December 29, 2016—I was on my way to JFK excited AF to go back home for the holidays! But the never-ending traffic in Manhattan and the treacherously long wait was really raining down on my thunder. Bored out of my wits in my Uber, I did what any normal millennial would do – whipped out my phone and got on Tinder to see the pool of dapper young men I was leaving behind in Manhattan.
I’m swiping and I’m swiping, almost on the verge of getting a carpal tunnel when BOOM! Appears this olive skinned, hedge-fundy looking guy on my screen. You know that unsettling feeling when you see someone and you feel like you have seen them before but cannot really place them? Picture 1….cant remember you but I feel like I know you…..Picture 2…..ugh, where have I seen you before….Picture…..OMFG! This is Raj! Simran’s husband! (If you are a 90s kid, I don’t have to put out a disclaimer to inform you that those names are made up).
I know what you are thinking “That rat bastard! I hope you told your friend about him and she divorced the fucktard.”
My knee jerk reaction was EXACTLY that. My blood started to boil thinking about this sacrilegious act of infidelity. Wait till I screenshot this and send it to your wife, you double timing assface!
But…I did not do that. Yes, the most OBVIOUS attribution I can make of Raj being on Tinder is that he is cheating on Simran. But could Raj have other reasons? I humored the devil’s advocate in me and came out with five alternate reasons for Raj’s Tinder transgression.
1. Avoid FOMO. Trying it out for S’n’Gs!
Maybe Raj got hitched to Simran in the pre-Tinder days. And now Raj is going through some serious FOMO amidst his other single male friends who keep raving about this new app that gives them an endless supply of (mostly) desirable young women. Maybe Raj wanted to check out Tinder the same way I wanted to check out Pokemon Go. You know, get in there – catch some Pikachus – and then get out (okay, that came out real sexist for equating women to Pikachus, but you get the drift, right?).
2. Right swiping = checking out a hot Mamacitaa on the streets
Would you really call it cheating if you caught Raj staring at a girl with huge knockers or oogling at a curvaceous badonkadonk on the subway just for a second? I mean for God’s sake even Chandler from Friends did it and he was a pretty darn good husband to Monica. Just because he is swiping left and right does not mean he is going to act on it, right? It’s what us desis call NSP (nayan sukh praapti, aka, elixir for the eyes).
3. Getting right swiped makes Raj feel good about himself
When you are in a stable relationship like Raj, you have moved into something called companionate love and slowly moved away from passionate love. What it means is that your partner shows her love for you in a “Babe, I made dinner and took the trash out” responsibility type-o way rather than “Babe, you rock my world, you’re the best thing that ever happened to me” mad-love type-o way.
In this seemingly banal relationship, a right swipe from a complete stranger can give you the same feeling as that guy in the Axe commercial who has girls drooling and fainting all over him as he walks down the road. You straight-up feel like a BADASS HOMBRE, son!
4. This is Raj and Simran’s version of a digital threesome
I was reading Aziz Ansari’s book titled Modern Romance where he discusses this idea of “Monogamy, Monogamish,” that according to some eminent evolutionary psychologists and biological anthropologists men and women are not wired to be monogamous. We are genetically wired to have multiple partners but societally conditioned to have just one.
People have figured out innovative ways, such as having ménage e trois and open marriages, to balance this dialectic tension. Maybe Raj’s presence on Tinder is his attempt to get in on this gray area of monogamish-ness. Maybe it’s a consensual decision between him and Simran where she has allowed him to be digitally promiscuous while being organically exclusive to her.
5. Or he could just be a lying low-life scumbag who is ACTUALLY cheating on his wife.
In that case, you best believe imma tattle-tail the fuck out of his cheating ass.
Aditi Paul is an assistant professor of Communication Studies at Pace University. She tries to find out how strangers become friends and lovers with people they meet online, all in the name of academic research. When she is not professing, you will find her pretending to be a singer and a guitar player on SoundCloud.
NAKED: The Honest Musings of 2 Brown Women was born in the autumn of 2018, when Mimi Mutesa and Selvi M. Bunce began sharing their poetry collections. It was scary, beautiful, and terrifying when they decided to trust each other with their most intimate thoughts. Not only did they feel relieved after doing so, but Selvi and Mimi also felt more seen as women of color. They embarked on their publication journey, so others may feel as seen as they did on that fateful autumn.
“Ingrown Hair” deals with the themes of societal and family pressures that are reflected throughout NAKED. Mimi and Selvi have always written for themselves. They see poetry as an outlet, and their poems exemplify their personal frustration and vulnerability. “Ingrown Hair” speaks to Selvi’s experience with the societal pressures of South Asian women, such as getting married, being a good wife, becoming a good mother, and leading a certain kind of life.
There is something strange beneath my skin
telling me to build a house,
make a home,
mother children.
I am not sure how to reconcile it.
My mother was strong
and a mother after all.
My philosophy has been to spend my time
on myself and the world.
I have always thought
I could simply address the thing under my skin
when it finally crawled out.
But when my family starts guessing
who will get married first, and my father
has been saving wedding money for years,
I begin to wonder
if I will have to pluck it out.
The opinions expressed by the guest writer/blogger and those providing comments are theirs alone and do not necessarily reflect the opinions of Brown Girl Magazine, Inc., or any employee thereof. Brown Girl Magazine is not responsible for the accuracy of any of the information supplied by the guest writer/bloggers. This work is the opinion of the blogger. It is not the intention of Brown Girl Magazine to malign any religion, ethnic group, club, organization, company, or individual. If you’d like to submit a guest post, please follow the guidelines we’ve set forth here.
Growing up in suburban Connecticut, being the only brown face in a room has never fazed me. I was always the little brown girl in the corner with waist-length hair and a name that made every teacher pause, but the feeling of “otherness” captured in this line was something I knew all too well.
This feeling isn’t unique. It’s the same experience of many immigrants and first-generation South Asian Americans, and that of the main character of “The East Indian”as well.
While a work of fiction set in the 1630s, the novel paints a very real picture of immigration and race in the United States today and the human need to belong.
It is the story of Tony East Indian, inspired by a real person documented in the country’s archives as the first known East Indian in the American colonies, but who is otherwise a work of the author’s imagination and research.
The son of a courtesan from the Coromandel coast of India, Tony unwittingly finds himself as an indentured servant in the plantations of Jamestown, Virginia at just 11 years old.
He accepts “Tony” as his first name — though he doesn’t care for it — because a fellow Tamil once suggested others in the world would find his real name “too hard to utter.” Then he adopts the surname “East Indian” simply because it is thrust upon him when he arrived in Jamestown. The protagonist can no longer even recall his birth name, but soon, he accepts it as a thing of his past.
Over the course of the novel, Tony lands at the center of scandal as he works to establish a new identity as a physician. All the while, he also struggles with isolation, prejudice and the challenges of trying to maintain pieces of the culture he carried with him from abroad.
He is confused as to why Native Americans are also called “Indians” and many colonists simply label him a “moor,” a term used for North Africans or anyone with darker skin, with no context for India or its people in this new world.
He, feeling disloyal to his “many Gods,” converts from Hinduism to Christianity, believing it will give him more credibility and a sense of connection to his peers. He begins to eat meat and spend time at taverns, all in hopes of belonging, and assimilating with colonist ways.
As he comes of age and furthers his physician’s apprenticeship, Tony also begins to ponder questions of race and social class to no avail. He reflects:
“I would talk to Doctor Herman and try to understand the reason behind white skin and black and brown and, more important, what greater distinctions of wit, sensibility, and soul the differences in hue signified. I read and was taught by my master the new ideas put forth by men of learning in England and Europe on the workings of the bowels, the brain, the blood; the causes of migraines, melancholy, and madness, but I never got closer to understanding the real meaning behind what they called different races of men, and if such difference exists in any profound sense that really matters.”
Overall, in “The East Indian,” Tony becomes a man. He learns of the world’s cruelty and its kindness. He learns to work, play, love, hate, scheme, grieve and care for himself and others. But, like most immigrants, he still longs for home.
“For home is singular and unique. Everywhere else is but a stopping place, a bed in a stranger’s house, eating off plates not one’s own, an unfamiliar view from a casement,” Tony said.
When attempts to head West and find an ocean back to India fail, Tony accepts that returning to his motherland is unlikely and resolves that he must learn to adapt.
He worries his love interest, born in the colonies, will not relate to him, for “her heart did not ache for another place beyond the sea” and also wonders what the future of his children will be. Nevertheless, he is never defeated.
“I would thrive wherever the wind laid me,” says Tony. “[I] will be my own shelter, my landing place. Like a snail, I will carry home on my back, find it where I happen to be, make it from what I bear inside me.”
Leaving or even kidnapped from their homes with little to no hope of return, thousands of Indians faced journeys fraught with violence, condemnation and injustice trying to create new lives and identities away from their homeland in places like Mauritius, Fiji, Guyana, and Jamaica. However, like Tony, they also found the strength and courage to survive and establish their own cultures and communities.
While no details are known about the real Tony East Indian, Charry weaves a compelling coming-of-age tale that takes him as well as readers across three continents.
The novel, like life itself, has fast and slow moments, but it is filled with vivid, historically accurate depictions of the colonial world and moving moments that keep you rooting for the main character’s triumph.
It is this authenticity and compassion that makes “The East Indian” an invaluable modern work. There are no known first-hand accounts of the indentured or South Asian colonists in America. The only proof of the mere existence of many are the generations that have come after them.
With several years of research put into it, Charry’s “The East Indian” serves as a rare realistic portrayal of what life may have been for these individuals; the hardships they endured, and the strength they embodied. South Asian or not, it is a rich history not only worth reading but sharing and celebrating.
To learn more about Brinda Charry and her professional work visit her website. The East Indian is now available in print and audiobooks from all major book retailers.
Featured Image: Author Brinda Charry was born and raised in India before moving to the United States for graduate school two decades ago. She considers herself “a novelist-turned-academic-returned-novelist | Photo Credit: Lisa Arnold Photography
In the context of history, the written word enables us to see life as one did, understand the experiences of others, and contextualize our past within our present selves.
Published in 2021, the South Asian American Digital Archive (SAADA)’s well-researched debut anthology, “Our Stories,” was written by 64 scholars, activists, authors, and members of the South Asian community. The anthology is a compassionate and anecdotal revival of our history, identity, and political standing in a nation with histories of welcomed immigration juxtaposed against deep beliefs of racism. Each story presents the promised freedoms of the new nation paired with its challenges and differences.
“Our Stories” explores the current South Asian American cultural climate, detailing accounts that had lasting impacts. These include the September 11 attacks, Black Lives Matter protests, and voting patterns from recent elections. A majority of the anthology focuses on understanding our past. The first account of South Asians on North American soil dates to the late 1700s, when many Pakistani and Bangladeshi men entered the land as laborers aboard steamships. Although the presence of South Asian Americans was far and few until the 1900s, their strife is important to learn about, share, and remember.
Written by 64 activists, scholars and authors, “Our Stories” reflects on the past of our identity as South Asian Americans.
Before the civil rights movement, South Asian American history was fraught with the fight for citizenship and a battle with unbridled racism. Take the Bellingham riots, where South Asian mill workers were attacked and made to feel unwelcome in their place of work, elements of which are still present in today’s America. Take Kala Bagai’s story, and her reality when her husband took his own life in 1928, seven years after receiving his naturalization. After his citizenship was revoked, he was also refused a visa to return to India, and ended his life in despair at the paradox of his reality. Raising three children whom she put through college herself, Kala Bagai’s harrowing story is one to remember, especially during a time when women were celebrating the chance to vote. Her voice was not heard. The early ’90s saw xenophobia, culminating in similar stories and despite some improvements since the 20th century, citizenship status is still a source of financial stress, with its purgatory limbos and unpredictable results.
South Asian Americans can immigrate to the country today due to a combination of the 1990 Immigration and Nationality Act and the Hart-Celler Act (1965), two key policies passed that welcomed the wave of highly-skilled labor, especially in demanding areas of information technology, engineering, and science. Beneficial immigration laws have been driven by the hard work of South Asians and other minority groups in North America.
Apart from the tumultuous stories surrounding the hardships of immigration, “Our Stories” introduces some nuanced positives of the South Asian American experience. From observing the allure that Niagara Falls has on South Asian immigrants, to the famous South Asian American literary writers including Chitra Bannerjee Divakaruni, and Jhumpa Lahiri, we can draw patterns between American culture combined with South Asian influence. Even the gradual growth of yoga as a practice in the West is explored — from the time of Swami Vivekananda, who is critical for bringing Vedanta to the West, to Rishi Singh Grewal, one of America’s first Indian-born yoga teachers. Originally taken as a mystical and magical practice, yoga has become more postural and meditative as it continues to spread across the United States.
We also have detailed accounts of impressive South Asian American women in history who helped break boundaries and create possibilities for not only South Asians, but for all women of the time. Dr. Anandibai Joshee, the first-ever South Asian American woman to receive a medical degree in the late 1800s, provided medical services for women in India who would rather die than accept medical assistance from male physicians. Pandita Rambai was another critical social reformer from the 1800s, whose hardships during childhood, drove her to provide a better life for women in India and around the globe.
Covering real-life narratives from the 1700s to the present day, ‘Our Stories’ is a must-read for every South Asian immigrant and descendant living in America. Understanding our history is critical while living in a country where racial identity is often both appropriated and appreciated. As South Asians continue to inhabit new geographies, we are entwining the history of the past with the happenings of the present, and the impact of that ancestral and spatial legacy will shape our future for generations to come.
You can purchase a copy of “Our Stories” through this link. Support SAADA by donating to the organization here.
Raised in Edison, NJ Anushree is an avid reader, imaginative creative writer, dramatic storyteller, obsessive shopper, experimental yogi, and a … Read more ›
Aditi Paul is an assistant professor of Communication Studies at Pace University. She tries to find out how strangers become friends and lovers with people they meet online, all in the name of academic research. When she is not professing, you will find her pretending to be a singer and a guitar player on SoundCloud.
