Maximum City

  Acclaim for Suketu Mehta’s

  MAXIMUM CITY

  An Economist, Seattle Times, and San Jose Mercury-News Best Book of the Year

  “Dazzling and absorbing. . . . Because of his zest to put every byway of the Bombay underworld on the page, his high-energy evoking of characters high and low, and the way his gaze settles on the newcomers trying to make it in the great city, Mehta’s eye on Bombay reminds me of no one’s so much as Balzac’s on Paris.”

  —Harper’s

  “Sprawling, epic, vibrant—and more than a little scary—Maximum City does justice to its monumental subject, the city of Bombay.”

  —People

  “Mehta is an urban ethnographer with an acute sensitivity to the peculiarities of his city. . . . This fidelity to his interlocutors, and to their detail and circumstance, as much as the intelligence and brightness of Mehta’s own prose, makes Maximum City an extraordinary debut—a debut that will rival Arundhati Roy’s in fiction.”

  —The Nation

  “Stunning.”

  —Time

  “Quite extraordinary—Mehta writes about Bombay with an unsparing ferocity born of his love, which I share, for the old pre-Mumbai city which has now been almost destroyed by corruption, gangsterism, and neo-fascist politics, its spirit surviving in tiny moments and images which he seizes upon as proof of the survival of hope. The quality of his investigative reportage, the skill with which he persuades hoodlums and murderers to open up to him, is quite amazing. It’s the best book yet written about that great, ruined metropolis, my city as well as his, and it deserves to be very widely read.”

  —Salman Rushdie, author of Midnight’s Children and The Moor’s Last Sigh

  “Remarkable. . . . Maximum City is at once paean and lament to the megalopolis that is . . . Bombay.”

  —The Village Voice

  “Mehta writes with a Victorian novelist’s genius for character, detail, and incident, but his voice is utterly modern. Like its subject, this is a sprawling banquet of a book, one of the most intimate and moving portraits of a place I have read.”

  —Jhumpa Lahiri, author of The Namesake and Interpreter of Maladies

  “This is compulsively readable stuff, the best non-fiction book on India in a couple of decades. . . . Mehta’s gift is to take the equal parts of wretchedness and redemption that Mumbai offers and make poetry of it.”

  —Financial Times

  “Maximum City is journalism at its best. It is journalism of a kind never seen in India before. . . . Mehta is able to bring away an enormous amount that is startling and entirely fresh from every encounter.”

  —The Week

  “A brilliant book. [Mehta] writes fearlessly about the horror and wonder that is Bombay. One by one, he reveals its multiple personalities: maleficent Bombay, bountiful Bombay, beckoning temptress of hope, manufacturer of despair—city of dreams and nightmare city. Best of all, reading this book helps one understand why Bombay can be an addiction.”

  —Rohinton Mistry, author of Family Matters and A Fine Balance

  “The passions and secrets of the throbbing megalopolis come alive as Suketu Mehta steps into its back alleys and dance bars, its fantasy factories and drawing rooms. . . . Every city has its chronicler . . . now Bombay gets its Boswell, his chronicle as sprawling and enchanting as his subject.”

  —India Today

  “Suketu Mehta has done the impossible: he has captured the city of Bombay on the page, and done it in technicolor. Like Zola’s Paris and the London of Dickens, it will be difficult for me to visit Bombay without thinking of Maximum City and the enormous delight I had when I inhabited its pages.”

  —Abraham Verghese, author of My Own Country and The Tennis Partner

  “Along with V.S. Naipaul’s India: A Million Mutinies Now, Maximum City is probably the greatest non-fiction book written about India.”

  —Akhil Sharma, author of An Obedient Father

  Suketu Mehta

  MAXIMUM CITY

  Suketu Mehta is a fiction writer and journalist based in New York. He has won the Whiting Writers Award, the O. Henry Prize, and a New York Foundation for the Arts Fellowship for his fiction. Mehta’s other work has been published in The New York Times Magazine, Granta, Harper’s, Time, Condé Nast Traveler, and The Village Voice, and has been featured on National Public Radio’s All Things Considered. Mehta also cowrote Mission Kashmir, a Bollywood movie.

  For my grandparents:

  Shantilal Ratanlal Mehta & Sulochanaben Shantilal Mehta

  Jayantilal Manilal Parikh & Kantaben Jayantilal Parikh

  As for Kabir, I went to him through the Nirgunia singers of Malwa whom I heard while lying ill in Dewas. I learnt about their capacity to create vacuum which is so crucial for a Nirgunia bhajan. They use notes in a distinctly hermit-like manner so that notes are thrown at you but you don’t get hurt. They sing in loneliness. In singing Kabir my attempt is to create this essential loneliness and yet also a persisting sense of community. Kabir says it himself beautifully: I am severally alone. The total identification of the interior and the exterior is Kabir’s most challenging aspect.

  —KUMAR GANDHARYA

  We are individually multiple.

  —KABIR MQHANTY

  CONTENTS

  PART I * POWER

  Personal Geography 3

  The Country of the No

  Two Currencies

  Powertoni

  The 1992—93 Riots

  Elections 1998

  The Saheb

  Mumbai

  Number Two After Scotland Yard

  Ajay Lal: The Blasts and the Gangwar

  Encounter

  Black-Collar Workers

  Mohsin: The D-Company

  Satish: The Dal Badlu

  Chotta Shakeel: The Don in Exile

  PART II * PLEASURE

  Vadapav Eaters’ City

  A City in Heat

  Monalisa Dances

  Golpitha

  Two Lives: Honey/Manoj

  New Year’s Eve

  Distilleries of Pleasure

  Vidhu Vinod Chopra: Mission Kashmir

  Mahesh Bhatt’s Wound

  The Struggler and the Goddess

  Accused: Sanjay Dutt

  Dreamworld/Underworld

  PART III * PASSAGES

  Memory Mines

  Mayur Mahal Multipurpose

  A World of Children

  Sone ki Chidiya

  Girish: A Tourist in His City

  Babbanji: Runaway Poet

  Adjust

  Good-bye World

  A Self in the Crowd

  Afterword

  Acknowledgments

  PART I * POWER

  Personal Geography

  THERE WILL SOON BE more people living in the city of Bombay than on the continent of Australia. URBS PRIMA IN INDIS reads the plaque outside the Gateway of India. It is also the Urbs Prima in Mundis, at least in one area, the first test of the vitality of a city: the number of people living in it. With 14 million people, Bombay is the biggest city on the planet of a race of city dwellers. Bombay is the future of urban civilization on the planet. God help us.

  I left Bombay in 1977 and came back twenty-one years later, when it had grown up to become Mumbai. Twenty-one years: enough time for a human being to be born, get an education, be eligible to drink, get married, drive, vote, go to war, and kill a man. In all that time, I hadn’t lost my accent. I speak like a Bombay boy; it is how I am identified in Kanpur and Kansas. “Where’re you from?” Searching for an answer—in Paris, in London, in Manhattan—I always fall back on “Bombay.” Somewhere, buried beneath the wreck of its current condition—one of urban catastrophe—is the city that has a tight claim on my heart, a beautiful city by the sea,
an island-state of hope in a very old country. I went back to look for that city with a simple question: Can you go home again? In the looking, I found the cities within me.

  I AM A CITY BOY. I was born in a city in extremis, Calcutta. Then I moved to Bombay and lived there nine years. Then to New York, eight years in Jackson Heights. A year, on and off, in Paris. Five years in the East Village. Scattered over time, another year or so in London. The only exceptions were three years in Iowa City, not a city at all, and a couple more in New Brunswick, New Jersey, college towns that prepared me for a return to the city. My two sons were born in a great city, New York. I live in cities by choice, and I’m pretty sure I will die in a city. I don’t know what to do in the country, though I like it well enough on weekends.

  I come from a family of mercantile wanderers. My paternal grandfather left rural Gujarat for Calcutta in the salad days of the century, to join his brother in the jewelry business. When my grandfather’s brother first ventured into international territory, to Japan, in the 1930s, he had to come back and bow in apology before the caste elders, turban in his hands. But his nephews—my father and my uncle—kept moving, first to Bombay and then across the black water to Antwerp and New York, to add to what was given to them. My maternal grandfather left Gujarat for Kenya as a young man, and he now lives in London. My mother was born in Nairobi, went to college in Bombay, and now lives in New York. In my family, picking up and going to another country to live was never a matter for intense deliberation. You went where your business took you.

  Once, with my grandfather, I went back to our ancestral house in Maudha, which used to be a village in Gujarat but is now a town. Sitting in the courtyard of the old house with its massive timbers, my grandfather began introducing us to the new owners, a family of Sarafs, Gujarati moneylenders, for whom Maudha was the big city. “And this is my son-in-law, who lives in Nigeria.”

  “Nigeria,” said the Saraf, nodding.

  “And this is my grandson, who is from New York.”

  “New York,” the Saraf repeated, still nodding.

  “And this is my granddaughter-in-law, who is from London.”

  “London.”

  “Now they both live in Paris.”

  “Paris,” the Saraf dutifully recited. If at this point my grandfather had said he lived on the moon, the Saraf would, without batting an eyelid, have kept nodding and repeated, “Moon.” Our dispersal was so extreme that it bordered on the farcical. But here we were, visiting the house where my grandfather grew up, still together as a family. Family was the elastic that pulled us back together, no matter how far we wandered.

  IT WAS THE MUQABLA, the commercial competition, that had forced my father to leave Calcutta. It was the way jewels were bought and sold in my grandfather’s business. A group of sellers would assemble at the buyer’s office with the broker at an appointed time. Then the negotiations would begin. The price was not said aloud but was indicated by the number of fingers held up under a loose corner of the seller’s dhoti, which would be grasped by the buyer. Part of the muqabla was loud abuse of the buyer. “Have you gone mad? Do you expect me to sell at these prices?” In a display of extreme frustration, the seller would storm out of the office, shouting loudly all the time. But he would be careful to forget his umbrella. Ten minutes later he would be back, to pick up the umbrella. By this time the buyer might have reconsidered and they might come to a conclusion, at which point the broker would say, “Then shake hands!” and there would be smiles all around. It was because of this little piece of theater that my father decided to leave the jewelry business in Calcutta. He could not stand the shouting and the abuse; he was an educated man.

  My father’s brother had gone to Bombay in 1966, against the will of my grandfather, who saw no reason why he should leave. But my uncle was a young man, and the twilight in Calcutta had begun. In Bombay, he went into the diamond business. Three years later, my parents were passing through Bombay, after my little sister was born in Ahmadabad. My uncle, recently married, suggested to his brother, “Why don’t you stay?” So we did, four adults and two children, one a newborn, in a one-room flat, with guests always coming and going. We lived as a “joint family,” sharing the flat and the expenses, and the space expanded to fit us. How can 14 million people fit onto one island? As we did in that apartment off Teen Batti.

  My father and my uncle found their niche in the diamond business. We moved to a two-bedroom flat above a palace by the sea, Dariya Mahal. The palace belonged to the Maharao of Kutch. A family of Marwari industrialists bought the palace and its grounds; they chopped down the trees on the land, cleared the antiques out of the palace, and put in schoolchildren. Around the palace they built a complex of three buildings: Dariya Mahal 1 and 2, twenty-story buildings that look like open ledgers, and Dariya Mahal 3, where I grew up, the squat, stolid, twelve-story stepchild.

  My uncle and my father made regular business trips to Antwerp and America. When my father asked what he could bring back from America for me, I asked him for a scratch-and-sniff T-shirt, which I’d read about in some American magazine. He came back bringing a giant bag of marsh-mallows. I ate as many as I could of the huge white cottony things, and tried to make sense of the texture, before my aunt appropriated them. After one of those trips, according to my uncle, my father had an epiphany while shaving, as often happens when you’re facing yourself in a mirror without actively looking. He decided to move to America. Not for its freedom or its way of life; he moved there to make more money.

  Each person’s life is dominated by a central event, which shapes and distorts everything that comes after it and, in retrospect, everything that came before. For me, it was going to live in America at the age of fourteen. It’s a difficult age at which to change countries. You haven’t quite finished growing up where you were and you’re never well in your skin in the one you’re moving to. I had absolutely no idea about the country America; I had never been there. I was certainly not of a later generation of my cousins, such as Sameer, who at the age of sixteen stepped into JFK Airport fresh off the plane from Bombay wearing a Mets baseball cap and with half an American accent already in place. I traveled, in twenty-four hours, between childhood and adulthood, between innocence and knowledge, between predestination and chaos. Everything that has happened since, every minute and monstrous act—the way I use a fork, the way I make love, my choice of a profession and a wife—has been shaped by that central event, that fulcrum of time.

  THERE WAS A STACK of Reader’s Digests in the back room of my grandfather’s Calcutta house, dark, hot, womblike. There, in my summers, I had read true-life adventures, spy stories of the dastardly Communists, and jokes the whole family could enjoy about the antics of children and servicemen. It was my introduction to America. Imagine my surprise when I got there. I was lucky, though I didn’t know it then, that of all the possible cities my father could have moved us to, he chose New York. “It’s just like Bombay.” Thus is New York explained to people in India.

  In the first year after I got to America, I sent for its previously inaccessible treasures, the merchandise advertised on the inside covers of the comic books. I ordered, for my friends in Bombay, the joy buzzer, the floating ghost, the hovercraft, and X-ray goggles. A brown box came in the mail. I looked at it for a few moments before opening it; here was what we had been denied all these years. Then the junk came spilling out. The floating ghost was a white plastic garbage-bin liner with a stick threaded through the top; you were supposed to hang it up and wave it around to scare people. The X-ray goggles were a pair of plastic glasses, like the 3-D glasses given out in science-fiction theaters, with a rough drawing of a skeleton on both lenses. The hovercraft was a sort of red fan, attached to a motor; when you turned it on, it really did rise over a flat surface. The joy buzzer was a small steel device that could be worn on the inside of the palm like a ring; you wound it up and when you shook the victim’s hand a knob was pressed and the device vibrated sharply. I looked at the mess spre
ad out on the floor. I had been had before in Bombay; I knew the feeling well. Nonetheless, I sent the package to my Bombay friends, with a letter suggesting possible uses for the gags; the ghost, for instance, could be lowered on a string to flap outside the balconies of the lower floors, possibly scaring small children in the dark.

  I knew my gifts would be welcome. Whatever their quality, they were “imported” and therefore to be treasured. In our house in Bombay, there used to be a showcase in the living room. It displayed imported objects from Europe and America, the spoils of my uncle’s business trips: Matchbox cars, miniature bottles of spirits, a cylinder of long matches from London shaped like a Beefeater with a furry black hat as the top, a little model of the Eiffel Tower. There were toys, also, for the children—a battery-powered Apollo II rocket, a police cruiser with a blue revolving light, a doll that could drink and wet her diaper—which were almost never taken out for us. The kids in the building would assemble around the showcase and look up at the toys inside—toys we weren’t allowed to touch for fear of breaking them.

  In America, too, we had a showcase in our house. In it were kept souvenirs from India: a pair of grandparent dolls, Dada dressed in a dhoti, Dadi in a cotton sari; a marble statue of Ganesh; a wooden mask of Hanuman; a little model of the Taj Mahal with a light that glowed from within; a bharata natyam dancer whose head moved sideways on her neck; and a bronze clock shaped like the official map of India with all of Kashmir reclaimed from the Pakistanis and the Chinese. When the new baby was born he wasn’t allowed to open the showcase and play with these objects. They were too fragile; he would hurt himself. He spent his time splayed against the glass door of the showcase, staring at his heritage, like a wasp at a window.