Gogol and Moushumi Commonalities in The Namesake

As Gogol copes with the death of his father and the termination of his relationship with Maxine, he continues on his journey toward finding the right girl, and he finally manages in the eighth chapter. Surprisingly, it’s his mother who sets him up with the right girl, and he and Moushumi click because they have a lot in common.

What Gogol and Moushumi have in common goes way back into their childhoods. As children, they would go with their parents and attend the same parties, eating the same food, talking to the same people, and enjoying the same company yet never actually speaking to each other. On their very first date Gogol thinks that “their contact until tonight has been artificial, imposed, something like his relationship to his cousins in India but lacking even the justification of blood ties… He decides that it is her very familiarity that makes him curious about her” (199). Gogol appreciates that he has history with Moushumi, and he accumulates the curiosity to pursue his relationship with her while he recalls all of the things they share.

In another example, Gogol continues to reminisce about his past with Moushumi, and he “struggles but fails to recall her presence at Pemberton Road; still, he is secretly pleased that she has seen those rooms, tasted his mother’s cooking, washed her hands in the bathroom, however long ago” (200). I find it unusual that Gogol previously spends so much energy trying to avoid what he finds so appealing in Moushumi. He tries to run from his name, his family traditions, and his mother’s attempts to set him up, yet he likes most about Moushumi how she connects to his past and has a general knowledge of his character before his name change.

Gogol and Moushumi have things in common not only in their personal histories but also while they date. While on a date, “they talk about how they are both routinely assumed to be Greek, Egyptian, Mexican – even in this misrendering they are joined” (212). Both Gogol and Moushumi harbor uncertainty about their heritages and the influence of Bengali culture in their lives, and they bond over this uncertain commonality between them.

Personally, I find it fascinating that both Gogol and Moushumi reject the influence of Bengali culture in their lives – with Gogol trying desperately to become completely American and only dating American women prior to Moushumi and with Moushumi making a pact with friends never to marry Bengali men – and they still end up together, in accordance with their parents’ wishes.

Gogol's Resentment Toward his Parents in The Namesake

After reading chapters five and six of The Namesake by Jhumpa Lahiri, I noticed the prevalent theme of Gogol’s chronic and unnecessary resentment toward his parents. Even while in his later twenties, after experiencing the great freedom of going off to college, and in spite of his parents’ obvious passion and care for him and his wellbeing, Gogol still desires complete detachment from his parents and feels restricted when in contact with them and their customs.

First, throughout chapter five, Lahiri provides some reasoning for Gogol’s resentment toward his parents, highlighting his irritation with their ways of pressuring him and their unending anxiety and discomfort with their surroundings.  While having dinner with Max’s family, “there is none of the exasperation [Gogol] feels with his own parents. No sense of obligation. Unlike his parents, [Max’s parents] pressure her to do nothing, and yet she lives faithfully, happily, at their side” (138). While Gogol observes Max’s parents, he reflects upon the pressure his parents have always put on him, and the pressure is probably a big reason that Gogol doesn’t appreciate them. Also, when visiting his parents before vacationing in New Hampshire, Gogol offers to move their rental car at his father’s request, “irritated by his parents’ perpetual fear of disaster” (148). When Gogol compares his parent’s nervous lifestyle to the casual and carefree lifestyle of Max and her parents, he does not appreciate how his own family cannot relax.

Next, Lahiri makes clear how Gogol’s parents greatly care for their son and only have his best interests in mind. When Gogol lives in New York and doesn’t make much money, for example, “occasionally his father sends him checks in the mail to help him with his rent, his credit card bills” (126). This kind gesture suggests that his parents continue to look after him, even throughout adulthood. Also, throughout the chapter, Gogol’s parents constantly make an effort to connect with him; they call Gogol at his apartment, meticulously prepare lunch for him and Max, wish to celebrate Gogol’s birthday with him, and request a call confirming his safe arrival in New Hampshire.

Unfortunately, Gogol lies to his parents over the phone, dislikes the effort his mother put into the lunch she cooks for him and Max, and he neglects to call his parents at all in New Hampshire. At the very end of the chapter, Gogol realizes that “he has not given [his parents] the number, and the Ratliffs are unlisted… in this cloistered wilderness, he is free” (158). Gogol's reaction to his realization implies that he wants absolutely nothing to do with his parents, regardless of their thoughtfulness, and he feels happier without them in his life. In my opinion, Gogol should recognize and appreciate his parents, as their actions suggest a truly deep care for his wellbeing.

Cultural Convergence in The Namesake

While reading the first two chapters of The Namesake, I became fascinated with the different facets and intricacies of Indian culture and how the fictional Ganguli family tries to assimilate with American culture after emigrating from Calcutta. As Ashoke works toward his doctorate at the Massachusetts Institute of Technology, Ashima explicitly feels uncomfortable in America yet she also appreciates some of its cultural elements and the Indian and American cultures occasionally converge. 

In the very beginning of the novel, Ashima concocts an eclectic mixture of Rice Krispies, Planters peanuts, red onion, and spices to satisfy a craving for a snack sold all over Calcutta, and when she tastes her concoction, “she frowns; as usual, there’s something missing” (1). Her disappointment in the snack she makes to emulate Indian food reveals her longing to return to India, and feeling like her life in America lacks validity and wholeness becomes a major theme throughout the first few chapters. After giving birth to Gogol, Ashima thinks that, “without a single grandparent or parent or uncle or aunt at her side, the baby’s birth, like most everything else in America, feels somehow haphazard, only half true” (25). From this belief Ashima clearly feels uncomfortable and unfulfilled in her existence in the United States. 

Next, when Ashima writes letters to her family in India, “she writes… of the powerful cooking gas that flares up at any time of day or night from four burners on the stove, and the hot tap water fierce enough to scald her skin, and the cold water safe enough to drink” (30). From her letters, she clearly appreciates some elements of American culture such as all the accessible resources in American homes. When the Ganguli family celebrates Gogol’s rice ceremony, Gogol eats payesh, “a warm rice pudding Ashima will prepare for him to eat on each of his birthdays as a child, as an adult even, alongside a slice of bakery cake” (39). In this description of how Gogol will grow up, the combination of the Indian custom of rice pudding and the American custom of birthday cake represents the coming together of the Indian and American cultures.

I’m interested to read about how Gogol will mix and exude both his Indian and American backgrounds. From what I can tell so far, The Namesake accurately describes the classic story of immigration and cultural assimilation over time.

Suffering in Notes From Underground

After reading the first eleven chapters of Notes from Underground by Fyodor Dostoevsky, I noticed many themes that the speaker cyclically develops including the implications of contradiction, the detriment of hyperconsciousness, the complications of revenge, the assignment of blame, the actions of normal men, the opposition of desire and rationality, and, of course, the accumulation of spite. I would like to address, however, the underground man’s affinity for suffering and the ways in which he inflicts the suffering upon himself.

First, there’s no question that the underground man has deleterious tendencies and habits. Initially in the novel, the underground man complains about his liver and his course of action involves nothing actionable and consists entirely of resentment. Actually, he literally challenges his liver to worsen when he states, “My liver is bad, well then – let it get even worse” (3)! With his challenge, underground man invites adversity and therefore more suffering, and he leaves readers asking “why?” Readers wonder why a man so concerned with what’s advantageous in life invites excess complication and struggle, and the underground man addresses this inquiry.

In a following chapter, the underground man explains that when a man has a toothache, “his moans become nasty, disgustingly spiteful, and go on for whole days and nights… He knows better than anyone that he is only lacerating and irritating himself and others in vain… he is only indulging himself like that out of spite, out of malice” (14).  With the example of a painful toothache, underground man implies that suffering allows indulgence in the form of pity, and when pity expires, the man with a toothache can still feel sorry for himself and evoke emotion in others, even if that emotion is bitterness inspired by the moaning man’s moans.

Finally, in the ninth chapter, underground man makes the concession that “perhaps suffering is just as great an advantage to [man] as prosperity? Man is sometimes fearfully, passionately in love with suffering and that is a fact” (32). In this statement, readers can see that while underground man resents most things in life, he has the capacity to value suffering. Because of his values that contradict those of most individuals, underground man inflicts suffering on himself by living in poor conditions and allowing himself to feel an excessive amount of shame for minor offenses. Consequently, underground man perpetuates a circle of suffering underground where he becomes exponentially more sick, more spiteful, and more unpleasant.

Achebe's and Looper's Complete Pictures of the Ibo People and Generation Z

In Things Fall Apart by Chinua Achebe and “How Generation Z Works”, an article by Lance Looper about the temperament and abilities of the individuals born between 1991 and 2001, the authors strive to present the communities of the Ibo people and Generation Z in their entirety rather than focus on the groups’ associated stereotypes. In the beginning of both texts, Achebe and Looper explain the circumstances that mold the religious beliefs of the Ibo people and the skills of Generation Z. Next, the endeavors of the characters in Things Fall Apart and the facts in “How Generation Z Works” indicate the progress and accomplishments of the different communities that contradict the common perceptions of the Ibo people’s primitiveness and violent tendencies and of Generation Z’s short tempers, laziness, and lack of awareness. By the end of the texts, the authors justify particular stereotypes to fairly represent the Ibo and Generation Z communities in their glory and with their flaws, and they describe the interactions between the communities and the outside world to thoroughly depict the different groups. Through storytelling and the presentation of data, both Achebe and Looper fully and accurately depict the Ibo and Generation Z communities with their inclusion of relevant stories and facts that represent all of the communities’ characteristics as opposed to merely the characteristics according to bias.

Initially in Things Fall Apart and “How Generation Z Works,” the authors set out to present holistic views of the different communities by explaining the origins of the communities’ beliefs and skills. Before the advent of imperialism in Things Fall Apart, Okonkwo inherits nothing from his father due to his lack of success, and the village of Umuofia tells the story of how Unoka “[has] gone to consult the Oracle of the Hills and the Caves to find out why he always [has] a miserable harvest… [Unoka] has a bad chi or personal god, and evil fortune [follows] him to the grave” (Achebe 18).  By emphasizing the importance of abundant harvests and how the Ibo people associate agricultural success with their religious figures and beliefs, Achebe indicates the origin of the villagers’ piety, and he consequently gives insight into the villagers’ priorities and values. In “How Generation Z Works,” Looper justifies Generation Z’s characteristics when he states that the community “has lived their entire life with instant access to mountains of data on any topic that flutters through their imaginations… [and] they're also coming up in a world shaped by 9/11, Columbine and the War on Terror. They have a sense of social justice, philanthropy and maturity that comes with growing up during one of the most severe economic recessions in history” (Looper, “How Generation Z Works”). In the same way that Achebe attributes the Ibo people’s religious devotion to the importance of their unpredictable harvests, Looper attributes Generation Z’s good nature and maturity to their influential environment. Achebe and Looper similarly explain the reasoning for the Ibo people’s spirituality and Generation Z’s social qualities to thoroughly disclose the backgrounds of the communities.

After disclosing the influential circumstances and environments of the communities, Achebe and Looper challenge stereotypes by focusing on the cultural and intellectual achievements of the Ibo people and Generation Z. As the white men become a part of the Ibo villages in Things Fall Apart, Okonkwo becomes determined to achieve success after seven years of exile and thinks that “the first thing he would do would be to rebuild his compound on a more magnificent scale… Then he would show his wealth by initiating his sons into the ozo society” (Achebe 171). While stereotypes applying to the Ibo people suggest primitiveness and lack of structure, Achebe implies in Okonkwo’s plan to succeed that the Ibo people have motivation, ambition, and a complex economy and social order. Similarly, in “How Generation Z Works,” Looper challenges the stereotypes of Generation Z when he asserts that “they're growing up fast and developing sensitivities beyond their years. They see themselves as the solution… [and] are more likely to pursue careers they think will help society” (Looper, “How Generation Z Works”). Like Achebe contradicts the stereotypes of the Ibo people, Looper contradicts the common opinion that Generation Z has apathy and a lack of awareness with his assertion of Generation Z’s mature sense of responsibility. With their implications and assertions, Achebe and Looper effectively challenge the ideas that the Ibo people lack evolution and complexity and that Generation Z does not care about the future or global issues.

In order to depict not only the attractive attributes of the communities but also the imperfections, the authors embrace the validity of particular stereotypes. After the advent of imperialism in Things Fall Apart, the Ibo people seek revenge on a man who killed a member of the egwugwu, and a band of villagers “[move] like a furious whirlwind to Enoch’s compound and with machete and fire [reduce] it to a desolate heap. And from there they [make] for the church, intoxicated with destruction” (Achebe 188). While Achebe presents the respectable qualities of the Ibo people, he also justifies the stereotype of their occasionally violent behavior in order to provide a credible and balanced portrayal. As for Generation Z, Looper also presents evidence of flaws and admits, “One of the challenges the constant flow of information presents is that when tasked with solving a problem, [Generation Z looks] for the quick answer rather than work toward solving the problem on their own. Their instinct is to pursue speed instead of accuracy” (Looper, “How Generation Z Works”). His claim that Generation Z students pursue speed over accuracy promotes the stereotype that Generation Z struggles with laziness and therefore describes the community completely and in a trustworthy manner. By acknowledging the truth of specific common stereotypes, Achebe and Looper represent the Ibo and Generation Z communities holistically and righteously.

By the end of the texts, Achebe and Looper discuss the juxtaposition of the Ibo people and Generation Z with surrounding external communities to clarify the roles of the different groups in the greater world. In Things Fall Apart, as the Ibo and Christian communities try to coexist, members of the Christian community “[try] to overstep the bounds. Three converts [go] into the village and [boast] openly that all the gods [are] dead and impotent and that they [are] prepared to destroy them by burning all their shrines” (Achebe 154). The apparent resentment and violence between the two communities implies a mutual intolerance that clearly shows the position of the Ibo village relative to neighboring groups of people. In “How Generation Z Works,” Looper also strives to depict Generation Z relative to other communities when he states, “[Previous generations have] to learn technology as it [is] developed, experiencing these advancements as they happen while [Generation Z] are "digital natives," meaning they've been raised in an environment where every piece of technology is intuitive, logical and mature” (Looper, “How Generation Z Works). Looper suggests that Generation Z, when compared to older communities, demonstrates a natural ability to utilize technology that previous generations require more time to master; this comparison implies the digital authority that Generation Z commands over other external communities. Descriptions of the interactions between the Ibo people and Generation Z and the outside world provide a complete picture of not only internal characteristics but also external roles and positions of the communities.

In summation, Achebe and Looper do not provide mere alternate views that simply praise the Ibo people and Generation Z, but they depict the communities completely and holistically by discussing their origins, accomplishments, flaws, and roles in the greater community. When readers encounter texts regarding the characteristics of communities, they must judge the quality of the material and whether it describes a group entirely or only partially. Partial descriptions only damage communities and promote ignorance, so writers must also write with caution so as not to perpetuate a cycle of intolerance and naivety. 

The Evolution of Intolerance in Mbanta

In Things Fall Apart by Chinua Achebe, European missionaries visit the village of Mbanta, the motherland of Okonkwo, and they interact with the African villagers in simple, clearly divided stages that ultimately lead to violence between the different groups of people.

When the Europeans first arrive, they utilize an interpreter, address the villagers, and communicate their initial message, which explicitly denounces the villagers' spiritual beliefs and promotes Christianity. After hearing the message of the white men for the first time, the people of Mbanta “[break] into derisive laughter. These men must be mad, they [say] to themselves… And some of them [begin] to go away” (146). The villagers, grounded in decades of tradition and ritual, understandably become confused and scoff at the Europeans. The Europeans’ insensitive presentation of their message and the African villagers’ belittling reaction represent the first stage of intolerance, which is the recognition of differences between two peoples and the initial disrespect of both parties resulting from strongly held convictions.

Next, for a short period of time after the arrival of the Europeans, the Europeans and villagers coexist with a nonaggressive discomfort. In this time, the villagers “[are] worried, but not overmuch. If a gang of efulefu [decide] to live in the Evil Forest it [is] their own affair… Surely the earth goddess would not visit the sins of the missionaries on the innocent villagers” (154)? The villagers make concessions by ignoring the Europeans’ presence in order to avoid inflammatory behaviors. Both groups of people in this short-lived time nonviolently keep to themselves, representing the second stage.

Thirdly, marking the end of the period of contrived tolerance, three Christians publicly criticize the beliefs of the villagers and emphasize the accuracy of their own beliefs, and as a result, they “[are] seized and beaten until they [stream] with blood” (154-155). The hostile feelings of both groups accumulate during the time of uncomfortable peace until one side submits to its adversarial feelings and makes a controversial statement that leads to violence, mutual distrust, and assaults from both sides, representing the final stage of the path to the fighting and bloodshed of two opposed groups.

The stages of the evolution of intolerance between the European missionaries and African villagers are historically, in my opinion, the traditional steps to intolerance between many opposed groups. Much intolerance in the world begins with derision and confusion upon the recognition of differences, leads to a short-lived and contrived coexistence, and ends with a continual cycle of violence initiated by a single inflammatory act.

Simon Sinek: How Great Leaders Inspire Action Review

In Simon Sinek’s TED talk, Sinek claims the existence of an outstanding trend in the strategies of historical and current people and businesses to explain how great leaders inspire action. Sinek believes that those who lead well truly believe in their causes and project their beliefs to audiences before presenting mere facts, and he periodically states his overarching theme by repeating, “People don’t buy what you do; they buy why you do it.”

In order to prove his point, Sinek presents biological data and the work ethic of the Wright brothers. First, Sinek displays a graph with three concentric circles, and he labels the smallest circle why, the middle circle how, and the largest circle what. Then, Sinek proceeds to explain that adequate leaders start from the outside and explain what their products and ideas can do, but they rarely touch upon the inner two circles.

On the contrary, he says that the greatest of leaders start in the middle by explaining why they produce and believe in their products and ideas and then work their way out to the more simplistic facts and details. After explaining his theory, Sinek describes the biology of the human brain, insisting that people better connect to a product or idea when presented with the deeper and more emotional views and images that the how and why circles inspire.

Next, Sinek continues to promote his theory by arguing that the Wright brothers achieved flight before other more qualified people because, “they believed that if they could figure out [a] flying machine, it [would] change the course of the world.” According to Sinek, the Wright brothers achieved success because they strongly cared about a cause and a purpose for the flying machine rather than the potential results of the machine that affect their own lives.

Personally, I believe that Sinek presents a very interesting yet oversimplified theory of what makes a leader successfully influential. Unlike Sinek, I do not believe that the only way to influence is to start from why and work one’s way out to what. Instead, I believe in the great probability of the success of a product or idea with innovative features, high quality, and a thoughtful presentation.

On the other hand, I do agree with Sinek’s view that a leader must be passionate about a cause or something bigger than him or herself in order to successfully create a product or spread an idea. Those who merely care about their products and ideas relative to their public image greatly lesson their chances of success because their work and effort ultimately reflect their lack of character and pure intentions.