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| Che in Kingston (2010) |
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| The grand Notre Dame Basilica in Montreal |
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| Sheridan Medal for Academic Excellence |
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| With Nelson and Laura at the Sheridan Convocation |
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| Che in Kingston (2010) |
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| The grand Notre Dame Basilica in Montreal |
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| Sheridan Medal for Academic Excellence |
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| With Nelson and Laura at the Sheridan Convocation |
2009 was our first new year in Toronto and it began with a lot of promise. I started my program in journalism at the Sheridan College in Oakville. I was returning to school after a gap of over 25 years. The journalism class comprised students who were just like me – practising or former journalists from across the world who were trying to get a toehold in the profession in Canada.![]() |
| With Yoko, Nelson and Mike at Sheridan |
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| With Yoko, Nelson, Mike and Joyce Wayne |
| Yorkdale group |
When Che turned 12, Mahrukh began working at a telemarketing company but was inexplicably laid off, despite doing well. Then, she worked as a data entry operator but the two-people company, operating from a basement on Dufferin and Lawrence disappeared when it was time to pay wages. She was singularly unfortunate in getting steady, sustainable employment; it caused her immense frustration, but she remained cheerful despite the adverse circumstances.
For me, there can be nothing more exciting than riding the streetcars in the rains. We’ve done the Queen Street streetcar ride more frequently than we’d care to remember – all the way from Long Branch to Neville Park. That year (2009) we went to our first Toronto Auto Show and continued doing so for the next few years. 
Earlier this week, I attended the premier of So Far From Home, a documentary made by Vladimir Kabelik (writer, director and producer).
It narrates the story of five journalists who had to flee their homelands because they were just doing their work. The powers that be in their countries didn’t like them doing their work so diligently.
The men behind the bulletproof shields did what comes naturally to them – abuse the power vested in them or wrested by them, and turned the lives of these journalists into a living hell.
Left with no choice, they ran to save their lives and came to Canada.
Here their struggle changed complexion but didn’t cease. All of them continue to fight a different battle of having to come to terms with the new reality of their lives.
Two of them have been living alone in Canada fearing for the safety of their loved ones left behind. Two others had to see their colleagues and friends dying in prison or executed by gunmen.
Kabelik’s film depicts the stories of Mohsin Abbas (Pakistan), Aaron Berhane (Eritrea), Nik Kowsar (Iran), Mir Mahdavi (Afghanistan) and Mike Odongkara (Uganda). Nik’s a political cartoonist and Mike’s a photo-journalist.
All so different from each other, from different backgrounds and yet all with almost the same story – of struggle, bitterness, exile, duty, honour and an all-enveloping sadness.
Kabelik weaves a tale that narrates the lives of these five journalists and brings us up close to the tribulations and torture they encountered merely because they tried to tell inconvenient truths.
Three journalists in the film are students of Sheridan College’s Canadian Journalism program. The film acknowledges the contribution of Canadian Journalist for Free Expression (CJFE) and the Sheridan College in the making of the documentary.


For some inexplicable reason I have not yet read anything by Bharati Mukherjee. It’s one of those things. You want to read the author’s work, but aren’t sure which is the most representative work.
Last week, almost by happenstance, I was introduced by Joyce Wayne (the course coordinator of Sheridan Institute of Technology and Advanced Learning’s Program of Canadian Journalism for Internationally Trained Writers) to Bharati Mukkerjee’s writing through an essay.
The essay Imagining Homelands forms an important part of Letters of Transit: Reflections on Exile, Identity, Language and Loss, edited by Andre Aciman, an Egyptian-American writer. Other contributors include the redoubtable Edward Said.
The counselors at the immigration services always say it with passion, and occasionally with unjustifiable conviction: “You have to fit in. Neutralize your accent. Offer a firm handshake. Adopt the Canadian way.”
To most immigrants this is a harangue, a diatribe. Their reaction is a mix of bemusement, anger, exasperation, resignation.
It takes many, long, painful years before the immigrant settles in her new environment. And then again, she almost never does. She continues to remain uncertain, diffident and tenuous, for the rest of her life.
In Imagining Homelands, Bharati Mukherjee suggests that the immigrant is either like her sister, someone who fiercely retains her ethnicity, or like Mukherjee, a global soul of the global village, at home in Brooklyn, New York, as in Park Street, Kolkata.
The reality is slightly different. I don’t think the delineation is so complete. The immigrant is seldom the two separate entities. She is almost always both: The sister, who retains her roots, and Mukherjee, who loses hers. She is embarrassed that her kitchen smells of spices but does not change the way she cooks. She will, on the other hand, change the way she dresses because her sari is impractical in her new environment.
Mukherjee’s categorization is the process of leaving one’s home country and adopting a new country is telling: Expatriation, exile, immigration, and repatriation. Of these categories, it is only the immigrant who is tolerated. The expat doesn’t need the approval of the host. The exile couldn’t care less. The expatriate is always the enemy, often overtly termed so by the establishment.
The immigrant is the most loved because she is willing to be the charwoman. Despite being qualified as a medical librarian. It’s the immigrant who changes herself and yet retains her identity, to ultimately change her new environment.
Mukherjee describes it eloquently: “The immigrant calls to mind crowded tenements, Ellis Island, sweatshops, accents, strange foods, taxicab drivers, bizarre holidays, strange religions, unseemly ethnic passions.”
While a lot what she describes is relevant to the immigrant, it is mainly applicable to the educated immigrant from a slightly well-heeled background. I wonder – and I may be wrong – on how much of what she writes is really applicable from the Sikh immigrant who comes to Mississauga from the interior Punjab and lives the rest of his life in drudgery of hard labour. He is trapped. He doesn’t have a choice.
For the educated and the well-heeled immigrant, it’s only a matter of time before she succeeds in economically integrating into her new milieu. She may choose not to integrate culturally.
The labourer does not have that choice, ever.
“I was born a Hindu, no doubt. No one can undo the fact. But I am also a Muslim because I am a good Hindu. In the same way, I am also a Parsi and a Christian too.”
- Mahatma Gandhi 30 May 1947
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“We are what we pretend to be, so we must be careful about what we pretend to be.”
- Kurt Vonnegut
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"Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions."
- Karl Marx
Critique of Hegel's Philosophy of Right
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