All Aboard The Darjeeling Express
A few weeks ago I went for a well
overdue catch up dinner with a very dear friend who I have known since we were
at school. We went to Darjeeling Express on Carnaby Street; I had been
keenly following the head chef and owner, Asma Khan, on social media since back
when she used to host her supper clubs in Kensington. The images of her dishes
and descriptions of her techniques have repeatedly elicited wonderment and
salivation, and I was silently ecstatic throughout the day. The food did not
disappoint. We savoured authentic street food like paapri chaat and puchkas,
immersed ourselves in the decadent Mughlai venison koftas and robust Bengali
goat curry, and finally, full to the brim and slightly tipsy thanks to my
irresponsible compulsion to sample one too many of the gloriously sweet and
fragrant whites, we settled on ordering just the one bhapa doi to share.
I find the term “mind blasting” ideal for the sensory experience that followed:
a thick and creamy, very slightly set, steamed yoghurt with a deep and raw –
yet never overwhelming – sweetness much like that of jaggery or treacle,
delicately perfumed with cardamom and garnished with dried rose petals. There
was silence.
What ensued immediately after
was, to me, a very interesting discussion.
I am not sure where it came from,
but we were suddenly talking heatedly about ethnicity and identity. My friend’s
parents are from the former British West Indies, part of the diaspora of
indentured Indian labourers sent across the colonies after the end of slavery.
She herself was born and raised in London. If I remember correctly, I was
either attempting to unravel the mystery behind where in South Asia her family
originated, or I was bemoaning yet another incident where I had observed fellow
South Asians failing to unite, continuing to publicise and promote ideas of
segregation within the community, and / or distance themselves from their
ethnic identity. I suppose it was always the same with me, and my friend had
expressed earlier on in the evening that she refused to get into any sort of
conversation on such topics.
“I don’t really care,” she
declared wearily, laboriously going in for another spoon of that irresistible bhapa
doi.
“See, this is what’s wrong with
our lot,” I said. “No one cares. Everyone wants to do their own thing: get
their heads down, earn a bit of money, start a family. It’s typical
contemporary Indian mentality. No one wants to deviate from the norm and
nurture the arts, or to delve extensively into, or even promote, their own
history… Like…What happened to your acting…?”
“I’m not Indian.”
“Okay, well from a South Asian
back – ”
“I don’t consider myself Indian,”
she reiterated clearly before putting down her spoon.
I have to admit, I was shocked.
And speechless, for once. But not for too long. Could it be the wine? She did
not really drink as much as I had. Was she just really full, and therefore
exhausted after a hard day’s work? It was also a pretty stuffy evening. Perhaps
she was not able to think straight. Unless she was genuinely annoyed at my
bringing up the subject yet again, despite her insistence, and was trying to
shut me up.
I questioned how she could say
that. Were the names of her family members not of Indian origin? Were her
parents not practicing Hindus, enough to convert an entire bedroom in their
home into a puja room? Did they not wear saris and kurtas at religious and
ceremonious events? And what about the food? Was she not comparing the daal we
were served earlier to the one that her mother made? She replied, quite
matter-of-factly, that it was West Indian culture.
Okay, but she was not ethnically
West Indian. Did she have Arawak, Wai Wai, or Carib ancestry? Did
Afro-Caribbeans not acknowledge their African roots and history? But she kept
insisting that she was not Indian, and that she did not identify as South Asian
in any way whatsoever. “So what are you?” I asked. She was British West Indian.
So that would mean I could refer to myself as British East African, seeing as
my dad was the second generation to be born in Uganda. Apparently, I
should.
We argued back and forth: she
maintained that identity was by no means tied to ethnicity, and that she and
her family associated their part of the West Indies with Back Home. As long as
she had no existing ties to the Subcontinent, why should anything relating to
that part of the world shape her identity? I, on the other hand, still
incredulous, took the unnecessarily dramatic route, bringing up factors such as
DNA and physical characteristics, criticising our media for failing to
represent us, lamenting our education system for offering us neither a place in
history nor a story to present our very existence on this island. More
interestingly, why was it more acceptable to express pride in West Indian
cultural ties over South Asian ancestry? In the same way, why do some British
South Asians like to identify themselves as something other than what they are?
The Totally Buzzy New Zealander
I had taken in a lodger a few
months back. Funnily enough, my dad had introduced him to me, leaving me an
excited voicemail enquiring over my spare room. He said that the guy was from
India, that he was looking for a room specifically in East London, and that he
bore an uncannily similar resemblance and manner to me. So much so, that my dad
relayed having to do a triple take when he first saw this young man eating
dinner at the Spiritual University in Dollis Hill. So the guy turns up for a
viewing, and he looks absolutely nothing like me. I am not sure if my dad is
blind, or if he has a questionable sense of humour (I actually moaned to my
mum, and she was not best pleased with my dad!). He did, however, speak with a
charming and unmistakable Indian accent, he was polite and engaging, he seemed
really laid back, – almost eager to please – and we ended up having a laugh.
I asked him what he did for a
living, how often he planned on using the kitchen, what he considered best
hygienic practice. I asked him where he was from, and he replied, “Actually,
I’m from New Zealand”. That didn’t seem right. Where was the accent? Did he
recently move out there for work? Was he studying there? And then it came out
that he was a Tamil Brahmin from Hyderabad who, after a number of years, had
become a naturalised citizen of New Zealand. It was not that I really cared, I
was just interested to know if I had visited the part of India that he was
from, but if we put it this way: an Englishwoman born in Surrey with roots in
Dorset moves to America to study. After gaining her Green Card, she decides to
travel across Europe, settling in Prague for a few months. Does she tell the
people there that she is from America, or does she refer to herself as English? I communicated this example to him a
month or so later when he was briefing me on his “totally buzzy” weekend one
Monday evening, and casually dropping how he introduced himself to the spaced
out, hipster “bitches” as being from New Zealand.
Never mind looking absurd, my
point is that South Asians already have a stereotyped image attached to them –
and they always have had, from the turbaned lackeys of yore to various exotic
but obsequious, and frankly ridiculous, restaurateurs near the turn of the
century – thanks to the media. In today’s America you have the submissive,
heavily accented IT workers and taxi drivers, and here in the UK you have your
arrogant and contemptibly avaricious business owners and opportunists. Both stereotypes remain conservative and
religious, always tied to their culture. And here was someone, my lodger, who
could be perceived as “cool”, as “different”, as “refreshing”, “for an
Indian”. Someone that was a trance DJ, was always experimenting with astral
projection on psychedelic drugs, was not working in finance in Canary Wharf with an
arranged marriage ahead of him next winter. However, he did fit the positive
stereotypes: he practised yoga and chanted mantras every morning, he offered
alternative healing therapies as his means of income, and he dressed and
behaved like a white man in Goa. Why would you want to hold back on your Indian
roots? He pondered over it for a moment, his bulging eyes looking to the
ceiling, his mouth pursed in an ‘o’ shape, exaggerating his already
herpetological features, before he beamed, declaring the revelation buzzy.
My friend too, being from a part
of the world that is respected and acknowledged in Britain for its vibrant
culture, for its community spirit, and most notably for its contribution to
music. But how many know that people of South Asian ancestry also contributed a
respectable portion to this culture? When I had first met my friend’s mother I
was confused. I had never seen an Indian-looking person speak in a West Indian
accent before. My next door neighbours growing up were from Jamaica, and I had
heard Grandma and all the aunties and uncles speaking in their gentle, sing-song
ways, along with some of the mothers at my school, and the stern nurses at the
doctor’s, but they were all black. Would it not break the stereotype if it was
widely known that there were South Asians from these parts of the world, whose
mothers spoke in Jamaican accents (the entire Caribbean was Jamaica to us
growing up – sorry, we were ignorant), and who legitimately danced at weddings in their salwaar-kameez to soca and
dancehall music, as opposed to bhangra and Hindi film remixes?
By at least being open about, if not proud of, your South Asian roots it offers
an important opportunity to start discussions and question tired and offensive
stereotypes.
In the end, my friend and I had
no choice but to agree to disagree in order to avoid our delectable evening
turning sour.
But that was by no means an
isolated incident.
The Pakis are Here!
I have near and dear ones, all
with the same or similar family stories of immigration and terrifying
discrimination, who are with white British partners and spouses that voted to
leave the European Union for reasons relating to such ludicrous ideas as
immigration and the overpopulation of the United Kingdom being a direct strain
on jobs, housing, and the NHS. But we are deemed okay because we have
assimilated into the culture. I apologise to even have to explicate that ‘we’
have nothing to do with the European Union, and the European Union has nothing
to do with the broad range of people, cultures, and races that are currently
being accused of failing to assimilate. My near and dear ones grow to agree
with their other halves because they are not part of those being ostracised by
the whole of the “developed” world.
I was speaking to my aunt the
other day, now that it has been two years since I moved into the old family
home in Stepney, and I was asking her what it was
like to live in the area over forty years ago. As I had imagined, the row of
quirky renovated houses along the charming cobblestone mews leading up to the
old church of St Dunstan and All Saints, used to be a row
of shops selling everything from children’s toys to ladies’ underwear. There
used to be a pub on every corner, with the two almost adjacent to the block
having since been converted to an NHS Health Centre and a chicken shop. “I used
to go into both of them sometimes,” my aunt told me in her ever-strong East End
accent. “Everyone used to know your name and ask how your family was.” She told
me how in her teens in the late Seventies she used to spend most of her wages at
a record shop run by an old Jamaican man on Grove Road, and how a group of black boys always protected her at school when the
white kids used to pick on her and throw chewing gum at her hair. I asked
her what it was like when they first moved to the block. My aunt described how
the family – my grandparents, along with my dad, two uncles, and two aunts –
were given many options to relocate from the RAF Camp turned refugee camp at
Greenham Common in Berkshire, to such enticing destinations as
Manchester, Leicester, India, and even Canada and the United States, but my
grandfather was staunchly set on London, and that too the East End, with its
textile and wholesale fashion industry on Commercial Road and the abundant possibilities of work for
a tailor like himself.
After almost a year at the camp,
my aunt remembered how a group of families finally hopped on board a minibus
destined for London. One by one, not too dissimilar to a travel company coach
dropping off families at their luxurious, all-inclusive destinations along a
strip of glitzy yet oppressive hotels, my family was let off at their final
stop: a smart and tidy council block just along Regent’s Canal. I was told that
we were the first and only non-white family to move into the block, and that
every resident of each flat had come out to see who had arrived. The woman that
lived downstairs was a “racist bitch”, being the first to loudly bemoan, “the
Pakis are here!” as my family huddled confused, unsure what to make of this new
future ahead of them. “Pakis, Pakis, Pakis, Pakis, Pakis, Pakis,” my aunt
whispered almost manically, “That’s all I could hear around me. And we were
thinking, hang on! We were confused. Why were these people calling us Pakis?”
I had recently finished reading,
and thoroughly enjoyed, Shappi Khorsandi’s autobiographical A Beginner’s
Guide to Acting English, where she describes her own experiences as a child
from pre-revolutionary Iran growing up in West London during the 1970s and
1980s. Many times in the book her family are insulted as Pakis, with one
particularly memorable passage relaying a time with her father at Portobello
Market. Her father is haggling down an item when the aggravated stall owner
resorts to racial abuse, with someone ultimately calling him a Paki. Her mother
is shocked at the ignorance of the English, who are not even able to tell the
difference between a Pakistani and an Iranian. Khorsandi herself makes many
subtle references throughout the book to distinguish herself from South Asians,
be it mentioning the boys in the playground who enquire over whether she is an
Arab, Pakistani, or Bengali, though “The boy himself looked Indian” (?), or
even making one of her closest friends seem almost like an exotic alien because
she came from India. Although, to be fair, Khorsandi also ardently
differentiates herself from Arabs and Iraqis, and any ethnic group that is not
Iranian.
Regardless of whether we are from
the West Indies, East Africa, South Asia itself, or even evidently parts of
Central Asia and the Middle East, when push comes to shove we are
indistinguishable in the eyes of many. Before 9/11 we were collectively known
as Pakis, and we have since turned into Muslims and terrorists regardless.
I can imagine a contemporary role reversal of Khorsandi’s book playing out with
North Indians: “Of course I am not an Arab / Iranian / Turk! How can I be a
fundamental Muslim if I am Indian?” (and I have experienced a very similar
example with a middle aged work colleague who, when staff were asked if they
would be taking time off for Eid, flatly declared, “Why would I? I’m Indian”).
What difference does it really make? Why succumb to their divide and conquer?
I understand and accept that it
is fair to identify with what you choose, be it your ethnic or racial
background, the country of your ancestors, the country of your birth, or even
your adopted country. But all of that is superficial in the fight against
ignorance and prejudice. There are many varied and beautiful cultures from all
over the world in Great Britain, and I feel as if all the different
ethnicities, from Moroccans, to Kurds, and even to Nepalis, who are still
considered South Asian, acknowledge their ethnic identities with pride. What is
wrong with the rest of the South Asian diaspora?