Excerpt: Anand Giridharadas' 'India Calling'
Excerpt: Anand Giridharadas' 'India Calling'
Excerpted from India Calling by Anand Giridharadas (Times Books, 2011). © Anand Giridharadas. All rights reserved.
Chapter One: Dreams
As my flight swooped down toward Bombay, an elderly Indian man leaned over and asked for help with his landing card. We started talking, and he asked why I was visiting India. Actually, I'm moving to India, I told him. His eyes bulged. They darted to my American passport on the tray table and then back up at me.
"We're all trying to go that way," he said after a moment, gesturing toward the plane's tail and, beyond it, the paradisiacal West. "You," he added, as if seeking to alert me to a ticketing error, "you're going this way?"
And so it began.
I was twenty-one and fresh out of college. My parents had left India in the 1970s, when the West seemed paved with possibility and India seemed paved with potholes. And now, a quarter century after my father first arrived as a student in America, I was flying east to make a new beginning in the land they had left.
The first thing I ever learned about India was that my parents had chosen to leave it. They had begun their American lives in a suburb of Cleveland, Ohio, called Shaker Heights. It was a sprawling neighborhood of brick and Tudor houses, set on vast yards, with the duck-strewn ponds, meandering lanes, and ample sidewalks that had lured millions of Americans into suburbia.
In Shaker Heights the rituals of my parents' youth quickly confronted new ones. Suburban Cleveland was not a place where one could easily cling to the Old Country or take refuge in multiculturalism. So they dug in, assimilated, gave my sister and me childhoods with all the American fixin's. Making snowmen with carrot noses. Washing our Toyota Cressida on Sundays, me in diapers working with a watering can. Playing catch with a vinyl baseball mitt. Trying in vain to build a tree house. Catching possums in baited cages. Meandering through summer block parties, where the rules of normal life seemed suspended: the roads were emptied of cars; fire engines rode up and down and could be boarded at will; there were more bubbles and balloons than your cheeks could blow.
Shaker Heights was a warm and generous place. Family was the only community that had mattered in India; in America, my parents discovered the community itself: the people who shared recipes, gave them rides, taught them the idioms they didn't know, brought them food when they were sick. It was perhaps the grace of this welcome that inoculated them against the defensiveness and nostalgia that so often infect immigrants. They still loved India, but they never looked back. They spoke often of "Indian values," but these were abstractions meant to suffuse our being rather than commandments to live in this way or that. They accepted and came to savor the American way of life.
And yet we were unmistakably Indian, too. Indianness in those days was like a secret garden to which the society around us lacked access. You needn't have gone there if you didn't want to, but it was there, a hidden world of mysteries. We had a past that others didn't; we had our little secrets of what we ate and wore when we attended a family wedding; we had dinner table stories about places and people from an almost mythical past. We had history, history being the only thing that America's abundant shores could not offer.
We were raised with a different idea of family: family as the fount of everything, family as more important than friends or schools or teachers could ever be. We were raised with an Indian docility: we didn't hit or fight; we didn't play contact sports such as football or hockey but stuck to swimming and tennis. We didn't - not then and still not today - call our parents by their first names or curse in their presence. We got paid for losing teeth but not for doing chores. ("Should I start charging you for cooking?" my mother would ask.) We wore American clothes around the house and to school, but we were asked to wear Indian clothes for weddings and other important occasions. We ate baingan ka bharta and rajma chawal and mutter paneer on some days and penne with tomato sauce on others. We ate meat only occasionally at home, and usually just chicken, but in restaurants we were free to explore the animal kingdom. My mother observed the Indian festival of karva chauth, in which women fast for their husbands' prosperity and well-being; in their American rendition of it, however, my father fasted for my mother, too.
And so I grew up with only a faint idea that another country was also somehow mine. My notion of it was never based on India's history or traditions, its long civilizational parade; it was a first-generation idea of a place in our shared past, nostalgically shared but blessedly past. It came not through anthems and ritual feasts and the taut emotions of an Independence Day, but through the stories we were told at meals and on holidays and the characters within our extended clan. As I conjured up the country, I squeezed these things for all the juice that they possessed, searched for meaning where it may not have been, deduced from personal history the history of a people. I forged a memoryof events I didn't witness, from times and places I didn't know.
Reflected from afar, India was late-night phone calls that sparked the fear of a far-off death. It was calling back relatives who could not afford to call us. It was Hindu ceremonies with rice, saffron, and Kit Kat bars arrayed on a silver platter. It was the particular strain of British-public-school-meets-Bombay-boulevard English that my parents spoke, prim and propah. It was the sensible frugality of getting books from the library rather than the bookstore and of cautious restaurant ordering - always one main course less than the number of diners, with the dishes shared communally. It was observing that none of the Indian-Americans around us were professors or poets or lawyers, but rather engineers or doctors or, if particularly rambunctious, economists.
Once every two or three years, we would fly east to India. The country offered a foretaste of itself in New York, in the survivalist pushing and pulling to board an airplane with assigned seats. On the other end of the voyage, coming out of the plane door, the machine-cooled air vanished at our backs, and the hot, dank, subtropical atmosphere drank us in. The lighting went from soft yellow to cheap fluorescent white. I remember the workers waiting in the aerobridge, smaller, meeker, scrawnier than the workers on the other end, laborers with the bodies of ballerinas.
Consumed on these visits east, India was being picked up from the airport by my grandparents in the middle of the night. It was cramming more people into their little Maruti than that car could safely hold. It was cousins who knew how to slide their posteriors forward or backward in the car to make such cramming possible. It was the piping-hot aloo parathas that my grandmother unfailingly cooked for us upon arrival. It was sideways hugs with my female relatives that strove to avoid breast contact. It was the chauvinism of retired uncles who probed my aspirations and asked nothing of my sister's. It was the ceaseless chatter among the women of making jewelry, making clothes, making dinner. It was the acceptability of reporting toilet success and toilet failure at the breakfast table.
I had the feeling in those days that we, the departed, were doing India a favor by returning. We used to pack our suitcases with gifts of what could not easily be obtained in India, from Johnnie Walker Black Label whiskey to Stilton cheese to Gap khakis. In a young child, this ferrying of goods fed a notion of scarcity in the motherland, casting us as benefactors from a land of abundance. My cousins used to ask me on these December visits if I felt Indian or American, and I remember sensing how much their self-esteem was riding on my answer. With a proudly defiant tone, I always replied "American," an answer that I knew would hurt them; this was because I felt so, and because I felt that to answer otherwise would be somehow to debase myself, to accept a lower berth in the world.
India felt frozen. It was frozen in poverty, and I sensed, even as a child, that everything was shaped by scarcity: the pushing to get on the airplane, the reluctance of the wealthy to spend the most trivial sums of money, the obsession with lucrative careers and snobbery toward other pursuits. India was frozen in socialist bureaucracy, so that it was advisable to have an uncle working in the ministry if you wanted a phone connection before next year. It was frozen in beliefs: I quickly tired of going to yet another dinner party where yet another retiree would drink one whiskey too many and take me aside to condemn an imperialistic and materialistic America whose foreign policy choices, he seemed to imply, were basically my fault-even though I was ten years old, yawning, and up way past my bedtime. To this day, I cringe everytime I hear the words, "Why is your America supporting Pakistan?"
"Yes, uncle," I feel like saying, "the State Department got the idea from me."
India was not supposed to feel foreign to me. I looked Indian, was raised by Indian parents, mingled in America with their Indian friends, and grew up devouring Indian food, having rakhi tied on my wrist by my sister, and wearing fresh clothes and lighting candles every Diwali. But in India all this dissipated, as if these ways of being Indian brought me no closer to India itself.
Inevitably, time soothed some of these surface irritations and culture shocks. What endured was a wordless revulsion, deep and inarticulable, at what seemed to be the wastage of human possibility in India. Here was a great civilization of the world, once among the wealthiest and most powerful of nations, and yet, in ways that I was only beginning to grasp, so many were trapped in their boxes: the school children with brains crammed full of notes, fearful of voicing an opinion in front of their parents; the elders whose doctrines about marriage and childbearing seldom budged, no matter how the world changed; the women to whom few listened, no matter the wisdom of their words. India, in my limited and impressionistic view, seemed a land of replicated lives, where most people grew up to be exactly like their parents-cracking the same jokes, bearing the same prejudices, pursuing vocations not too far afield.
The place seemed to function on low expectations and almost other worldly powers of acceptance. The dinner party conversations were dull and repetitive and sprinkled with awkward silences; but people accepted. There was only one television channel, beaming tinny and overacted shows that no one with broader choices would ever watch; but people accepted. The poverty - those children with puffed-out bellies and matted hair on the streets, and whose skin color and facial features were jarringly similar to my own - was bloodcurdling; but people, the poor themselves and my well-off relatives, accepted. Women seemed to accept the normalcy of being told that their skin was too dark, that their weight should be increased or decreased, that they should marry this man or that one. People with vegetarian parents seemed to accept that they, too, must be vegetarian. The children of Hindu refugees from what became Pakistan accepted that it was their duty to carry forward their parents' hatred of Muslims. History was heavy. The old went unquestioned. Resignation choked dreams.
The country that gathered in my mind over the years was contradictory and complex and yet also oversimple: it seemed to be a place kind and decent, generous and sacrificial, repressed and narrow, wretched and hopeless; a landshort on dynamism and initiative, long on caution, niggling judgment, subservience, and fear; a land where people didn't come into their own as they did in America; a land that had ultimately failed to persuade my father, who loved it dearly, to stay.
A wall of wet, smoky night air hit me as I came out of the terminal in Bombay. The orange of the street lamps' glow, ripened by smog, told me at once how far I had come. A quarter century had passed since my parents left India, and now I was reentering it to fulfill promptings of my own.
A year earlier, in 2002, I had visited Bombay and Delhi on a vacation from college. I was traveling alone, not with my family, and for some reason I felt a personal connection with the country for the first time. I saw new flecks in the landscape that suggested a turning: a cousin in Bombay took me to a Barista espresso bar with a guitar hanging on the wall and to a nightclub called J49, packed with fashionable young people drinking and smoking and dancing without care; I found an Internet café near my grandparents' home in Delhi, which made me feel less cut off than on past visits. But it was also that I was growing up, learning about the world, and realizing that India was no longer an embarrassing and frustrating place, but rather one that needed to be understood.
I visited a slum in Delhi where my grandmother did charitable work. In a diary, I wrote of a place that was "visually splendid, meaning economically ravaged," its homes ranging "from upscale brick to middle-class mud to impoverished plastic." When I read my words now, I sense a young man awakening to the reality he has neglected. "So much of the world, so much of what happens, seems irrelevant," I wrote, "when you watch a 4-year-old boy, scantily clad, with bruises on his face, bringing a bottle to the tap and waiting thirstily for replenishment."
I wanted to be a writer after college, as the overwrought prose of my diary suggests, but as graduation neared, I saw no easy way into the profession. With the memory of my visit still fresh, an alternative idea came to me: I could move to India. On a whim, I applied to work at the management-consulting firm McKinsey & Company, where my father had gotten his first job in America. I was offered a position and chose the Bombay office because I loved the city and because I had fewer relatives there. I was determined once in India to escape the cocoon of extended family and pave my own road, to discover my roots on my own terms.
When I landed in Bombay on that orange night, a driver dressed in white was waiting at the airport, holding a placard with my name. He was to bring me to the Peregrine, the McKinsey "guesthouse" for out-of-town consultants, where, to save money on hotel bills, the company made employees who worked together by day share apartments by night.
It is frightening to land in a city at night and see it lifeless just when you need proof of its life. The cars had mostly deserted the streets; the workaday ruckus of buying and selling stood suspended; not a restaurant or bar was serving. But I woke up the next morning and gazed down on a heaving, boiling, maximal Bombay. The city was like one of those meals so intricately arrayed on the plate, so intimidating that you hesitate to bite into it: millions of human creatures moving by train, bus, car, and foot through their morning routines, opening shops, sweeping sidewalks, giving money, takingmoney, stopping for a jolt of morning tea. At first, I enjoyed the smallmercies of India from the safety of my room at the Peregrine: cooks who made me omelets and processed my laundry, servants who made my bed. Slowly, it became my base for brief incursions into Bombay. I learned the city through small tasks. I had two suits made at Raymond. I met the few people I knew in town for dinner. I went to see my future office, opened a bank account, and bought a cell phone from a traveling salesman with Nokias stashed in a gray briefcase.
Later I began making my forays into the Bombay throng. The instant I left my home, a glaze of sweat coated me. I dissolved into the city's layers of humanity: the frantic bees of the new middle class, tethered by hands-free devices to their just-bought phones, streaking through the crowd faster than the crowd was willing to move; the lowly but securely employed office clerks, known to their bosses as "peons" or "boys," men carrying plastic bags instead of briefcases, bush shirts untucked, feet spilling out of rubber sandals; the impoverished flotsam of the city who moved slower than the common speed, their black hair rendered brown by a lack of nutrients, begging sometimes but mostly just drifting; the hawkers of fruits and vibrators and books; the touts and the vagabonds; the striving and the resigned; the migrants and the deeply entrenched; the weather-beaten and the freshly perfumed.
As I neared the end of my three comfortable weeks at the Peregrine, granted by McKinsey to help me settle in, I was thrust into reality, which always begins with house hunting. A mustachioed, motorcycle-mounted broker named Salim found me a place within my budget. It was a "PG," a paying-guest apartment, which meant that it was a room in someone's house, sealed off and rented on the black market. It was the size of a spacious bathroom, located in the Churchgate area, and made for a humble home, with its fluorescent light, its plastic counters, its too-small bed, its gritty cockroaches.
But I wouldn't be spending much time in the room anyway. McKinsey's business model is to send young people like me, barely aware of what a business model even is, to work with clients in their far-flung headquarters. You can transform a company, they say, only by inhabiting it, dining with its employees, weaving yourself into its fabric. This was a polite way of saying that I now had to live during the week in Ahmedabad, a textile-weaving industrial city in the state of Gujarat, and return to Bombay (where I knew nobody and had nothing to return to) on weekends. This might have seemed a fair deal to anyone unfamiliar with Ahmedabad. It is the leading city in a puritanical, overwhelmingly vegetarian, prohibition-dry state whose most recent bout of fame was for a days-long extravaganza of religious violence that had killed some two thousand Muslims and scores of Hindus the year before my arrival. To make matters worse, my client was a drug maker whose managers spoke in an indecipherable pharmaceuticalese of APIs and NDAs and DTC marketing and whose mission was about as inspiring as Ahmedabad's nightlife.
In my first days at work in Ahmedabad, I used to go to the restroom as often as possible, just to escape. People spoke a variant of English that I didn't understand: they said they were "on tour" when you called to arrange a meeting (they had not joined the Rolling Stones but were traveling); they pressed three fingers together and asked you to wait "two minutes" (they meant an hour); "Please do the needful," they would say when they wanted you to take care of something; there would be "an S & M meeting with PRP in second half" (an afternoon sales-and-marketing meeting with the chairman, identified by his initials). Further, the man in charge of "S & M" was a tall, razor-bald man named Ganesh, after the Hindu elephant god, who was rumored to wear a pistol tucked into his sock. In meetings, you thought twice before questioning his numbers.
The most mystical new concept, though, was "native place," which I eventually discovered was the village where my ancestors had most recently milked cows, even if "recent" meant the year 1500.
"Where are you from?" a typical conversation would begin.
"Washington, D.C." (My family had left Shaker Heights when I was seven yearsold and eventually settled just outside the capital, in suburban Maryland.)
"Yes, yes, that is OK." Pause. "But where are you from?"
"No, no. That is very good. In fact, my brother is in New Jersey, Trenton. I have been to USA, New York, and California also. Twice." Pause. "But what I mean to say is, What is your native place?"
"I was born in Cleveland, Ohio, in the Midwest."
"No, no-your native place. Basically, you are an Indian only, no?"
"Yes, yes, of course."
"So what is your native place? That only is what I'm asking."
"My parents grew up in Bombay."
"So, basically, you are a Maharashtrian. But your name, Giridharadas . . ."
"Actually, I'm half Tamil and half Punjabi."
"Tamil and Punjabi!" my interlocutor would exclaim, eyes bulging at the thought of such brazen regional miscegenation. (Tamil Nadu is in the southern extreme of the country, jutting into the Indian Ocean; Punjab is high in the north, abutting Pakistan.) "But how could that be?"
"They met in Bombay."
"So basically-basically, you are a Punjabi, correct?"
"Well . . ."
"Basically, your father is a Punjabi."
"No, my mother is Punjabi."
"OK, I see, I see. So your father is a south Indian?"
"OK, OK, OK." Pause. Relief. The pigeon had been pigeonholed. "So,basically speaking, you are a south Indian."
"Sure. Whatever you want."
Of course, some of the new language was familiar from my parents' usage - "chockablock full," "prepone," "piping hot" - and now had to be relearned as assiduously as it had been unlearned by a first-generation child eager to downplay his differences in America.
From the Book INDIA CALLING: An Intimate Portrait of aNation's Remaking by Anand Giridharadas. Copyright © 2011 by AnandGiridharadas. Reprinted by arrangement with Times Books, an imprint of HenryHolt and Company LLC.