Jamshedpur Archives - Dreaming Beneath the Spires

A Teenager at Faculty Housing at XLRI, Xavier Labour Relations Institute, Jamshedpur (From my memoir in progress, Mind has Mountains)

I am slowly writing a memoir of my Catholic Childhood in India. Scroll to the bottom for the chapters I’ve already written. Thank for reading along as I share the first version.The final one, no doubt, will be shorter!

A Teenager at Faculty Housing at XLRI, Xavier Labour Relations Institute, Jamshedpur.

XLRI

Father Theo Mathias, S. J., my father’s brother, who was the Director of XLRI while we lived there

When my father retired as Controller of Accounts at Tata Iron and Steel, Jamshedpur, at the mandatory age of 60, full of experience and vigour, I was at an expensive boarding school, St. Mary’s Convent, Nainital, and my younger sister Shalini was 11. We were, unusually, born in his late forties, and he had little wish to retire,

He was, providentially, offered a job as Financial Controller at XLRI, Xavier Labour Relations Institute, a prestigious American Jesuit-run post-graduate business school, one of South Asia’s oldest and highest rankest business schools–serendipitously located in Jamshedpur–with, surprisingly, an increase in salary. My father loved his new job, a combination of Chief Financial Officer, Treasurer and Internal Auditor—merrily making enemies as he queried fanciful expense accounts. We lived in Faculty Housing on the XLRI campus for eight years.

* * *

Jamshedpur, a small town in Bihar, was not an entirely quixotic choice for a Business School. The Tatas, Zoroashtrian industrialists, had settled there, drawn by iron ore; Jamshedpur hosted two of India’s largest companies, Tata Iron and Steel, or TISCO, and Tata Electric Locomotive Company, TELCO. Jamshedpur attracted executives from all over India; few managers were born there!! For a small town in an under-developed rural state, it had a large pool of educated, intelligent, ambitious people.

* * *

Xavier Labor Relations Institute was founded and run by American Jesuits from the Baltimore province, with priests on loan, like Father Arroyo from the Jesuit Gujarat province, a missionary project of the Spanish Jesuits; as well as Mangalorean Jesuits from the India’s Karnataka Province. (The Jesuits, like the Catholic Church, were an early and great multinational!) However, though XLRI was then largely staffed by American priests, my father’s younger brother, Father Theo Mathias, a Jesuit, was the Director during the eight years that we lived there. My father held Theo up to us as a role model of perfection. “Lolling? Wasting time? I don’t think Theo wastes even five minutes.”

The friendly, genial American Jesuits on campus, Fathers Keogh, MacGrath, Moran, and Guidera referred to Theo as “your kid brother,” when they spoke to my father, which amused us; both dignified gentlemen were in their sixties. “Here comes Noel and his harem,” the American priests would sing out as they saw my father walk through campus with my mother, my sister and me in tow. “XYZ,” they’d tell him, eyeing his fly, which my father worked out as meaning “Check Your Zip.” He was as absent-minded as I am.

East and West! Culture shock–all the time. Father O’Brien, good-natured, dreamy, noticed his student had a mundan, shaved head, a custom of conservative Hindus mourning relatives.

“Hey Ravi,” he slapped him on the back. “How you doing? Why have you shaved your head?”

“My mother died,” the student said, mournfully.

“Great, great,” Father O’Brien patted his shoulder, walking on, quite obviously not having heard a word.

When we were invited to dinner at the Jesuits’ house, peacocks strutted, manifesting their radiant plumage–both pets, food, mewling alarm-raisers (and alarm clocks!). Heart-meltingly sweet caged rabbits provided free and delicious meals, and the house was guarded by beautiful pure-bred Alsatians, parents of our Brutus.

Some of the priests were radical, left-wing, and I listened, open-eared and fascinated, as they openly criticized the Vatican for censoring Hans Kung, and patiently explained Liberation Theology to me. These idealistic men had come to India expecting to serve and convert the poor, but puzzled, often piqued and restless, found themselves preparing ambitious go-getting business managers, while hoping to transmit Christ’s values to them, so the Christian ethic might trickle through society, like salt, like light.

I used to attend the weekday student masses on the XLRI campus in my very Catholic phase, after working with Mother Teresa for fourteen months. The wind of the Sixties–a post-Vatican II loosening-up and liberation–had blown to India—though it took a decade. We sat on the floor on cushions, and sung toe-tapping folksy songs, accompanied by guitars–“Make God your guru,” “Honey in the Rock,” “He is my Everything”, a far cry from the soulful, formal hymns of boarding school. At Mass, we sung “Kumbaya,” and “Blowing in the Wind,” singing protest songs against Vietnam and for Civil Rights quite oblivious of their origins.

How many times must the cannon balls fly,

Before they are forever banned?

An’ how many ears must one man have

Before he can hear people cry?

And how many deaths will it take till he knows

That too many people have died?

And on and on it went. How soulful it all sounded, how many calls to action, too many, blown away by the wind before any took root in heart or conscience.

* * *

XLRI offered an MBA in Industrial Relations and Business Management, drawing students from all over India, as well as Sri Lanka, Bhutan, Iran, and Malaysia to Jamshedpur, my sleepy little hometown. It was ranked fifth among India’s 800 business schools.

Since fewer than 1% of applicants were accepted, Professors on the admissions committee, as my father every year was, were offered myriad bribes. My father scanned the letters, then flung them in the waste paper basket. I retrieved one. “Why are you torturing me?” and then, “Okay, I can offer an additional five thousand rupees.” Wealth, emigration, marriage prospects for men, reduced dowry for women–a lot hinged on the right education.

My father’s secretary, sorting the mail, snorted “This bloody fool thinks he can draw green hearts on the envelope and get into XLRI.”

“Show me!” my father asked uneasily. And then, shyly, “It’s my daughter.” Attempting to assert my individuality at boarding school, I used brilliant inks: turquoise, emerald, bright pink, and magenta, idly covering the envelope with hearts.

Every year my father, his brother Father Theo, and their younger brother Eric interviewed short-listed applicants at Bombay at Oberoi Sheraton or Taj Intercontinental, exclusive hotels which then catered to foreigners or the very rich. Eric and my father had unregenerate sweet tooths, and, still boarding school boys at heart, attacked the buffet first, eating black forest gateaux, trifles, knickerbocker glories, and eclairs before they considered, well, real food. Though my father had became health conscious in his late fifties, his resistance crumbled when confronted with twenty Western desserts. (I myself used to start with the dessert at buffets all through my twenties and thirties, but now avoid sugar–which would astonish the child who looked forward to heaven as the country of unlimited condensed milk, jaggery and Cadbury’s chocolate.)

* * *

Living on the XLRI campus provided more cultural and intellectual stimulation than usual in a small Indian town. We attended everything when XLRI hosted Kaleidoscope, an annual national inter-collegiate cultural festival. Teams from all over India competed for a few frenzied days of music, debating, and drama competitions. There were quiz competitions, based on the B.B.C.’s Mastermind; elocution competitions: reciting famous purple passages of poetry or prose, and “Just a Minute” impromptu oratorical competitions in which one was given, well, just a minute to argue a point, starting the instant a topic was announced. (I was rather good at it!)

The drama club hosted a stunning production of Of Mice and Men by a visiting American theatre troupe, and Agatha Christie’s Ten Little Niggers by XLRI students, who probably did not realize that the word was offensive in the States; interestingly, the American priests didn’t tell them. When I loved a play, I’d get my father to ask the students for the script, and take it up to boarding school where I directed them as fundraisers for our Social Service League—Moliere’s The Miser when I was fourteen and Overtones by Alice Gerstenberg when I was 15. Overtones has feral shadow selves voice their thoughts, while the social selves shallowly smile; it shaped my perceptions of social life: the scowling shadow self behind the smiling face.

Unusually in our recently colonized country, XLRI’s library was well stacked not only with Jesuit and Catholic writers, but American classics, absent both from the local Club libraries and from my school library which had, almost entirely, British authors. Besides, being on faculty in an American-run institution enabled my father to borrow books for me from the United States Information Service in Calcutta.

I read T. S. Eliot for the first time, there because he was American, enchanted by the rhythm and resonance of the words long before I worked out the meaning. I memorized Gerald Manley Hopkins, there because he was Jesuit; like Eliot, he spoke to me, pulse to pulse, heartbeat to heartbeat. I was learning the magic language of poetry. My theological understanding developing, I read St. Augustine’s Confessions, there because he was Catholic, enchanted by his sense of simultaneous plots and stories in our lives. You acted with malice: he addresses the teachers of his youth, but God was active too, shaping it all for good.

During the three month winter vacation from boarding school, I checked out “The Hundred Greatest Speeches,” and memorized speeches for the elocution competitions at boarding school: Frederick Douglas on the Fourth of July, Fellow citizens, above your national, tumultuous joy, I hear the mournful wail of millions; Martin Luther King’s resonant, “I have a dream” and “The Gettysburg Address.” Decades later, I still remember them; their rhythms beat in my veins.

I read the writers the priests suggested, sobbing over the stunning final scene of “The Grapes of Wrath.” One winter, I checked out Eugene O’Neil, Tennessee Williams, Arthur Miller and then Ibsen from the XLRI library, reading play after play. I read rapidly when I was home, a book a day. We had a live-in cleaner and cook, so there was no domestic work. There was no TV; except for the three movies we went to each week, I had nothing to do but read.

* * *

The students hosted marketing festivals to test-market new products, guinea-pigging their customers into market research in the form of games. My mother played intently and came home with bags of Lux Supreme Soap, Bianca Toothpaste, Five Star Chocolate and tins of Utterly Butterly Delicious Amul Cheese or its domestic competitor Teg’s. My father watched from a distance, quietly amused.

My mother invited particularly bright, charming students over to dinner. They asked us to dance at Christmas dances, bestowed our first kisses on us. Coolness was prized; the cool were “hep,” or the “hep cats”; those who tried too hard were the “pseuds.” In retrospect, there was probably little difference between them.

Business seeped into my artistic blood during those eight years of living on the campus of a business school: I borrowed the books the students read in their Organizational Behaviour course from the XLRI library—introductions to psychology, to Transactional Analysis–“I’m OK; You’re OK,” though what really interested me was the genesis, inspiration and elements of business, what makes them succeed or fail. I own my own business now; perhaps those years in faculty housing of a Business School indirectly inspired me to see the world in business as well as poetic terms, untapped wealth-generation ideas blushing unseen everywhere.

Though XLRI had foreign students from all over Asia and the Middle East, there was only one African, a Nigerian called Charlie. Charlie fancied Indian woman. Undaunted by repeated, inevitable and sometimes horrified rebuffs, he assiduously proposed marriage to fellow students, stenographers and telephone operators. My father said his secretary burst into his office, wailing, “Charlie asked me to marry him.” The entire college community would now tease the latest intended…until Charlie proposed to someone else.

My mother once invited Charlie when we had students over to lunch. He talked about…marriage! In Nigeria, he said, brides were sent to fattening parlours before their wedding day. Being hefty was sexually attractive, he implied, a status symbol.

My father claimed Charlie looked straight at me, as he said that. I was five feet 2 and weighed 116 pounds to the despair of my parents who wanted me to weigh 100. They teased, “Well, you could diet, or you could marry Charlie.”

* * *

Mini-cab drivers and rickshaw-wallahs called the leafy campus of Xavier Labor Relations Institute on the outskirts of town “Jaber-Laber.” “Jaber-Laber please,” we said. To the English-speaking, it was XLRI, or serendiptiously, XL, Excel, an acronym much milked.

The priests built faculty housing in an enclave adjoining the University; like our house at Tata Steel, the flat came with the job, and was surrendered with it. Providing housing helped employers attract talent in a developing economy in which banks did not offer mortgages. (People saved, and bought houses with cash, often after retirement; the improvident never did.) Housing and other non-taxable perks—TISCO provided medical care, telephone service, and cafeterias–kept the taxable salaries of businessmen in company towns low.

I enjoyed strolling on the road which meandered through the campus with faculty and staff housing, free-standing two storied apartments, each assigned to two families, on one side, and brilliant red-flowered flame of the forest and bottle brush trees on the other. Each house had two balconies; oases where I sat and gazed at the flowering trees, which made my world expand. The flat was much smaller than our large house at Tata Steel.

The faculty and staff of XLRI worked together during the day, and lived a few yards apart in the evenings; almost every family had domestic help, a maid or a cook, who hung out with each other. What was whispered in living or dining rooms, virally transmitted through the servants, reached the rooftops where families migrated in the evening. Any illusion of privacy was, well, illusory.

In his hours off, our cook Durga sat in the sun outside the campus gates with other off-duty servants and the Gurkhas, indomitable Nepalese watchmen, who were guards at XLRI and the Jesuit residence. He returned with juicy gossip–which members of the faculty hated each other, whose wife was going quietly insane in the privacy of their house, whose secretary was shamelessly flirting with her boss, who just happened to be a priest. Perhaps my mother slipped insinuations in turn; my father claimed that anyone who listened to gossip must offer some. And probably, our secrets left the house by the same channels that other people’s secrets entered it.

While an acre of garden surrounded our Tata Steel house like a moat, at XLRI we were assigned the top floor of the apartment building. There were neighbours beneath us. According to campus tradition, families on the upper floor used the rooftop terrace to eat dessert and relax in the cool of the summer evening, or sit and read, soaking up the sun on winter evenings. We hung out laundry, spread out shrimp, meat, ginger, and vegetables on dishcloths to sun-dry for pickles, and even slept up on the terrace on sweltering summer nights; it functioned as an extra room. The people on the lower floor traditionally had the small garden to themselves to hang out their laundry, and to cultivate.

Moving from a twelve room house with an additional outdoor kitchen and quarters for two servants to a three bedroom house with one outdoor room for a servant and no garden was a huge transition. My mother pined for a garden, having grown her own flowers, fruit, vegetables and herbs all her married life. We had crisp freshly-picked lettuce and fresh tomatoes or capsicum (sweet peppers) for breakfast layered in cheese sandwiches; made pestos with our own mint and coriander; and my father made himself a garden-fresh salad for lunch, not liking to eat raw food that the cook had touched, for he suspected him of not washing his hands.

My mother’s green thumbs itched seeing cultivable land lie overgrown and unused right beneath our windows. She had our cook dig out a little plot, and planted vegetables, herbs, flowers, and mulberries bushes. The garden bloomed.

The lady downstairs, Mrs. Gupta, was a recluse, made strange and half-crazed by loneliness within her yellow-walled house. Less-educated than her respected professor husband (as often happens in arranged marriages where parental life savings “buy” a better educated spouse, whose salary, would, perhaps, support both sets of parents in old age) she was out of her depth in the University environment. Though this indolent, eccentric woman rarely stepped outside her house, and had done precisely nothing about planting a garden in all the years they had lived there, she was furious to see my mother plant a garden on what, by campus tradition, was her earth.

One day, as my mother was pruning and harvesting, Mrs. Gupta rushed out of her house with a packet of seeds, flinging them over the hard weed-choked ground, almost dancing in her rage, as the multi-armed goddess Kali danced over battlefields.

“Mrs. Mathias,” she yelled. “This is my garden. See, I am using the garden. See, I am planting my seeds.”

There were interventions. The soft-spoken husbands managed the families’ foreign policy, and my mother was given half the garden, in which she densely planted flowers, vegetables and herbs; papaya, banana, and mulberry trees; and perennial fruiting shrubs like roselle. Mrs. Gupta, it was agreed, could use the terrace, though being a recluse, she never did—for then we might have seen her. In the eight years we lived there, I saw her once.

And so we co-existed, an uneasy truce. When I returned from boarding school, and my mother and I were left alone while my father was at work, we scrapped, screaming at each other, rushing at my father with our tales of woe and complaint as he entered the house.

Professor Gupta bumped into my sister as they entered the building, and said dryly, meaningfully, “I hear your sister’s home.” And so he must have.

* * *

The next salvo. Mrs Gupta hired a “jungli” (as the Adivasi forest dwellers who belonged to the scheduled or “backward tribes” were then bluntly called) to dig her half of the garden, preparing the hard, compacted, rocky, never cultivated laterite soil for planting. This was iron country; the red soil was riddled with murram, pellets of iron ore. He labored, day after day, from dawn to dusk. And when, each evening, he presented himself at her door for payment, she inspected the plot and said, “No, it’s not deep enough; it’s not wide enough.”

The man continued the exhausting digging with the dumb accepting air of a sad animal, afraid of quitting and not being paid for the work he had already done. However, when she kept commanding, “Dig deeper. It’s not deep enough. I will pay you when it is finished,” our cook Durga told him to quit. “She’ll never pay you,” he warned. And, sorrowfully and reluctantly, the man finally did leave. Never paid. It was the first time I’ve observed someone who made a game of power and exploitation.

Mrs. Gupta never did have a garden. Little was planted on that cruelty-cursed earth, and little grew. Her half of the yard was soon weedy, overgrown and neglected, but it was hers, and she had it.

The faculty flat came with an outdoor room for a servant. Mrs. Gupta let hers to a woman who, well… Durga said men on motorcycles came at night, stayed a while, and then left. During the day, Mrs Gupta worked that woman–no fixed hours or half-day off as our servants had. Sweep, scrub, cook, wash up, do laundry, iron. But when she said, “Ma, hum jata hai,” “Ma, I’m going,” the parting greeting of the servant going off duty, Mrs. Gupta would say, “Wait, massage my feet. Massage my daughter Kalpana’s feet; massage my daughter Archana’s feet,” keeping her on, keeping her on, maintaining no boundaries, exploiting that woman’s weak position and vulnerability.

* * *

Somewhat ironically for a University which taught Industrial Relations and Business Management, XLRI had a “strike”–endemic in India, the way to negotiate wage increases or better work conditions.

“Labour,” the staff: secretaries, telephone operators, and clerks, struck against “Management,” the administration which included most Jesuits and faculty, including my father’s brother, Theo, the Director and my father himself, the Financial Controller (who would, anyway, have sided with his brother, that blood and water thing).

Some of the bleeding-heart liberal, almost radical, American Jesuits sided with the staff; this was to be expected, given their temperament and politics. They were children of the sixties; they were forgiven. An Indian Jesuit from Mangalore, however, sided with the staff, to be cool, to court popularity, the other Jesuits said in disgust; and he was never forgiven. Eventually, he was moved to the University of Detroit, and his archenemy, the fiery Spanish Jesuit who, quite properly, took the side of the administration and thought this betrayal of his Jesuit brothers inexcusable was moved to St. Joseph’s, Philadephia. To the Jesuits, the world was a chessboard.

The strike was a big fat exciting game for the students. It had an air of gaiety and unreality, an unexpected foretaste of big boy life, making pompous and solemn armchair ethicists of them.

The students sided with labour—the charms of the underdog whom you don’t have to feed. They were playing at being liberal, but this would change once they became management, my father snorted. The more radical people were in youth, the more they became pillars of the establishment at the scent of money, he said, recollecting the hot-air talk of the young Indians he knew in London in the forties and fifties, who returned to India, made money, and became conservative, forgetting youthful idealism and patriotism.

We felt under siege during the strike, waking up to see the air released from our car’s tires, and long gashes in the silver paint of the Fiat my father loved. He insisted that we stay at home during the strike, and so we did.

My father’s ability to keep secrets was better than mine, but not spectacularly so. He eventually let slip that posters saying, “Director, get rid of your inefficient retired brother,” were plastered over campus. Too punctilious to be inefficient, and persnickety about the strictest honesty, my father was, if anything, too competent. As he had at Tata’s, he challenged creative accounting, and greedily and imaginatively padded expense accounts. And so, he discovered the truth of Emerson’s saying, “He who has a thousand friends has not one to spare; he who has an enemy shall see him everywhere.”

I was surprised to hear my father say that he prayed every day. Like many neophyte believers, I considered spirituality my domain.

“You pray?” I said. “What do you pray for?”

“I pray for you and Shalini and Dan.”

My father detested Dan, an unpleasant clerical worker who was the ringleader of the strike, taking advantage of the gentle, fair-minded, generous and out-of-their depth American priests to demand concessions unusual for India. Dan was responsible for those offensive posters.

“For us and Dan?” I was almost offended. “Why Dan?”

“Because Jesus said we should pray for our enemies,” he said–adding hastily, “Not just our enemies.”

Ah, never underestimate the spirituality of your parents.

These are the chapters I already have

In the Beginning: Rosaries and Steel

Jamshedpur: The Steel City where I was Born

Rosaries at the Grotto: The One Holy Catholic Church in Jamshedpur, India,

I Saw the Moon Rock: The Clubs of my Childhood

Visiting: When People were Entertainment

The Parks and Restaurants of my Childhood in Jamshedpur, when All was Magical

Polyphemus the Cyclops: A Memoir of My Father, Noel Joseph Mathias. Part 1, My father as an immigrant in England, At Play with my Father, The Things my Father Said, The Eccentricities of my Father

Palaces of Peace and Dreaming: The Libraries of my Childhood

Brutus: The Honourable Dog

My Grandmother, Small Nana, Molly Coelho; My Grandfather who lived by the sea and taught me to love poetry; My Uncle Eustace, The Maharaja; My Uncle Mervyn; My Maiden Aunt, Joyce; Youpee or UP, my Grandparents’ Formidable Landlady; Decembers in Gay Bombay

Travels with my Father; Mangalore: My Ancestral Hometown, Dreaded Family Evening Prayers at my Grandmother’s House; My Great-Uncle Norbert, a Pious Crook, My Grandmother, Josephine, and My Grandfather, Dr. Piedade Felician Mathias, My Father’s Sisters: Ethel the Grand Duchess, and Winnie, the Duchess; Christmas in Mangalore, and Mandatory Visits to All our Nun Relatives; And Mandatory Visits to Everyone Else, My saintly great-aunt Rosie, and her rebel daughter Marie; Arranged Marriages and the Consequences of Small Town Inbreeding.

Rosaries at the Grotto: The One Holy Catholic Church in Jamshedpur, India, where I grew up (From my memoir “Mind Has Mountains”)

By Anita Mathias

May was the Month of our Lady, when Father Jesus Calvo, the Spanish parish priest, corralled the entire Catholic community of Jamshedpur to say the rosary standing outside the grotto of St. Mary’s Church, a man-made cave of rocks and mortar, overplanted with vines and flowers–modeled on the grotto at which the Virgin appeared to Bernadette at Lourdes.

“Hail Mary,” “Holy Mary,” the words rose and fell, hypnotic as the sea, 50 repetitions, punctuated by the mini-relief of the Glory Be, and the Memorare at the end, like the promise of better things: “Remember, Oh most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided.”

My mother bowed over her rosary, her long-lashed eyes closed, an image of fervor and devotion. My father prayed rapidly, head down, frowning, as if his own rapidity would hasten the conclusion.

Decades later, adults recalled how I slipped away, climbed to the top of the grotto, and squatted there, monkey-like, surveying the crowd. Giggles rose.

My father, hearing them, instantly looked for me. It was a reflex. There I was, on top of the grotto, the eyes of every Catholic in Jamshedpur on me.

“Anita, come down,” he hissed. I remained there, grinning. Behind my bravado was the secret I always remembered too late: I was afraid of heights.

“Anita come down,’ he hissed between clenched lips as children giggled and adults prayed, laughter in their voices. Finally, my dignified father, senior management in that company town, fifty-two years old to my seven, squeezed through the crowd, past the amputee Mrs Watkins, past Mr. D’Costa who owned Boulevard Hotel, and Mrs. D’Cruz who owned a nursery school, and crawled up the grotto, and then inched down, half-carrying me, while around us the laughter-speckled rosary rose and fell, “Hail Mary, full of grace.”

* * *

Catholic social life in Jamshedpur revolved around the Parish Church of St. Mary’s, the Catholic Family Movement, and the Mangalorian-Goan Association.

Goa and Mangalore were both colonized by the Portuguese, and four hundred years later, traces endure in the names–Mathias, Coelho, Mascarenhas, Gonsalves, Rebello, Pinto, Saldanha; the imported religion, Catholicism; and the language, Konkani, only spoken only by Goans and Mangaloreans, a patois of Portuguese and the Kannada and Marathi spoken by the indigenous communities before colonization. Konkani was officially my mother-tongue, but I have never learned it; neither did my father, who as the son of an upwardly mobile surgeon, was only taught English.

Mangalorian-Goan food too was distinctive–sarpatel, a pork curry, thickened by added pig’s blood, eaten with sannas, fluffy steamed rice cakes, fermented in toddy. Kube, a curry of clams or cockles, was breakfast at my grandmother’s house. Fish cooked in coconut milk was ubiquitous, while at teatime, people ate patolio and patrade, dumplings or pancakes stuffed with fresh grated coconut and jaggery, unrefined brown sugar, and steamed in plaintain leaves,

At the Mangalorian-Goan Association dinners, people danced the waltz, one-two together, one-two together, the fox trot, or the polka to Joan Baez, Elvis Presley, or Jerry Lewis. I flung myself between my parents in shock and a fury of jealousy the first time I saw them waltz, trying to separate them. They continued waltzing, laughing.

* * *

Mangaloreans and Goans of all social classes met at Mangalorian-Goan Association meetings. Though they were mainly professionals, there were a few Goans drawn to town as laborerers in the factory, whose children through industry and the good education provided by the Jesuit-run Loyola School—and the fair-mindedness of the Parsee-run Tata Iron and Steel company, started as manual labourers or clerks and ended as managers in a classic arc of upward mobility

I held the hand of a child of the large Andrade family who all moved to Jamshedpur from Goa, drawn by the jobs in TISCO. “Why is your hand so rough?” I asked. “Because I help my mother wash clothes,” she said. My mother had an ayah to do the washing, as I supposed everyone’s mother did. It never occurred to me that children might do the washing. “You help your mother wash clothes?” I said, genuinely shocked. Sabina, embarrassed, avoided me for the rest of our childhoods; her mother never forgave me, and neither did mine.

* * *

An American Jesuit, appropriately called Father Love, founded the Catholic Family Movement in Jamshedpur, which brought together Catholics of the same socio-economic class, an insular tight-knit group.

There were the Saldanhas, the Fernandezes, the Diases who had six children, all of whose names started with D, Denise, Danielle, Douggie, Diane, Denzil, and David. There was an Anglo-Indian family, the Thompsons, whose daughter Paula my sister Shalini adored down to her freckles and long, brown ringlets. My father claimed Shalini’s Litany of the Virgin went “Paula most pure, Paula most amiable, Paula most admirable,” and whenever I misbehaved, my father would say of Paula’s handsome brother, “Anita, if you’re so naughty, Jeff will never marry you, but he’ll marry Shalini without hesitation.”

The adults gathered together for spiritual instruction about which we felt no curiosity; we played together in the host child’s bedroom, until everyone crowded around the potluck, an innovation of the American priests. The Indian way would have been for the host to say “Oh, please don’t worry. I’ll just prepare a little something,” and then spend a week commandeering a lavish banquet.

Everyone competed to produce the most delectable dishes; we tasted, we begged the recipe. Unless it was brought by Blanche, wife of the local Mangalorian doctor, Bert Lasrado, British-trained as my father was. Blanche was the first woman in town with a self-contained freezer; its potential exhilarated her. While others brought freshly-cooked aromatic dishes, she announced the provenance of her offering–prawn balchow: three months old; chicken indad: six months old; lamb vindaloo: eight months old, to general consternation and withering of appetites.

We served what we called “western food”; rather to my surprise, when I immigrated to England, I found nothing like the delicious “English” food I had grown up with–“pan rolls,” crepes, fried in egg and bread crumbs, filled with spicy ground beef we called minced meat. “Potato chops,” mashed potato patties with the same spicy minced beef filling, pan-fried in a batter of egg and bread crumbs. “Cutlets,” like hamburgers, except that they were cooked with onions, green chilis, coriander and mint. “Meat puffs,” crisp hot pastry stuffed with curried minced lamb and onions.

After dinner, Dougie Diaz or Benny Fernandez produced guitars and led us in “Jamaica Farewell,” “Old Man River,” or “Banana Boat Song,” the blues being particularly popular, or “Clementine,” “Silver Dollar,” “Country Roads” or “Una Paloma Blanca.”

The lyrics were mysterious, but we sang along

Met her on the mountain,
Swore she’d be my wife,

But the gal refused me

So I stabbed her with a knife.

Hang down your head Tom Dooley

Hang your head and cry,
Hang down you head Tom Dooley

Poor boy you’re gonna die.

We similarly sung along to the Beatles song,

Desmond has a barrow in the marketplace

Molly is a singer in the band,

Oh bloodee, oh blood-dah,

the chorus striking us as deliciously naughty.

My father had been to America, but most of us hadn’t. Still we sung the nonsense rhyme knowledgeably,

I’ve come from Alabama with a banjo on my knee,

I’m going to Louisiana, my true love for to see

It rained all night the day I left, the weather it was dry

The sun so hot, I froze to death, Susannah, don’t you cry.

What did all the lyrics mean? Who knows? But it all felt magical…Daylight come and I wanna go home.

~~~~

We rented a beach house in Puri, Orissa, with the Diases, Thompsons, and other CFMers, one of whom brought his gun, and shot doves, pigeons and even sparrows, which we roasted over an improvised fire of bricks and sticks–delicious. Their son was allowed to handle the gun, and I, aged seven, seeing it left unattended, picked it up, looked through the sights and pulled the trigger. The safety catch was off; bang!! I was terrified and exhilarated, though I did not shoot a bird (or myself). The father ran out and cuffed his son, and I felt ashamed and guilty for it had all been my fault.

Many Catholic families began to emigrate in the early seventies; the Diazes, the Thompsons and D’Costas to Canada; the Gomes to Australia, and the Fernandezes to America. We implored my father to emigrate too, but he refused. He had been an immigrant in London in his twenties and thirties; there was no way he was going through that in his fifties, and there was no budging him. With the emigrations, the C.F.M changed, and we stopped going.

* * *

The Catholic Diocese of Jamshedpur was a missionary project of the Jesuit Maryland Province in Baltimore; it was run by hearty, good-hearted Irish-American priests: Father McGauley, Father MacFarland, Father Guidera, and Father O’Leary, the Parish Priest. There was a scattering of other priests from the world-wide fraternity of the Jesuits–Father Durt, a Belgian, who built St. Mary’s Hindi School for underprivileged children, and, on loan from the Spanish Gujarat Mission in Ahmedabad, Father Calvo, a kindly Spanish priest, who helped me develop a magnificent stamp collection, by asking everyone to send me stamps from the 1968 Olympics in Mexico.

The Jesuits were respected, even loved, by Jamshedpurians, Catholic and non-Catholic, for they also ran Loyola School which turned out well-educated, achieving boys, and the local Business School, Xavier Labor Relations Institute (at which my father was a Financial Controller and Professor for eight years) whose very competitive course in Business Management and Industrial Relation drew students from all over India, as well as Iran, Malaysia and Nigeria.

We had the American Jesuits over for meals and parties, and ate at the Jesuit residence, particularly when my father’s brother, Father Theo Mathias, was Director of XLRI. My father could not get over the fact that, unlike Indian Jesuits who, at that time, came from upper or upper-middle class educated families, among American Irish Catholics, one son became a priest, one became a cop, and one a crook, or so the priests told us! When Father O’Brien told us of his father, the butcher, who distilled and sold moonshine in Baltimore during Prohibition, my father marveled. “Can you imagine, Anita? Father O’Brien is a butcher’s son! And his father, though a pious Catholic, had no compunction about breaking the law!”

* * *

The priests returned from furlough with coveted American brand names–Campbell’s chicken noodle soup, Smarties, Jello, Betty Crocker cake mixes, Danish Butter Cookies, cans of Spam, squeezable tubes of icing, everything foreign having cachet. These they gave to their favourite Catholic housewives who compared their loot, apparently carelessly, “Oh Father MacFarland is so sweet; he got me lovely Devil’s Food Cake mix,” happy if their loot was the most and best, and secretly cross about Lola or Deidre’s Angel’s Food cake.

From America too came boxes of lightly used clothes that had been collected for the poor in India; these were given to favourite parishioners, or sold at jumble sales to middle class Catholics, the proceeds used for the poor. Some of my loved clothes came via America—my fuchsia winter coat for my Himalayan boarding school, a red plaid coat with a fur collar; an shimmering silk blouse with mother of pearl buttons that I passed off as school uniform; a pale blue silk dress, red galoshes.

From boxes of donated books shipped from America, I acquired precious, influential books: Catherine Marshall’s “Beyond Ourselves,” and “Something More,” “The Cross and the Switchblade,” and “Run, Baby Run.” Boxes of old magazines arrived: Chatelaine, McCalls, Family Home Circle, and Good Housekeeping, in which we found the recipe for walnut brownies, adding a new much-imitated item on the party circuit. I leafed through the glossy pages, craving dolls that walked and talked, doll houses, walkie-talkie radios one could receive by sending in a postcard; glossy magazines of dreams, never gratified in my childhood, though my Uncle Theo did buy me a Barbie doll on his annual trip to the States even after I entered my teens and was more interested in make-up than dolls.

The more radical Jesuits’ sympathy with the Adivasis, oppressed tribal peoples, was in advance of the political sensibilities both of the government, who were suspicious of the priests and hassled them at visa renewal time, and of other Indian Catholics, who wondered what the fuss was about. “Damn histrionics,” the men muttered at our parties. I wonder if they were disappointed to be sent to India and end up educating the children of the upper classes and aspirant middle classes.

* * *

The Catholics from Mangalore, Goa and Bombay (all converted by the Portuguese) traditionally visited each other between Christmas Day and the 6th of January, the feast of the Epiphany, when the Magi visited Jesus.

Weeks before Christmas, my mother began creating the distinctive Christmas food, kushwar in Konkani, offered to visitors, and given in little boxes to my father’s colleagues, and to nuns, teachers, priest, and friends, Hindu or Christian. And at Diwali (with much jubilation), we got little boxes of Indian sweets from our Hindu friends.

We made Christmas cake, of course, crammed with candied peel, cherries, raisins and nuts; chocolate nankatis, like Danish butter cookies, soft, buttery, sugary; light, crisp, “meringues”; crunchy coconut macaroons; fudges, halwas and barfis, made of milk, sugar, clarified butter, and coconut, carrots, beetroots or pumpkin.

Kulkuls were another Mangalorean specialty, dough curled on a fork into shells, deep-fried, then dipped into a thick, simmering sugar syrup, until they were lumpily, unevenly, deliciously coated.

We hand-crafted the sweets, sitting together around the dining table, pouring ‘milk toffee,” made from condensed milk, into our buttered red rubber seashell mould to create cockles, mussel, wentletrap, shrimp, seahorse, oyster, shrimp and snails.

The piece de resistance was home-made marzipan we handcrafted into exquisite cherries, apricots, oranges and pears, painting a blush on the peaches, shading the apples in red, denting the strawberries with toothpicks, completing the verisimilitude with a little wooden stem, and a cloth leaf, bought from a confectioner in Calcutta, and reused each year.

* * *

How foreign Christmas was when I was a child, how imported. We lopped the top off one of the two scraggly fir trees in our garden, hauling it indoors to deck it with cotton wool or popcorn snow. We sent each other Christmas cards of robins in snowy fields and sleighs in an entranced Snow Queen landscape, though the sun blazed all December as it might have done in Bethlehem. We carolled outside all the Catholic houses, singing Rudolf the Red-nosed Reindeer; Freddy, the Little Fir Tree, and Jingle Bells–a Nordic Christmas transplanted to the tropics.

Congregations that barely knew English sung Gloria in Excelsius Deo in Latin at midnight mass. And then we returned home to eat Christmas fruit cake, and drink the very sweet homemade wine made from raisins or jamun and mulberries from our garden that we never considered alcoholic, so much so that, decades later, I was amazed to see people smile when I sat at a party, a glass of wine in my hands, and declared I was a teetotaler!

And what did all this have to do with the sweet, humble birth in a manger? Generations of westerners had successfully transported the husk of Christmas to Indian homes, while the kernel lay forgotten, in India, as elsewhere, as elsewhere. Still, glor-ooo-ooo-reeaa in ex-cel-sius Deo, we sung, though many would have been nonplussed if asked to translate.

* * *

This is a slow-growing memoir, but here are the chapters I’ve written

In the Beginning: Rosaries and Steel

Jamshedpur: The Steel City where I was Born

I Saw the Moon Rock: The Clubs of my Childhood

Visiting: When People were Entertainment

The Parks and Restaurants of my Childhood in Jamshedpur, when All was Magical

Polyphemus the Cyclops: A Memoir of My Father, Noel Joseph Mathias. Part 1, My father as an immigrant in England, At Play with my Father, The Things my Father Said, The Eccentricities of my Father

Palaces of Peace and Dreaming: The Libraries of my Childhood

Brutus: The Honourable Dog

Visiting: When People Were Entertainment (From My Memoir-in-Progress)

By Anita Mathias

The latch on the green steel front gates clanged, heralding a visitor; and we children and the dog ran to the verandah to check them out; and the cook or ayah ran to open the gate for the car; and my mother ran in to change out of her “house-coat,” a buttoned dressing gown which most Mangalorean housewives wore all day, into a saree.

Visits were unannounced. To say you were coming was considered rude. The host would then be expected to stay home, and provide respectfully nice snacks for you to eat, whereas if you just showed up, you would be served a tray of delicious food which the hostess would present, apologetically, as if she had just rustled it up.

Most upper-class women did not work. “Our wives don’t work,” my father said flatly, when I inhaled feminism, and insisted that my mother (and we) would be happier if she had a job. For a woman to work implied that her husband had failed, and could not adequately provide for his family–so my father and his brothers believed.

Domestic help was available and affordable; our three servants for a family of four, was lavish, though not terribly unusual. So women had time for sociability and gossip. On an impulse, housework supervised, they jumped into the car, with their children in the mornings, or their husband and children in the evenings, to see who was in. If their friend was engaged on a similar errand, they tried another house, and another. There was no television in Jamshedpur. People were the entertainment.

If we were bored, or liked the visitor, my sister and I sat in the living room during the visit, reducing the women to sharing information in a code of widened or rolled eyes; innuendoes; “you know who’s”, and “You know how so-and-so is…” (and if one did not know before, now, of course, one did). My sister and I listened with heightened attention—our first stories, first introductions to the adult world.

“I sat behind her in church,” Lulu said, “and poor thing, poor thing, you could see dirt behind her ears!” “Who?” I asked. “Nobody,” both ladies said, hastily and improbably.

* * *

The latch clanged. My mother darted in for lipstick, saying, “Oh I do hope it’s not Mrs. Domingo,” a plump, kindly, good-natured woman, my mother’s best friend. “She stays forever.”

Well, well, guess who it was?

My mother emerged smiling, fresh lipstick, fresh saree. “Oh Marie Domingo!” she said, “How lovely to see you. I was hoping it was you.”

What?

~~~

In Catechism class, Sister Laeticia explained the difference between mortal and venial sins. “White lies” were venial sins, harmless (as opposed to “black lies,” I suppose).

I raised my eyes from Sister Laeticia’s hands, swollen, empurpled, clawed and misshapen with rheumatoid arthritis.

“When my mother says, “I hope it’s not Mrs Domingo,” and then says, “ Oh Marie, how lovely to see you,” is that a white lie?” I asked, still shocked by the abrupt change in the story.

And do you know what that kindly nun did, she who used to smile at me so fondly, and laugh at all my sayings (though I often could not figure out what was so funny)?

Mrs Domingo appeared again. “Be careful what you say in front of her, Celine,” she warned my mother. “She tells Sister Laetica everything. She said…”

Ah, the betrayal, each betraying the other.

* * *

After a polite interval of small talk, my mother excused herself and vanished. If she explained her errand, the guest would insist, “Oh, we’ve just eaten; please don’t worry. Oh stay and talk to us. We’ve come to see you.” So, the guests, abandoned, talked to us children brightly, kindly, until my mother re-appeared with a tray laden with fresh-squeezed lemonade and snacks, which varied according to the status of the guest, and whether it was imperative to impress them—or not!

People who visited us in gratitude for past favours–a job my father hired or recommended them for–or in hope of future favours were served a tray with parthecums, crisp, deep-fried banana chips; chaklees, deep-fried spirals of spiced flour; or, worse, bought food—sev or ghatias, savoury lentil snacks, or ginger biscuits, which none of us liked, and so could be safely reserved for unexpected visitors.

If the visitor was wealthy, or wealthier than us, or uneasily suspected to be classier, or just a really good friend, then oh those trays!! From the recesses of her large walk-in pantry, a windowless room, my mother produced home-made sweetmeats: chocolate fudge that melted in the mouth; russet guava halwa; pink coconut barfi, or bright red beetroot barfi. There were plates of cold meats we’d cured ourselves: slices of hearty beef we called “corned beef;” slices of pink, home-cured pork; delicious salt tongue, served with a little imported Colemans’s mustard and homemade mayonnaise. And little triangular plates of “cheeslings,” tiny airy cheese crackers, expensive, reserved for guests; or salty Monaco biscuits, served with a dainty topping of imported goodies: little black grains of caviar; laughing cow or baby bell cheese, or sliced pimento olives, with their cheerful red core.

A successful recipe made a woman famous— Daphne’s fudge, Mrs Domingo’s Midnight Chocolate Cake; orMrs D’Costa’s nankatis (butter cookies). My mother was famous for her kidney toast: fried chopped lamb’s kidneys with tomatoes, and onions, served with grated Amul Cheese on fried toast. Or her triple-decker sandwiches: a green layer of mint chutney, a red layer of tomato, and a yellow layer of egg mayonnaise.

When guests asked for a recipe, the hostess was hesitant and evasive. My father suspected that the recipes were deliberately garbled in the transmission, so that the imitation never tasted as good as the original, and each woman continued to be famous for her distinctive dishes.

* * *

Coca-Cola closed down its Indian operations in 1977 after the nationalist Janata government required it to be 51% controlled by Indian investors. The government introduced a nationalized substitute in its place, named–after a national competition–Double Seven, 77, commemorating the Janata governemnt’s year of power.

The Catholic housewives of Jamshedpur, believing that they could do whatever their government did tried to duplicate the formula for Coca-Cola; they experimented, shared recipes, experimented again, and once “successful,” guarded their recipes as carefully as the original in a vault at Atlanta.

My mother invented a dark viscous formula of sugar, coffee, vanilla, lime, orange essence, cinnamon, and nutmeg served in soda water. When I arrived home from boarding school in 1977, she asked me and our guests proudly, “Would you like some of my Coca-cola?” It may not have tasted exactly like Coke; there was none to compare it with anyway, but it was good.

* * *

Our hearts sunk when we saw “Masterji” shuffle up the driveway, an elderly, turbanned Bihari gentleman who had taught my parents Hindi when they moved to Jamshedpur, the Hindi-speaking heartland, from Bombay and Mangalore in the South. The second language in their English-medium schools had been French, not Hindi.

One Christmas, my parents offered “Masterji” exquisite marzipan fruits we had handcrafted out of ground almonds and sugar, painting a red blush on the peaches, shading the apples in red, denting the strawberries with toothpicks, completing the verisimilitude with a little wooden stem, and a cloth leaf, bought from a confectioner in Calcutta, and reused each year.

Masterji looked dubiously at the tiny fruits, grabbed a handful, stuffed them all into his mouth, little wooden stem, cloth leaf and all. We watched open-mouthed, collapsing in laughter after he left.

~~~~

Another time, Masterji arrived just as we returned from the market with a huge bunch of leechis, sold freshly plucked off the tree, leaves and twigs included, expensive coveted fruits, which had just entered their brief season. My mother hurriedly put the bunch on a plate, and offered them to him, expecting him to detach a few. My sister and I watched helplessly as he took the entire bunch as tribute as he left, and shuffled out with it. We burst into tears, for we loved leechis. “We’ll buy you more,” my father promised ineffectually.

* * *

Since families moved in packs, children were dragged along on visits; my sister and I most certainly were, since my parents hated anything unusual.

Little spies, we listened in. “Sssh, Big Ears,” adults said as they whispered about the boy-crazy, scandalous teen, Geraldine, though they generally pretended we were the proverbial monkeys who’d hear or speak no evil. Ha! I listened, I listened, decoding, analyzing, mentally recording as I now record on paper.

~~ ~

During dull patches in the conversation, or while my mother brightly told the same stories, we made repeated trips to our hostess’s centre table laden with snacks. When she thought no one was looking, my mother frowned, made her face small and disapproving, and shook her head emphatically, which meant: “Stop.”

Her grimaces, frowns, and vehement head-shakes were swiftly replaced by a smile when the hostess looked her way. She could not tell us aloud not to have third helpings of the fudge, because the social contract required the hostess to both say, “Oh let her,” and then to effusively and forcefully offer it to me herself. Generosity, natural or feigned, was a virtue, much admired.

“Oh, you ate so much fudge,” my mother reproached me in the car. “I am sure she was very sad. You could see her face fall as she watched.”

~ ~ ~

During these visits, parents bragged about their genius children, prodigies all, who could sing, dance, paint flowers on water glasses, barbecue, and were absolutely brilliant (if they would only work harder) and “stood first in class,” each of them, all of them–if the parents could plausibly get away with the claim.

The other parents listened with broad, admiring smiles, murmured praise, and passive aggressive encouragement. “Anita writes well? Perhaps she will win the Noble Prize.” “Your son can do mental maths. Perhaps he will win the Fields Medal.” “She’s good at Bharat Natyam. Well, she should tour Europe!” they said.

Were they encouraging your ambition or putting you in your place by suggesting unachievable ambitions? Who knew!

~ ~~

And then the dread moment—to all but the parents of the performing child. “Oh Shalini, do you want to do your Bharat Natyram dance for the Saldanhas?” my mother would say. “Yes, dooo,” the victims declared with feigned enthusiasm, “Do!”

And, if we were at home, my sister put on her gungaroos, little belled anklets, poised her legs in the traditional diamond pose, put her hands together, forefinger and thumb joined, other fingers splayed out, and flinging out her arms, danced Bharat Natyam, the ancient temple dance, thaam-thut-thaam; thaay-tut-thaay; thaam-thut-thaam; thaay-tut-thaay; her lips fixed in the large, bright traditional smile; making ritualized seductive eye-movements, pupils swerving to and fro. She danced without music, or music heard so deeply that it was not heard at all.

“Oh Shalini sings and plays her guitar so well,” my mother said brightly, and Shalini took out her guitar and sung “LA International Airport,” or a Paul Anka song, “Every night my papa would/ Tuck me in my bed/Kiss me on my head/
After all my prayers were said./ Your children live through you.”

~~~

Shalini, not having gone to boarding school, had acquired all the feminine accomplishments, painting, batik, singing, dancing, playing guitar. I did not sing, I did not dance and I did not paint, but I did recite. The first Shakespeare speeches I memorized, when I was eleven, were “Friends, Romans, Countryman,” or “Pardon me, thou bleeding piece of earth,” from Julius Caesar followed by “Is this a dagger I see before me?” from Macbeth, or the perfect iambics of “To be, or no to be.” I recited “If I were lord of Tartary” by Walter de la Mare, “Tyger, Tyger Burning Bright,” and “I wandered lonely as a cloud,” poems which have become part of my inner rhythms, the buried treasure of words within me.

~~ ~

And, believe me, the guests earned every square of their fudge and milk toffee as we in turn earned ours when we listened to them boast about their prodigy children, boasting, boasting until all were busted by adulthood when the golden boy or girl became perfectly ordinary, in Yeats’ phrase, a sixty year old smiling public man.

Parents of only children were particularly galling. Admire Nicolette’s handwriting; read the letters she’d written home; listen to her sing, admire her light skin colouring and her curls… We did so, all the while, secretly suspecting that we were smarter and more gifted.

My father rarely participated in the general showing off. “I’ve achieved much more in school and you never mention it,” I’d grumble. He shrugged. “I just don’t like to show off” he said quietly. His eight years in England had heightened his natural reticence.

When I got bored, I pointedly looked at my watch every few minutes.

“Poor thing, she wants to go,” the hostess eventually commiserated, probably when she was entirely of one mind with me on the subject.

* * *

This is a slow-growing memoir, but here are the chapters I’ve written

In the Beginning: Rosaries and Steel

Jamshedpur: The Steel City where I was Born

I Saw the Moon Rock: The Clubs of my Childhood

The Parks and Restaurants of my Childhood in Jamshedpur, when All was Magical

Polyphemus the Cyclops: A Memoir of My Father, Noel Joseph Mathias. Part 1, My father as an immigrant in England, At Play with my Father, The Things my Father Said, The Eccentricities of my Father

Palaces of Peace and Dreaming: The Libraries of my Childhood

Brutus: The Honourable Dog

Jamshedpur: The Steel City Where I was Born (From my memoir-in-progress, Mind Has Mountains)

By Anita Mathias

Jamshedpur (credit)

I am working on a memoir of my childhood in India. Here’s a chapter on Jamshedpur, the small town in which I was born. It probably will not get into the final version in exactly this form, but for now, here it is!

Jamshedpur: The Steel City Where I was Born

Symphony in Steel, a silver gyre soared at the town’s heart in the market district of Bistapur–dazzling, twisted steel ribbons that joined midway, then spiralled and twirled upwards in the sunshine.

Symphony in steel; symphony in steel, I murmured with inward delight as we entered the raucous streets of Jamshedpur. I loved the words.

My vocabulary had evolved from my first word, “Ijit,’ which my father claimed I muttered whenever he slammed the brakes—and seconds before he too muttered: idiot. A cow shambled across the road, chewing straw; pedestrians cut in front of us, chatting, animated, oblivious. My father told us horror stories of his first driving days in Jamshedpur: the sacred cow whose leg he’d crushed, the slaughtered golden goose, the goat who… until we howled, begging him to stop. He did. Temporarily. But the next version grew gorier with keeping.

Iron and steel: magnets which drew us to Jamshedpur, through The Tata Iron and Steel Company, one of the world’s oldest, largest steel behemoths at which my father worked for 22 years. Jamshedpur was developed in 1907 after Jamshedji Nusserwanjee Tata, a Parsee industrialist discovered that the laterite-red soil was rich with iron ore. Indeed, the very gravel in our garden was made of murram, tiny balls of iron-ore or slag!

The company was proud of the jagged industrial skyline it stamped on the city, a tableau of cooling towers and mighty blast furnaces which huffed blackness into the skies, a skyline familiar from the company’s goodwill calendars and diaries.

The coal mines at Dhanbad; the Works at Tata Iron and Steel; the massive blast furnaces which worked night and day: the industrial backdrop of our childhood. We showed our houseguests around them, feeling immensely grown-up, for our father ignored company rules which banned children from the Works. He did, however, ensure we swallowed the compulsory salt tablets–an offering to the God of Steel–before we entered the Works, lest the dehydration and minerals lost in drenching streams of sweat made us faint, and tumble into great glowing rivers of orange molten iron, hypnotic and terrible, flowing from the furnaces into which shirtless, sweat-drenched men pitched coal.

* * *

Jamshedpur, fondly called Jampot, proudly called “The Steel City,” was India’s first planned industrial city, laid out by Julian Kennedy of Pittsburgh, with parallel streets, unimaginatively named from A to Z, East and West. Our company house was 6 C Road East, walking distance from the company, across the road from a lush little park with bougainvillea, canna, and jungle gyms, one of the parks the enlightened company nestled between city blocks. Across the road, too, were the Director’s bungalows, with bored guards at the gates, and magnificent Alsatian watchdogs, whom we befriended, charmed, and betrayed into bounding to the gates with unprofessional joy as we summoned them, “Jai. Jai. Jai.”

* * *

Jamshedpur is the world’s largest and oldest still-existing “company town.” It does not have a municipal corporation; TISCO provided electricity, sanitation, and even a free telephone service for all its employees, a white phone which sat beside the old black rotary dial Post and Telegraph phone, a colonial survival. They had different ring-tones; “TISCO” we’d call out, perkily, or “P and T,” with less enthusiasm.

All employees received free housing, the luxuriousness, size and location varying according to the job. We had a large sixteen roomed colonial house with a one acre garden, whereas some Catholics we visited who were manual workers in the Works had tiny, clay-walled, dark houses on the outskirts of town

The large houses of executives faced each other across broad tree-lined streets, swept daily, shaded with mature trees, lit with company street lights. At the back of each house were the servants’ quarters which also faced each other across dirt alleys. Each servant family was given a room, though no toilets or bathrooms. They used the street.

I never ventured to the lane at the back of my house, until as a volunteer with Mother Teresa, I went there in the mobile dispensary to hand out medicine, and was shocked by the faeces, the flies, the rubbish (our rubbish!) in heaps in concrete dumps waiting to be burnt, the fetid drains. This shadow lane had always been there, behind my house, but I had never peeked there.

* * *

Tata Iron and Steel drew ambitious executives from throughout India; indeed, almost everyone was from somewhere else. However, it was founded, and dominated by Parsees, followers of the Prophet Zoroaster who moved to Gujarat in the West Coast of India, in the tenth century, fleeing Islamic persecution in Iran. They worshipped fire in their Agari, Fire-Temple, which non-Parsees could not enter– as mysterious and fascinating to us as the local Freemason Lodge!

Parsees were an educated, Westernized, relatively affluent minority and Zoroashtrianism was a unique faith, ethnically based; indeed many Parsees did have distinctive sharp features, were larger-nosed, and lighter-skinned. One could not convert to this patrilineal faith, and the children of women who marry out of the faith were no longer considered Parsees. This, in addition, to late marriage, low marriage rates, low birth rates and low fertility (possibly influenced by inter-marriage for centuries within a limited gene pool), means the community is facing extinction, deaths each year outnumbering births.

* * *

My father watched three waves of international influence on TISCO, British managers being followed after Independence by Americans, such as J. L. Keenan, the General Manager–after whom the international, company-owned Keenan Stadium, site of enthusiastic cricket–was named. However, in the seventies, India swerved towards Russia, and Pakistan towards America (though both nations were technically “non-aligned”).

And so Russians began to show up, giant hulking men, blue-eyed and blonde, passionate about basketball, to which they challenged the town. The community gathered every evening at the United Club, subsidized by the company for its employees, to watch their sleight of hand and wizardry, and cheered, even when, inevitably, the Russians won. “It’s because they are seven feet tall,” we explained, though our dazzled eyes probably added some inches.

* * *

TISCO’s benevolent management practices were influenced by Xavier Labour Relations Institute, across town, a business school run by liberal, fairly radical American Jesuits (my father taught there after he retired from TISCO). My father and other executives were sent to study the management culture and technology at steel companies in Pittsburgh, Britian, Europe and Japan, with TISCO adapting what was practicable, sometimes even going further.

They ran a state-of-the art hospital, Tata Main Hospital, at which I was born, which provided free medical treatment to all their employees and their families, and free medical treatment for life to any one who had worked for TISCO for 25 years. Retirees frequently came down to Jamshedpur from Bombay, or Bangalore for surgery or chemotherapy.

Russi Modi, the Managing Director, a character, had extraordinary people skills, and prided himself on knowing the names of every employee from management to the workers manning the blast furnaces, the steno-typists, “punch operators,” and peons.

* * *

The TISCO cafeteria sold delicious food at radically subsidized prices so that every employee, no matter how straitened or debt-ridden his circumstances could have inexpensive meals at work, and take something home, and no employee family would go hungry.

We wheedled my father to bring these hot, fresh-cooked snacks home for tea, but he generally refused, too proud to be seen among the clerks, sweepers, and factory hands. No senior management went, or so he said, (though how could he have known, if he did not)? Appearance mattered in our honour- and shame-based society. Being suspected of poverty, of struggling financially, or of stinginess was as disgraceful as the fact of it.

On rare occasions, we prevailed. Setting pride aside, my father sent his peon to pick up snacks from the canteen, and came home, frowning and grumpy-faced, with banyan-leaved containers of hot bondas, pakoras, samosas, jelebis or ladoos, India’s heavenly snack foods, on which we pounced to general jubilation.

* * *

Once a year, the company whisked its entire labour force on a picnic to a “beauty spot,” like Dalma or Dimna Dam, with lunch cooked out of doors, chicken biriyani, parathas, and freshly cooked jelebis. Everyone we had heard of, we now saw: all my father’s colleagues and subordinates; the company doctors; all our school friends’ fathers, with their wives and children. Wives and children, I say, for the management was, pretty much, male; the female employees were secretaries, steno-typists, punch-operators, or telephone operators. No wonder my father snorted when I spoke of working. “Not in business,” he said.

* * *

In Jamshedpur, my father said, you were your job. People bowed and scraped to were ignored once they retired. He vowed to leave town the moment he retired, and so indeed he did–after his second retirement from Xavier Labour Relations Institute!

Tata Iron and Steel used to be the largest steel company in the British Empire, which meant something in the days when the sun did not set on; it is now the seventh largest steel producer in the world. Now and again, I see iron plates covering storm drains in Central Park, New York, or in Williamsburg, Virginia, where I lived, or here in Oxford with the legend, “Made in India,” and I smile, for I know they were almost certainly made not just in India, but in Jamshedpur.

Links to all chapters:

Chapter 1: Jamshedpur: The Steel City Where I was Born

Chapter 2: The Parks and Restaurants of my Childhood in Jamshedpur When All was Magical

In the Beginning: Rosaries and Steel (The first chapter of my memoir, “Mind has Mountains.”)

By Anita Mathias

This is the first chapter of the memoir I am writing. I hope you enjoy it, and I would be grateful for any feedback 🙂

I was born in Jamshedpur, Bihar, India, where the great Gangetic plains lope up to the foothills of the Himalayas.

Buddha was born here, six centuries before Christ, as was Mahavira, founder of Jainism, though syncretic Hinduism later absorbed both.

But my birth in Jamshedpur had nothing to do with it being the birthplace of great religions. I was born there because of steel.

The soil was red with tiny balls of murram, iron ore, visible signs of the hidden lodes which in 1901 drew Zoroastrian industrialist, Jamshedji Nusserjani Tata, to found Jamshedpur, The Steel City.

There blast furnaces daily belched blackness to the bleared skies, and you woke and heard the birds cough as iron ore was refined to shining steel by The Tata Iron and Steel Company, one of the world’s largest steel companies, which, in 1952, lured my father, a Chartered Account, from still racist London: “Our accountant is Indian; is that a problem?” his boss had to ask, and sometimes it was. Now, he was the Controller of Accounts, and–as he ambitiously installed computers which hogged a wall– Manager of Data Processing. And “What is that?” everyone asked.

He then married, aged 38, and after a decade of infertility and the death of their infant first-born son, I was born, hovering between life and death, ill with the dysentery which killed my brother.

And so, in an emergency baptism with rapidly blessed hospital water, in Jamshedpur, the heart of the Hindu heartland, I was christened Anita Mary Mathias, daughter of Noel Joseph Mathias and Celine Mary Mathias, the incongruous surname given our family when the Portuguese occupied my ancestral town of Mangalore on the coast of the Arabian Sea in 1510, converting the population to Roman Catholicism with the carrot of government jobs, and the stick of the Inquisition, Counter Reformation fires reaching even the tropics.

Which explains why a child born in the Hindu heartland, had grandparents called Piedade Felician Mathias and Josephine Lobo, and Stanislaus and Molly Coelho and great grandmothers called Greta Lasrado and Julianna Juao, though on my mother’s side, everyone was a Coelho, for Coelhos, as the thirteen branches of that family observe proudly, Coelhos, if possible, only marry Coelhos.

A few years later, when I was known as the naughtiest girl in the school, the nuns asked, “Why are you so naughty when your sister is so good?” Flummoxed, I guessed, “Because she was baptized by a cardinal, and I was baptized by a priest?” The amused Cardinal summoned me when he next visited the school and explained that I could not be baptized twice, but I could receive a special blessing, and to that blessing he later attributed everything good which ever happened to me.

Brutus, the Honourable Dog (From my memoir-in-progress, Up to the Hills)

By Anita Mathias

Alsatian puppy (Image credit)

Desperation, pushiness and luck: All these helped us acquire our gorgeous Alsatian I called Brutus

My father’s brother, Eric, who lived in Bombay, across the country, asked us to pick up a puppy for him from the litter of the pure-bred Alsatian guard dog of the American priests at Xavier Labour Relations Institute, the local American Jesuit-run business school.

We did not have a dog, since my mother had absolutely no interest in dogs, and my father dramatically declared he hated them. My sister and I, however, adored them, and had befriended all the dogs in the neighbourhood, even the fierce Alsatian guard-dogs. We stopped outside the gates that said, “Beware of the dog,”, the guards smiled at us while we called to the dogs, “Jai, Jai,” “Tibby, Tibby,” and the big furry monster dogs bounded up to be petted. And dog and children were ecstatic.

In an astonishing error of judgment, my father took my sister and I to pick up the puppy. A litter of furry adorable Alsatian puppies! I cuddled one. It wriggled in my arms; its soft fur brushed against my neck; it licked me. I fell deep in love.

“I want it, Pa,” I said.

“No. No. Anita, put it down, put it down,” my father growled,

“No, no, I want it.” And my sister and I pleaded, “Please can we have one too.”

“No! Ma can’t stand dogs. And I hate them. No!” he said tight-lipped, mortified. Public scenes and being the center of attention were torture for him.

“Oh, let her have it,” said the kindly Irish-American priests. “The family dog. It’s part of childhood,” they said, recalling a golden time; American suburbia; the fifties…

“Pleeeease, Pa. We love it,” my sister and I repeated, desperately, deducing victory from his furious embarrassment. Unable to withstand this chorus, he assented—reluctantly.

* * *

We returned home, unbelieving and ecstatic. “Two puppies,” cried my mother, who had no time for animals, for whom one night with a dog was more than enough.

“One is for us,” we declared!

“What rubbish! Noel? You’re joking. Noel?” my mother squawked, looking at my father, incredulously, imploringly.

“What to do, lovie?” he said weakly. “Those idiots.”

He looked at her meaningfully, shrugged; I thought I detected collusion. Were they going to return our puppy?

* * *

I slept that night with the puppy in a cardboard box on the floor next to my pillow, letting him bite my dangled fingers, so I would know if they took him away. The next day, we watched him vigilantly.

Dogfood was then unheard of in India. We fed the just-weaned pup boiled rice and meat, and he had violent diarrohea. My mother remembered the dysentery I had almost died of as a baby, and my emergency hospital baptism, and threw herself into nursing the pup. And as Antoine St Exupery points out, you are forever responsible for what you have tamed. The puppy stayed.

* * *

I called him Brutus, The Honorable Dog. I was captivated when I was eleven by the magical rhetoric of Julius Caesar, to which I was introduced by my father who could recite, But yesterday, the word of Caesar might have stood out against the world, now lies he here, and none so poor to do him reverence with pure enjoyment.

All our games featured Brutus. We cast spells on him so that he would remain a bandicoot-eyed puppy, but he grew, grew, becoming temperamental, irascible, snappish, apt to nip us when we dragged him out for a petting from under the beds where he retreated from the heat, and devoted to no one, ironically, but to my father, who still professed to hate dogs, but ensured the cook brushed his thick fur and trained him. And early each morning, my father threw a ball for him daily across our three front lawns, a good half acre, so that the fine animal would remain sleek, sinewy and strong.

We had Brutus for just three years. My father retired at 60 from Tata’s at the mandatory retirement age, and got a new job at XLRI, the local American-Jesuit run business school. A flat came with the job, a three bedroom flat after our sprawling four bedroom sixteen room house, and, according to the rules: No animals.

My shy father, of course, would die rather than ask for exceptions or favours, and so we gave Brutus away to a colleague who wanted him as a watchdog. The man was vegetarian, and refused to give him meat, but promised him lots of fresh milk from his buffalo. I hope he kept his promise.

Goals

Start Date—August 27^th, 2012

Completion Date—August 31st, 2013

Word Count Goal-120,000

Words per day Goal—550 words a day

Progress (Aiming to write 6 days a week, excluding Sundays)

Day 60—26219 (6781 words behind, whoa!!)

The Things My Father Said (From my Memoir: Up to the Hills)

By Anita Mathias

(This is Part IV from a memoir of my Father, Noel Mathias. Parts I to III are:

Shake and Shake the Ketchup Bottle

We were never certain if the stories my father told us were truth or invention.

He claimed he responded to an advertisement in The Illustrated Weekly of India: “All mosquitoes eliminated from your house and garden in a day. Guaranteed to work, or your money back.” He sent in his ten rupees and waited. He received two small rocks. Take the mosquito, read the instructions, place it on the lower stone. Cover with the other stone. Crush mosquito.

Another story: A country bumpkin arrives in Bombay, craning his neck at the skyscrapers. A city slicker marches up, “It’s my building. You have to pay me a rupee for every storey you look at?” The bumpkin hands over fifteen rupees, then conspiratorially confesses to the bystanders. “I gave him fifteen rupees, but actually–I looked at the whole building.”

Yeah, his humour leaned towards the verbal though silly. A man leaves his wife. As he crosses the threshold, she wails, “You said you wouldn’t leave, and you’ve left.” He, “I promised to cleave, and I’ve cleft.”

* * *

“Was that really Professor Mathias?” one of his students asked, observing him joke with us on a train. “I have never seen him smile.” “You can only talk to him soberly on sober subjects,” my cousin Dorothy lamented. However,

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