The Oxford Book of American Short Stories

  "Don't tumble, the rocks are slippery," Dr. Ranganathan cautions. He holds out a hand for me to grab.

  Then it's time to get back on the bus, time to rush back to our waiting posts on hospital benches.

  Kusum is one of the lucky ones. The lucky ones flew here, identified in multiplicate their loved ones, then will fly to India with the bodies for proper ceremonies. Satish is one of the few males who surfaced. The photos of faces we saw on the walls in an office at Heathrow and here in the hospital are mostly of women. Women have more body fat, a nun said to me matter-of-factly. They float better.

  Today I was stopped by a young sailor on the street. He had loaded bodies, he'd gone into the water when—he checks my face for signs of strength—when the sharks were first spotted. I don't blush, and he breaks down. "It's all right," I say. "Thank you." I heard about the sharks from Dr. Ranganathan. In his orderly mind, science brings understanding, it holds no terror. It is the shark's duty. For every deer there is a hunter, for every fish a fisherman.

  The Irish are not shy; they rush to me and give me hugs and some are crying. I cannot imagine reactions like that on the streets of Toronto. Just strangers, and I am touched. Some carry flowers with them and give them to any Indian they see.

  After lunch, a policeman I have gotten to know quite well catches hold of me. He says he thinks he has a match for Vinod. I explain what a good swimmer Vinod is.

  "You want me with you when you look at photos?" Dr. Ranganathan walks ahead of me into the picture gallery. In these matters, he is a scientist, and I am grateful. It is a new perspective. "They have performed miracles," he says. "We are indebted to them."

  The first day or two the policemen showed us relatives only one picture at a time; now they're in a hurry, they're eager to lay out the possibles, and even the probables.

  The face on the photo is of a boy much like Vinod; the same intelligent eyes, the same thick brows dipping into a V. But this boy's features, even his cheeks, are puffier, wider, mushier.

  "No." My gaze is pulled by other pictures. There are five other boys who look like Vinod.

  The nun assigned to console me rubs the first picture with a fingertip. "When they've been in the water for a while, love, they look a little heavier." The bones under the skin are broken, they said on the first day—try to adjust your memories. It's important.

  "It's not him. I'm his mother. I'd know."

  "I know this one!" Dr. Ranganathan cries out, and suddenly, from the back of the gallery. "And this one!" I think he senses that I don't want to find my boys. "They are the Kutty brothers. They were also from Montreal." I don't mean to be crying. On the contrary, I am ecstatic. My suitcase in the hotel is packed heavy with dry clothes for my boys.

  The policeman starts to cry. "I am so sorry. I am so sorry, ma'am. I really thought we had a match."

  With the nun ahead of us and the policeman behind, we, the unlucky ones without our children's bodies, file out of the makeshift gallery.

  From Ireland most of us go on to India. Kusum and I take the same direct flight to Bombay, so I can help her clear customs quickly. But we have to argue with a man in uniform. He has large boils on his face. The boils swell and glow with sweat as we argue with him. He wants Kusum to wait in line and he refuses to take authority because his boss is on a tea break. But Kusum won't let her coffins out of sight, and I shan't desert her though I know that my parents, elderly and diabetic, must be waiting in a stuffy car in a scorching lot.

  "You bastard!" I scream at the man with the popping boils. Other passengers press closer. "You think we're smuggling contraband in those coffins!"

  Once upon a time we were well-brought-up women; we were dutiful wives who kept our heads veiled, our voices shy and sweet.

  In India, I become, once again, an only child of rich, ailing parents. Old friends of the family come to pay their respects. Some are Sikh, and inwardly, involuntarily, I cringe. My parents are progressive people; they do not blame communities for a few individuals.

  In Canada it is a different story now.

  "Stay longer," my mother pleads. "Canada is a cold place. Why would you want to be by yourself?" I stay.

  Three months pass. Then another.

  "Vikram wouldn't have wanted you to give up things!" they protest. They call my husband by the name he was born with. In Toronto he'd changed to Vik so the men he worked with at his office would find his name as easy as Rod or Chris. "You know, the dead aren't cut off from us!"

  My grandmother, the spoiled daughter of a rich zamindar, shaved her head with rusty razor blades when she was widowed at sixteen. My grandfather died of childhood diabetes when he was nineteen, and she saw herself as the harbinger of bad luck. My mother grew up without parents, raised indifferently by an uncle, while her true mother slept in a hut behind the main estate house and took her food with the servants. She grew up a rationalist. My parents abhor mindless mortification.

  The zamindar's daughter kept stubborn faith in Vedic rituals; my parents rebelled. I am trapped between two modes of knowledge. At thirty-six, I am too old to start over and too young to give up. Like my husband's spirit, I flutter between worlds.

  Courting aphasia, we travel. We travel with our phalanx of servants and poor relatives. To hill stations and to beach resorts. We play contract bridge in dusty gymkhana clubs. We ride stubby ponies up crumbly mountain trails. At tea dances, we let ourselves be twirled twice round the ballroom. We hit the holy spots we hadn't made time for before. In Varanasi, Kalighat, Rishikesh, Hardwar, astrologers and palmists seek me out and for a fee offer me cosmic consolations.

  Already the widowers among us are being shown new bride candidates. They cannot resist the call of custom, the authority of their parents and older brothers. They must marry; it is the duty of a man to look after a wife. The new wives will be young widows with children, destitute but of good family. They will make loving wives, but the men will shun them. I've had calls from the men over crackling Indian telephone lines. "Save me," they say, these substantial, educated, successful men of forty. "My parents are arranging a marriage for me." In a month they will have buried one family and returned to Canada with a new bride and partial family.

  I am comparatively lucky. No one here thinks of arranging a husband for an unlucky widow.

  Then, on the third day of the sixth month into this odyssey, in an abandoned temple in a tiny Himalayan village, as I make my offering of flowers and sweetmeats to the god of a tribe of animists, my husband descends to me. He is squatting next to a scrawny sadhu in moth-eaten robes. Vikram wears the vanilla suit he wore the last time I hugged him. The sadhu tosses petals on a butter-fed flame, reciting Sanskrit mantras, and sweeps his face of flies. My husband takes my hands in his.

  You're beautiful, he starts. Then, What are you doing here?

  Shall I stay? I ask. He only smiles, but already the image is fading. You must finish alone what we started together. No seaweed wreathes his mouth. He speaks too fast, just as he used to when we were an envied family in our pink split-level. He is gone.

  In the windowless altar room, smoky with joss sticks and clarified butter lamps, a sweaty hand gropes for my blouse. I do not shriek. The sadhu arranges his robe. The lamps hiss and sputter out.

  When we come out of the temple, my mother says, "Did you feel something weird in there?"

  My mother has no patience with ghosts, prophetic dreams, holy men, and cults.

  "No," I lie. "Nothing."

  But she knows that she's lost me. She knows that in days I shall be leaving.

  Kusum's put up her house for sale. She wants to live in an ashram in Hardwar. Moving to Hardwar was her swami's idea. Her swami runs two ashrams, the one in Hardwar and another here in Toronto.

  "Don't run away," I tell her.

  "I'm not running away," she says. "I'm pursuing inner peace. You think you or that Ranganathan fellow are better off?"

  Pam's left for California. She wants to do some modeling, she says. She says when s
he comes into her share of the insurance money she'll open a yoga-cum-aerobics studio in Hollywood. She sends me postcards so naughty I daren't leave them on the coffee table. Her mother has withdrawn from her and the world.

  The rest of us don't lose touch, that's the point. Talk is all we have, says Dr. Ranganathan, who has also resisted his relatives and returned to Montreal and to his job, alone. He says, Whom better to talk with than other relatives? We've been melted down and recast as a new tribe.

  He calls me twice a week from Montreal. Every Wednesday night and every Saturday afternoon. He is changing jobs, going to Ottawa. But Ottawa is over a hundred miles away, and he is forced to drive two hundred and twenty miles a day from his home in Montreal. He can't bring himself to sell his house. The house is a temple, he says; the king-sized bed in the master bedroom is a shrine. He sleeps on a folding cot. A devotee.

  There are still some hysterical relatives. Judith Templeton's list of those needing help and those who've "accepted" is in nearly perfect balance. Acceptance means you speak of your family in the past tense and you make active plans for moving ahead with your life. There are courses at Seneca and Ryerson we could be taking. Her gleaming leather briefcase is full of college catalogues and lists of cultural societies that need our help. She has done impressive work, I tell her.

  "In the textbooks on grief management," she replies—I am her confidante, I realize, one of the few whose grief has not sprung bizarre obsessions—"there are stages to pass through: rejection, depression, acceptance, reconstruction." She has compiled a chart and finds that six months after the tragedy, none of us still rejects reality, but only a handful are reconstructing. "Depressed acceptance" is the plateau we've reached. Remarriage is a major step in reconstruction (though she's a little surprised, even shocked, over how quickly some of the men have taken on new families). Selling one's house and changing jobs and cities is healthy.

  How to tell Judith Templeton that my family surrounds me, and that like creatures in epics, they've changed shapes? She sees me as calm and accepting but worries that I have no job, no career. My closest friends are worse off than I. I cannot tell her my days, even my nights, are thrilling.

  She asks me to help with families she can't reach at all. An elderly couple in Agincourt whose sons were killed just weeks after they had brought their parents over from a village in Punjab. From their names, I know they are Sikh. Judith Templeton and a translator have visited them twice with offers of money for airfare to Ireland, with bank forms, power-of-attorney forms, but they have refused to sign, or to leave their tiny apartment. Their sons' money is frozen in the bank. Their sons' investment apartments have been trashed by tenants, the furnishings sold off. The parents fear that anything they sign or any money they receive will end the company's or the country's obligations to them. They fear they are selling their sons for two airline tickets to a place they've never seen.

  The high-rise apartment is a tower of Indians and West Indians, with a sprinkling of Orientals. The nearest bus-stop kiosk is lined with women in saris. Boys practice cricket in the parking lot. Inside the building, even I wince a bit from the ferocity of onion fumes, the distinctive and immediate Indianness of frying ghee, but Judith Templeton maintains a steady flow of information. These poor old people are in imminent danger of losing their place and all their services.

  I say to her, "They are Sikh. They will not open up to a Hindu woman." And what I want to add is, as much as I try not to, I stiffen now at the sight of beards and turbans. I remember a time when we all trusted each other in this new country, it was only the new country we worried about.

  The two rooms are dark and stuffy. The lights are off, and an oil lamp sputters on the coffee table. The bent old lady has let us in, and her husband is wrapping a white turban over his oiled, hip-length hair. She immediately goes to the kitchen, and I hear the most familiar sound of an Indian home, tap water hitting and filling a teapot.

  They have not paid their utility bills, out of fear and inability to write a check. The telephone is gone, electricity and gas and water are soon to follow. They have told Judith their sons will provide. They are good boys, and they have always earned and looked after their parents.

  We converse a bit in Hindi. They do not ask about the crash and I wonder if I should bring it up. If they think I am here merely as a translator, then they may feel insulted. There are thousands of Punjabi speakers, Sikhs, in Toronto to do a better job. And so I say to the old lady, "I too have lost my sons, and my husband, in the crash."

  Her eyes immediately fill with tears. The man mutters a few words which sound like a blessing. "God provides and God takes away," he says.

  I want to say, But only men destroy and give back nothing. "My boys and my husband are not coming back," I say. "We have to understand that."

  Now the old woman responds. "But who is to say? Man alone does not decide these things." To this her husband adds his agreement.

  Judith asks about the bank papers, the release forms. With a stroke of the pen, they will have a provincial trustee to pay their bills, invest their money, send them a monthly pension.

  "Do you know this woman?" I ask them.

  The man raises his hand from the table, turns it over, and seems to regard each finger separately before he answers. "This young lady is always coming here, we make tea for her, and she leaves papers for us to sign." His eyes scan a pile of papers in the corner of the room. "Soon we will be out of tea, then will she go away?"

  The old lady adds, "I have asked my neighbors and no one else gets angrezi visitors. What have we done?"

  "It's her job," I try to explain. "The government is worried. Soon you will have no place to stay, no lights, no gas, no water."

  "Government will get its money. Tell her not to worry, we are honorable people."

  I try to explain the government wishes to give money, not take. He raises his hand. "Let them take," he says. "We are accustomed to that. That is no problem."

  "We are strong people," says the wife. "Tell her that."

  "Who needs all this machinery?" demands the husband. "It is unhealthy, the bright lights, the cold air on a hot day, the cold food, the four gas rings. God will provide, not government."

  "When our boys return," the mother says.

  Her husband sucks his teeth. "Enough talk," he says.

  Judith breaks in. "Have you convinced them?" The snaps on her cordovan briefcase go off like firecrackers in that quiet apartment. She lays the sheaf of legal papers on the coffee table. "If they can't write their names, an X will do—I've told them that."

  Now the old lady has shuffled to the kitchen and soon emerges with a pot of tea and two cups. "I think my bladder will go first on a job like this," Judith says to me, smiling. "If only there was some way of reaching them. Please thank her for the tea. Tell her she's very kind."

  I nod in Judith's direction and tell them in Hindi, "She thanks you for the tea. She thinks you are being very hospitable but she doesn't have the slightest idea what it means."

  I want to say, Humor her. I want to say, My boys and my husband are with me too, more than ever. I look in the old man's eyes and I can read his stubborn, peasant's message: I have protected this woman as best I can. She is the only person I have left. Give to me or take from me what you will, but I will not sign for it. I will not pretend that I accept.

  In the car, Judith says, "You see what I'm up against? I'm sure they're lovely people, but their stubbornness and ignorance are driving me crazy. They think signing a paper is signing their sons' death warrants, don't they?"

  I am looking out the window. I want to say, In our culture, it is a parent's duty to hope.

  "Now Shaila, this next woman is a real mess. She cries day and night, and she refuses all medical help. We may have to—"

  "Let me out at the subway," I say.

  "I beg your pardon?" I can feel those blue eyes staring at me.

  It would not be like her to disobey. She merely disapproves, and slows
at a corner to let me out. Her voice is plaintive. "Is there anything I said? Anything I did?"

  I could answer her suddenly in a dozen ways, but I choose not to. "Shaila? Let's talk about it," I hear, then slam the door.

  A wife and mother begins her new life in a new country, and that life is cut short. Yet her husband tells her: Complete what we have started. We, who stayed out of politics and came half way around the world to avoid religious and political feuding, have been the first in the New World to die from it. I no longer know what we started, nor how to complete it. I write letters to the editors of local papers and to members of Parliament. Now at least they admit it was a bomb. One MP answers back, with sympathy, but with a challenge. You want to make a difference? Work on a campaign. Work on mine. Politicize the Indian voter.

  My husband's old lawyer helps me set up a trust. Vikram was a saver and a careful investor. He had saved the boys' boarding school and college fees. I sell the pink house at four times what we paid for it and take a small apartment downtown. I am looking for a charity to support.

  We are deep in the Toronto winter, gray skies, icy pavements. I stay indoors, watching television. I have tried to assess my situation, how best to live my life, to complete what we began so many years ago. Kusum has written me from Hardwar that her life is now serene. She has seen Satish and has heard her daughter sing again. Kusum was on a pilgrimage, passing through a village, when she heard a young girl's voice, singing one of her daughter's favorite bhajans. She followed the music through the squalor of a Himalayan village, to a hut where a young girl, an exact replica of her daughter, was fanning coals under the kitchen fire. When she appeared, the girl cried out, "Ma!" and ran away. What did I think of that?

  I think I can only envy her.

  Pam didn't make it to California, but writes me from Vancouver. She works in a department store, giving makeup hints to Indian and Oriental girls. Dr. Ranganathan has given up his commute, given up his house and job, and accepted an academic position in Texas, where no one knows his story and he has vowed not to tell it. He calls me now once a week.