The Namesake. Jhumpa Lahiri
room sofa and place Sonali in his lap, telling him to hold her against his chest, a hand cupped under her head, and his father takes pictures with a new Nikon 35-millimeter camera. The shutter advances softly, repeatedly; the room is bathed in rich afternoon light. “Hi, Sonali,” Gogol says, sitting stiffly, looking down at her face, and then up at the lens. 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. At first Gogol is disappointed by the fact that he can’t play with her, that all she does is sleep and soil her diapers and cry. But eventually she begins to respond to him, cackling when he tickles her stomach, or pushes her in a swing operated by a noisy crank, or when he cries out “Peekaboo.” He helps his mother to bathe her, fetching the towel and the shampoo. He entertains her in the back seat of the car when they drive on the highway on Saturday evenings, on the way to dinner parties thrown by their parents’ friends. For by now all the Cambridge Bengalis have moved to places like Dedham and Framingham and Lexington and Winchester, to houses with backyards and driveways. They have met so many Bengalis that there is rarely a Saturday free, so that for the rest of his life Gogol’s childhood memories of Saturday evenings will consist of a single, repeated scene: thirty-odd people in a three-bedroom suburban house, the children watching television or playing board games in a basement, the parents eating and conversing in the Bengali their children don’t speak among themselves. He will remember eating watered-down curry off paper plates, sometimes pizza or Chinese ordered specially for the kids. There are so many guests invited to Sonia’s rice ceremony that Ashoke arranges to rent a building on campus, with twenty folding tables and an industrial stove. Unlike her compliant older brother, Sonia, seven months old, refuses all the food. She plays with the dirt they’ve dug up from the yard and threatens to put the dollar bill into her mouth. “This one,” one of the guests remarks, “this one is the true American.”
As their lives in New England swell with fellow Bengali friends, the members of that other, former life, those who know Ashima and Ashoke not by their good names but as Monu and Mithu, slowly dwindle. More deaths come, more telephone calls startle them in the middle of the night, more letters arrive in the mailbox informing them of aunts and uncles no longer with them. The news of these deaths never gets lost in the mail as other letters do. Somehow, bad news, however ridden with static, however filled with echoes, always manages to be conveyed. Within a decade abroad, they are both orphaned; Ashoke’s parents both dead from cancer, Ashima’s mother from kidney disease. Gogol and Sonia are woken by these deaths in the early mornings, their parents screaming on the other side of thin bedroom walls. They stumble into their parents’ room, uncomprehending, embarrassed at the sight of their parents’ tears, feeling only slightly sad. In some senses Ashoke and Ashima live the lives of the extremely aged, those for whom everyone they once knew and loved is lost, those who survive and are consoled by memory alone. Even those family members who continue to live seem dead somehow, always invisible, impossible to touch. Voices on the phone, occasionally bearing news of births and weddings, send chills down their spines. How could it be, still alive, still talking? The sight of them when they visit Calcutta every few years feels stranger still, six or eight weeks passing like a dream. Once back on Pemberton Road, in the modest house that is suddenly mammoth, there is nothing to remind them; in spite of the hundred or so relatives they’ve just seen, they feel as if they are the only Gangulis in the world. The people they have grown up with will never see this life, of this they are certain. They will never breathe the air of a damp New England morning, see smoke rising from a neighbor’s chimney, shiver in a car waiting for the glass to defrost and the engine to warm.
And yet to a casual observer, the Gangulis, apart from the name on their mailbox, apart from the issues of India Abroad and Sangbad Bichitra that are delivered there, appear no different from their neighbors. Their garage, like every other, contains shovels and pruning shears and a sled. They purchase a barbecue for tandoori on the porch in summer. Each step, each acquisition, no matter how small, involves deliberation, consultation with Bengali friends. Was there a difference between a plastic rake and a metal one? Which was preferable, a live Christmas tree or an artificial one? They learn to roast turkeys, albeit rubbed with garlic and cumin and cayenne, at Thanksgiving, to nail a wreath to their door in December, to wrap woolen scarves around snowmen, to color boiled eggs violet and pink at Easter and hide them around the house. For the sake of Gogol and Sonia they celebrate, with progressively increasing fanfare, the birth of Christ, an event the children look forward to far more than the worship of Durga and Saraswati. During pujos, scheduled for convenience on two Saturdays a year, Gogol and Sonia are dragged off to a high school or a Knights of Columbus hall overtaken by Bengalis, where they are required to throw marigold petals at a cardboard effigy of a goddess and eat bland vegetarian food. It can’t compare to Christmas, when they hang stockings on the fireplace mantel, and set out cookies and milk for Santa Claus, and receive heaps of presents, and stay home from school.
There are other ways in which Ashoke and Ashima give in. Though Ashima continues to wear nothing but saris and sandals from Bata, Ashoke, accustomed to wearing tailor-made pants and shirts all his life, learns to buy ready-made. He trades in fountain pens for ballpoints, Wilkinson blades and his boar-bristled shaving brush for Bic razors bought six to a pack. Though he is now a tenured full professor, he stops wearing jackets and ties to the university. Given that there is a clock everywhere he turns, at the side of his bed, over the stove where he prepares tea, in the car he drives to work, on the wall opposite his desk, he stops wearing a wristwatch, resigning his Favre Leuba to the depths of his sock drawer. In the supermarket they let Gogol fill the cart with items that he and Sonia, but not they, consume: individually wrapped slices of cheese, mayonnaise, tuna fish, hot dogs. For Gogol’s lunches they stand at the deli to buy cold cuts, and in the mornings Ashima makes sandwiches with bologna or roast beef. At his insistence, she concedes and makes him an American dinner once a week as a treat, Shake ’n Bake chicken or Hamburger Helper prepared with ground lamb.
Still, they do what they can. They make a point of driving into Cambridge with the children when the Apu Trilogy plays at the Orson Welles, or when there is a Kathakali dance performance or a sitar recital at Memorial Hall. When Gogol is in the third grade, they send him to Bengali language and culture lessons every other Saturday, held in the home of one of their friends. For when Ashima and Ashoke close their eyes it never fails to unsettle them, that their children sound just like Americans, expertly conversing in a language that still at times confounds them, in accents they are accustomed not to trust. In Bengali class, Gogol is taught to read and write his ancestral alphabet, which begins at the back of his throat with an unaspirated K and marches steadily across the roof of his mouth, ending with elusive vowels that hover outside his lips. He is taught to write letters that hang from a bar, and eventually to cobble these intricate shapes into his name. They read handouts written in English about the Bengali Renaissance, and the revolutionary exploits of Subhas Chandra Bose. The children in the class study without interest, wishing they could be at ballet or softball practice instead. Gogol hates it because it keeps him from attending every other session of a Saturday-morning drawing class he’s enrolled in, at the suggestion of his art teacher. The drawing class is held on the top floor of the public library; on nice days they are taken for walks through the historic district, carrying large sketchpads and pencils, and told to draw the facade of this building or that. In Bengali class they read from hand-sewn primers brought back by their teacher from Calcutta, intended for five-year-olds, printed, Gogol can’t help noticing, on paper that resembles the folded toilet paper he uses at school.
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 metal pins 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