At home that is all you have to do. Not everybody has a telephone. But just raise your voice a bit, or express grief or joy of any kind, and one whole neighborhood and half of another has come to share the news, to help with arrangements” The balance seems to shift decisively in favor of a happy ending when, on the fifth evening, the narrator declares, “They had survived a difficult time.” Shoba’s silence that evening has been interpreted as the calm after a storm. But that interpretation is as misleading as Shoba’s behavior has been. Readers, like Shukumar, have been given mixed signals and only learn at the end which set of clues was reliable. In “Sexy,” a young woman listens every day to her co-worker aghast at the infidelity of her cousin’s husband who has left his wife for a younger unmarried woman. Although she and the co-worker are best of friends, the woman can’t tell her that she herself is having an affair with a married Bengali man. Laura Anh Williams observes the stories as highlighting the frequently omitted female diasporic subject. Through the foods they eat, and the ways they prepare and eat them, the women in these stories utilize foodways to construct their own unique racialized subjectivity and to engender agency. Williams notes the ability of food in literature to function autobiographically, and in fact, Interpreter of Maladies indeed reflects Lahiri's own family experiences. Lahiri recalls that for her mother, cooking "was her jurisdiction. It was also her secret." For individuals such as Lahiri's' mother, cooking constructs a sense of identity, interrelationship, and home that is simultaneously communal and yet also highly personal. [7] [8] Translation [ edit ] year-old Bibi Haldar is gripped by a mysterious ailment, and myriad tests and treatments have failed to cure her. She has been told to stand on her head, shun garlic, drink egg yolks in milk, to gain weight and to lose weight. The fits that could strike at any moment keep her confined to the home of her dismissive elder cousin and his wife, who provide her only meals, a room, and a length of cotton to replenish her wardrobe each year. Bibi keeps the inventory of her brother's cosmetics stall and is watched over by the women of their community. She sweeps the store, wondering loudly why she was cursed to this fate, to be alone and jealous of the wives and mothers around her. The women come to the conclusion that she wants a man. When they show her artifacts from their weddings, Bibi proclaims what her own wedding will look like. Bibi is inconsolable at the prospect of never getting married. The women try to calm her by wrapping her in shawls, washing her face or buying her new blouses. After a particularly violent fit, her cousin Haldar emerges to take her to the polyclinic. A remedy is prescribed—marriage: “Relations will calm her blood.” Bibi is delighted by this news and begins to plan and plot the wedding and to prepare herself physically and mentally. But Haldar and his wife dismiss this possibility. She is nearly 30, the wife says, and unskilled in the ways of being a woman: her studies ceased prematurely, she is not allowed to watch TV, she has not been told how to pin a sari or how to prepare meals. The women don't understand why, then, this reluctance to marry her off if she such a burden to Haldar and his wife. The wife ask who will pay for the wedding?

This Blessed House is the home shared by newlyweds Sanjeev and Twinkle. Married after only four months of courtship, their moving in process is marred by growing pains. Twinkle's gleeful obsession with the Christian iconography left behind by previous tenants irks Sanjeev. He thinks that she is childish and content in a way that he can not comprehend. They argue about a statue of the Virgin Mary and Twinkle tells Sanjeev she hates him. Though they make up before their housewarming party, Sanjeev is left with lingering doubts of whether or not they love each other. However, her discarded pair of high heels fills Sanjeev with anticipation. Twinkle finds a silver bust of Jesus that Sanjeev knows will end up on his mantle, but he now feels resigned to the idiosyncrasies of his wife. The family is often depicted as surprised by or wary of the environment surrounding them, further underscoring their sense of foreignness in their ancestral land. Mr. Das tries to dissuade his son Ronny from touching a goat, for example, even as Mr. Kapasi reassures him that the goat is harmless. The children are also excited upon encountering Hanuman monkeys on the way to the temple—a common sight in the area, but a new experience for the American children. They are even surprised that the driver’s seat that Mr. Kapasi occupies is on the “wrong side” of the car (in India, the driver’s seat is on the right, rather the left, side). Such details suggest that, whatever their roots, the Das family aligns far more closely with their familiar American home than an Indian past they never knew. The Third and Final Continent: The narrator lives in India, then moves to London, then finally to America. The title of this story tells us that the narrator has lived in three different continents and chooses to stay in the third, North America. Jhumpa Lahiri is a very polished writer- there is no denying that. I appreciate a short story that doesn’t leave me hanging at its conclusion and for the most part none of these did.Interpretation of Maladies brings to light many of the issues with identity faced by the Diaspora community. The book contains the stories of first and second generation Indian immigrants, as well as a few stories involving ideas of otherness among communities in India. The stories revolve around the difficulties of relationships, communication and a loss of identity for those in diaspora. No matter where the story takes place, the characters struggle with the same feelings of exile and the struggle between the two worlds by which they are torn. The stories deal with the always shifting lines between gender, sexuality, and social status within a diaspora. Whether the character be a homeless woman from India or an Indian male student in the United States, all the characters display the effects of displacement in a diaspora. And that’s exactly what these stories are about; the sense of belonging. Feeling that you belong is as important as the need for food, or sleep, or even breathing. It gives value to your life ; finding a supportive community, or having supportive friends, family or neighbors, and being able to be a supportive member of such a community yourself, helps you to find meaning in your life.

That night, Lilia eats a piece of candy, letting it melt on her tongue while saying a prayer for Mr. Pirzada’s family. She falls asleep with sugar in her mouth, afraid to wash away the prayer by brushing her teeth. At school, Lilia is assigned a presentation on the surrender at Yorktown with her friend Dora. While at the library to read about the American Revolution, Lilia’s teacher Mrs. Kenyon catches her reading a book on Pakistan. She is chastised. Interpreter of Maladies study guide contains a biography of Jhumpa Lahiri, literature essays, quiz questions, major themes, characters, and a full summary and analysis of each of the short stories. There are certain things in life that bewilder and baffle us with their staggering normality. Things so simple yet unmistakably captivating, common-place yet elegant, subtle yet profound. Jumpa Lahiri's Pulitzer Prize winning collection of short stories is one of those things. She writes with a grace and an elegance that transforms her simple stories into a delicate myriad of words and feelings. Each story transforming you into a singularity bound to its harmonious beauty. The different stories somehow seem to be explicitly woven together to make a sari of the most beautiful kind. I felt this cumulative effect of an interconnection between all these produced feelings. This delicious melancholy that only the deepest parts of our soul can feel. Mrs. Das stays in the car because her legs are tired. She sits in the front seat next to Mr. Kapasi and confesses to him that her younger son, Bobby, is the product of an affair she had eight years ago. She slept with a friend of Mr. Das’s who came to visit while she was a lonely housewife, and she has never told anyone about it. She tells Mr. Kapasi because he is an interpreter of maladies and she believes he can help her. Mr. Kapasi’s crush on her begins to evaporate. Mrs. Das reveals that she no longer loves her husband, whom she has known since she was a young child, and that she has destructive impulses toward her children and life. She asks Mr. Kapasi to suggest some remedy for her pain. Mr. Kapasi, insulted, asks her whether it isn’t really just guilt she feels. Mrs. Das gets out of the car and joins her family. As she walks, she drops a trail of puffed rice.The Interpreter of Maladies” is set in India, and the story’s main characters are all of Indian origin. While both the Das family and Mr. Kapasi share a certain cultural heritage, however, their experiences of the world are very different. The members of the Das family have all been born and raised in America, whereas Mr. Kapasi has lived and worked his entire life in India. Lahiri emphasizes the subsequent gulf between the affluent, very American Das family and their Indian-born tour guide to suggest a specific cultural tension between Indians and Indian-Americas, as well as the notion that identity in general goes beyond heritage. While one’s understanding of and response to the world is certainly, in part, the product of their cultural history, the story suggests that identity is above all shaped by one’s environment and social status.

Customs shared by Lilia and her parents are also shared by Mr. Pirzada. From Lilia’s perspective, the division of Pakistanis and Indians is arbitrary. When her father tells her that Mr. Pirzada is no longer Indian, she inspects him and his actions for clues of difference. This echoes her own relationship with her father, who worries that her American education is making her no longer Indian. However, America allows for Mr. Pirzada and Lilia’s father to dine together, worry together and laugh together. Assimilation is seen as both positive and negative. How’s this for blurbs: when the female author published this collection of short stories at age 32 in 1999, she won the Pulitzer Prize, the Pen/Hemingway Award and the New Yorker’s Debut Book of the Year. Finally, the group reaches the Sun Temple at Konarak. They walk around the huge sandstone structure, as Mr. Kapasi informs the family about the temple and Mr. Das reads from his “India” guidebook about it. At one point, Mrs. Das approaches Mr. Kapasi to ask him to explain a statue to her. Mr. Kapasi does so, again taking their interaction to signify a latent attraction growing between them. He thinks about the letters they will write to each other and is suddenly crushed by the thought that Mrs. Das will soon be away in America.First published in 1999, the winner of the Pulitzer Prize for fiction 2000 has nine short stories: A Temporary Matter, When Mr Pirzada Came to Dine, Interpreter of Maladies, A Real Durwan, Sexy, Mrs Sen's, This Blessed House, The Treatment of Bibi Haldar and The Third and Final Continent. The author exhibits her majestic power of story telling with such grace and allure that the most wonderful thing happened to me today. I seemed to have lost the sense of 'time' while reading this splendid depiction of the plight of the homeless. This doesn't happen often. Inside, Lilia’s parents sit on the couch. Mr. Pirzada’s head is in his hands. India and Pakistan are on the brink of war. The U.S.A. sides with West Pakistan, the Soviet Union with India and what will become Bangladesh. During the twelve days of the war, Lilia’s mother only cooks boiled eggs and rice. They lay out a blanket for Mr. Pirzada to sleep on the couch. Lilia’s parents call their relatives in Calcutta for updates. The house rings with fear.

Lahiri taught creative writing at Boston University and the Rhode Island School of Design. Much of her short fiction concerns the lives of Indian-Americans, particularly Bengalis. Shoba and Shukumar do not attempt to comfort or support each other. Each withdraws from the relationship, and they endure their grief as if they were two strangers living in a boardinghouse.Mrs. Sen's: In this story, 11-year-old Eliot begins staying with Mrs. Sen—a university professor's wife—after school. The caretaker, Mrs. Sen, chops and prepares food as she tells Eliot stories of her past life in Calcutta, helping to craft her identity. Ketu H. Katrak reads Interpreter of Maladies as reflecting the trauma of self-transformation through immigration, which can result in a series of broken identities that form "multiple anchorages." Lahiri's stories show the diasporic struggle to keep hold of culture as characters create new lives in foreign cultures. Relationships, language, rituals, and religion all help these characters maintain their culture in new surroundings even as they build a "hybrid realization" as Asian Americans. [6] Jhumpa Lahiri’s, “Interpreter of Maladies,” tells the story of a family on a trip who consistently face communication issues and Mr. Kapasi, a much wiser man, who is expected to repair the problems of the family. Throughout the story, we learn about the dysfunctions of both the Das and Kapasi family. While some may argue that Lahiri does not believe in the power of communication, it is self evident that Lahiri does in fact believe in the power of communication. Some of the stories were brilliant, some were very good and only a couple were meh. This novel captures for me the right tension between foreignness and loneliness and those small wires, crumbs of connection that bridge people and cultures. Yeah, I dug it.