From The Namesake a film adapted from Jhumpa Lahiri's novel
Directions: Please read the following short stories by Jhumpa Lahiri, keeping your eyes on the authors' use of characterization, as well as her use of "The Overcoat" as a allusion in "Gogol." In "This Blessed House," how do you imagine the upbringings of this young couple differ? How is religion an ongoing issue in the story? Is it really about religion? Please compose a blog response, sharing those insights. Note: We will read "The Overcoat" next, so questions will hopefully be answered when we engage with the work of Nikolai Gogol. Lahiri's short story eventually evolved into the novel The Namesake and a film adaptation followed. With "This Blessed House" we will explore Hindu creation myths as well as the stories behind yoga poses. Enjoy!
"Gogol"
by Jhumpa Lahiri
In
a hospital waiting room in Cambridge, Ashoke Ganguli hunches over a Boston Globe
from a month ago, abandoned on a neighboring chair. He reads about the riots
that took place during the Democratic National Convention in Chicago and about
Dr. Benjamin Spock, the baby doctor, being sentenced to two years in jail for
threatening to counsel draft evaders. The Favre Leuba strapped to his wrist is
running six minutes ahead of the large gray-faced clock on the wall. It is
four-thirty in the morning.
He
desperately needs a cup of tea, not having managed to make one before leaving
the house. But the machine in the corridor dispenses only coffee, tepid at
best, in paper cups. He takes off his thick-rimmed glasses, fitted by a
Calcutta optometrist, and polishes the lenses with the cotton handkerchief he
always keeps in his pocket, “A” for Ashoke embroidered by his mother in
light-blue thread. His black hair, normally combed back neatly from his
forehead, is dishevelled, sections of it on end. He stands and begins pacing,
as the other expectant fathers do. The men wait with cigars, flowers, address books,
bottles of champagne. They smoke cigarettes, ashing onto the floor. Ashoke, a
doctoral candidate in electrical engineering at M.I.T., is indifferent to such
indulgences. He neither smokes nor drinks alcohol of any kind. Ashima is the
one who keeps all their addresses, in a small notebook she carries in her
purse. It has never occurred to him to buy his wife flowers.
He
returns to the Globe, still pacing as he reads. A slight limp causes
Ashoke’s right foot to drag almost imperceptibly with each step. Since
childhood he has had the habit and the ability to read while walking, holding a
book in one hand on his way to school, from room to room in his parents’
three-story house in Alipore, and up and down the red clay stairs. Nothing
roused him. Nothing distracted him. Nothing caused him to stumble. As a
teen-ager he had gone through all of Dickens. He read newer authors as well,
Graham Greene and Somerset Maugham, all purchased from his favorite stall on
College Street with pujo money. But most of all he loved the Russians.
His paternal grandfather, a former professor of European literature at Calcutta
University, had read from them aloud in English translation when Ashoke was a
boy. Each day at teatime, as his brothers and sisters played kabadi and
cricket outside, Ashoke would go to his grandfather’s room, and for an hour his
grandfather would read supine on the bed, his ankles crossed and the book
propped open on his chest, Ashoke curled at his side. For that hour Ashoke was
deaf and blind to the world around him. He did not hear his brothers and
sisters laughing on the rooftop, or see the tiny, dusty, cluttered room in
which his grandfather read. “Read all the Russians, and then reread them,” his
grandfather had said. “They will never fail you.” When Ashoke’s English was
good enough, he began to read the books himself. It was while walking on some
of the world’s noisiest, busiest streets, on Chowringhee and Gariahat Road,
that he had read pages of “The Brothers Karamazov,” and “Anna Karenina,” and
“Fathers and Sons.” Ashoke’s mother was always convinced that her eldest son
would be hit by a bus or a tram, his nose deep into “War and Peace”—that he
would be reading a book the moment he died.
One day, in the earliest hours of
October 20, 1961, this nearly happened. Ashoke was twenty-two, a student at
Bengal Engineering College. He was travelling on the No. 83 Up Howrah-Ranchi
Express to visit his grandparents in Jamshedpur, where they had moved upon his
grandfather’s retirement from the university. Ashoke had never spent the Durga
pujo holidays away from his family. But his grandfather had recently gone
blind, and he had requested Ashoke’s company specifically, to read him The
Statesman in the morning, Dostoyevsky and Tolstoy in the afternoon. Ashoke
accepted the invitation eagerly. He carried two suitcases, the first one
containing clothes and gifts, the second empty. For it would be on this visit,
his grandfather had said, that the books in his glass-fronted case, collected
over a lifetime and preserved under lock and key, would be given to Ashoke. He
had already received a few in recent years, given to him on birthdays and other
special occasions. But now that the day had come to inherit the rest, the day
his grandfather could no longer read the books himself, Ashoke was saddened,
and as he placed the empty suitcase under his seat he was disconcerted by its
weightlessness, regretful of the circumstances that would cause it, upon his
return, to be full.
He
carried a single volume for the journey, a hardbound collection of short
stories by Nikolai Gogol, which his grandfather had given him when he’d
graduated from class twelve. On the title page, beneath his grandfather’s
signature, Ashoke had written his own. Because of his passion for this
particular book, the spine had recently split, threatening to divide the pages
into two sections. His favorite story in the book was the last, “The Overcoat,”
and that was the one Ashoke had begun to reread as the train, late in the
evening, pulled out of Howrah Station with a prolonged and deafening shriek,
away from his parents and his six younger brothers and sisters, all of whom had
come to see him off, and had huddled until the last moment by the window,
waving to him from the long, dusky platform.
Outside
the view turned quickly black, the scattered lights of Howrah giving way to
nothing at all. He had a second-class sleeper, in the seventh bogie behind the
air-conditioned coach. Because of the season, the train was especially crowded,
filled with families on holiday. Small children were wearing their best
clothing, the girls with brightly colored ribbons in their hair. He shared his
compartment with three others. There was a middle-aged Bihari couple who, he
gathered from overhearing their conversation, had just married off their eldest
daughter, and a friendly, potbellied, middle-aged Bengali businessman wearing a
suit and tie, by the name of Ghosh. Ghosh told Ashoke that he had recently
spent two years in England on a job voucher, but that he had come back home
because his wife was inconsolably miserable abroad. Ghosh spoke reverently of
England. The sparkling, empty streets, the polished black cars, the rows of
gleaming white houses, he said, were like a dream. Trains departed and arrived
according to schedule, Ghosh said. No one spat on the sidewalks. It was in a
British hospital that his son had been born.
“Seen
much of this world?” Ghosh asked Ashoke, untying his shoes and settling himself
cross-legged on the berth. He pulled a packet of Dunhill cigarettes from his
jacket pocket, offering them around the compartment before lighting one for
himself. “You are still young. Free,” he said, spreading his hands apart for
emphasis. “Do yourself a favor. Before it’s too late, without thinking too much
about it first, pack a pillow and a blanket and see as much of the world as you
can. You will not regret it. One day it will be too late.”
“My
grandfather always says that’s what books are for,” Ashoke said, using the
opportunity to open the volume in his hands. “To travel without moving an
inch.”
“To
each his own,” Ghosh said. He tipped his head politely to one side, letting the
last of the cigarette drop from his fingertips. He reached into a bag by his
feet and took out his diary, turning to the twentieth of October. The page was
blank, and on it, with a fountain pen whose cap he ceremoniously unscrewed, he
wrote his name and address. He ripped out the page and handed it to Ashoke. “If
you ever change your mind and need contacts, let me know. I live in Tollygunge,
just behind the tram depot.”
“Thank
you,” Ashoke said, folding up the information and putting it at the back of his
book.
“How
about a game of cards?” Ghosh suggested. He pulled out a well-worn deck from
his suit pocket, with an image of Big Ben on the back. But Ashoke politely
declined. One by one the passengers brushed their teeth in the vestibule,
changed into their pajamas, fastened the curtain around their compartments, and
went to sleep. Ghosh offered to take the upper berth, climbing barefoot up the
ladder, his suit carefully folded away, so that Ashoke had the window to
himself. The Bihari couple shared some sweets from a box and drank water from
the same cup without either of them putting their lips to the rim, then settled
into their berths as well, switching off the lights and turning their heads to
the wall.
Only
Ashoke continued to read, still seated, still dressed. A single small bulb
glowed dimly over his head. From time to time he looked through the open window
at the inky Bengal night, at the vague shapes of palm trees and the simplest of
homes. Carefully he turned the soft yellow pages of his book, a few delicately
tunnelled by worms. The steam engine puffed reassuringly, powerfully. Deep in
his chest he felt the rough jostle of the wheels. Sparks from the smokestack
passed by his window. A fine layer of sticky soot dotted one side of his face,
his eyelid, his arm, his neck; his grandmother would insist that he scrub
himself with a cake of Margo soap as soon as he arrived. Immersed in the
sartorial plight of Akaky Akakyevich, lost in the wide, snow-white, windy
avenues of St. Petersburg, unaware that one day he was to dwell in a snowy
place himself, Ashoke was still reading at two-thirty in the morning, one of
the few passengers on the train who was awake, when the locomotive engine and
seven bogies derailed from the broad-gauge line. The sound was like a bomb
exploding. The first four bogies capsized into a depression alongside the
track. The fifth and sixth, containing the first-class and air-conditioned passengers,
telescoped into each other, killing the passengers in their sleep. The seventh,
where Ashoke was sitting, capsized as well, flung by the speed of the crash
farther into the field. The accident occurred two hundred and nine kilometres
from Calcutta, between the Ghatshila and Dhalbumgarh stations. More than an
hour passed before the rescuers arrived, bearing lanterns and shovels and axes
to pry bodies from the cars.
Ashoke
can still remember their shouts, asking if anyone was alive. He remembers trying
to shout back, unsuccessfully, his mouth emitting nothing but the faintest
rasp. He remembers the sound of people half-dead around him, moaning and
tapping on the walls of the train, whispering hoarsely for help, words that
only those who were also trapped and injured could possibly hear. Blood
drenched his chest and the left arm of his shirt. He had been thrust partway
out the window. He remembers being unable to see anything at all; for the first
hours he thought that perhaps, like his grandfather, he’d gone blind. He
remembers the acrid odor of flames, the buzzing of flies, children crying, the
taste of dust and blood on his tongue. They were nowhere, somewhere in a field.
Milling about them were villagers, police inspectors, a few doctors. He remembers
believing that he was dying, that perhaps he was already dead. He could not
feel the lower half of his body, and so was unaware that the mangled limbs of
Ghosh were draped over his legs. Eventually he saw the cold, unfriendly blue of
earliest morning, the moon and a few stars still lingering in the sky. The
pages of his book, which had been tossed from his hand, fluttered in two
sections a few feet away from the train. The glare from a search lantern
briefly caught the pages, momentarily distracting one of the rescuers. “Nothing
here,” Ashoke heard someone say. “Let’s keep going.”
But
the lantern’s light lingered, just long enough for Ashoke to raise his hand, a
gesture that he believed would consume the small fragment of life left in him.
He was still clutching a single page of “The Overcoat,” crumpled tightly in his
fist, and when he raised his hand the wad of paper dropped from his fingers.
“Wait!” he heard a voice cry out. “The fellow by that book. I saw him move.”
He
was pulled from the wreckage, placed on a stretcher, transported on another
train to a hospital in Tatanagar. He had broken his pelvis, his right femur,
and three of his ribs on the right side. For the next year of his life he lay
flat on his back, ordered to keep as still as possible while the bones of his
body healed. There was a risk that his right leg might be permanently
paralyzed. He was transferred to Calcutta Medical College, where two screws
were put into his hips. By December he had returned to his parents’ house in
Alipore, carried through the courtyard and up the red clay stairs like a
corpse, hoisted on the shoulders of his four brothers. Three times a day he was
spoon-fed. He urinated and defecated into a tin pan. Doctors and visitors came
and went. Even his blind grandfather from Jamshedpur paid a visit. His family
had saved the newspaper accounts. In a photograph, Ashoke observed the train
smashed to shards, piled jaggedly against the sky, security guards sitting on
the unclaimed belongings. He learned that fishplates and bolts had been found
several feet from the main track, giving rise to the suspicion, never
subsequently confirmed, of sabotage. “holiday-makers’ tryst with death,” the Times
of India had written.
During
the day he was groggy from painkillers. At night he dreamed either that he was
still trapped inside the train or, worse, that the accident had never happened,
that he was walking down a street, taking a bath, sitting cross-legged on the
floor and eating a plate of food. And then he would wake up, coated in sweat,
tears streaming down his face, convinced that he would never live to do such
things again. Eventually, in an attempt to avoid his nightmares, he began to
read, late at night, which was when his motionless body felt most restless, his
mind agile and clear. Yet he refused to read the Russians his grandfather had
brought to his bedside, or any novels, for that matter. Those books, set in
countries he had never seen, reminded him only of his confinement. Instead he
read his engineering books, trying his best to keep up with his courses,
solving equations by flashlight. In those silent hours, he thought often of
Ghosh. “Pack a pillow and a blanket,” he heard Ghosh say. He remembered the
address Ghosh had written, somewhere behind the tram depot in Tollygunge. Now
it was the home of a widow, a fatherless son. Each day, to bolster his spirits,
his family reminded him of the future, the day he would stand unassisted, walk
across the room. It was for this, each day, that his father and mother prayed.
But, as the months passed, Ashoke began to envision another sort of future. He
imagined not only walking, but walking away, as far as he could, from the place
where he was born and where he had nearly died. The following year, walking
with a cane, he returned to college and graduated, and without telling his
parents he applied to continue his engineering studies abroad. Only after he’d
been accepted with a full fellowship, a newly issued passport in hand, did he
inform them of his plans. “But we already nearly lost you once,” his bewildered
father had protested. His siblings had pleaded and wept. His mother,
speechless, had refused food for three days. In spite of all that, he’d gone.
Seven
years later, there are still certain images that wipe him flat. They lurk
around a corner as he rushes through the engineering department at M.I.T. They
hover by his shoulder as he leans over a plate of rice at dinnertime, or
nestles against Ashima’s limbs at night. At every turning point in his life—at
his wedding, in Calcutta, when he stood behind Ashima, encircling her waist and
peering over her shoulder as they poured puffed rice into a fire, or during his
first hours in America, seeing a small gray city caked with snow—he has tried
but failed to push these images away: the twisted, battered, capsized bogies of
the train, his body twisted below it, the terrible crunching sound he had heard
but not comprehended, his bones crushed as fine as flour. It is not the memory
of pain that haunts him; he has no memory of that. It is the memory of waiting
before he was rescued, and the persistent fear, rising up in his throat, that
he might not have been rescued at all. At times he still presses his ribs to
make sure they are solid.
He
presses them now, in the hospital, shaking his head in relief, disbelief.
Although it is Ashima who carries the child, he, too, feels heavy, with the
thought of life, of his life and the life about to come from it. He was raised
without running water, nearly killed at twenty-two. He was born twice in India,
and then a third time, in America. Three lives by thirty. For this he thanks
his parents, and their parents, and the parents of their parents. He does not
thank God; he openly reveres Marx and quietly refuses religion. Instead of
thanking God he thanks Gogol, the Russian writer who had saved his life, when
the nurse enters the waiting room.
The
baby, a boy, is born at half past five in the morning. He measures twenty
inches long, weighs seven pounds nine ounces. When Ashoke arrives, the nurse is
taking Ashima’s blood pressure, and Ashima is reclining against a pile of
pillows, the child wrapped like an oblong white parcel in her arms. Beside the
bed is a bassinet, labelled with a card that says “Baby Boy Ganguli.”
“He’s
here,” she says quietly, looking up at Ashoke with a weak smile. Her skin is
faintly yellow, the color missing from her lips. She has circles beneath her
eyes, and her hair, spilling from its braid, looks as though it had not been
combed for days. Her voice is hoarse, as if she’d caught a cold. He pulls up a
chair by the side of the bed and the nurse helps to transfer the child from
mother’s to father’s arms. In the process, the child pierces the silence in the
room with a short-lived cry. His parents react with mutual alarm, but the nurse
laughs approvingly. “You see,” she says to Ashima, “he’s already getting to
know you.”
At
first Ashoke is more perplexed than moved, by the pointiness of the head, the
puffiness of the lids, the small white spots on the cheeks, the fleshy upper
lip that droops prominently over the lower one. The skin is paler than either
Ashima’s or his own, translucent enough to show slim green veins at the
temples. The scalp is covered by a mass of wispy black hair. He attempts to
count the eyelashes. He feels gently through the flannel for the hands and
feet.
“It’s
all there,” Ashima says, watching her husband. “I already checked.”
“What
are the eyes like? Why won’t he open them? Has he opened them?”
She
nods.
“What
can he see? Can he see us?”
“I
think so. But not very clearly. And not in full color. Not yet.”
They
sit in silence, the three of them as still as stones. “How are you feeling? Was
it all right?” he asks Ashima after a while.
But
there is no answer, and when Ashoke lifts his gaze from his son’s face he sees
that she, too, is sleeping.
When
he looks back to the child, the eyes are open, staring up at him, unblinking,
as dark as the hair on its head. The face is transformed; Ashoke has never seen
a more perfect thing. He imagines himself as a dark, grainy, blurry presence.
As a father to his son. Being rescued from that shattered train had been the
first miracle of his life. But here, now, reposing in his arms, weighing next
to nothing but changing everything, is the second.
Because
neither set of grandparents has a working telephone, the couple’s only link to
home is by telegram, which Ashoke has sent to both sides in Calcutta: “With
your blessings, boy and mother fine.” As for a name, they have decided to let
Ashima’s grandmother, who is past eighty now, who has named each of her six
other great-grandchildren in the world, do the honors. Ashima’s grandmother has
mailed the letter herself, walking with her cane to the post office, her first
trip out of the house in a decade. The letter contains one name for a girl, one
for a boy. Ashima’s grandmother has revealed them to no one.
Though
the letter was sent a month ago, in July, it has yet to arrive. Ashima and
Ashoke are not terribly concerned. After all, they both know, an infant doesn’t
really need a name. He needs to be fed and blessed, to be given some gold and
silver, to be patted on the back after feedings and held carefully behind the
neck. Names can wait. In India parents take their time. It wasn’t unusual for
years to pass before the right name, the best possible name, was determined.
Ashima and Ashoke can both cite examples of cousins who were not officially
named until they were registered, at six or seven, in school. Besides, there
are always pet names to tide one over: a practice of Bengali nomenclature
grants, to every single person, two names. In Bengali the word for “pet name”
is daknam, meaning literally the name by which one is called, by
friends, family, and other intimates, at home and in other private, unguarded
moments. Pet names are a persistent remnant of childhood, a reminder that life
is not always so serious, so formal, so complicated. They are a reminder, too,
that one is not all things to all people. Every pet name is paired with a “good
name,” a bhalonam, for identification in the outside world. Consequently,
good names appear on envelopes, on diplomas, in telephone directories, and in
all other public places. Good names tend to represent dignified and enlightened
qualities. Ashima means “she who is limitless, without borders.” Ashoke, the
name of an emperor, means “he who transcends grief.” Pet names have no such
aspirations. They are never recorded officially, only uttered and remembered.
Three
days come and go. Ashima is shown by the nursing staff how to change diapers
and how to clean the umbilical stub. She is given hot saltwater baths to soothe
her bruises and stitches. She is given a list of pediatricians, and countless
brochures on breast-feeding and bonding and immunizing, and samples of baby
shampoos and Q-Tips and creams. The fourth day there is good news and bad news.
The good news is that Ashima and the baby are to be discharged the following
morning. The bad news is that they are told by Mr. Wilcox, compiler of hospital
birth certificates, that they must choose a name for their son. For they learn
that in America a baby cannot be released from the hospital without a birth
certificate. And that a birth certificate needs a name.
“But,
sir,” Ashima protests, “we can’t possibly name him ourselves.”
Mr.
Wilcox, slight, bald, unamused, glances at the couple, both visibly distressed,
then glances at the nameless child. “I see,” he says. “The reason being?”
“We
are waiting for a letter,” Ashoke says, explaining the situation in detail.
“I
see,” Mr. Wilcox says again. “That is unfortunate. I’m afraid your only
alternative is to have the certificate read ‘Baby Boy Ganguli.’ You will, of
course, be required to amend the permanent record when a name is decided upon.”
Ashima
looks at Ashoke expectantly. “Is that what we should do?”
“I
don’t recommend it,” Mr. Wilcox says. “You will have to appear before a judge,
pay a fee. The red tape is endless.”
“Oh
dear,” Ashoke says.
Mr.
Wilcox nods, and silence ensues. “Don’t you have any backups?” he asks.
“Something in reserve, in case you didn’t like what your grandmother has
chosen.”
Ashima
and Ashoke shake their heads. It has never occurred to either of them to
question Ashima’s grandmother’s selection, to disregard an elder’s wishes in
such a way.
“You
can always name him after yourself, or one of your ancestors,” Mr. Wilcox
suggests, admitting that he is actually Howard Wilcox III. “It’s a fine
tradition. The kings of France and England did it,” he adds.
But
this isn’t possible. This tradition doesn’t exist for Bengalis, naming a son
after father or grandfather, a daughter after mother or grandmother. This sign
of respect in America and Europe, this symbol of heritage and lineage, would be
ridiculed in India. Within Bengali families, individual names are sacred,
inviolable. They are not meant to be inherited or shared.
“Then
what about naming him after another person? Someone you greatly admire?” Mr.
Wilcox says, his eyebrows raised hopefully. He sighs. “Think about it. I’ll be
back in a few hours,” he tells them, exiting the room.
The
door shuts, which is when, with a slight quiver of recognition, as if he’d
known it all along, the perfect pet name for his son occurs to Ashoke.
“Hello,
Gogol,” he whispers, leaning over his son’s haughty face, his tightly bundled
body. “Gogol,” he repeats, satisfied. The baby turns his head with an
expression of extreme consternation and yawns.
Ashima
approves, aware that the name stands not only for her son’s life but for her
husband’s. She’d first heard the story of the accident soon after their
marriage was arranged, when Ashoke was still a stranger to her. But the thought
of it now makes her blood go cold. There are nights when she has been woken by
her husband’s muffled screams, times they have ridden the subway together and
the rhythm of the wheels on the tracks makes him suddenly pensive, aloof. She
has never read any Gogol herself, but she is willing to place him on a shelf in
her mind, along with Tennyson and Wordsworth. When Mr. Wilcox returns with his
typewriter, Ashoke spells out the name. Thus Gogol Ganguli is registered in the
hospital’s files. A first photograph, somewhat overexposed, is taken that
broiling-hot, late summer’s day: Gogol, an indistinct blanketed mass, reposing
in his weary mother’s arms. She stands on the steps of the hospital, staring at
the camera, her eyes squinting into the sun. Her husband looks on from one
side, his wife’s suitcase in his hand, smiling with his head lowered. “Gogol
enters the world,” his father will eventually write on the back in Bengali
letters.
Letters
arrive from Ashima’s parents, from Ashoke’s parents, from aunts and uncles and
cousins and friends, from everyone, it seems, but Ashima’s grandmother. The
letters are filled with every possible blessing and good wish, composed in an
alphabet they have seen all around them for most of their lives, on billboards
and newspapers and awnings, but which they see now only in these precious,
pale-blue missives.
In
November, when Gogol is three months old, he develops a mild ear infection.
When Ashima and Ashoke see their son’s pet name typed on the label of a
prescription for antibiotics, when they see it at the top of his immunization
record, it doesn’t look right; pet names aren’t meant to be made public in this
way. But there is still no letter from Ashima’s grandmother, and they are forced
to conclude that it is lost in the mail. The very next day a letter arrives in
Cambridge. The letter is dated three weeks ago, and from it they learn that
Ashima’s grandmother has had a stroke, that her right side is permanently
paralyzed, her mind dim. She can no longer chew, barely swallows, remembers and
recognizes little of her eighty-odd years. “She is with us still, but to be
honest we have already lost her,” Ashima’s father has written. “Prepare
yourself, Ashima. Perhaps you may not see her again.”
It
is their first piece of bad news from home. Ashoke barely knows Ashima’s
grandmother, only vaguely recalls touching her feet at his wedding, but Ashima
is inconsolable for days. She sits at home with Gogol as the leaves turn brown
and drop from the trees, as the days begin to grow quickly, mercilessly dark.
Unlike Ashima’s parents, and her other relatives, her grandmother, her dida,
had not admonished Ashima not to eat beef or wear skirts or cut off her hair or
forget her family the moment she landed in Boston. Her grandmother had not been
fearful of such signs of betrayal; she was the only person to predict, rightly,
that Ashima would never change. A few days before leaving Calcutta, Ashima had
stood, her head lowered, under her late grandfather’s portrait, asking him to
bless her journey. Then she bent down to touch the dust of her dida’s feet to
her head.
“Dida,
I’m coming,” Ashima had said. For this was the phrase Bengalis always used in
place of goodbye.
“Enjoy
it,” her grandmother had bellowed in her thundering voice, helping Ashima to
straighten. With trembling hands, her grandmother had pressed her thumbs to the
tears streaming down Ashima’s face, wiping them away. “Do what I will never do.
It will all be for the best. Remember that. Now go.”
By
1971, the Gangulis have moved to a university town outside Boston, where Ashoke
has been hired as an assistant professor of electrical engineering at the
university. In exchange for teaching five classes, he earns sixteen thousand
dollars a year. He is given his own office, with his name etched onto a strip
of black plastic by the door. The job is everything Ashoke has ever dreamed of.
He had always hoped to teach in a university rather than work for a
corporation. What a thrill, he thinks, to stand lecturing before a roomful of
American students. What a sense of accomplishment it gives him to see his name
printed under “Faculty” in the university directory. From his fourth-floor
office he has a sweeping view of the quadrangle, surrounded by vine-covered brick
buildings. On Fridays, after he has taught his last class, he visits the
library, to read international newspapers on long wooden poles. He reads about
American planes bombing Vietcong supply routes in Cambodia, Naxalites being
murdered on the streets of Calcutta, India and Pakistan going to war. At times
he wanders up to the library’s sun-filled, unpopulated top floor, where all the
literature is shelved. He browses in the aisles, gravitating most often toward
his beloved Russians, where he is particularly comforted, each time, by his
son’s name stamped in golden letters on the spines of a row of red and green
and blue hardbound books.
Ashoke
and Ashima purchase a shingled two-story colonial in a recently built
development, a house previously occupied by no one, erected on a quarter acre
of land. This is the small patch of America to which they lay claim. Gogol
accompanies his parents to banks, sits waiting as they sign the endless papers.
Ashoke and Ashima are amazed, when moving by U-Haul to the new house, to
discover how much they possess; each of them had come to America with a single
suitcase, a few weeks’ worth of clothes. The walls of the new house are
painted, the driveway sealed with pitch, the shingles and sundeck
weatherproofed and stained. Ashoke takes photographs of every room, Gogol
standing somewhere in the frame, to send to relatives in India. He is a
sturdily built child, with full cheeks but already pensive features. When he
poses for the camera he has to be coaxed into a smile.
In
the beginning, in the evenings, his family goes for drives, exploring their new
environs bit by bit: the neglected dirt lanes, the shaded back roads. The back
seat of the car is sheathed with plastic, the ashtrays on the doors still
sealed. Sometimes they drive out of the town altogether, to one of the beaches
along the North Shore. Even in summer, they never go to swim or to turn brown
beneath the sun. Instead they go dressed in their ordinary clothes. By the time
they arrive, the ticket collector’s booth is empty, the crowds gone; there are
only a handful of cars in the parking lot. Together, as the Gangulis drive,
they anticipate the moment the thin blue line of ocean will come into view. On
the beach Gogol collects rocks, digs tunnels in the sand. He and his father
wander barefoot, their pant legs rolled halfway up their calves. He watches his
father raise a kite within minutes into the wind, so high that Gogol must tip
his head back in order to see, a rippling speck against the sky.
The
August that Gogol turns five, Ashima discovers she is pregnant again. In the
mornings she forces herself to eat a slice of toast, only because Ashoke makes
it for her and watches her while she chews it in bed. Her head constantly
spins. She spends her days lying down, a pink plastic wastepaper basket by her
side, the shades drawn, her mouth and teeth coated with the taste of metal.
Sometimes Gogol lies beside her in his parents’ bedroom, reading a picture
book, or coloring with crayons. “You’re going to be an older brother,” she tells
him one day. “There’ll be someone to call you Dada. Won’t that be exciting?”
In
the evenings, Gogol and his father eat together, alone, a week’s worth of
chicken curry and rice, which his father cooks in two battered Dutch ovens
every Sunday. As the food reheats, his father tells Gogol to shut the bedroom
door because his mother cannot tolerate the smell. It is odd to see his father
presiding in the kitchen, standing in his mother’s place at the stove. When
they sit down at the table, the sound of his parents’ conversation is missing.
Because
his mother tends to vomit the moment she finds herself in a moving car, she is
unable to accompany Ashoke to take Gogol, in September of 1973, to his first
day of kindergarten at the town’s public elementary school. By the time Gogol
starts, it is already the second week of the school year. For the past week,
Gogol has been in bed, just like his mother, listless, without appetite,
claiming to have a stomach ache, even vomiting one day into his mother’s pink
wastepaper basket. He doesn’t want to go to kindergarten. He doesn’t want to
wear the new clothes his mother has bought him from Sears, hanging on a knob of
his dresser, or carry his Charlie Brown lunchbox, or board the yellow school
bus that stops at the end of Pemberton Road.
There
is a reason Gogol doesn’t want to go to kindergarten. His parents have told him
that at school, instead of being called Gogol, he will be called by a new name,
a good name, which his parents have finally decided on, just in time for him to
begin his formal education. The name, Nikhil, is artfully connected to the old.
Not only is it a perfectly respectable Bengali good name, meaning “he who is
entire, encompassing all,” but it also bears a satisfying resemblance to
Nikolai, the first name of the Russian Gogol’s. Ashoke thought of it recently,
staring mindlessly at the Gogol spines in the library, and he rushed back to
the house to ask Ashima her opinion. He pointed out that it was relatively easy
to pronounce, though there was the danger that Americans, obsessed with
abbreviation, would truncate it to Nick. She told him she liked it well enough,
though later, alone, she’d wept, thinking of her grandmother, who had died
earlier in the year, and of the letter, forever hovering somewhere between
India and America.
But
Gogol can’t understand why he has to answer to anything else. “Why do I have to
have a new name?” he asks his parents, tears springing to his eyes. It would be
one thing if his parents were to call him Nikhil, too. But they tell him that
the new name will be used only by the teachers and children at school. He is
afraid to be Nikhil, someone he doesn’t know. Who doesn’t know him. His parents
tell him that they each have two names, too, as do all their Bengali friends in
America, and all their relatives in Calcutta. It’s a part of growing up, they
tell him, part of being a Bengali. They write it for him on a sheet of paper,
ask him to copy it over ten times. “Don’t worry,” his father says. “To me and
your mother, you will never be anyone but Gogol.”
At
school, Ashoke and Gogol are greeted by the secretary, who asks Ashoke to fill
out a registration form. He provides a copy of Gogol’s birth certificate and
immunization records, which are put in a folder along with the registration. “This
way,” the secretary says, leading them to the principal’s office. Candace
Lapidus, the name on the door says. Mrs. Lapidus assures Ashoke that missing
the first week of kindergarten is not a problem, that things have yet to settle
down. Mrs. Lapidus is a tall, slender woman with short white-blond hair. She
wears frosted blue eye shadow and a lemon-yellow suit. She shakes Ashoke’s hand
and tells him that there are two other Indian children at the school, Jayadev
Modi, in the third grade, and Rekha Saxena, in fifth. Perhaps the Gangulis know
them? Ashoke tells Mrs. Lapidus that they do not. She looks at the registration
form and smiles kindly at the boy, who is clutching his father’s hand. Gogol is
dressed in powder-blue pants, red-and-white canvas sneakers, a striped
turtleneck top.
“Welcome
to elementary school, Nikhil. I am your principal, Mrs. Lapidus.”
Gogol
looks down at his sneakers. The way the principal pronounces his new name is
different from the way his parents say it, the second part of it longer,
sounding like “heel.”
She
bends down so that her face is level with his, and extends a hand to his
shoulder. “Can you tell me how old you are, Nikhil?”
When
the question is repeated and there is still no response, Mrs. Lapidus asks,
“Mr. Ganguli, does Nikhil follow English?”
“Of
course he follows,” Ashoke says. “My son is perfectly bilingual.”
In
order to prove that Gogol knows English, Ashoke does something he has never
done before, and addresses his son in careful, accented English. “Go on,
Gogol,” he says, patting him on the head. “Tell Mrs. Lapidus how old you are.”
“What
was that?” Mrs. Lapidus says.
“I
beg your pardon, Madam?”
“That
name you called him. Something with a ‘G.’ ”
“Oh
that, that is what we call him at home only. But his good name should be—is”—he
nods his head firmly— “Nikhil.”
Mrs.
Lapidus frowns. “I’m afraid I don’t understand. ‘Good name’?”
“Yes.”
Mrs.
Lapidus studies the registration form. She has not had to go through this
confusion with the two other Indian children.
“I’m
not sure I follow you, Mr. Ganguli. Do you mean that Nikhil is a middle name?
Or a nickname? Many of the children go by nicknames here. On this form there is
a space—”
“No,
no, it’s not a middle name,” Ashoke says. He is beginning to lose patience. “He
has no middle name. No nickname. The boy’s good name, his school name, is
Nikhil.”
Mrs.
Lapidus presses her lips together and smiles. “But clearly he doesn’t respond.”
“Please,
Mrs. Lapidus,” Ashoke says. “It is very common for a child to be confused at
first. Please give it some time. I assure you he will grow accustomed.”
He
bends down, and this time in Bengali, calmly and quietly, asks Gogol to please
answer when Mrs. Lapidus asks a question. “Don’t be scared, Gogol,” he says,
raising his son’s chin with his finger. “You’re a big boy now. No tears.”
Though
Mrs. Lapidus does not understand a word, she listens carefully, hears that name
again. Gogol. Lightly, in pencil, she writes it down on the registration form.
Ashoke
hands over the lunchbox, a windbreaker in case it gets cold. He thanks Mrs.
Lapidus. “Be good, Nikhil,” he says in English. And then, after a moment’s
hesitation, Gogol’s father is gone.
At
the end of his first day he is sent home with a letter to his parents from Mrs.
Lapidus, folded and stapled to a string around his neck, explaining that owing
to their son’s preference he will be known as Gogol at school. What about the
parents’ preference? Ashima and Ashoke wonder, shaking their heads.
And
so Gogol’s formal education begins. At the top of sheets of scratchy
pale-yellow paper he writes out his pet name again and again, and the alphabet
in capital and lowercase. He learns to add and subtract, and to spell his first
words. In the front covers of the textbooks from which he is taught to read he
leaves his legacy, writing his name in No. 2 pencil below a series of others.
In art class, his favorite hour of the week, he carves his name with paper
clips into the bottoms of clay cups and bowls. He pastes uncooked pasta to
cardboard, and leaves his signature in fat brushstrokes below paintings. Day
after day he brings his creations home to Ashima, who hangs them proudly on the
refrigerator door. “Gogol G.,” he signs his work in the lower right-hand
corner, as if there were a need to distinguish him from any other Gogol in the
school.
In
May his sister is born. This time, Ashoke and Ashima are ready. They have the
names lined up, for a boy or a girl. The only way to avoid confusion, they have
concluded, is to do away with the pet name altogether, as many of their Bengali
friends have already done. For their daughter, good name and pet name are one
and the same: Sonali, meaning “she who is golden.” Though Sonali is the name on
her birth certificate, the name she will carry officially through life, at home
they begin to call her Sonu, then Sona, and, finally, Sonia. Sonia makes her a
citizen of the world. It’s a Russian link to her brother, it’s European, South
American. Eventually it will be the name of the Indian Prime Minister’s Italian
wife.
As
a young boy Gogol doesn’t mind his name. He recognizes pieces of himself in
road signs: “Go Left,” “Go Right,” “Go Slow.” For birthdays his
mother orders a cake on which his name is piped across the white frosted
surface in a bright-blue sugary script. It all seems perfectly normal. It
doesn’t bother him that his name is never an option on key chains or
refrigerator magnets. He has been told that he was named after a famous Russian
author, born in a previous century. That the author’s name, and therefore his,
is known throughout the world and will live on forever. One day his father
takes him to the university library, and shows him, on a shelf well beyond his
reach, a row of Gogol spines. When his father opens up one of the books to a
random page, the print is far smaller than in the Hardy Boys series Gogol has
begun recently to enjoy. “In a few years,” his father tells him, “you’ll be
ready to read them.” Though substitute teachers at school always pause, looking
apologetically when they arrive at his name on the roster, forcing Gogol to
call out, before even being summoned, “That’s me,” his regular teachers know
not to give it a second thought. After a year or two, the students no longer
tease and say “Giggle” or “Gargle.” In the programs of the school Christmas
plays, the parents are accustomed to seeing his name among the cast. “Gogol is
an outstanding student, curious and coöperative,” his teachers write year after
year on report cards. “Go, Gogol!” his classmates shout on golden autumn days
as he runs the bases or sprints in a dash.
As
for his last name, Ganguli, by the time he is ten he has been to Calcutta three
times, twice in summer and once during Durga pujo, and from the most
recent trip he still remembers the sight of the name etched respectably into
the pink stone façade of his paternal grandparents’ house. He remembers the
astonishment of seeing six pages full of Gangulis, three columns to a page, in
the Calcutta telephone directory. He’d wanted to rip out the page as a
souvenir, but, when he’d told this to one of his cousins, the cousin had
laughed. On taxi rides through the city, going to visit the various homes of
his relatives, his father had pointed out the name elsewhere, on the awnings of
confectioners, and stationers, and opticians. He had told Gogol that Ganguli
was a legacy of the British, an anglicized way of pronouncing his real surname,
Gangopadhyay.
Back
home on Pemberton Road, he helps his father paste individual golden letters
bought from a rack in the hardware store, spelling out Ganguli on one side of
their mailbox. One morning, the day after Halloween, Gogol discovers, on his
way to the bus stop, that it has been shortened to “Gang,” with the word
“green” scrawled in pencil following it. He runs back into the house, sickened,
certain of the insult his father will feel. Though it is his last name, too,
something tells Gogol that the desecration is intended for his parents more
than for Sonia and him. For by now he is aware, in stores, of cashiers smirking
at his parents’ accents, and of salesmen who prefer to direct their
conversation to Gogol, as though his parents were either incompetent or deaf.
But his father is unaffected at such moments, just as he is unaffected by the
mailbox. “It’s only boys having fun,” he tells Gogol, flicking the matter away
with the back of a hand, and that evening they drive to the hardware store, to
buy the missing letters again.
Gogol’s
fourteenth birthday. Like most events in his life, it is another excuse for his
parents to throw a party for their Bengali friends. His own friends from school
were invited the previous day, for pizzas that his father picked up on his way
home from work, a basketball game watched together on television, some
Ping-Pong in the den. His mother cooks for days beforehand, cramming the refrigerator
with stacks of foil-covered trays. She makes sure to prepare his favorite
things: lamb curry with lots of potatoes, luchis, thick channa dal with
swollen brown raisins, pineapple chutney, sandeshes molded out of
saffron-tinted ricotta cheese. All this is less stressful to her than the task
of feeding a handful of American children, half of whom always claim they are
allergic to milk, all of whom refuse to eat the crusts of their bread.
Close
to forty guests come, from three different states. Women are dressed in saris
far more dazzling than the pants and polo shirts their husbands wear. A group
of men sit in a circle on the floor and immediately start a game of poker.
These are all his mashis and meshos, his honorary aunts and
uncles. Presents are opened when the guests are gone. Gogol receives several
dictionaries, several calculators, several Cross pen-and-pencil sets, several
ugly sweaters. His parents give him an Instamatic camera, a new sketchbook,
colored pencils and the mechanical pen he’d asked for, and twenty dollars to
spend as he wishes. Sonia has made him a card with Magic Markers, on paper
she’s ripped out of one of his own sketchbooks, which says “Happy Birthday
Goggles,” the name she insists on calling him instead of Dada. His mother sets
aside the things he doesn’t like, which is almost everything, to give to his
cousins the next time they go to India. Later that night he is alone in his
room, listening to side three of the White Album on his parents’ cast-off RCA
turntable. The album is a present from his American birthday party. Born when
the band was near death, Gogol is a passionate devotee of John, Paul, George,
and Ringo. He sits cross-legged on the bed, hunched over the lyrics, when he
hears a knock on the door.
“Come
in!” he hollers, expecting it to be Sonia in her pajamas, asking if she can
borrow his Rubik’s Cube. He is surprised to see his father, standing there in
stocking feet, a small potbelly visible beneath his oat-colored sweater vest,
his mustache turning gray. Gogol is especially surprised to see a gift in his
father’s hands. His father has never given him birthday presents apart from
whatever his mother buys, but this year, his father says, walking across the
room to where Gogol is sitting, he has something special. The gift is covered
in red-and-green-and-gold-striped paper left over from Christmas the year
before, taped awkwardly at the seams. It is obviously a book, thick, hardcover,
wrapped by his father’s own hands. Gogol lifts the paper slowly, but in spite
of this the tape leaves a scab. “The Short Stories of Nikolai Gogol,” the
jacket says. Inside, the price has been snipped away on the diagonal.
“I
ordered it from the bookstore, just for you,” his father says, his voice raised
in order to be heard over the music. “It’s difficult to find in hardcover these
days. It’s a British publication, a very small press. It took four months to
arrive. I hope you like it.”
Gogol
leans over toward the stereo to turn the volume down a bit. He would have
preferred “The Hitchhiker’s Guide to the Galaxy,” or even another copy of “The
Hobbit” to replace the one he lost last summer in Calcutta, left on the rooftop
of his father’s house in Alipore and snatched away by crows. In spite of his
father’s occasional suggestions, he has never been inspired to read a word of
Gogol, or of any Russian writer, for that matter. He has never been told why he
was really named Gogol. He thinks his father’s limp is the consequence of an
injury playing soccer in his teens.
“Thanks,
Baba,” Gogol says, eager to return to his lyrics. Lately he’s been lazy,
addressing his parents in English, though they continue to speak to him in
Bengali. Occasionally he wanders through the house with his running sneakers
on. At dinner he sometimes uses a fork.
His
father is still standing there in his room, watching expectantly, his hands
clasped together behind his back, so Gogol flips through the book. A single
picture at the front, on smoother paper than the rest of the pages, shows a
pencil drawing of the author, sporting a velvet jacket, a billowy white shirt,
and a cravat. The face is foxlike, with small, dark eyes, a thin, neat
mustache, an extremely large pointy nose. Dark hair slants steeply across his
forehead and is plastered to either side of his head, and there is a
disturbing, vaguely supercilious smile set into long, narrow lips. Gogol
Ganguli is relieved to see no resemblance.
For
by now he’s come to hate questions pertaining to his name, hates having
constantly to explain. He hates having to tell people that it doesn’t mean
anything “in Indian.” He hates having to wear a nametag on his sweater at Model
United Nations Day at school. He hates that his name is both absurd and
obscure, that it has nothing to do with who he is, that it is neither Indian
nor American but, of all things, Russian. He hates having to live with it, with
a pet name turned good name, day after day, second after second. He hates
seeing it on the brown-paper sleeve of the National Geographic
subscription his parents got him for his birthday the year before, and seeing
it perpetually listed in the high honor roll printed in the town’s newspaper.
At times his name, an entity shapeless and weightless, manages nevertheless to
distress him physically, like the scratchy tag of a shirt he has been forced
permanently to wear. At times he wishes he could disguise it, shorten it
somehow, the way the other Indian boy in his school, Jayadev, had got people to
call him Jay. But Gogol, already short and catchy, resists mutation. Other boys
his age have begun to court girls already, asking them to go to the movies or
the pizza parlor, but he cannot imagine saying, “Hi, it’s Gogol” under
potentially romantic circumstances. He cannot imagine this at all.
From
the little he knows about Russian writers, it dismays him that his parents
chose the weirdest namesake. Leo or Anton, he could have lived with. Alexander,
shortened to Alex, he would have greatly preferred. But Gogol sounds ludicrous
to his ears, lacking dignity or gravity. What dismays him most is the irrelevance
of it all. Gogol, he’s been tempted to tell his father on more than one
occasion, was his father’s favorite author, not his. Then again, it’s his own
fault. He could have been known, at school at least, as Nikhil. That one day,
his first day of kindergarten, which he no longer remembers, could have changed
everything.
“Thanks
again,” Gogol tells his father now. He shuts the cover and swings his legs over
the edge of the bed, to put the book away on his shelves. But his father takes
the opportunity to sit beside him on the bed. For a moment he rests a hand on
Gogol’s shoulder. The boy’s body, in recent months, has grown tall, nearly as
tall as Ashoke’s. The childhood pudginess has vanished from his face. The voice
has begun to deepen, is slightly husky now. It occurs to Ashoke that he and his
son probably wear the same size shoe. In the glow of the bedside lamp, Ashoke
notices a scattered down emerging on his son’s upper lip. An Adam’s apple is
prominent on his neck. The pale hands, like Ashima’s, are long and thin. He
wonders how closely Gogol resembles him at this age. But there are no
photographs to document Ashoke’s childhood; not until his passport, not until
his life in America, does visual documentation exist. On the night table Ashoke
sees a can of deodorant, a tube of Clearasil. He lifts the book from where it
lies on the bed between them, running a hand protectively over the cover. “I
took the liberty of reading it first. It has been many years since I have read
these stories. I hope you don’t mind.”
“No
problem,” Gogol says.
“I
feel a special kinship with Gogol,” Ashoke says, “more than with any other
writer. Do you know why?”
“You
like his stories.”
“Apart
from that. He spent most of his adult life outside his homeland. Like me.”
Gogol
nods. “Right.”
“And
there is another reason.” The music ends and there is silence. But then Gogol
flips the record, turning the volume up on “Revolution 1.”
“What’s
that?” Gogol says, a bit impatiently.
Ashoke
looks around the room. He notices the Lennon obituary pinned to the bulletin
board, and then a cassette of classical Indian music he’d bought for Gogol
months ago, after a concert at Kresge, still sealed in its wrapper. He sees the
pile of birthday cards scattered on the carpet, and remembers a hot August day
fourteen years ago in Cambridge when he held his son for the first time. Ever
since that day, the day he became a father, the memory of his accident has
receded, diminishing over the years. Though he will never forget that night, it
no longer lurks persistently in his mind, stalking him in the same way.
Instead, it is affixed firmly to a distant time, to a place far from Pemberton
Road. Today, his son’s birthday, is a day to honor life, not brushes with
death. And so, for now, Ashoke decides to keep the explanation of his son’s
name to himself.
“No
other reason. Good night,” he says to Gogol, getting up from the bed. At the
door he pauses, turns around. “Do you know what Dostoyevsky once said?”
Gogol
shakes his head.
“
‘We all came out of Gogol’s overcoat.’ ”
“What’s
that supposed to mean?”
“It
will make sense to you one day. Many happy returns of the day.”
Gogol
gets up and shuts the door behind his father, who has the annoying habit of
always leaving it partly open. He turns the lock on the knob for good measure,
then wedges the book on a high shelf between two volumes of the Hardy Boys. He
settles down again with his lyrics on the bed when something occurs to him.
This writer he is named after—Gogol isn’t his first name. His first name is
Nikolai. Not only does Gogol Ganguli have a pet name turned good name but a
last name turned first name. And so it occurs to him that no one he knows in
the world, in Russia or India or America or anywhere, shares his name. Not even
the source of his namesake.
Plenty
of people changed their names: actors, writers, revolutionaries, transvestites.
In history class, Gogol has learned that European immigrants had their names
changed at Ellis Island, that slaves renamed themselves once they were
emancipated. Though Gogol doesn’t know it, even Nikolai Gogol renamed himself,
simplifying his surname at the age of twenty-two, from Gogol-Yanovsky to Gogol,
upon publishing in the Literary Gazette.
One
day in the summer of 1986, in the frantic weeks before moving away from his
family, before his freshman year at Yale is about to begin, Gogol Ganguli does
the same. He rides the commuter rail into Boston, switching to the Green Line
at North Station, getting out at Lechmere, the closest stop to the Middlesex
Probate and Family Court. He wears a blue oxford shirt, khakis, a camel-colored
corduroy blazer bought for his college interviews that is too warm for the
sultry day. Knotted around his neck is his only tie, maroon with yellow stripes
on the diagonal. By now Gogol is just shy of six feet tall, his body slender,
his thick brown-black hair slightly in need of a cut. His face is lean,
intelligent, suddenly handsome, the bones more prominent, the pale-gold skin
clean-shaven and clear. He has inherited Ashima’s eyes—large, penetrating, with
bold, elegant brows—and shares with Ashoke the slight bump at the very top of
his nose.
The
courthouse is an imposing, pillared brick building occupying a full city block,
but the entrance is off to the side, down a set of steps. Inside, Gogol empties
his pockets and steps through a metal detector, as if he were at an airport,
about to embark on a journey. He is soothed by the chill of the
air-conditioning, by the beautifully carved plaster ceiling, by the voices that
echo pleasantly in the marbled interior. A man at the information booth tells
him to wait upstairs, in an area filled with round tables, where people sit
eating their lunch. Gogol sits impatiently, one long leg jiggling up and down.
The
idea to change his name had first occurred to him a few months ago. He was
sitting in the waiting room of his dentist, flipping through an issue of Reader’s
Digest. He’d been turning the pages at random until he came to an article
that caused him to stop. The article was called “Second Baptisms.” “Can you
identify the following famous people?” was written beneath the headline. The
only one he guessed correctly was Robert Zimmerman, Bob Dylan’s real name. He
had no idea that Leon Trotsky was born Lev Davidovich Bronstein. That Gerald
Ford’s name was Leslie Lynch King, Jr., and that Engelbert Humperdinck’s was
Arnold George Dorsey. They had all renamed themselves, the article said, adding
that it was a right belonging to every American citizen. He read that tens of
thousands of Americans, on average, had their names changed each year. All it
took was a legal petition.
That
night at the dinner table, he brought it up with his parents. It was one thing
for Gogol to be the name penned in calligraphy on his high-school diploma, and
printed below his picture in the yearbook, he’d begun. But engraved, four years
from now, on a bachelor-of-arts degree? Written at the top of a résumé?
Centered on a business card? It would be the name his parents picked out for
him, he assured them, the good name they’d chosen for him when he was five.
“What’s
done is done,” his father had said. “It will be a hassle. Gogol has, in effect,
become your good name.”
“It’s
too complicated now,” his mother said, agreeing. “You’re too old.”
“I’m
not,” he persisted. “I don’t get it. Why did you have to give me a pet name in
the first place? What’s the point?”
“It’s
our way, Gogol,” his mother maintained. “It’s what Bengalis do.”
“But
it’s not even a Bengali name. How could you guys name me after someone so
strange? No one takes me seriously.”
“Who?
Who does not take you seriously?” his father wanted to know, lifting his
fingers from his plate, looking up at him. “People,” he said, lying to his
parents. For his father had a point; the only person who didn’t take Gogol
seriously, the only person who tormented him, the only person chronically aware
of and afflicted by the embarrassment of his name, the only person who
constantly questioned it and wished it were otherwise, was Gogol.
“I
don’t know, Gogol,” his mother had said, shaking her head. “I really don’t
know.” She got up to clear the dishes. Sonia slinked away, up to her room.
Gogol remained at the table with his father. They sat there together, listening
to his mother scraping the plates, the water running in the sink.
“Then
change it,” his father said simply, quietly, after a while.
“Really?”
“In
America anything is possible. Do as you wish.”
With
relief, he types his name at the top of his freshman papers. He reads the
telephone messages his roommates leave for Nikhil on assorted scraps of paper.
He opens up a checking account, writes his new name into his course books. “Me
llamo Nikhil,” he says in his Spanish class. It is as Nikhil, that first
semester, that he grows a goatee, starts smoking Camel Lights at parties and,
while writing papers and before exams, discovers Brian Eno and Elvis Costello
and Charlie Parker. It is as Nikhil that he takes Metro-North into Manhattan
one weekend and gets himself a fake I.D. that allows him to be served liquor in
New Haven bars. It is as Nikhil that he loses his virginity at a party at Ezra
Stiles, with a girl wearing a plaid woollen skirt and combat boots and mustard
tights. By the time he wakes up, hung over, at three in the morning, she has
vanished from the room, and he is unable to recall her name.
There
is only one complication: he doesn’t feel like Nikhil. Not yet. Part of the
problem is that the people who now know him as Nikhil have no idea that he used
to be Gogol. They know him only in the present, not at all in the past. But,
after eighteen years of Gogol, two months of Nikhil feel scant,
inconsequential. At times he feels as if he’d cast himself in a play, acting
the part of twins, indistinguishable to the naked eye yet fundamentally
different. At times he still feels his old name, painfully and without warning,
the way his front tooth had unbearably throbbed in recent weeks after a
filling, threatening for an instant to sever from his gums when he drank
coffee, or ice water.
Even
more startling is when those who normally call him Gogol refer to him as
Nikhil. Though he has asked his parents to do precisely this, the fact of it
troubles him, making him feel in that instant that he is not related to them,
not their child. “Please come visit us with Nikhil one weekend,” Ashima says to
his roommates when she and Ashoke visit campus during parents’ weekend in
October, the suite hastily cleared of liquor bottles and ashtrays for the
occasion. The substitution sounds wrong to Gogol, correct but off key, the way
it sounds when his parents speak English to him instead of Bengali.
At
Thanksgiving, he takes the train up to Boston. He feels distracted for some
reason, impatient to be off the train; he does not bother to remove his coat,
does not bother to go to the café car for something to drink even though he is
thirsty. His mother and Sonia have gone to India for three weeks, to attend a
cousin’s wedding, and this year Gogol and his father will spend Thanksgiving at
the home of friends.
He
angles his head against the window and watches the autumnal landscape pass: the
spewing pink and purple waters of a dye mill, electrical power stations, a big
ball-shaped water tank covered with rust. Abandoned factories, with rows of
small square windows partly bashed in, ravaged as if by moths. On the trees the
topmost branches are bare, the remaining leaves yellow, paper-thin. The train
moves more slowly than usual, and when he looks at his watch he sees that they
are running well behind schedule. And then, somewhere outside Providence, in an
abandoned field, the train stops moving. For more than an hour they stand there
while a solid, scarlet disk of sun sinks into the tree-lined horizon. The
lights turn off, and the air inside the train turns uncomfortably warm. The
conductors rush anxiously through the compartments. “Probably a broken wire,”
the gentleman sitting beside Gogol remarks. Across the aisle a gray-haired
woman reads, a coat clutched like a blanket to her chest. Without the sound of
the engine Gogol can hear an opera playing faintly on someone’s Walkman. Through
the window he admires the darkening sapphire sky. He sees spare lengths of
rusted rails heaped in piles. It isn’t until they start moving again that an
announcement is made on the loudspeaker about a medical emergency. But the
truth, overheard by one of the passengers from a conductor, quickly circulates:
a suicide has been committed, a person has jumped in front of the train.
He
is shocked and discomforted by the news, feeling bad about his irritation and
impatience, wondering if the victim had been a man or a woman, young or old. He
imagines the person consulting the same schedule that’s in his backpack,
determining exactly when the train would be passing through. As a result of the
delay he misses his commuter-rail connection in Boston, waits another forty
minutes for the next one. He puts a call through to his parents’ house, but no
one answers. He tries his father’s department at the university, but there,
too, the phone rings and rings. At the station he sees his father waiting on
the darkened platform, wearing sneakers and corduroys, anxiousness in his face.
A trenchcoat is belted around his waist, a scarf knitted by Ashima wrapped at
his throat, a tweed cap on his head.
“Sorry
I’m late,” Gogol says. “How long have you been waiting?”
“Since
quarter to six,” his father says. Gogol looks at his watch. It is nearly eight.
“There
was an accident.”
“I
know. I called. What happened? Were you hurt?”
Gogol
shakes his head. “Someone jumped onto the tracks. Somewhere in Rhode Island. I
tried to call you. They had to wait for the police, I think.”
“I
was worried.”
“I
hope you haven’t been standing out in the cold all this time,” Gogol says, and
from his father’s lack of response he knows that this is exactly what he has
done.
The
night is windy, so much so that the car jostles slightly from time to time.
Normally on these rides back from the station his father asks questions, about
his classes, about his finances, about his plans for the future. But tonight
they are silent, Ashoke concentrating on driving. Gogol fidgets with the radio.
“I
want to tell you something,” his father says, once they have already turned
onto their road.
“What?”
Gogol asks.
“It’s
about your name.”
Gogol
looks at his father, puzzled. “My name?”
His
father shuts off the radio. “Gogol. There is a reason for it, you know.”
“Right,
Baba. Gogol’s your favorite author. I know.”
“No,”
his father says. He pulls in to the driveway and switches off the engine, then
the headlights. He undoes his seat belt, guiding it with his hand as it
retracts, back behind his left shoulder. “Another reason.”
And,
as they sit together in the car, his father revisits a field two hundred and
nine kilometres from Howrah. With his fingers lightly grasping the bottom of
the steering wheel, his gaze directed through the windshield at the garage
door, he tells Gogol the story of the train he’d ridden twenty-five years ago,
in October, 1961. He tells him about the night that had nearly taken his life,
and the book that had saved him, and about the year afterward, when he’d been
unable to move.
Gogol
listens, stunned, his eyes fixed on his father’s profile. Though there are only
inches between them, for an instant his father is a stranger, a man who has
kept a secret, has survived a tragedy, a man whose past he does not fully know.
A man who is vulnerable, who has suffered in an inconceivable way. He imagines
his father, a college student as Gogol is now, sitting on a train as Gogol had
just been, reading a story, and then suddenly nearly killed. He struggles to
picture the West Bengal countryside he has seen on only a few occasions, his
father’s mangled body, among hundreds of dead ones, being carried on a
stretcher, past a twisted length of maroon compartments. Against instinct he
tries to imagine life without his father, a world in which his father does not
exist.
“Why
don’t I know this about you?” Gogol says. His voice sounds harsh, accusing, but
his eyes well with tears. “Why haven’t you told me this until now?”
“It
never felt like the right time,” his father says.
“But
it’s like you’ve lied to me all these years.” When his father doesn’t respond,
he adds, “That’s why you have that limp, isn’t it?”
“It
happened so long ago. I didn’t want to upset you.”
“It
doesn’t matter. You should have told me.”
“Perhaps,”
his father concedes, glancing briefly in Gogol’s direction. He removes the keys
from the ignition. “Come, you must be hungry. The car is getting cold.”
But
Gogol doesn’t move. He sits there, still struggling to absorb the information,
feeling awkward, oddly ashamed, at fault. “I’m sorry, Baba.”
His
father laughs softly. “You had nothing to do with it, Gogol.”
And
suddenly the sound of his pet name, uttered by his father as he has been
accustomed to hearing it all his life, means something completely new, bound up
with a catastrophe he has unwittingly embodied for years. “Is that what you
think of when you think of me?” Gogol asks him. “Do I remind you of that
night?”
“Not
at all,” his father says eventually, one hand going to his ribs, a habitual
gesture that has baffled Gogol until now. “You remind me of everything that
followed.” ♦
"This Blessed House"
by Jhumpa Lahiri
They discovered the first one in a cupboard above the stove, beside an unopened bottle of malt vinegar. "Guess what I found.” Twinkle walked into the living room, lined from end to end with taped- up picking boxes, waving the vinegar in one hand and a white porcelain effigy of Christ, roughly the same size as the vinegar bottle, in the other. Sanjeev looked up. He was kneeling on the floor, marking, with ripped bits of a Post-it, patches on the baseboard that needed to be retouched with paint.
"Throw it away."
"Which?"
"Both."
"But I can cook something with the vinegar. It's brand-new."
"You've never cooked anything with vinegar."
"I'll look something up. In one of those books we got for our wedding."
Sanjeev turned back to the baseboard, to replace a Post-it scrap that had fallen to the floor, "Check the expiration. And at the very least get rid of that idiotic statue."
"But it could be worth something. Who knows?"
She turned it upside down, then stroked, with her index finger, the minuscule frozen folds of its robes. "It's pretty."
"We're not Christian," Sanjeev said.
Lately he had begun noticing the need to state the obvious to Twinkle. The day before he had to tell her that if she dragged her end of the bureau instead of lifting it, the parquet floor would scratch. She shrugged.
"No, we're not Christian. We're good little Hindus."
She planted a kiss on top of Christ's head, then placed the statue on top of the fireplace mantel, which needed, Sanjeev observed, to bedusted. By the end of the week the mantel had still not been dusted; it had, however, come to serve as the display shelf for a sizable collection of Christian paraphernalia. There was a 3-D postcard of Saint Francis done in four colors, which Twinkle had found taped to the back of the medicine cabinet, and a wooden cross key chain, which Sanjeev had stepped on with bare feet as he was installing extra shelving in Twinkle's study. There was a framed paint-by-number of thethree wise men, against a black velvet background, tucked in the linen closet. There was also a tile trivet depicting a blond, unbearded Jesus, delivering a sermon on a mountaintop, left in one of the drawers of the built in china cabinet in the dining room.
"Do you think the previous owners were born- agains?" asked Twinkle, making room the next day for a small plastic snow-filled dome containing a miniature Nativity scene, found behind the pipes of the kitchen sink.
Sanjeev was organizing his engineering texts from MIT in alphabetical order on a bookshelf, though it had been several years since he had needed to consult any of them. After graduating, he moved from Boston to Connecticut, to work for a firm near Hartford, and he had recently learned that he was being considered for the position of vice president. At thirty-three he had a secretary of his own and a dozen people working under his supervision who gladly supplied him with any information he needed. Still, the presence of his college books in the room reminded him of a time in his life he recalled with fondness, when he would walk each evening across the Mass. Avenue bridge to order Mughlai chicken with spinach from his favorite Indian restaurant on the other side of the Charles, and return to his dorm to write out clean copies of his problem sets.
"Or perhaps it's an attempt to convert people," Twinkle mused.
"Clearly the scheme has succeeded in your case."
She disregarded him, shaking the little plastic dome so that the snow swirled over the manger. He studied the items on the mantel. It puzzled him that each was in its own way so silly. Clearly they lacked a sense of sacredness. He was further puzzled that Twinkle, who normally displayed good taste, was so charmed. These objects meant something to Twinkle, but they meant nothing to him. They irritated him.
"We should call the Realtor. Tell him there's all this nonsense left behind. Tell him to take it away."
"Oh, Sanj." Twinkle groaned. "Please. I would feel terrible throwing them away.
Obviously they were important to the people who used to live here. It would feel, I don't know, sacrilegious or something."
"If they're so precious, then why are they hidden all over the house? Why didn't they take them with them?
"There must be others," Twinkle said. Her eyes roamed the bare off-white walls of the room, as if there were other things concealed behind the plaster.
"What else do you think we'll find?"
But as they unpacked their boxes and hung up their winter clothes and the silk paintings of elephant processions bought on their honeymoon in Jaipur, Twinkle, much to her dismay, could not find a thing. Nearly a week had passed before they discovered, one Saturday afternoon, a larger-than-life-sized watercolor poster of Christ, weeping translucent tears the size of peanut shells and sporting a crown of thorns, rolled up behind a radiator in the guest bedroom. Sanjeev had mistaken it for a window shade.
"Oh, we must, we simply must put it up. It's too spectacular."
Twinkle lit a cigarette and began to smoke it with relish, waving it around Sanjeev's head as if it were a conductor's baton as Mahler's Fifth Symphony roared from the stereo downstairs.
"Now, look. I will tolerate, for now, your little biblical menagerie in the living room. But I refuse to have this," he said, flicking at one of the painted peanut-tears, "displayed in our home."
Twinkle stared at him, placidly exhaling, the smoke emerging in two thin blue streams from her nostrils. She rolled up the poster slowly, securing it with one of the elastic bands she always wore around her wrist for tying back her thick, unruly hair, streaked here and therewith henna.
"I'm going to put it in my study," she informed him, "That way you don't have to look at it,"
"What about the housewarming? They'll want to see all the rooms. I've invited people from the office." She rolled her eyes. Sanjeev noted that the symphony, now in its third movement, had reached a crescendo, for it pulsed with the tel I tale dashing of cymbals.
"I'd put it behind the door," she offered, "That way, when they peek in, they won't see. Happy?"
He stood watching her as she left the room, with her poster and her cigarette; a few ashes had fallen to the floor where she'd been standing. He bent down, pinched them between his fingers, and deposited them in his cupped palm. The tender fourth movement, the adagietto, began. During breakfast Sanjeev had read in the liner notes that Mahler had proposed to his wife by sending her the manuscript of this portion of the score. Although there were elements of tragedy and struggle in the Fifth Symphony, he had read, it was principally music of love and happiness. He heard the toilet flush.
"By the way," Twinkle hollered, "if you want to impress people, I wouldn't play this music. It's putting me to sleep."
Sanjeev went to the bathroom to throw away the ashes. The cigarette butt still bobbed in the toilet bowl, but the tank was refilling, so he had to wait a moment before he could flush it again. In the mirror of the medicine cabinet he inspected his long eyelashes — like a girl's, Twinkle liked to tease. Though he was of average build, his cheeks had a plumpness to them; this, along with the eyelashes, detracted, he feared, from what he hoped was a distinguished profile. He was of average height as well, and had wished ever since he had stopped growing that he were just one inch taller. For this reason it irritated him when Twinkle insisted on wearing high heels as she had done the other night when they ate dinner in Manhattan. This was the first weekend after they'd moved into the house, by then the mantel had already filled up considerably, and they bickered about it in the car on the way down. But then Twinkle had drunk four glasses of whiskey in a nameless bar in Alphabet City, and forgot all about it. She dragged him to a tiny bookshop on St. Mark's Place, where she browsed for nearly an hour and when they left she insisted that they dance a tango on the si dewalk in front of strangers. Afterward, she tottered on his arm, rising faintly over his line of vision, in a pair of suede three-inch leopard- print pumps. In this manner they walked the endless blocks back to a parking garage on Washington Square, for Sanjeev had heard far too many stories about the terrible things that happened to cars to Manhattan.
"But I do nothing all day except sit at my desk," she fretted when they were driving home, after he had mentioned that her shoes looked uncomfortable and suggested that perhaps she should not wear them. "I can't exactly wear heels when I'm typing."
Though he abandoned the argument, he knew for a fact chat she didn't spend all day at her desk: just that afternoon, when he got back from a run, he found her inexplicably in bed, reading. When he asked why she was in bed in the middle of the day she told him she was bored. He had wanted to say to her then, You could unpack some boxes. You could sweep the attic. You could retouch the paint on the bathroom windowsill, and after you do it you could warn me so that I don't put my watch on it. They didn't bother her, these scattered, unsettled matters. She seemed content with whatever clothes she found at the front of the closet, with whatever magazine was lying around, with whatever song was on the radio — content yet curious. And now all of her curiosity centered around discovering the next treasure. A few days later when Sanjeev returned from the office, he found Twinkle on the telephone, smoking and talking to one of her girlfriends in California even though it was before five o'clock and the long-distance rates were at their peak.
"Highly devout people," she was saying, pausing every now and then to exhale. "Each day is like a treasure hunt. I'm serious. This you won't believe. The switch plates in the bedrooms were decorated with scenes from the Bible. You know, Noah's Ark and all that. Three bedrooms, but one is my study. Sanjeev went to the hardware store right away and replaced them, can you imagine, he replaced every single one."
Now it was the friend's turn to talk. Twinkle nodded, slouched on the floor in front of the fridge, wearing black stirrup pants and a yellow chenille sweater, groping for her Lighter. Sanjeev could smell something aromatic on the stove, and he picked his way carefully across the extra-long phone cord tangled on the Mexican terra-cotta tiles. He opened the lid of a pot with some sort of reddish brown sauce dripping over the sides, boiling furiously.
"It's a stew made with fish, I put the vinegar in it," she said to him, interrupting her friend, crossing her fingers, "Sorry, you were saying?"
She was like that, excited and delighted by little things, crossing her fingers before any remotely unpredictable event, like tasting a new flavor of ice cream or dropping a letter in a mailbox. It was a quality he did not understand. It made him feel stupid, as if the world contained hidden wonders he could not anticipate, or see. He Iooked at her face, which, it occurred to him, had not grown out of its girlhood, the eyes untroubled, the pleasing features unfirm, as if they still had to settle into some sort of permanent expression. Nicknamed after a nursery rhyme, she had yet to shed a childhood endearment. Now, in the second month of their marriage, certain things nettled him —the way she sometimes spat a little when she spoke, or left her undergarments after removing them at night at the foot of their bed rather than depositing them in the laundry hamper. They had met only four months before. Her parents who lived in California, and his who still lived in Calcutta, were old friends, and across continents they had arranged the occasion at which Twinkle and Sanjeev were introduced —a sixteenth birthday party for a daughter in their circle— when Sanjeev was in Palo Alto on business. At the restaurant they were seated side by side at a round table with a revolving platter of spared ribs and egg rolls and chicken wings, which, they concurred, all tasted the same. They had concurred too on their adolescent but still persistent fondness for Wodehouse novels, and their dislike for the sitar, and later Twinkle confessed that she was charmed by the way Sanjeev had dutifully refilled her teacup during their conversation. And so the phone calls began, and grew longer, and then the visits, first he to Stanford, then she to Connecticut, after which Sanjeev would save in an ashtray left on the balcony the crushed cigarettes she had smoked during the weekend — saved them, that is, until the next time she came to visit him, and then he vacuumed the apartment, washed the sheets, even dusted the plant leaves in her honor. She was twenty- seven and recently abandoned, he had gathered, by an American who had tried and failed to be an actor; Sanjeev was lonely, with an excessively generous income for a single man, and had never been in love. At the urging of their matchmakers, they married in India, amid hundreds of well-wishers whom he barely remembered from his childhood, in incessant August rains, under a red and orange tent strung with Christmas tree lights on Mandeville Road.
"Did you sweep the attic?" he asked Twinkle later as she was folding paper napkins and wedging them by their plates. The attic was the only part of the house they had not yet given an initial cleaning.
"Not yet. I will. I promise. I hope this tastes good." she said, planting the steaming pot on top of the Jesus trivet.
There was a loaf of Italian bread in a little basket, and iceberg lettuce and grated carrots tossed with bottled dressing and croutons, and glasses of red wine. She was not terribly ambitious in the kitchen. She bought preroasted chickens from the supermarket: and served them with potato salad prepared who knew when, sold in little plastic containers. Indian food, she complained, was a bother; she detested chopping garlic, and peeling ginger, and could not operate a blender, and so it was Sanjeev who, on weekends, seasoned mustard oil with cinnamon sticks and cloves in order to produce a proper curry. He had to admit, though, that whatever it was that she had cooked today, it was unusually tasty, attractive even, with bright white cubes of fish, and flecks of parsley, and fresh tomatoes gleaming in the dark brown- red broth.
"How did you make it?"
"I made it up."
"What did you do?"
"I just put some things into the pot and added the malt vinegar at the end."
"How much vinegar?" She shrugged, ripping off some bread and plunging it into her bowl.
"What do you mean you don't know? You should write it down. What if you need to make it again, for a party or something?"
"I'll remember," she said. She covered the bread basket with a dishtowel that had, he suddenly noticed, the Ten Commandments printed on it. She flashed him a smile, giving his knee a little squeeze under the table.
"Face it. This house is blessed."
The housewarming party was scheduled for the last Saturday in October, and they had invited about thirty people. All were Sanjeev's acquaintances, people from the office, and a number of Indian couples in the Connecticut area, many of whom he barely knew, but who had regularly invited him, in his bachelor days, to supper on Saturdays. He often wondered why they included him in their circle. He had little in common with any of them, but he always attended their gatherings, to eat spiced chickpeas and shrimp cutlets, and gossip and discuss politics, for he seldom had other plans. So far, no one had met Twinkle; back when they were still dating, Sanjeev didn't want to waste their brief weekends together with people he associated with being alone. Other than Sanjeev and an ex-boyfriend who she believed worked in a pottery studio in Brookfield, she knew no one in the state of Connecticut. She was completing her master's thesis at Stanford, a study of an Irish poet whom Sanjeev had never heard of. Sanjeev had found the house on his own before leaving for the wedding, for a good price, in a neighborhood with a fine school system. He was impressed by the elegant curved staircase with its wrought-iron banister, and the dark wooden wainscoting, and the solarium overlooking rhododendron bushes, and the solid brass 22, which also happened to be the date of his birth, nailed impressively to the vaguely Tudor facade. There were two working fireplaces, a two-car garage, and an attic suitable for converting into extra bedrooms if, the Realtor mentioned, the need should arise. By then Sanjeev had already made up his mind, was determined that he and Twinkle should live there together, forever, and so he had not bothered to notice the switch plates covered with biblical stickers, or the transparent decal of the Virgin on the half shell, as Twinkle liked to call it, adhered to the window in the master bedroom. When, after moving in, he tried to scrape it off, he scratched the glass. The weekend before the party they were raking the lawn when he heard Twinkle shriek. He ran to her, clutching his rake, worried that she had discovered a dead animal, or a snake. A brisk October breeze stung the tops of his ears as his sneakers crunched over brown and yellow leaves. When he reached her, she had collapsed on the grass, dissolved in nearly silent laughter. Behind an overgrown forsythia bush was a plaster Virgin Mary as tall as their waists, with a blue painted hood draped over her head in the manner of an Indian bride. Twinkle grabbed the hem of her T-shirt and began wiping away the dirt staining the statue's brow.
"I suppose you want to put her by the foot of our bed," Sanjeev said.
She looked at him, astonished. Her belly was exposed, and he saw that there were goose bumps around her navel.
"What do you think? Of course we can't put this in our bedroom."
"We can't?"
"No, silly Sanj. This is meant for outside. For the lawn."
"Oh God, no. Twinkle, no."
"But we must. It would be bad luck not to."
"All the neighbors will see. They'll think we're insane."
"Why, for having a statue of the Virgin Mary on our lawn? Every other person in this neighborhood has a statue of Mary on the lawn. We'll fit right in."
"We're not Christian."
"So you keep reminding me." She spat onto the rip of her finger and started to rub intently at a particularly stubborn stain on Mary's chin.
"Do you think this is dirt, or some kind of fungus?"
He was getting nowhere with her, with this woman whom he had known for only four months and whom he had married, this woman with whom he now shared his life. He thought with a flicker of regret of the snapshots his mother used to send him from Calcutta, of 160 prospective brides who could sing and sew and season lentils without consulting a cookbook. Sanjeev had considered these women, had even ranked them in order of preference, but then he had met Twinkle.
"Twinkle, I can't have the people I work with see this statue on my lawn."
"They can't fire you for being a believer. It would be discrimination."
"That's not the point.!"
"Why does it matter to you so much what other people think?" "Twinkle, please."
He was tired. He let his weight rest against his rake as she began dragging the statue toward an oval bed of myrtle, beside the lamppost that flanked the brick pathway.
"Look, Sanj. She's so lovely."
He returned to his pile of leaves and began to deposit them by handfuls into a plastic garbage bag. Over his head the blue sky was cloudless. One tree on the lawn was still full of leaves, red and orange, like the tent in which he had married Twinkle. He did not know if he loved her. He said he did when she had first asked him, one afternoon in Palo Alto as they sat side by side in a darkened, nearly empty movie theater. Before the film, one of her favorites, something in German that he found extremely depressing, she had pressed the tip of her nose to his so that he could feel the flutter of her mascara-coated eyelashes. That afternoon he had replied, yes, he loved her, and she was delighted, and fed him a piece of popcorn, letting her finger linger an instant between his lips, as if it were his reward for coming up with the right answer. Though she did not say it herself, he assumed then that she loved him too, but now he was no longer sure. In truth, he had decided, returning to an empty carpeted condominium each night, and using only the top fork in his cutlery drawer, and turning away politely at those weekend dinner parties when the other men eventually put their arms around the waists of their wives and girlfriends, leaning over every now and again to kiss their shoulders or necks. It was not sending away for classical music CDs by mail, working his way methodically through the major composers that the catalogue recommended, and always sending his payments in on time. In the months before meeting Twinkle, Sanjeev had begun to realize this.
"You have enough money in the bank to raise three families" his mother reminded him when they spoke at the start of each month on the phone. "You need a wife to look after and love."
Now he had one, a pretty one, from a suitably high caste, who would soon have a master's degree. What was there not to love?
That evening Sanjeev poured himself a gin and tonic, drank it and most of another during one segment of the news, and then approached Twinkle, who was taking a bubble bath, for she announced that her limbs ached from raking the lawn, something she had never done before. He didn't knock. She had applied a bright blue mask to her face, was smoking and sipping some bourbon with ice and leafing through a fat paperback book whose pages had buckled and turned gray from the water. He glanced at the cover; the only thing written on it was the word "Sonnets" in dark red letters. He took a breath, and then he informed her very calmly that after finishing his drink he was going to put on his shoes and go outside and remove the Virgin from the front lawn.
"Where are you going to put it?" she asked him dreamily, her eyes dosed. One of her legs emerged, unfolding gracefully, from the layer of suds. She flexed and pointed her toes.
"For now I am going to put it in the garage. Then tomorrow morning on my way to work I am going to take it to the dump."
"Don't you dare." She stood up, letting the book fall into the water, bubbles dripping down her thighs. "I hate you," she informed him, her eyes narrowing at the word "hate."
She reached for her bathrobe, tied it tightly about her waist, and padded down the winding staircase, leaving sloppy wet footprints along the parquet floor. When she reached the foyer, Sanjeev said, "Are you planning on leaving the house that way?" He felt a throbbing in his temples, and his voice revealed an unfamiliar snarl when he spoke.
"Who cares? Who cares what way I leave this house?"
"Where are you planning on going at this hour?"
"You can't throw away that statue. I won't let you." Her mask, now dry, had assumed an ashen quality, and water from her hair dripped onto the caked contours of her face.
"Yes I can. I will."
"No," Twinkle said, her voice suddenly small, "This is our house. We own it together. The statue is a part of our properly." She had begun to shiver. A small pool of bathwater had collected around her ankles. He went to shut a window, fearing that she would catch cold. Then he noticed that some of the water dripping down her hard blue face was tears.
"Oh God, Twinkle, please, I didn't mean it." He had never seen her cry before, had never seen such sadness in her eyes. She didn't turn away or try to stop the tears; instead she looked strangely at peace. For a moment she closed her lids, pale and unprotected compared to the blue that caked the rest of her race. Sanjeev felt ill, as if he had eaten either too much or too little. She went to him, placing her damp toweled arms about his neck, sobbing into his chest, soaking his shirt. The mask flaked onto his shoulders. In the end they settled on a compromise: the statue would be placed in a recess at the side of the house, so that it wasn't obvious to passersby, but was still clearly visible to all who came.
The menu for the party was fairly simple: there would be a case of champagne, and samosas from an Indian restaurant in Hartford, and big trays of rice with chicken and almonds and orange peels, which Sanjeev had spent the greater part of the morning and afternoon preparing. He had never entertained on such a large scale before and, worried that there would not be enough to drink, ran out at one point to buy another case of champagne just in case. For this reason he burned one of the rice trays and had to start it over again. Twinkle swept the floors and volunteered to pick up the samosas; she had an appointment for a manicure and a pedicure in that direction, anyway. Sanjeev had planned to ask if she would consider clearing the menagerie off the mantel, if only for the party, but she left while he was in the shower. She was gone for a good three hours, and so it was Sanjeev who did the rest of the cleaning. By five-thirty the entire house sparkled, with scented candles that Twinkle had picked up in Hartford illuminating the items on the mantel, and slender stalks of burning incense planted into the soil of potted plants. Each time he passed the mantel he winced, dreading the raised eyebrows of his guests as they viewed the flickering ceramic saints, the salt and pepper shakers designed to resemble Mary and Joseph. Still, they would be impressed, he hoped, by the lovely bay windows, the shining parquet floors, the impressive winding staircase, the wooden wainscoting, as they sipped champagne and dipped samosas in chutney. Douglas, one of the new consultants at the firm, and his girlfriend Nora were the first to arrive. Both were tall and blond, wearing matching wire-rimmed glasses and long black overcoats. Nora wore a black hat full of sharp thin feathers that corresponded to the sharp thin angles of her face. Her left hand was joined with Douglas's. In her right hand was a bottle of cognac with a red ribbon wrapped around its neck, which she gave to Twinkle.
"Great lawn, Sanjeev;" Douglas remarked. "We've got to get that rake out ourselves, sweetie. And this must be..."
"My wife. Tanima."
"Call me Twinkle."
"What an unusual name," Nora remarked.
Twinkle shrugged, "Not really. There's an actress in Bombay named Dimple Kapadia. She even has a sister named Simple."
Douglas and Nora raised their eyebrows simultaneously, nodding slowly, as if to let the absurdity of the names settle in.
"Pleased to meet you. Twinkle,"
" Help yourself to champagne. There's gallons."
"I hope you don't mind my asking," Douglas said, "but I noticed the statue outside, and are you guys Christian? I thought you were Indian,"
"There are Christians in India," Sanjeev replied, "but we're not."
"I love your outfit," Nora told Twinkle.
"And I adore your hat. Would you like the grand tour?"
The bell rang again, and again and again. Within minutes, it seemed, the house had filled with bodies and conversations and unfamiliar fragrances. The women wore heels and sheer stockings, and short black dresses made of crepe and chiffon. They handed their wraps and coats to Sanjeev, who draped them carefully on hangers in the spacious coat closet, though Twinkle told people to throw their things on the ottomans in the solarium. Some of the Indian women wore their finest saris, made with gold filigree that draped in elegant pleats over their shoulders. The men wore jackets and ties and citrus- scented aftershaves. As people filtered from one room to the next, presents piled onto the long cherry-wood table that ran from one end of the downstairs hall to the other. It bewildered Sanjeev that it was for him, and his house, and his wife, that they had all gone to so much care. The only other time in his life that something similar had happened was his wedding day, but somehow this was different, for these were not his family, but people who knew him only casually, and in a sense owed him nothing. Everyone congratulated him. Lester, another coworker, predicted that Sanjeev would be promoted to vice president in two months maximum. People devoured the samosas, and dutifully admired the freshly painted ceilings and walls, the hanging plants, the bay windows, the silk paintings from Jaipur. But most of all they admired Twinkle, and her brocaded salwar-kameez, which was the shade of a persimmon with a low scoop in the back and the little string of white rose petals she had coiled cleverly around her head, and the pearl choker with a sapphire at its center that adorned her throat. Over hectic jazz records, played under Twinkle's supervision, they laughed at her anecdotes and observations, forming a widening circle around her, while Sanjeev replenished the samosas that he kept warming evenly in the oven, and getting ice for people's drinks and opening more bottles of champagne with some difficulty, and explaining for the fortieth time that he wasn't Christian. It was Twinkle who led them in separate groups up and down the winding stairs, to gaze at the back lawn, to peer down the cellar steps. "Your friends adore the poster in my study," she mentioned to him triumphantly, placing her hand on the small of his back as they, at one point, brushed past each other. Sanjeev went to the kitchen, which was empty, and ate a piece of chicken out of the tray on the counter with hi s finger because he thought no one was looking. He ate a second piece, then washed it down with a gulp of gin straight from the bottle.
"Great house. Great rice." Sunil, an anesthesiologist, walked in, spooning food from his paper plate into his mouth.
"Do you have more champagne?"
"Your wife's wow," added Prabal, following behind. He was an unmarried professor of physics at Yale. For a moment Sanjeev stared at him blankly, then blushed; once at a dinner party Prabal had pronounced that Sophia Loren was wow, as was Audrey Hepburn.
"Does she have a sister?"
Sunil picked a raisin out of the rice tray. "Is her last name Little Star?"
The two men laughed and started eating more rice from the tray, plowing through it with their plastic spoons. Sanjeev went down to the cellar for more liquor. For a few minutes he paused on the steps, in the damp, cool silence, hugging the second crate of champagne to his chest as the party drifted above the rafters. Then he set the reinforcements on the dining table.
"Yes, everything, we found them all in the house, in the most unusual places," he heard Twinkle saying in the living room. "In fact we keep finding them."
"No!"
"Yes! Every day is like a treasure hunt. It's too good. God only knows what else we'll find, no pun intended."
That was what started it. As if by some unspoken pact, the whole party joined forces and began combing through each of the rooms, opening closets on their own, peering under chairs and cushions, feeling behind curtains, removing books from bookcases. Groups scampered, giggling and swaying up and down the winding staircase.
"We've never explored the attic," Twinkle announced suddenly, and so everybody followed.
"How do we get up there?"
"There's a ladder in the hallway, somewhere in the ceiling."
Wearily Sanjeev followed at the back of the crowd, to point out the location of the ladder, but Twinkle had already found it on her own.
"Eureka!" she hollered. Douglas pulled the chain that released the steps. His face was flushed and he was wearing Nora's feather hat on his head. One by one guests disappeared, men helping women as they placed their strappy high heels on the narrow slats of the ladder, the Indian women wrapping the free ends of their expensive saris into their waistbands. The men followed behind, all quickly disappearing, until Sanjeev alone remained at the top of the winding staircase. Footsteps thundered over his head. He had no desire to join them. He wondered if the ceiling would collapse, imagined, for a split second, the sight of all the tumbling drunk perfumed bodies crashing, tangled, around him. He heard a shriek, and then rising, spreading waves of laughter in discordant tones. Something fell, something else shattered. He could hear them bobbing around a trunk. They seemed to be struggling to get it open, banging feverishly on its surface. He thought perhaps Twinkle would call for his assistance, but he was not summoned. He looked about the hallway and to the landing below, at the champagne glasses and half-eaten samosas and napkins smeared with lipstick abandoned in every corner, on every available surface. Then he noticed that Twinkle, in her haste, had discarded her shoes altogether, for they lay by the foot of the ladder, black patent-leather mules with heels like golf tees, open toes, and slightly soiled silk labels on the instep where her soles had rested. He placed them in the doorway of the master bedroom so that no one would nip when they descended. He heard something creaking open slowly. The strident voices had subsided to an even murmur. It occurred to Sanjeev that he had the house all to himself. The music had ended and he could hear, if he concentrated, the hum of the refrigerator, and the rustle of the last leaves on the trees outside, and the tapping of their branches against the window panes. With one flick of his hand he could snap the ladder back on its spring into the ceiling, and they would have no way of getting down unless he were to pull the chain and let them. He thought of all the things he could do, undisturbed. He could sweep Twinkle's menagerie into a garbage bag and get in the car and drive it all to the dump, and tear down the poster of weeping Jesus, and take a hammer to the Virgin Mary while he was at it. Then he would return to the empty house; he could easily clear up the cups and plates in an hour's time, and pour himself a gin and tonic, and eat a plate of warmed rice and listen to his new Bach CD while reading the liner notes so as to understand it properly. He nudged the ladder slightly, but it was sturdily planted against the floor. Budging it would require some effort.
"My God, I need a cigarette," Twinkle exclaimed from above. Sanjeev felt knots forming at the back of his neck. He felt dizzy. He needed to lie down. He walked toward the bedroom, but stopped short when he saw Twinkle's shoes facing him in the doorway. He thought of her slipping them on her feet. But instead of feeling irritated, as he had ever since they'd moved into the house together, he felt a pang of anticipation at the thought of her rushing unsteadily down the winding staircase in them, scratching the floor a bit in her path. The pang intensified as he thought of her rushing to the bathroom to brighten her lipstick, and eventually rushing to get people their coats, and finally rushing to the cherry- wood table when the last guest had left, to begin opening their housewarming presents. It was the same pang he used to feel before they were married, when he would hang up the phone after one of their conversations, or when he would drive back from the airport, wondering which ascending plane in the sky was hers.
"Sanj, you won't believe this." She emerged with her back to him, her hands over her head, the tops of her bare shoulder blades perspiring, supporting something still hidden from view.
"You got it, Twinkle?" someone asked.
"Yes, you can let go."
Now he saw that her hands were wrapped around it: a solid silver bust of Christ, the head easily three times the size of his own. It had a patrician bump on its nose, magnificent curly hair that rested atop a pronounced collarbone, and a broad forehead that reflected in miniature the walls and doors and lampshades around them. Its expression was confident, as if assured of its devotees, the unyielding lips sensuous and full. It was also sporting Nora's feather hat. As Twinkle descended, Sanjeev put his hands around her waist to balance her, and he relieved her of the bust when she had reached the ground. It weighed a good thirty pounds. The others began lowering themselves slowly, exhausted from the hunt. Some trickled downstairs in search of a fresh drink.
She took a breath, raised her eyebrows, crossed her fingers, "Would you mind terribly if we displayed it on the mantel? Just for tonight? I know you hate it."
He did hate it. He hated its immensity, and its flawless, polished surface, and its undeniable value. He hated that it was in his house, and that he owned it. Unlike the other things they'd found, this contained dignity, solemnity, beauty even. But to his surprise these qualities made him hate it all the more. Most of all he hated it because he knew that Twinkle loved it.
"I'll keep it in my study from tomorrow," Twinkle added. "I promise."
She would never put it in her study, he knew. For the rest of their days together she would keep it on the center of the mantel, flanked on either side by the rest of the menagerie. Each time they had guests Twinkle would explain how she had found it, and they would admire her as they listened. He gazed at the crushed rose petals in her hair, at the pearl and sapphire choker at her throat, at the sparkly crimson polish on her toes. He decided these were among the things that made Prabal think she was wow. His head ached from gin and his arms ached from the weight of the statue.
He said. "I put your shoes in the bedroom."
"Thanks. But my feet are killing me." Twinkle gave his elbow a little squeeze and headed for the living room. Sanjeev pressed the massive silver face to his ribs, careful not to let the feather hat slip, and followed her. ♦
In "This Blessed House" the couple is very different from each other. Twinkle is very upbeat and relaxed while Sanjeev is much more serious. It says Twinkle was from California while his parents were from Calcutta. It seems that his parents still hold the culture of choosing brides which Sanjeev was ready to do until he met Twinkle. While Twinkle seems to be more casual in terms of religion, Sanjeev was very adamant about decorating the home with Christian decorations.
ReplyDeleteHowever it doesn’t seem to be about being Muslim versus Christian but about how they may be seen by other people. Sanjeev’s main argument about displaying the decorations is people from the housewarming will see or the neighbors would judge. However Twinkle brushes his arguments by questioning "Why does it matter to you so much what other people think?".
In “Gogol,” It is interesting how Ashoke’s upbringing was told before Gogol’s, adhering to a traditional chronology. At first, I thought that Gogol’s story should have come before his father’s which would allow for the tension between the characters to resolve in a more revealing manner, but because the climax comes when Ashoke explains the true reason behind Gogol’s name, it makes more sense for his story to be told at the beginning. This stresses the importance of one’s past, even if it has nothing to do with culture or tradition. This message relates to "This Blessed House" in that while Twinkle developed a fascination for the Christian objects she finds in the house, the reason she and Sanjeev began to distress was the little differences that Lahiri described. Sanjeev learned to accept what he believed to be Twinkle’s little flaws just as Gogol learned to cherish what he believed to be his annoying name because of the story behind it and how it connected him to his father.
ReplyDeleteBoth stories have an uncomfortable feeling because the audience can relate to the way the characters feel about the little nuisances that Lahiri describes. The two stories pick and prod at what it means to love and respect despite all the little things we hate. In the final line of “This Blessed House,” which reads, “Sanjeev pressed the massive silver face to his ribs, careful not to let the feather hat slip, and followed her,” Lahiri shows how Ashoke brought the statue close to his heart even though it represented all of the things he resented because it also represented the love and respect that he wanted to give to his wife. While it is not sad in the way that somebody may die, it awakens the reader to all the things in life that they can’t have because of the bigger subjects that are to be valued. In one of the final lines from “Gogol,” which reads, “and suddenly the sound of his pet name, uttered by his father as he has been accustomed to hearing it all his life, means something completely new, bound up with a catastrophe he has unwittingly embodied for years,” Lahiri shows how Sometimes the big picture hides all of the little nuisances that you feel when you only look at one small part. Because the realization at the end of this story led into a coming of age and the other pointed out an awkward aspect of life, it is easier to appreciate the meaning.
I feel as though that religion in India has a very vast reach in the sense of how many aspects of life it affects. Everything right from marriage, to child names, to which way one's house should face towards the sun is decided through religion and culture. The issue of religion in the story I feel like as less to do with the actual religion and philosophy but more to do with how religion is so intertwined with India's history and its culture. I feel as though in many other nations’ culture their religion of course has some ties to their culture and tradition but can be distinguishable. With Indian culture, I feel that religion is so deeply rooted in every aspect of life it's hard to deviate from it without deviating from the roots of what has been passed down generation to generation. That's why I don't believe that it's genuinely about religion rather it's more about tradition that has been passed down for years. That is why Ashoke was so hesitant on naming the child without the grandmothers approval because it was tradition for her to name their child like she did with the other grandchildren. Similarly, Twinkle whos tradition had not been so rooted in religion is much more free spirited about the christian idols in the house while Sanjeev who had lived his life adhering to hindo philosophies is displeased with them. Thus, I think it's less about religion and more about the lifestyle traditions and rituals that have been passed down generation to generation that account for the impact on their lives.
ReplyDeleteI found “This Blessed House” very interesting because of how different the two individuals are and now they are spending the rest of their lives together. At first it doesn’t seem like they are very different, but it soon becomes apparent that the reason for their conflict is because their entire personalities are so different from each other. Sanjeev needs order, he is very unadventurous and exact, while Twinkle is a lot more free spirited and not as detail oriented. Yet they are in a situation that forces them together and the reader is left to see the clashes that occur because of their differing personalities. Like when Twinkle finds all of the Christian figurines and knick knacks, she takes a liking towards them and starts displaying them around the house and on the mantle for everyone to see. But Sanjeev does not like them being displayed and thinks they need to get rid of them because neither of them are Christian. The couple are having a housewarming party so Sanjeev doesn’t want any of the Christian figurines out, but Twinkle thinks that he cares too much about what other people think. The couples differences and clashing personalities make this story very interesting to read.
ReplyDeleteIn the story “Gogol”, Ashima and Ashoke’s parents arranged their marriage and now they are having their first child. They decide his nickname should be Gogul because of a near death experience Ashoke had while reading one of Nikolai Gogol’s books. According to tradition, Ashima’s grandmother was supposed to name their son, but her grandmother suffered a stroke and died, and the letter that she sent was lost in the mail. I find all of Jhumpa Lahiri’s books interesting because even though she is just telling a story, she finds a way to insert little facts about Hindu and Indian culture that I find very fascinating. All of the short stories that we read over the summer had connections to a culture that I had no idea about and I was learning so much and didn't even realize it because I would get so wrapped up in the story.
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ReplyDeleteIn “Gogol”, Jhumpa Lahiri describes the clash of two different cultures, Bengali and American. When introducing Ashoke, she describes what he isn’t in order to inform the reader of what he is, saying of the other expectant fathers: “The men wait with cigars, flowers, address books, bottles of champagne”, but Ashoke “is indifferent to such indulgences”. She then says that “It has never occurred to him to buy his wife flowers”. This shows the nature of their relationship: it is not one filled with frivolous gestures of love. However, Lahiri is quite explicit in her description of his love for books, filling the page with multiple anecdotes showing this fact to be true. The other main character of the story, Gogol, is mainly characterized through his actions. First, he is shown to be a happy child who embraces his bengali heritage. Then, he begins to reject it slightly as his parents attempt to assign him a “good” name to go by instead of his “pet” name. He refuses to listen. Later, he begins to feel embarrassed by the pet name that he insisted to go by, wishing that he would have a more normal name in order to fit in with the other Americans. Again, he is rejecting his heritage. However, then his father tells him the story of his brush with death and the importance of Nikolai Gogol and “The Overcoat”. Throughout this story, “The Overcoat” has come to symbolize salvation. It saves Ashoke’s life, and it saves Gogol’s heritage. Gogol realizes the importance of his “pet” name, and the importance of “The Overcoat” to his father, and his view is changed.
ReplyDeleteIn “This Blessed House”, the main theme being explored is not one of religion, but one of love. Sanjeev and Twinkle are recently married, and begin to learn what it is like to live together, and who the other really is. Sanjeev is a rule follower, unwilling to deviate from what he knows. This is clear in his disapprovement towards Twinkle’s insistence on keeping the vinegar, and the Christian items. He tells Twinkle that “you’ve never cooked anything with vinegar” and “we’re not Christians” showing his stubborn adherence to the rules. She responds by keeping the items, showing her rebellious and carefree nature. She keeps them simply because she wants to, and she thinks they are fun and beautiful. This is the crux of their clash: their two fundamentally different outlooks. This is the result of a marriage that was preceded by just four months of courtship. Sanjeev is likely from a strict family that adheres closely to Bengali culture - Twinkle is likely from a more “American” family. Religion represents this difference between them, the difference in culture, the difference in outlook, and the divide that is growing in their fresh marriage. In the end however, Sanjeev finally begins to realize his love for Twinkle, and accepts her as she is, despite the fact that she is annoying him with her antics. The story ends with him “press[ing] the massive silver face to his ribs” which is symbolic of his simultaneous acceptance of Twinkle.
I thought it was very interesting how the couple in “This Blessed House” ended up together in the first place. Although there is the common belief that opposites attract, these two seem too different to have ended up together. Twinkle is spunky and spirited, while Sanjeev clearly prefers order and structure. Twinkle cares less about what others think of her, while it is a clear concern for Sanjeev. I think that Sanjeev probably grew up in a very structured and strict environment, while Twinkle was either given more freedom or was uninterested in a life like this. It is interesting to me how two people so different from each other thought that they could get married and be happy together. Sanjeev admits to being charmed at first by her quirks, however he know is irritated by them. I think that Sanjeev married Twinkle because he felt pressure from his parents to get married and start a family. He probably also felt pressure from his friends and coworkers who probably had spouses of their own. He even admitted to not even knowing if he loved Twinkle, saying that he said it because he thought he should. Sanjeev’s problem with Twinkle’s fascination with the Christian objects has nothing to do with religion. He is upset by the objects because they represent how much him and his wife disagree and how different they are from each other.
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ReplyDeleteI really enjoyed reading both of these pieces because I hadn’t read much of Lahiri’s work, other than Unaccustomed Earth, before and found it really intriguing to read both. However, they both showed me different aspects of Indian culture that I had never heard or seen before. For example, having a “good name” instead of the name you were given at birth that you are known by. Gogol was Ashoke and Ashima’s son’s name in his family from his parents and other relatives. However at school he must be known as someone completely different - Nikhil. Although I don’t know anyone who may have gone through something similar to this, it was really interesting and actually kind of sad that this is true. After having a name which defines you and makes you you, you have to pick a new name just because you are in a new environment with new people. In the story it even says that Gogol didn’t want to be Nikhil, “He is afraid to be Nikhil, someone he doesn’t know. Who doesn’t know him. His parents tell him that they each have two names, too, as do all their Bengali friends in America, and all their relatives in Calcutta” - showing that this is not something one can fight or argue on, it is a tradition. This is all rooted in Indian culture as well as religion, which is why I believe that religion does have a lot to do in both of these pieces, but I don’t think everything is based from it. I believe a lot of it has to do with tradition and family rather than just religion. For example in Gogol, the entire story was told about family rather than religion and what impact it had on them. It was how their family was made and the story of the traditions passed to Gogol as he grew up. The many little things throughout this story AND The Blessed House were all based off of Indian culture, religion, and traditions, however it is a simple story with these things in it somehow. I really enjoyed Lahiri’s two pieces and am really excited to get to read “The Overcoat” next!!
I really admire the willingness of Ghosh on the train to strike up a conversation with Ashoke. There are infinite untapped resources (the people around us) that we only must say Hi! to in order to add something extra in your life. And I know that not everyone has the energy to start these exchanges all the time so just put in some energy with others when you have it and when you don't have it, it will be out there for you to receive. Wow, I'm sounding very spiritual. Hey, who cares, Ghosh’s words can be credited with making Ashoke's life what it is. Ashoke is a character I didn’t even know I was missing in that he is an atheist, but he believes in miracles. Holding his son in his arms, Ashoke reflects, “Being rescued from that shattered train had been the first miracle of his life. But here, now, reposing in his arms, weighing next to nothing but changing everything, is the second.” I think often atheists are portrayed as heartless and hard. Why can’t what we have here on earth be enough? It is beautiful and it's also real. This story deals heavily with cultural and generational change, similarly to how Unaccustomed Earth did. Even though we never meet the grandmother who was supposed to send the name, she stands for the entire idea of home and the constant pull that India has on both Ashima and Ashoke. A line that represents not only the relationship between Ashima and her grandmother, but the perfect balance between old and new is, “Do what I will never do. It will all be for the best. Remember that. Now go.” This perfectly resolves a conflict many teens and young adults face, wanting to explore and experiment while staying loyal to family and tradition. She advises exploring these things if only to do them for the elders that never got the chance. Everyone needs to hear this line at some point in there life, especially all of us right now as our lives will change so much next year. Ahhhh, now I’m tearing up. The mention of the Gogol listening to The White Album was a representation of his Americanness. Also, it was just a connection to us, nearly every night before I go to bed I'll listen to at least a few songs, including The Beatles frequently. Until that paragraph about his freshman year in college, it is easy to dismiss the prominence of a name but it really is everywhere we go. Besides, Gogol represents so much more; Gogol is not the reminder of the past but the story that brought us here. The story of Gogol touched on a muddle of intertwining ideas: family, tradition, social norms, college.
ReplyDeleteAnd on to “This Blessed House” I really find this one funny, Christianity is such an important construct and influence in America that making it into a joke for decoration is truly ironic. I think this use of religion ironically is an allusion to the real divides between the two. She is light hearted, at times appearing shallow, and he is coming to terms with the fact that he is married to her. I admire both characters a lot and people deal with new situations in different ways, Twinkles being with humor and then intense anger and disappointment when Sanjeev tries to take that from her. Both of these stories are so nuanced and easy to love.
In India religion and culture are profoundly interlaced. Not much unlike in the United States, holidays and customs/traditions are largely based on the religious beliefs of the citizens, but these relations seem to be exacerbated in India, where religion can often dictate marriage and societal roles. The two concepts are so intertwined that one can not fully know where one ends and the other starts, and as heritage is passed down through generations, the difference between the two becomes almost obsolete. These foundations built upon traditions often cause great disparity among those who were born into strongly religious households and those who were not. That is what happens between Twinkle and Sanjeev, while the California raised woman seems to be more of a free spirit, her partner displays more restricted behavior towards traditions and religion, and much of that likely comes down the way the two were individually brought up.
ReplyDeleteThe themes of religion and tradition once again come into play in “Gogol”, where the character is dealing with the loss of his Bengali identity. This fragmentation of one’s identity often becomes feelings of assimilation and induced self-hatred. Those battling their own notions of self oftentimes undergo a period in which they wish to conceal the way they were raised, in hopes they will not be viewed as outsiders by those they wish to frivolously impress. Gogol’s ardent wish to become more like the Americans come in as internalized hatred towards his own name, displaying not only the power of outside influence in one’s perspective, but also the importance of teaching those presumed to be different to respect and honor their own identity. Once Gogol understands the roots and meaning of his own name he is liberated from the feelings of assimilation, for he has found the strength within his culture to carry his uniqueness as a badge of honor.
I enjoyed reading “Gogol” because of the way the story shifted almost seamlessly from Ashoke’s past to Gogol’s future. I can’t help but feel bad for Gogol as he goes about his life, frustrated with his name, never knowing its true origin. It seems unfair that Ashoke should make the mistake of waiting until Gogol’s adulthood to explain the roots of the name, but once he does, readers can rest assured that Gogol finally understands the importance of his non-Indian, non-American name. It is also interesting to consider that his name is neither American nor Indian, as he isn’t either. In a culture where tradition is key, breaking it in this way seems like the end of the world. While I cannot relate directly to the tradition of “good names” and “pet names,” the tradition of names runs strong in my family, and my brother finds himself in a similar situation as Gogol, though to a far lesser extent. It is tradition in my father’s family that every first born son be named John. I came first, and as a girl, my name did not matter. My brother was not so lucky. Every relative was expecting to greet John Winters into the world, so my mother’s objection to the name raised quite a few eyebrows. She felt bad and wanted to compromise, so he has the equally Irish name, Sean Winters. While this ultimately has not affected his life, it is still a topic for discussion at most any family gathering we attend.
ReplyDelete“This Blessed House” is also an interesting story, which I enjoyed. It seems to be about religion, though it absolutely is not. Twinkle and Sanjeev find Christian merchandise all over their new house, although, in a similar manner, the objects are not truly as religious as they appear. These objects include Mary and Joseph salt and pepper shakers, and a Jesus-faced trivet, while traditional religious objects might be things like candles or a small statue for a shrine. Really, this is a story about how two different people manage the external pressures of the world. Twinkle is very relaxed and doesn’t much care how others view her. She is content to put in minimal effort with the traditional tasks associated with wives, which annoys her husband. Sanjeev is very uptight, doesn’t want to keep the Christian objects because he worries what others will think, and plans to spend all his free time doing household tasks. It is from these observations that I think it reasonable to determine that Sanjeev had a classical Indian upbringing, while Twinkle probably had a more Americanized one. Sanjeev spent most of his free time prior to getting married at Indian gatherings at various people’s houses, which seems like a more traditional way to pass the time, and he would not have had these connections if not for a traditional upbringing. Also, his mother’s insistence that he find a wife, and the lists of eligible bachelorette’s imply typical Indian ideals are at work. We know less about Twinkle’s background, but as she serves American food for dinner, and tends to be more relaxed, and even lazy, it seems safe to say that she was raised in a more Americanized manner.
I found “Gogol” specifically to be very insightful on the life of someone moving into the country. As someone who’s family has been in America for several generations now,and who lives with white privilege, this is something I would never experience on my own. One moment that stood out to me was when Gogol finally got his “good name” when he goes to school and he just doesn’t understand it. His parents, having grown up with that as their normal, are familiar with it, and naturally assume their son will eventually understand just as they do. Gogol, however, does not quite get it the same. He did not grow up knowing children without names until they were seven, he grew up in America where people have names within a few days of their birth. This stood out to me because it is such a simple thing that I never would have thought someone would have to struggle with. Gogol felt like he was being given a name that wasn’t his, since he had always just been known as Gogol. Even worse, his principal also doesn’t understand, so his parents have to try to explain why he has separate names for home and school. I personally, in such a position, would be very conflicted on whether I should embrace my culture or be more American to fit in. Sanjeev also struggles with this in “This Blessed House” as he had grown up with traditions very different from Twinkle’s. He wants to carry on his traditions, yet has to make compromises for his new family.
ReplyDeleteIn Gogol, Jhumpa Lahiri uses characterization to show how Ashoke wants to be grounded, and comforted in his life. We can see this in the way that he feels about the small comforts that he keeps in his life. When he is in the hospital, we are given a small glimpse into some things that gives him comfort, obviously, his book, but also him wanting tea. He said that he didn't have time to make and bring some with him, giving us hints that maybe he usually does a ritual where he brings tea with him where he goes. He also polished his glasses with a small cloth that has an “A” on it that his mother embroidered for him. These are small comforts that he carries around with him on a day by day, but during the accident, he didn’t have those things. All he had was a book, during the accident, even if the book had been tossed away from him, he was still clutching on to that single page of the overcoat. This was the only book that he was bringing on his trip, due to him getting more books, and we were already told that it was special because it was his favorite, and the fact that he was clutching it when he was in that situation shows the real value that it has in his life.
ReplyDeleteIn this blessed house, I see religion as more of an umbrella term rather then a specific. Religion is more of a state of mind. And yes, even though Twinkle and Sanjeev are Hindu, it makes sense as to why she doesn’t want to get rid of the statues and trinkets. In any religion, there are certain figures and things that are considered special, and no matter what you believe in, you should never disrespect or dump out anything with sacred value, even if it is cheesy. Twinkle is the same way due to her wanting to set up a place for all the trinkets instead of immediately reverting to throwing them away. Me myself would look for a place to donate them too or find someone to pass them along to if I didn’t want them. I think that Twinkle was raised with a more open mind then Sanjeev, he just has a bitter being about him to me. He can’t understand why Twinkle is so lazy, when he can be so high strung. And he can’t understand why she is so loose. I was uncomfortable with the fact that he didn’t want to dance with her and was so put off by the way she was dancing drunk in the streets of NYC, and how he didn’t want to join her. Thats what you do if you’re in love and married, you have fun. But he was just so uncomfortable of her attitude. This story is mostly about how Sanjeev sees his wife as more of maid and a cook, rather then a wife. He wants her to be this perfect house worker and tend to his needs, he doesn’t want to have to cook or clean himself, he wants his wife to take care of that. He even regrets marrying Twinkle over another woman that his mother picked, who would do all of those things.
One aspect of Jhumpa Lahiri’s stories that I enjoyed was what she was trying to get across was very clear. In “Gogol,” at the very end, it is made very clear why the father chose that name for his son, saying “‘You remind me of everything that followed’” after the train accident. But in “This Blessed House,” I did not seem to understand the message right away. I thought it ended very abruptly, in a cliff-hanging format. Only when I read the ending again did I start to have an idea of what Lahiri’s message was.
ReplyDeleteI also found “This Blessed House” to deviate from Lahiri’s style of writing. One of the deviations is, as previously mentioned, through the subtlety of her message. But, the other is through the topic. When reading “Unaccustomed Earth” this summer, I cannot remember a single time where religion emerged in a story and had a great effect. But in “This Blessed House” religion served as an opening into the views of Twinkle and Sanjeev.
I enjoyed “Gogol” more than “This Blessed House.” In “Gogol” I was better able to understand the character development as the story spanned years, but in “This Blessed House,” to understand the nature of the characters, I had to be more conscious of what I was reading. Overall, I enjoyed “Gogol” and“This Blessed House.”
Gogol reminds me a lot of my own upbringing as the daughter of two immigrants: the struggle with cultural traditions, the multilingual household, even the struggle over my name, Cornelia. My name (pronounced core-nel-ee-a, not, as it is often said core-neel-ee-a), was given to me not as an effort to pass on a family lineage, not because of its traditionality in Polish culture, but because (I kid you not) it is an easy name to pronounce in both English and Polish. I understand the frustration of being named seemingly so carelessly, as Gogol thought his own parents had done. And as I have grown, and as Gogol learned later in his life, the name we were given contains a significance which neither of us completely understood. It stood for something to our parents: stood for promise to my parents, a connection to their old lives as well as an illusion to the new and better one they would create in the US; stood for hope to Ashoke who survived a life altering train crash thanks to the work, The Overcoat by Nikolai Gogol. Both I and Gogol may have developed more and more into the products of the US and sometimes forget the importance of our origins, but our names will always remind us of the life our parents came from that survives in us, and the origins that tie us back to family.
ReplyDeleteThis Blessed House seemed to me more as a comedy and an examination of the differences between people that work to make us unique. It follows a newlywed couple, six months into their relationship, discovering who each other are and the opposites that set them apart. Twinkle, a free-spirited soul who cares little for others opinions, upon finding a collection of Christian trinkets, sets them up all over the house to the dismay of her husband, Sanjeev. Sanjeev, a practicing Hindu, says he’s bothered by the statues implying their christians, though his thoughts revealed in the story would indicate that he, in fact, is bothered by his wife’s carelessness, and her general disregard for the expectations placed upon her or the needs others feel as though she needs to meet. Sanjeev had always dreamed of a wife who would complete all the ‘wife’ tasks assigned to her by expectation and examples throughout her life. But Twinkle was brought up in a more liberal household, where many of the female stereotypes seemed to evidently not be followed. It is here the true conflict arises between the couple, and the struggle to figure out the dynamic between their living situation begins. It is most likely the conflicts won’t end, but only grow as the duration of their marriage grows longer and longer with the passing years. Whether the relationship lasts or not depends on the willingness of both to cooperate and compromise, learn to love each others differences, and \upon the customs of their culture.
The Overcoat is definitely a string throughout Gogol, but I didn’t love the story overall. The beginning was well written and I enjoyed the development. But once we got to Gogol and his name, I thought it as exaggerated. I don’t have an unusual name, so maybe I’m off-based. But my brother’s name is Ian, pronounced Yan, it’s Ukrainian. He’s never had an issue with it. He has to correct people all the time to pronounce it correctly all his life and my mom is, for lack of a better word, crazy about making sure people pronounce it right (she is Ukrainian). But, Ian’s full first name is actually Ian Lucas. So, he could’ve easily gone by Lucas all his life and avoided all confusion around being called Ian, pronounced all sorts of ways. He could’ve even decided in middle school or something around then, a later time in his childhood, that he wanted to be called Lucas. But he didn’t. Nobody has ever called him that. He is known as Ian. Therefore, my closest experience with someone who has a ‘unique name’ has never wanted to change it. I think this story was greatly exaggerated. But, anyways, Gogol was his lifeline, the thing that kept him going. It makes sense that he named his son that and that later Gogol was abandoned, like he abandoned his reading while he was recovering.
ReplyDeleteThe real issue in This Blessed House is obviously not the religious knick knacks around the house, rather it is the differences in the young couple. I liked the story better than Gogol. I could see the irritation rising from Sanjeev because he is not able to understand his wife. It was kind of an arranged marriage, one that was basically suggested by him and Twinkle. But still, they don’t know each other well enough to cooperate smoothly with each other yet. I think it is written so that we think that they will become happier and more in synch as time goes on, which I think is true. But I think that this couple will always have their issues because of their stark differences. They don’t mesh perfectly together which will make it difficult but not impossible for them to be happy together.
I did think all the christian memorabilia and Twinkle’s reactions were funny and made the story very enjoyable. I can see myself as more of a Twinkle.
Jhumpa Lahiri truly showed character differentiation in “This Blessed House” between Sanjeev and Twinkle, which is a theme continuously brought up in the story. Their very different personalities made it difficult for their them to adjust to married life. Twinkle is a free spirited person unlike Sanjeev who is dull and doesn’t like adventure. The major conflict started when Twinkle begins to gather Christain relics over the new house and puts them on the mantle. Sanjeev doesn’t like this at all and wants to throw them away because he is worried what his family friends and neighbors would think of them. Honestly I did find it a bit weird that Twinkle would be very fixated on finding a relic each day, like she got very upset when one day she couldn’t find one and everyone went up into the attic to find some, but also Sanjeev shouldn’t have cared too much about what everyone else would think about their ‘decorations.’ Of course though everyone has different things they believe in. I didn’t think there was a major difference in their religious beliefs that would always cause their arguments or disagreements but yet their very different personalities. Overall, I generally liked the two stories but like “The Blessed House” a bit more.
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ReplyDeleteFirst off I myself relate very much to the frustration that Gogol has felt with his name. Living in the Boston area people continuously pronounce my name wrong accenting on ‘AH’ sounds when my name is actually pronounced with an ‘OHN’ sound. I’ve heard every pronunciation possible, every single day someone says my name wrong. Actually today one girl was not sure between two pronunciations, and another said it was a different one, but all were incorrect. Like many kids, I’ve asked my parents why they chose my name, I know my dad really wanted to name me Jasmine, but they found Johanna online while researching translations of names in other countries. Johanna is apparently Jane in Scandinavia, Jane is my mom’s sister’s name. Only a couple years ago did I find out my mom and my grandmother were dead set on calling me Ava Joy Kerrigan, but of course my dad hated that. Imagine how much easier my life would’ve been if I was named Ava, literally the easiest name to spell and pronounce. I feel Gogol’s name is less about religion and more about identity, changing a name could in fact change who you are. I often think if I had been named Ava, would I even be the person I am today, would the person I am right now the same but just named Ava? Or would I be totally different? Transitioning into This Blessed House, Twinkle her nickname, reveal a totally opposite characterization that Sanjeev displays. We can very much see that Twinkle’s family has been very much Americanized, somewhat losing touch with their Hindu roots. I bring attention to the name because again it highlights the identity of a person. Overall I feel that our names are a high element of our identities and we might be entirely different people if they were something different.
I am really drawn in by Ashoke’s “spirituality”. I admire that even though he is an atheist, he can still be connected to the universe in a way and have morals etc. I have struggled with this concept for a while. I grew up episcopalian with the rest of my family, but I wouldn’t necessarily say we were super religious. We just went to church every Sunday because “that’s what we do” I guess. I hated going- I felt weird singing the hymns and I never really understood it. I always felt so out of place and I always wondered why someone as holy as Jesus didn’t feel embarrassed or a little guilty about all of these people blindly worshiping him. I never voiced this specifically to my family so it just presented as irritability every Sunday morning, leaving me feeling guilty… There must be something wrong with me!! A 7 year old who doesn’t want to sit still for an hour and listen to people talk about things she doesn’t understand. Anyways, as we got older, church visits became more and more sparse, and now we rarely even show up for Christmas or Easter. I’m not really sure why. But I’ve definitely come into my own system of beliefs, similar to Ashoke. I am somewhat hesitant to say I am an atheist, because my parents would be appalled, but I think that is where I fit. I say agnostic because it pleases the masses, but its not really that… I don’t think I believe in God but I am definitely spiritual, probably more spiritual than anyone else in my family (ironic?). I know things like astrology and manifestation and laws of the universe can be frowned upon and deemed illegitimate but that is what makes sense for me and it is fulfilling to follow, much like a religion.
ReplyDeleteAt the beginning of “Gogol” I first subconsciously tasked myself with uncovering the meaning behind the train crash and the significance of Ashoke reading Nikolai Gogol. After the crash when people were looking for bodies, Ashoke was almost left to die until he gained the strength to raise his hand still clenching pages of “The Overcoat.” This action saved his life. Later, in the pain of recovery, he read to avoid reliving the terrors of the past in his mind. I thought about myself in this situation and how I believe I would react. I think I would persistently question why I survived and no one else did. Am I supposed to do something more with my life?
ReplyDeleteI was particularly struck by the line “he imagined not only walking, but walking away, as far as he could, from the place where he was born and where he had nearly died.” I connected personally with this because this is one of my greatest fears. Though I would not say that I am particularly afraid of death, I am certainly afraid of living a life without really living or seeing what the world has to offer. Ashoke thanks Gogol, not God or religion, for being born once in India then re-born again in India and born a third time in America. Without Gogol, Ashoke and Ashima would not have a child. I truly believe that everything happens for a reason. Although my family and I are not religious, this “mantra,” if you will, guides me in everyday life and keeps me sane. Like Ashoke, I see the connections between the past and present and am thankful for how these formed my life today.
"Gogol" was a terribly strong connective story to me. The connection to your name is very important, and it's in America that foreign customs are always mangled and beaten to death. Even when people don't mean to upset, or kids are just being kids, if you differ from the norm, this difference is the starkest for yourself. I know having multiple names or a weird name can be like this, so I connected to Gogol's struggles with his identity. That is especially hard in America, where everyone seems to have some connection to their name. People are named after relatives, like mentioned, or important people in someone's life. Your name has so much meaning, it makes it difficult when it is misunderstood. Gogol becomes somewhat outcast because of this, since he does not fit in with the traditional Indian background his parents, specifically his mother really identifies with, nor does he fit in with the normal kids at his college who know him to be Nikhil. A name is a legacy by parents, not really your own since you don't own it, it's given to you at birth and you are just forced to take it, and you become accustomed to it, never really asked if you like it or if it's okay because it seems absurd to ask that question. I am just glad that Gogol found a sense of acceptance with his name after his father finally explains his story. Parents have a way of hiding important information from you because they don't realize how life-changing it will be for you.
ReplyDeleteAs for "This Blessed House" the biggest issue with Sanjeev is his inability to change his own standards he was somewhat raised with and the fact that he clearly wants more from a partner than simple obedience. He's accepted the fact that he likes Twinkle for her curious spirit and her all around funky qualities, but he hasn't accepted the fact that his wife will be more independent because of this, and she's not the type to be held down. Twinkle also clearly has an issue of compromise. She is a pusher, she's extroverted, and she's daring, which can be positive in certain situations. But the fact of the manner is she won't compromise even knowing how uncomfortable she is making Sanjeev. In any relationship romantic or not, having someone do or say things that clearly make you uncomfortable is a big no-no. Their relationship seems fine, but in the long run Sanjeev is going to stop letting Twinkle lead him everywhere, or Twinkle is going to walk out since she is being held down as a free-spirit.