia when I was nine years old, I went with my parents to Kathmandu. Even then I was struck by a variety of things including things I saw that I didn’t understand. Later out of my own curiosity, I wanted to learn about the hippie era in Nepal and I started looking for books on the topic. I discovered that there were no good books that tried to explain what was going on at that time. Eventually I realized that if I wanted to read this book I was going to have to write it myself. For thirty years I have been collecting information on the topic. In the meantime I have written other books. But this is kind of a labor of love. I have written it more for a general audience and not an academic audience as I normally do. It is really an effort to answer questions that I had myself, which I couldn’t find answers to.

You mentioned in your talk after the book award that people tend to project on to the Himalaya what they came seeking; that they end up seeing what they came looking for. Can you explain that?

It is not people in general but people in the West who have a kind of exotic image of this place, which over the centuries they have been socialized into. Also, people – what I try to argue in the book is that the kind of westerners who come to India or Nepal are not the typical tourist. They tend to be counter-cultural in one way or another; they are looking for something that they don’t find at home. Again for complicated reasons, the Himalaya has emerged as this last unknown place, this last forbidden landscape and it becomes a convenient place to imagine where things might still be that are thought to have been lost at home. What I am trying to suggest is that people come looking for things that they imagine they have lost and they think might still be there in this remote place. To a certain extent, they find them.

In your talk, you also mentioned of the divide that the Himalaya represents between the cultures of India and China and how that adds to the western imagination of what it is….

In there I am just making a basic semiotic point that how – because of the way we construct our mental and geographic maps, inevitably we construct in-between places and those in-between places, between civilizations are thought to be uncivilized. Often they are also thought to be unpopulated even though there are people living in those places. The Himalaya has emerged as one of those in-between places. But I also attempt to argue that some people assume that mountains themselves are inherently marginal. I don’t think that is the case because if you look at the world’s second largest mountain chain in South America, it is the opposite – it is the mountains themselves that are the civilizational core and the lowlands are the mystical borders. So the way in which we imagine peripheries has at least as much to do with our own mental construct as anything inherent in the landscape.

(The author, Shyam G Menon, is a freelance journalist based in Mumbai.)

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