
Nobel Prize author did not pick literature A-level as it did not feel ‘useful'
The Tanzanian author, who was awarded the Nobel Prize for literature in 2021, was born in 1948 on the island of Zanzibar, now part of Tanzania, and moved to Britain as a refugee in 1968, fleeing a repressive regime that persecuted the Arab Muslim community to which he belonged.
His A-level subjects, however, consisted of maths, physics and chemistry after being 'led' to take science courses to help contribute to his country.
Speaking on BBC Radio 4's Desert Island Discs, he said: 'We grew up during the campaign for decolonisation, and it was kind of drummed into us, and perhaps it didn't need that much drumming, that if you get an opportunity to study, then you must do something that's going to be useful to your country. Whoever thought that reading literature was going to be useful to anybody?
'So, really, we were all kind of being led towards either doing science subjects, if you got the opportunity, or possibly law or something like that. And so when we came here, we chose to do A-levels in those subjects. I worked pretty hard, especially when my cousin was still here with us, and he just made sure we we did all the homework.'
He later changed courses to study literature and took evening classes, going on to obtain a Bachelor of Education from Christ Church college Canterbury and then a PhD.
Gurnah added: 'I thought, this is what I should have done from the beginning. I should not have listened to that hectoring voice that was saying, be something useful. I should have done this because this is something I get pleasure from doing and that I know I can do well.'
The award-winning writer was praised by the Swedish Academy for the 'uncompromising and compassionate penetration of the effects of colonialism' reflected in his 10 novels including Memory of Departure, Paradise and By The Sea.
Gurnah arrived in Britain in the 1960s after persuading his father to let him and his brother travel out of the country through 'illegal' means, although they did not tell their mother they were leaving.
He said: 'It was difficult to organise because it was not possible to have travel documents. The security advisers for the government were from the GDR, East Germany, and they were, as you know, obsessed with making sure people don't travel, don't leave, so it meant that we had to leave in rather, well, really rather illegal ways, which I'll leave at that.
Speaking about whether he got his mother's blessing to leave, he said: 'No, we couldn't tell her.
'The first thing I thought when I was on my own after having been picked up from the airport by the cousin and taken to the place where we were staying, and I was lying in bed and thinking, 'What have I done?''
It was another 17 years before he was able to see his family again, after leaving his parents and four siblings to study in Britain, and paid for the flight using insurance money he received for a roof leak in his house in Balham, stuffing the hole in the ceiling with newspaper.
In the episode, which asks guests to share the soundtrack to their lives, Gurnah selected a range of music including songs from his Zanzibar heritage, the Beatles and Hit The Road Jack by Ray Charles.
His fifth song for the programme was The Beatles' A Day In The Life, which he explained reminds him of his first Christmas in the UK after a family hosted him and his brother.
He said: 'We were invited to spend Christmas day, our first Christmas in England with this family, if I remember correctly, there was two sons and a daughter. The eldest son was possibly about 18 or 19, something like and one of his presents was Sergeant Pepper. And so he put it on in a record player. And so that's the first time I heard this, but every time I listened to this opening, I remember that family and that Christmas.'
In March he published his first book since winning the Nobel Prize, Theft, which follows the lives of three young men in Tanzania at the turn of the twenty-first century.
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The Sun
18 hours ago
- The Sun
Mum issues urgent warning as toddler left screaming in agony at seaside hotspot thanks to beachgoers' dangerous mistake
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As Harry continued to cry, Amy rushed her son back up to the lodge where they were staying and ran his feet under the sink for 20 minutes. But when this offered no relief, the company director drove him to Royal Bournemouth Hospital in Bournemouth, Dorset, where she was told he had suffered surface burns on his feet. Wince-inducing photos show the two-year-old's scorched feet had erupted with 'fluid-filled' blisters on each toe, before they were carefully bandaged up. After flagging the incident to a lifeguard after it happened, it was later discovered to be a fire pit concealed by sand that was still burning. Now healing, Amy is sharing her son's story to urge people to put out fire pits and disposable BBQs on the beach properly - to ensure it doesn't happen to anyone else. Amy, from Fordingbridge, Hampshire, said: "We went down on the beach in the morning. 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"Disposable BBQs are only allowed on our beaches from 6pm to 10.30pm and we consistently ask everyone who uses one to dispose of them properly - that means extinguishing them carefully and leaving it next to our bins ready for collection. "BBQs should never be buried or put into bins whilst hot and this is an unfortunate reminder of precisely why. "We wish Harry a speedy recovery and hope he can return and enjoy the beach again soon." 7


Glasgow Times
3 days ago
- Glasgow Times
13 nostalgic photos of Glasgow's lost 'high school of science'
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Scotsman
02-08-2025
- Scotsman
Why the Sycamore Gap tree provoked such strong emotional reactions
Sign up to our daily newsletter – Regular news stories and round-ups from around Scotland direct to your inbox Sign up Thank you for signing up! Did you know with a Digital Subscription to The Scotsman, you can get unlimited access to the website including our premium content, as well as benefiting from fewer ads, loyalty rewards and much more. Learn More Sorry, there seem to be some issues. Please try again later. Submitting... In September 2023, so many people were shocked when the famous Sycamore Gap tree, thriving in a dip along Hadrian's Wall, was deliberately cut down overnight. For many, the tree symbolised British resilience, heritage and an enduring history. The public response was swift and intense, with widespread outrage and grief over the loss of this cultural landmark. The two men convicted of felling the Sycamore Gap tree have been sentenced to four years and three months in prison. Meanwhile, the tree lives on thanks to an AI-generated alternate world in the film 28 Years Later. Advertisement Hide Ad Advertisement Hide Ad As a psychologist, I'm interested in what inspired such a strong reaction to the destruction of a single tree. One psychological explanation, known as 'terror management theory', suggests that the emotional response reflects deeper anxieties about death – and not just about this tree. The sycamore tree was one of the UK's most photographed and appeared in the 1991 Kevin Costner film Robin Hood: Prince Of Thieves (Picture: Jeff J Mitchell) | Getty Images Belief systems Terror management theory, developed by psychologists Sheldon Solomon, Jeff Greenberg and Tom Pyszczynski, builds on the work of cultural anthropologist Ernest Becker, author of the Pulitzer prize-winning The Denial of Death (1973). This book's central idea is simple yet profound. In it, Becker proposes that our awareness of mortality creates the potential for considerable existential anxiety. Advertisement Hide Ad Advertisement Hide Ad To manage this, we rely on cultural worldviews. These are our belief systems. These worldviews can be religious, secular, political or national. They all share a promise that life is meaningful and offer prescriptions for how we should live. When we live in accordance with our cultural values and standards – whether by being a good parent, a loyal citizen or following religious texts – we gain a sense of self-esteem and feel we are contributing to something enduring and significant. These worldviews also offer the promise of immortality. Some do so literally, as in religious faiths that promise life beyond death. Others offer symbolic immortality, through lasting achievements, family bloodlines, or the continuation of one's nation. By embedding ourselves in these worldviews, we gain a sense that some part of us will continue after we die. Advertisement Hide Ad Advertisement Hide Ad Cultural symbols such as flags, religious icons, or even a tree can embody our core values and collective identity and are therefore treated with deep reverence. Throughout history, people have waged wars and shown intense emotional reactions to the desecration of such symbols (burning the American flag or the Qur'an, for example). The famous Sycamore Gap tree before it was cut down in a wanton act of vandalism (Picture: English Heritage/Heritage Images) | Getty Images The Sycamore Gap tree carried similar significance. As a centuries-old landmark, it came to represent Britain's heritage, strength and continuity. From the perspective of terror management theory, its felling may have stirred strong reactions because it reminded people that even the symbols we rely on for a sense of permanence can be suddenly lost. This sense of cultural loss is also echoed by other recent events, such as Brexit and the immigration crisis. A collective fear over the erosion of British values and traditions place questions about the loss of British identity at the centre of public consciousness. Advertisement Hide Ad Advertisement Hide Ad Rooted in mortality Decades of psychological research support this theory's claims. One common method (a technique called 'mortality salience') involves making participants subtly aware of their mortality (control participants are not reminded of death). In studies carried out in the 1990s, researchers found that when the solution to a task required desecrating a cultural symbol, such as using an American flag to separate ink from a jar of sand, participants reminded of death took longer to complete the task and experienced greater apprehension. Hundreds of studies also show how being reminded of death can increase anger and hostility towards people who threaten or violate one's cultural values. One line of research examining reactions to those who commit moral transgressions may be particularly appropriate to this case. For instance, in one study, participants reminded of their own death were more likely to support harsher punishments for those who committed moral transgressions such as someone who destroyed an irreplaceable artefact (much like the cutting down of a tree). Other research has shown similar effects: participants (including judges!) when reminded of death gave out harsher penalties or sentencing for those who have committed a crime. Advertisement Hide Ad Advertisement Hide Ad You might question whether these effects truly reflect death anxiety or if they could be explained without invoking a desire for immortality. Research may provide compelling evidence. One study found that reminders of death increased support for harsher punishments for moral transgressors (replicating the study mentioned earlier). The afterlife effect However, when participants were first presented with evidence of an afterlife, the effect of death increasing harsher punishments disappeared. In other words, the promise that death is not the end appeared to provide a buffer from the anxiety that death arouses. The fall of the Sycamore Gap tree was more than a loss of natural beauty. It was, for many, a symbolic attack on permanence, on meaning, and on shared identity. Yet while such losses can stir outrage and calls for punishment, research also shows that when people endorse prosocial values like empathy, reminders of death can actually foster forgiveness towards those who commit moral transgressions. According to terror management theory, these responses are not just about anger, but about what it means to be human in the face of inevitable death. In this light, the tree's felling uprooted something sacred: a collective continuity that gives meaning to our brief lives. As we grieve its loss, perhaps we're also mourning something more elusive – the comforting illusion that some things might last forever. Advertisement Hide Ad Advertisement Hide Ad