A decade in Toronto - 15

Truly, the better half

Debra Black interviewing me for the Toronto Star was one of the highlights of 2012. Joyce Wayne, who had temporarily moved to a condominium on Queen Street W, introduced me to Debra, the immigration reporter of the Star. Debra and Joyce were neighbours. And all of us were a part of the group that Joyce had started – published, soon-to-be-published and aspiring authors – at Depanneur, a restaurant that specialised in artisan cuisine, in Little Portugal on Dundas Street West.

The original group comprised Joyce, David Panhale, Dawn Promislow, Jasmine D’Costa, David Cozac, and Leslie Shimotakahara. The group moved away from Depanneur into different restaurants along Dundas West when it began to grow, when Sang Kim, Ava Homa and Debra Black joined.  Unfortunately, with all such impromptu writers’ group, it disbanded without a murmur.

Debra interviewed me because I guess she found my experiences as a newcomer to Canada fascinating. The story created some waves – giving me my Warhol-adjudged 15 minutes of fame. I reread the interview while writing this blog, and I think Debra has done a great job getting me to talk in details about things that I'd not have talked about if she hadn't asked; things that a decade later seem sort of significant. 

If you’re interested in reading it, click here: Star write-up.

My association with the MG Vassanji's and Nurjehan Aziz's Festival of South Asian Literature and the Arts had widened my circle considerably. By now, I had a growing circle of writer friends and from other creative spheres such as theatre, the arts. These included Jasmine and Nitin Sawant, the husband-wife team that runs the SAWITRI theatre, producing some of the best South Asian theatre in Canada.

I’d met them the previous year at Rang Manch Canada’s multilingual theatre festival, and since then our camaraderie had grown. One of the most memorable performances that I’ve attended which SAWITRI produced in 2012 was Saree Kahaniyaan.  

Meena Chopra, the artist and poet, organised the launch of MG Vassanji’s The Assassin’s Song’s Hindi translation called Qatil Ke Geet under the auspice of the Hindi Writers’ Guild. The highlight of this well-attended program was the literary critique of the novel by Shailja Saxena and Sharan Ghai, the stalwarts of the Hindi Writers' Guild.

Munir Parvaiz, who was one of the committee members of the Festival of South Asian Literature and the Arts, gave me a Hindi translation of  Noor Zaheer's Urdu memoir about her father Sajjad Zaheer, an active member of the Communist movement in India, and one of the founders of Progressive Writers' Movement in India. Munshi Premchand presided over the first convention of the progressive writers in 1936.

Munir's Writers’ Forum organised a phone chat with Noor Zaheer, based in India. It was a fascinating conversation. Listening to Noor Zaheer speak about her father touched my heart – his simple message to his daughter was that there is no hardship or sacrifices in doing something you believe in. Sacrifice is only when you do something you have to, but don’t believe in.

VI Lakshmanan (better known as Lucky Lakshmanan) sent me through S. Kalyan Sundaram, a copy of the Prosperity and Peace for the Twenty-First Century by APJ Abdul Kalam. It is a compilation of the former President of India’s speeches.

I mention this here for two reasons – the first is I now work at the Canada India Foundation (CIF) and of course, the main reason is Kalam. He epitomizes the best of what India stands for and what it offered – a scholastic mixture of the science and culture, heritage and progress, inclusive ethos and forward thinking.

Kalam – the soft-spoken and the unassuming scientist – has given India and Indians a vision for the future – something that the country and its people could aspire to achieve if Indians put their mind to it. Read a passage from the book here: Tolerance.

Humber lecture

Two friends – Murali Murthy and George Abraham launched new ventures. Murali turned into a motivational coach and published several books. Murali supported me immensely during my initial years of struggle with the right sort of motivation.

George, who I’d known since our time together in Bombay as journalists, launched the New Canadian Media, an online news outlet that focused on the news of by for newcomers. It is one of the most significant contributions to Canadian media in recent times. Unfortunately, it's in dire need of funds and George is busy finding ways to keep it afloat.

Humber College invited me to address newcomers and give them career guidance. This was completely surprising. I was being considered an immigrant success story. 

In 2012, I also went to the reading series of the Shoe Project, a collection of memoirs of women immigrants about the shoes they wore (or brought with them) when they came to Canada. Katherine Govier, the novelist and activist, started working on the project in 2011 and produced the first reading series in 2012 at the Bata Shoe Museum. Two friends - Teenaz and Tanaz - were part of the project.

Those who have known me know that I’ve always admired MJ Akbar. I became a journalist reading non-stop Akbar’s Sunday magazine, his reportage, his coverage of the Hindi heartland of India, his books. In more ways than one would care to admit, he shaped journalism in India since the 1970s.

Anurag Chaturvedi, who’d worked with Akbar, had observed when Akbar launched the Asian Age that Aroon Puri (publisher of India Today) and Vineet Jain (publisher of Times of India) had proved that a publication doesn’t need an editor, and Akbar had proved that an editor didn’t need a publisher.

Akbar remained a must-read for me for over three-and-a-half decades, and this was despite the disquiet over his increasingly pro-BJP stance for many years. But my adulation ended abruptly and turned into an embarrassment when he formally joined the BJP as a spokesperson and then as a junior minister.

But before his saffronization, he visited Toronto to launch his book Tinder Box – The Past and Future of Pakistan. He delivered a talk at the Rotman School’s India Innovation Institute. He still came across as an unbiased historian (albeit who narrated history from an Indian perspective). 

I was to meet him again at the Munk Centre and got an opportunity to talk to him after his - expectedly - erudite lecture. I asked him to explain his pro-Modi stance.  He quoted the Qu'ran, and said the holy book of the Muslims identified three types of people - the believers, the non-believers and the hypocrites - the munafiqun, the group that is decried in Qu'ran as outward Muslim but who are secretly unsympathetic to the cause of Muslims and actively seek to undermine the Muslims community. Although he didn't explicate, it was clear to him where I belonged. And I was equally clear that given his newfound affection for the BJP, it was perhaps more applicable to him. 

That year, I also participated in a book discussion and launch of Rajiv Malhotra’s Being Different. Rajiv Malhotra is a controversial figure, standing resolutely to the right of the debate on India and all things Indian. His critics have accused him of plagiarism, and his supporters have hailed him as a saviour. I had the opportunity of talking to him briefly at the book launch held at the North York Centre’s city facility. He is a soft-spoken person who is convinced about his scholarship. But I found his book jargonic and unnecessary pedantic. 

With Che at the Malton bus terminal

2012 was also the centenary of Charles Dickens. There is no novelist greater than Dickens. The best novel ever is unquestionably Great Expectations.

And one of the most memorable events in our lives occurred in 2012. 


There are many reasons I'll remember Harpreet Sethi, but the number one reason why I will never forget him is that he invited Mahrukh to a program.

While inviting me to the launch of a fashion show that his entertainment company was organizing, and he insisted that my wife should accompany me. This was for the first time that anyone had invited Mahrukh. Ali took a photo of us together - it's one of the best of the two of us together. 

In September, while celebrating Che's birthday, we went did what we normally do - go on long bus rides. While waiting at the Malton bus terminal, Mahrukh took a photo of me and my son, which is one of my all time favourites. My son looks cool.

Being Different

John Kenneth Galbraith (who was an Ontarian by birth) called India a functioning anarchy. A characterisation had seemed apt when first coined – and now half a century later.  

To the Western eye, and increasingly even to many Indians (especially those who live in the West), India’s chaos is dismally mind-numbing and frightening, even.

And yet, India resolutely refuses to change.  There is a sense of inner serenity, peace and balance that transcends the outward turmoil as India moves slowly ahead with the grace of a Gaj Gamini (walk with the gait of a female pachyderm), oblivious of Western expectations. To many that is infuriating, and to many others that’s India's innate strength.

In his important book Being Different Rajiv Malhotra explains this phenomenon thus:

“In the West, chaos is seen as a ceaseless threat both psychologically and socially – something to be overcome by control or elimination. Psychologically, it drives the ego to become all-powerful and controlling. Socially, it creates a hegemonic impulse over those who are different. A cosmology based on unity that is synthetic and not innate is riddled with anxieties. Therefore, order must be imposed to resolve differences relating to culture, race, gender, sexual orientation and so on."

On the other hand, he asserts, “Dharmic civilizations are more relaxed and comfortable with multiplicity and ambiguity than the West. Chaos is seen as a source of creativity and dynamism. Since the ultimate reality is an integrally unified coherence, chaos is a relative phenomenon that cannot threaten or disrupt the underlying coherence of the cosmos.”

In Being Different Malhotra succeeds in walking on the razor’s edge. He discusses what are generally considered taboo ideas (especially in the West), and does so without being a chauvinist. 

He challenges the generally accepted notions that western universalism is the finest way of life for human beings globally, and argues for a radically different methodology to comprehend the unique position that India occupies.

He says, “India is...(a) distinct and unified civilization with a proven ability to manage profound differences, engage creatively with various cultures, religions and philosophies, and peacefully integrate many diverse streams of humanity. These values are based on ideas about divinity, the cosmos, and humanity that stand in contrast to the fundamental assumption of Western civilisation. “

Malhotra delineates the differences between the Dharmic traditions (Hinduism, Buddhism, Sikhism, and Jainism) and the Judeo-Christian traditions (Judaism, Christianity, Islam) into four distinct categories.

• Embodied Knowing versus History-centrism
• Integral Unity versus Synthetic Unity
• Anxiety over Chaos versus Comfort with Complexity and Ambiguity
• Cultural Digestion versus Sanskrit Non-Translatables

It is the last argument – about cultural digestion versus Sanskrit Non-Translatables is sure to raise heckles especially among Indians living in the West because he strongly advocates for the retention of the distinctions between the two traditions. In the recent past, similar issues have generated serious and ceaseless debates, for instance (Aseem Shukla versus Deepak Chopra on Yoga that continues to rage; Malhotra, too, has contributed to it: Christian Yoga).

Malhotra says, “Western scholars and westernized Indians are accustomed to translating and mapping dharmic concepts and perspectives onto Western frameworks, thereby enriching and perhaps even renewing the Western ‘host’ culture into which they are assimilated. One does not say of a tiger’s kill that both tiger and prey are ‘changed for the better’ by digestion, or that the two kinds of animals have ‘flowed into one another’ to produce a better one. Rather, the food of the tiger becomes a part of the tiger’s body, breaking down and obliterating, in the process, the digested animal.”