Review of ‘Nostalgic for A Place Never Seen’ in East India Story

Gargi Kalita reviewed my debut poetry collection, NOSTALGIC FOR A PLACE NEVER SEEN in East India Story. Read the review:

Bhaswati Ghosh’s Nostalgic for a Place Never Seen is a debut poetry collection that maps the evocative terrain of belonging. It explores how home is a terrain of the mind, a pulse of longing bridging the intimate and the global. A review by Gargi Kalita.

Nostalgia is never merely a return to the past—it is a tender reimagining, a delicate reconstruction of moments and emotions that memory alone can no longer fully contain. Home, in this sense, is not merely a geographical fixity but a terrain of the mind, a pulse of longing that beats through time, language, and loss. It is within this evocative terrain that Bhaswati Ghosh situated her debut  poetry collection Nostalgic for a Place Never Seen ,a volume that reads like a cartography of belonging drawn from within the self and across shifting geographies. Ghosh, a bilingual writer and translator based in Canada,with roots in New Delhi, belongs to the  lineage of Indian diasporic poets whose work bridges the intimate with the historical, the local with the global.

Some places are etched not in geography, but in remembrance—borne across generations like heirlooms wrapped in stories, scents, and silence. Bhaswati Ghosh’s Nostalgic for a Place Never Seen traces an emotional landscape, where her grandmother’s lost Barisal finds a home in verse.This poetry collection, imbued with reflections on migration, memory, and identity, is organized into eight thematically rich sections— “Dwellings: Temporary and Permanent”, “Places, Faces, Traces”, “Scents, Tastes, Textures”, “Seasons of the Heart”, “Water, Earth, Air, Fire”, “The Humming Octave”, “The Wordsmiths”, and “Movements in and Out of Time”. Across 72 poems of the collection, Ghosh explores personal and historical landscapes of belonging shaped by displacement, capturing the tension between the fleeting and the lasting, and inviting readers to find home in language and memory.

At the heart of Nostalgic for a Place Never Seen is a poignant reflection on memory, identity, displacement, cultural inheritance, and longing that extends beyond personal history. Bhaswati Ghosh’s poetry weaves internal and external landscapes, capturing the emotional geography of diasporic consciousness—a yearning not just for a place, but for the sense of rootedness it once held.

The title poem, “Nostalgic for a Place Never Seen,” which lends its name to the collection, forms the emotional nucleus of the book. Drawing on Ghosh’s inherited memory of her grandmother’s forced migration from Barisal in East Bengal (now Bangladesh)  to post-Partition Delhi, it reflects the vivid presence of places never personally visited but deeply felt through intergenerational storytelling. This aligns with Marianne Hirsch’s concept of “postmemory”—the transmission of trauma and displacement across generations. Ghosh captures this poignantly in both “Nostalgic for a Place Never Seen” and “Native Dialect.”

In a video about Sugandha, I see a mother

combing her daughter’s hair. Before I know it,

the daughter turns into my grandma

and breaks into a song.

‘Why don’t you come anymore?’ she asks.

— Nostalgic for a Place Never Seen

When her little sister visited

and Grandma broke into their

Barisailya patois, I heard songs

of home in the words. Of boat

races and river markets. Of a

home I’d dreamt of in past

lives amid simulated

nostalgia.

— Native Dialect

In the opening section, Dwellings: Temporary and Permanent, poems like “Sleeping at My Mother’s House” and “Displaced Persons’ Colony” do not merely reconstruct domestic spaces; they evoke the invisible sediment of emotion—love, loss, security, fragility, displacement —that inhabits these spaces. These dwellings become mnemonic devices, where physical architecture merges with psychological and ancestral landscapes.

Likewise, in Places, Faces, Traces, the poet functions as a flaneuse of memory, fluidly moving through places like Lajpat Nagar, Buenos Aires, and Mukteshwar—each becoming a site of introspection and remembrance.These locations act less as physical sites and more as emotional landscapes, forming a metaphorical map. Ghosh suggests that memory is borderless, bound more to emotion than to nation, language, or place. The poems wrestle with the impermanence of space and the persistent search for anchorage amidst flux.

Perhaps the most evocative section of the book is Scents, Tastes, Textures, which serves as a visceral archive of cultural identity. In poems like “Cooking Hilsa” and “Cumin,” food becomes a tactile memory, carrying heritage on the tongue and in the body. These sensorial evocations act as gateways to lost homes and forgotten rituals, echoing Roland Barthes’s idea of the “grain” in language—where meaning is felt rather than just stated. For Ghosh, food is not merely sustenance; it is survival, nostalgia, and resistance. As she writes in “Cumin”:

Taste is the original rebel. It resists being caged in

 closed jars or steaming woks.

In the later sections—Seasons of the Heart and Movements In and Out of Time—Ghosh turns inward, tracing the subtle shifts of self and emotion. Poems like “Learning, Unlearning” and “Debts to Pay” reflect on growth and changing roles, offering a sense of becoming rather than just loss or nostalgia. Ghosh shows that belonging is fluid, woven through memory and choice, and this quiet evolution is captured in “Learning, Unlearning”, where she writes:

She learns to pause more on the

page. I unlearn the stiffness of knowing it all.

A central thread in the collection is Ghosh’s nuanced exploration of “home”—Is home a physical dwelling, a landscape of memory, a sound, a scent or even a fleeting feeling? Ghosh’s poems move through Delhi, ancestral villages, and diasporic spaces, revealing home as both grounding and elusive. Echoing Edward Said’s “imagined geographies,”as  she shows that places are shaped more by memory and feeling than by maps. The collection also explores identity and belonging from a female perspective, as Ghosh reclaims her grandmother’s story—giving voice and agency to women often sidelined in Partition narratives.

Stylistically, Ghosh’s poetry is defined by a quiet musicality that emerges not from ornamentation but from emotional authenticity. Yet, within this understated lyricism lies a deft command of literary craft—her metaphors, imagery, and structure deepen each poem’s emotional resonance. In “Fading Colour,” letters losing their hue become haunting emblems of histories dimmed by time and silence. In “Pickling Language,” the simple act of preserving becomes a vessel for memory and identity, where ancestral syntax ferments quietly in jars.

Ghosh’s lyrical minimalism resists excess, favouring the resonance of ordinary moments—stillness, observation, memory—each imbued with metaphorical richness. Subtle threads of Bengali and Hindustani lend her lines a textured intimacy, anchoring the diasporic experience in language. Eschewing nostalgia, she crafts verses of precision and clarity, conjuring cities like Delhi, Mexico City, and Buenos Aires not through maps, but through mood, rhythm, and metaphor. The result is poetry both introspective and worldly—rooted in the particular, yet open to the universal.

In an age where identity is continually redefined by movement and loss, Nostalgic for a Place Never Seen reminds us of the power of poetry to anchor us—to a language, a scent, a home, even if that home exists only in memory. Traversing continents and generations through everyday rituals and stories, Ghosh explores cultural heritage, displacement, and   belonging, evoking empathy and prompting reflection on our own ties to memory and place.

There are certain spaces the soul longs for—not merely to dwell in, but to truly belong. Amid the scattered rhythms of postmodernity, this yearning becomes a search for rootedness not in geography, but in presence—a place deeply felt, where one is the place, and the place is the self. And that is what Bhaswati Ghosh’s Nostalgic for a Place Never Seen ultimately embodies—making it a vital literary contribution to Indian English poetry, diasporic literature, and memory studies.

Book Details:

Interview in The Artisanal Writer

Sabyasachi Nag, Poetry Editor for The Artisanal Writer, a Canadian journal and literary arts collective exploring, inquiring and celebrating the craft and practice of writing, interviewed me. We discussed by debut poetry collection, NOSTALGIC FOR A PLACE NEVER SEEN (Copper Coin Publishing) and other aspects of my poetic journey.

Sabyasachi Nag (SN): Congratulations on your first poetry title? How did you arrive at the collection, did you conceive of it first and went about constructing the poems or did the poems coalesce at some point into the collection? How did you settle on the title? Could you tell us a bit more about the voice of the narrator? Is it intended as a singular narrator or many: one consistent voice or polyphony?

Bhaswati Ghosh (BG): The poems in Nostalgic for a Place Never Seen came about in a spontaneously serendipitous way. Until a few years ago, I was primarily a prose writer — dabbling mostly in creative non-fiction and the occasional short story. In August 2020, my debut novel, Victory Colony, 1950 was published.

In the spring of 2021, a friend who hosts a poetry-writing collective every April for the National Poetry Writing Month, invited me to join. This was at the peak of the COVID-19 pandemic — we were housebound — and true to the cliches associated with poetry and solitude, the moment lent itself well to self-reflection. I enjoyed writing poetry in a collective — we read and shared feedback on each other’s works. This not only provided me with creative stimulus, it also brought camaraderie and connection at a time when we were dealing with isolation, anxiety and tragedy on an epic scale.

This exercise of writing a poem daily for a month for three years gave me enough poems to think of a collection while also allowing me to hone my craft and learn from fellow poets. Eventually I could see certain patterns and themes in the poems. The book’s title derives from one of the poems in the collection bearing the same title.

I would hesitate to pin a singular voice to the poems in this collection. More than a narrator expressing them, I feel poems breathe with their own life force and the poet is more like a vehicle bringing them to the surface.

SN: Although the book is sectioned in seven parts: dwellings; faces; scents, tastes and textures; seasons; elements; music; words and movements – there is a thematic circularity as it starts with displacement and ends in displacement. Is that intentional? The title alludes to a place never seen – so obviously this is a book about places – but is that place a reconstruction or recollection – is it a real place or a place from mythology?

BG: It’s less intentional than it appears to be. Many of the poems in the collection were written using prompts from various sources. When bringing them together, it seemed like a good idea to segment the poems thematically to help readers move through the collection with ease. Think of these as signs along a hiking trail in a forest. As one reader noted in her review of the book, “Thankfully the book is divided into sections, giving context and guidance as the poet shares the universe of memories and impressions that her senses have gathered and her mind synthesized.”

Many of the poems in the book do deal with the idea of location — both temporal and figurative. This made the idea of being nostalgic for a place that’s not merely physical but encompasses more — histories, memories, dreams, longings — pertinent.

SN: The book is wonderfully peppered with non-English words (mainly Bengali, your mother tongue). Is it about getting the voice right? Could you talk a bit about your process guiding your syntactic choices in this collection? Are you guided by meaning, and is there a point where you stop translating words from the mother tongue? Or do you arrive at a poem with a certain sound construct that you then look for the language and settle on words that evoke that sound?

BG: When writing poetry, one works within certain frameworks — in terms of form and structure but also atmosphere and aesthetics. In doing so, I occasionally leaned on words from Bengali or Hindustani to evoke a particular sense of the local. I see these insertions as both geographical signposts and emotive sparks that flow into a poem. They carried a spirit all of their own and had to be left there.

It’s difficult to put a finger on what triggers such word choices — it could be the intonation or musical texture peculiar to a word or phrase, but it could also be a very specific and indelible memory associated with a word, its pre-history and the sensory response it generates — not only within the poet but also among those who might be familiar with that expression. As a reader, being part of a world that’s more interconnected than ever, these interventions make poetry even more exciting and attractive to me.

In his essay Bringing Foreign Language to the Poem, Eric Steinger writes, “As poets, I believe we should take advantage of our available resources. Doing so can make poems interesting, nuanced, authentic, and contribute to the poem’s/poet’s voice.” This resonates with how some of the music-themed poems in Nostalgic for…evolved, using terms from traditional North Indian classical music systems.

SN: Several poems revolve around central characters – the grandmother (there are almost 20 references), mother (approximately 25 references) and father (10 references)…how much of this collection is autobiographical?

BG: I think that of all genres, poetry is probably the most autobiographical, as if by default. Even when a poem itself is not derived from one’s life arc, it’s a distillation of the poet’s inquiry into the subject at hand. That said, a fair bit of Nostalgic for…is indeed autobiographical — it’s an exploration of places, relationships, displacement — the last of these is perhaps the most pronounced of all the themes in the collection, heightened even more by my experience as an immigrant in Canada, my home since for almost a decade and a half now. As I made this long-distance journey to North America from India following my marriage, I began to sense, for the first time, the loss my grandmother might have felt when she’d been uprooted from her home in East Bengal (now Bangladesh) at the time of India’s independence in 1947 when the country was divided into India and Pakistan. Her stories of displacement and the trauma that accompanies it were no longer abstract tales for me; they became real as I too began experiencing the twinges of separation from home (New Delhi in my case), my family and loved ones.

SN: The narrator alternates between participant, witness and celebrant – is this collection a spoken record and oral testimony a conversation with history or a response to a “place never seen” and hence a void?

BG: It’s all of these descriptors you refer to — I couldn’t have said it better. The poems were written at different points in time and in disparate geographical settings, which might explain the switch between the voices. Quite a few of them came to me during my travels to Latin America, a region that fascinates me endlessly. My visits to places such as Mexico City (Mexico), Havana (Cuba), Cartagena (Colombia) and Buenos Aires (Argentina) have uncannily filled me with a sense of homecoming, owing perhaps to, the tropical climate, general chaos, and a profusion of colour, music and bustle of these places.

Then there are poems (Native Dialect, Nostalgic for a Place Never Seen, Milking Green Blessings) that relate to my grandmother’s loss of her homeland to the tragic event of India’s Partition I mentioned earlier.

The poems on music are deeply personal reflections of my responses to particular ragas (a melodic framework for composition, consisting of a specific set of notes and associated with certain emotions, times of day, or seasons).

There are poems on sensory delights such as food or scents, textures and sounds. In all of these explorations, the underlying quest is that of finding home as an antidote to the various types of voids I might be experiencing or holding within.

SN: How do you think the work responds to the questions it raises in the context of the timeand place the work is situated in?

BG: A lot of the poems in the collection relate to physical spaces — dwellings, markets, villages, cities, hills — straddling between continents, atmospheres, cultures and time periods. They raise questions like whether dislocating from one place and relocating to another can really be permanent, except maybe in material terms. The collection contemplates on city life with all its paradoxical oddities and inexplicable pulls. It wrestles with the manner in which the demands of the here and now contend with the salve and cushion of memory. It unlatches the many dimensions of love and takes in with curiosity its lessons for the soul. It observes movement and seeks to inhabit the in-betweenness of journeys.

As an example, I wrote the poem, Sunset on the Malecón, after returning from a visit to Havana, Cuba in 2017. This was a city that held a lot of fascination for me, given the history of the Cuban Revolution, the tiny island’s resistance to US imperialism, its association with the former Soviet Union, the lionized personas of Fidel Castro and Che Guevara. My stay in Havana in a post Soviet world, however, left me with more questions than answers. I found it a city in a time warp — unable to discard the past and yet desperate to step out of it in some ways.

Cars, once shiny, wrecks now, tire the streets.
On balconies, old men mask sighs with
cigarette smoke and loud confabs.
The morning that arrived many suns
ago ducked out like friends whose
empires collapsed overnight.


(From Sunset on the Malecón)

SN: Did you have an intended audience for the book?

BG: I didn’t have any audience in mind when writing the poems — that process is deeply personal for me. When I compiled the poems for preparing the manuscript, my hope was that the collection would find readers who can join the journeys — external and internal — the poems voyage along. There’s great satisfaction in hearing from reader friends about how a poem from the book took them back to their grandparents or reminded them of the various addresses they’ve lived at. So to answer the question, instead of aiming to reach particular audiences, I tried to put my faith in the book finding its own reader tribe.

SN: In pushing your work beyond your first title what were you most conscious of? What were/are you trying to achieve with this book in terms of your literary career?

BG: As I mentioned in a previous answer, this book happened in the most unexpected of ways — I had no expectations from it beyond that the poems within would touch those who read them. Writing can be a contradictory practice — at once allowing one to engage with and yet also disconnect from the busy, sad and often horrific world we find ourselves in. I’m ambivalent about the word “career” as a definition for any work, but literary work in particular. Like the travels through the places in Nostalgic for a Place Never Seen, writing, for me, is a road trip — staying open and curious through the drive and pausing at pit stops to rest and reflect.

SN: What was the most satisfying aspect about writing this book (other than perhaps thesatisfaction of finishing it)?

BG: The best part about writing the poems for this collection was the freedom to write them without knowing they could end up between the covers of a book. Participating in National Poetry Writing Month in April for the past four years has meant an entire month of writing poetry every day — and while that seemed daunting in the beginning, I was surprised to see how quickly that nervousness transmuted into joy and creative learning.

Writing with other poets was a bigger treat as it exposed me to a diversity of voices and styles while allowing me to find my own. Another element that made writing poetry immensely satisfying was the thrill of the unknown. A poem often begins with a kernel and not as a fully fleshed-out edifice. It  can be quite an adventure to see how it emerges bit by bit and the point at which it’s deemed complete. This mystical element makes poetry very dear to me — both the reading and writing of it.

SN: How would you like this book to be taught – as a historical document, socio-political document or as a document about a certain kind of taste in writing or particular aesthetic, genre, literary style or something else?

BG: I see Nostalgic for a Place Never Seen as a synthesis of all those elements — it has family stories that bounce off the history of the Indian sub-continent, the politics of forced migration intersecting with urban anxieties, and an immigrant’s uneasy existence in parallel universes.

In the collection, I’ve also attempted to cross linguistic barriers with the hope that the poems are fluid enough for readers to enjoy them while partaking of certain flavours that might be unfamiliar at first. What’s exciting about having a book out in the world is the many meanings it then reveals. If this collection is ever used for teaching, I’d like it to make all those meanings available and perhaps be in conversation with each other.

Currency of Songs

October 2018

First published in Usawa Literary Review

It’s October, but still uncomfortably muggy in Delhi. We’re crammed in a small car, five of us, including the driver, and frantically looking for a school in Civil Lines, one of the oldest areas in India’s capital city. The search gets long-winded as we have no GPS and directions from passersby keep leading us into lonely alleys. The school we’re looking for is the venue of a Durga Puja, the autumnal festival I’ve returned home for, from Canada, where I’ve been living for a decade now. By the time we finally find the school, it is way past lunch time, and my seven-year-old niece, who is with us, is hangry, a neologism I’ve heard friends in Canada use to describe someone whose anger is induced by hunger.

We take a customary look at the idol of Durga, then dash for the food court area the Kashmiri Gate – as this venue is called – Durga Puja is famous for. A, my niece, is led to the spot where steaming mutton biryani made with succulent, spiced goat meat, is being served on shiny aluminium foil plates. There are kebabs on offer as well, but the little girl isn’t interested in any of those items. She surveys the stalls and settles on samosas as a fresh batch of these deep-fried triangles arrives before her. I reach for my purse, but A stops me. She has her own money bag with some real money her parents gave her as festival allowance. For a plate of samosa that costs 20 rupees, A pulls out not two, but five ten-rupee bills – the entire amount she’s carrying – from her purse. She places all the five notes – 50 rupees on the table for the cashier. Everyone around her breaks into laughter. At seven, A knows her counting, but clearly, she doesn’t have enough experience in dealing with currency notes to know their value. The cashier kindly picks up two of the bills and asks her to keep the rest. After finishing her samosas, a less hangry A decides to cool off with an ice cream. She gives the vendor 20 rupees and he gives her a 5-rupee coin back after deducting the price of the chocolate cone she grabs.

Later as I try to guide A through counting currency, she tells me she’s got it all. “Look, you give someone money, they give you money back,” she insists, her knowledge fresh from the transaction with the ice cream seller. The child’s innocence humours and stuns me at the same time. To her, currency notes are the same as any other — only less interesting — thing you share with people to get something (including more of it) back. It’s of no greater value than the pencils or hair clips she exchanges with a friend. I refrain from giving her financial management lessons. This is her teaching moment, and for a change, I am the student. ***

April 1999

It has been nearly three weeks since I’ve stopped going to work. A supervisor has been putting me on difficult shifts for weeks in a row. At first it seems innocuous, but when the pattern keeps repeating itself alongside favours being granted to other colleagues for no discernible reason, I stop going to work. I don’t have it in me to confront people and have internalized the idea of resigning as I spend time doing mostly nothing at home. I say mostly because almost every morning, I walk down our street, a fat book in hand, to the house of Mastermoshai, as I call Sudhir Chanda, the elderly gentleman who teaches me the songs of Rabindranath Tagore.

Mastermoshai is a professional Rabindrasangeet teacher. Professional only in the notional sense, considering his indifference, bordering on abhorrence, to money in exchange for his lessons. Through close to half a century that would see New Delhi, the city of Mastermoshai’s work and teaching, transform from a quasi-socialist to a neoliberal economy, plush with high-paying private sector jobs, redoubled spending power for the middle class and steady inflation, the teacher’s tuition fee – a laughable 30 rupees – remains unchanged. Even that amount he hardly cares for. One is free to drop into his class, named Robigeetika, and learn without paying a single rupee.

During one of his occasional visits to our house he learns about my absence from work and asks me to make better use of my time – by going to his house for music lessons. No money is mentioned. All he asks for is that I call him once before leaving the house to make sure he doesn’t have any other appointment that day. Mastermoshai specifies no time either – any time before noon is good for him. I lap up the offer. I need something that can fill up my heart like soil does a freshly-dug grave. Music seems like a safe and sanative layer at the time.

Read the rest in Usawa Literary Review
Borshamongol with Robigeetika and Mastermoshai; Bhaswati in green sari in the front; Mastermoshai right behind her, facing a microphone.

Recovering Lost Threads — The Art of Long Conversations

First published in Parcham

I am in Delhi, where without an air conditioner, the house feels like an oven set to a constant, trapping heat and the outside feels like a sweeping field of fire. I came here, in my home city in April 2022, after a gap of three years and three months. It’s an April that feels like June, the peak of Delhi summers. After recovering from jet lag, a trip to the Himalayas and meals with relatives, I step out — braving the 46C furnace, to sit down with a few folks and listen. These interview-conversations are for gathering information for my current work-in-progress — a book on Delhi. But they are a lot more than that.

As I sat down in the drawing rooms of my interviewees’ houses, I noticed something other than their generosity of time. I discovered the comfort, now fast disappearing, of long conversations. Back in my childhood, this was a real thing. The very mention of a relative coming to visit and stay with us from cities like Jamshedpur or Kolkata, put us into dizzy anticipation — of dhaala bichhanas, makeshift floor beds and goppo, a colloquialism for golpo or stories that rolled into the night and continued until the wee hours of morning. This — the unplanned chat hours — were the most delicious part of a relative’s visit. While few of these addas — informal chat sessions — pertained to issues of global significance, they were always about reliving, and sometimes even re-imagining, lost times. We were fortunate to have the gift of unadulterated time back then — time that hadn’t been polluted by the eye’s addiction to screens, time that didn’t require us to update the world with our social or gastronomic status, time that didn’t make us feel guilty about spending hours simply lying on the floor and chatting.

Read the rest in Parcham
Photo by Andreea Ch on Pexels.com

On Durga’s Migrant Trails

durga puja

Note: This personal essay appears in Cafe Dissensus

A group of children–between six to eight years in age–sat on a dusty rug on the ground with drawing sheets on boards before them. After drawing out scenes depicting one of the three theme choices provided to them, they furiously pushed crayons over the penciled sketches. My brother was one of the contestants of this on-the-spot- painting competition, interestingly called “boshey anko protijogita” in Bengali, literally meaning sit-and-draw contest. He drew a Christmas scene, having chosen the theme, “Your favourite festival.” A couple of hours later, when the results were out, he had real reason to celebrate– he had won the first prize.

There was nothing unusual about this except his choice of festival; the contest was part of a Durga puja celebration. Given that most of the festival entries depicted the ten-armed goddess and her rejoicing devotees and a few portrayed Diwali, which would approach in less than a month, the judges must have been either too brave or too liberal to adjudge a Christmas image as the best entry.

Was this because the venue of the puja and therefore the contest was outside mainland Bengal, in Delhi? I can’t really tell, for I was born and raised in what bonafide Bengalis call probaash–a sentiment-laced word for foreign land.

Photo source: Hinduism.about.com

Immigrant’s Postcard: Bhasha, Basha, Bari

A series on my experiences as a new immigrant in Canada.

The title of this post is in Bengali:

Bhasha = Language, Basha = Temporary residence, Bari = Home (usually long-term, ancestral).

We had been in Canada for just a few weeks when B, my husband, nearly complained of having to speak too much Punjabi. Having lived in the US for a number of years, he found his mother tongue akin to a distant cousin — there in memory, but not in presence. I, on the other hand, would have given anything to find a soul with whom to converse in Bangla, my mother tongue. In our Mississauga neighbourhood, that possibility seemed to elude me, what with the profusion of Punjabis–from both sides of the border (India and Pakistan).

The opportunity came my way in the strangest of ways.

On Canada Day, one of B’s friends offered to take us on a strawberry-picking jaunt. His mother and wife–a second-generation Canadian Punjabi–were part of the group. Their invitation extended to a brunch of stuffed paranthas at their house post filling up our strawberry baskets. R, the wife of B’s friend got busy in the kitchen making the paranthas with the help of her mother-in-law. Once they had all been rolled out, aunty came and sat with us in the living room.

Earlier that morning, PK, B’s friend had mentioned that his mother knew Bengali. As we all chatted away–mainly in English, with splashes of Hindi, PK poked me and his mother alike. “How come you two are not speaking in Bengali? Come on, how can you keep yourself from doing it already?” Aunty smiled and her wink reflected permission for me. I immediately started off; in an instant, “aunty” became “mashima” for me. I learned that though a Punjabi herself, she had picked up Bengali from neighbours in Jamshedpur, where she grew up and later spent her married life. Till date, her Bengali remains spotless and free of any accentual adulteration. I was thoroughly impressed. And delighted to find my first mother language friend in the city.

Some more weeks passed. B found work, and his long commute presented a fresh set of priorities before us–buying a car and finding a house closer to the station from where he caught a train to work. While B continued to speak more Punjabi, my Bengali remained buried somewhere under the mental debris of car models to choose from, jobs to apply for, and potential rental ads to shortlist. While talking on phone with the poster of one ad, I caught a clear Benglish accent. All formality flew off, and I blurted, “Aapni Bangali? You are a Bengali, aren’t you?” And so we went to see his house. Obviously.

As K, the Bengali young man looking to rent his apartment led us in, we met his wife, infant daughter and the spartan interiors. After two years of his stay in Canada, K’s professional project had come to an end, and it was time to return to India.

“Are you from Calcutta?” I asked his chirpy wife.

“Totally from Calcutta,” she beamed.

“Ah, so you must be happy to pack up.”

“Oh yes, you can imagine what it is to go home just before Durga Puja.” She could barely hold her smile now.

That’s when it struck me. The word home. In India, I spent all my unmarried life in Delhi, the city of my birth. And yet, during a post-marriage trip to Kerala , when a man asked me where I was from, I said, “Bengal.” Where in Bengal was the next question, and I just said, “Delhi.” I remember the perplexed look on his face.

So what is home, I wonder. Is it a place? Or is it more likely a language? One from which B has strayed a bit. And one I pine so badly to belong to.

MORE OF IMMIGRANT’S POSTCARD: