“you should begin your post with that”*
no longer possessing my once-vivid memory, i try to hold on to the stories - the same ones told and retold - by my parents. stories my father and mother tell each other and me. it’s a deeply oral punjabi tradition that continues to hold my childhood close enough for me to remember the relatives and conversations that i was too young to appreciate.
my mother had curly, black hair, with tendrils grazing her forehead and neck. i would have told her her hair was beautiful, but she resented it for not growing quite thick and long enough for a paranda (the traditional braid tassle).
she was ready to live her hair dreams vicariously through me. alas, i was born in a worse hair predicament than her. with thin dark brown hair that hardly covered half of my scalp, i was not the daughter she deserved.
my mother heard that rubbing surma on my scalp would give me luscious hair. she had knew that shaving would make the hair follicles thicker. not wanting to take chances, she tried both things simultaneously. so, yes - i walked around with a bald head during the day, and slept with a nightly application of surma (my mother did not want to embarrass me) for quite some time. by which i mean over three years.
my first balding occurred when i was a little seven-day-old, according to islamic tradition. i have self- and family-constructed images of a head not in proportion with the body - a physical quirk made all the more noticeable with my baldness - flitting from one memory to the next.
there’s one memory in particular that i recall as my own, and not my parents’.
i am running away from the front yard of my maternal home, retreating to through the veranda, to the rooms. there are three bedrooms standing adjacently, but not enough places to hide. i don’t know which room i run into. i hide behind clothes messily thrown on hangers. i make myself invisible behind the smell of moth balls and of clothes not worn for months.
minutes or hours later, my mother finds my feet and pulls me from the layers of duppattas, and shalwar-qameez suits. i fight back tears as i prepare to show myself to the guests who have arrived from another city. i let my mother see my face before walking out of that room.
i would not have to go through another balding.
——–
*said z, in response to my, “as a child, i had my head shaved fourteen times.”
Filed under: conversacions








ahaha, delightful & poignant, al hamdu lillah (:
how does your mother speak of the balding/s now? does she regret the 14 times?
my friend, shaykha, feels that brown parents exert an extreme ownership on their kids that translates into a [sometimes forced] transference of dreams and desires from parent to child. so: what the parent could not be, the child should / will become. or something.
and ahem, all netiquette & hayaa aside, what is your hair like now? or should i ask a poet? :>
it’s become a joke in the family. so i don’t think she regrets it. :$. she probably would’ve gone for more if i hadn’t shown her the face. or if i didn’t have to start going to school a few months later.
the transference is very real, but al hamdulillah, my mother has channeled her dreams and desires in an abstract way, which doesn’t impinge on mine.
also, let’s just say i’ve got enough hair to hold up a hijab. please spare the poets.
ahahaha @ enough to hold up a hijab. i laughed aloud ((:
… but apparently, according to three poets — all male — the hijab is quite the muse — the unseen’s mystique and all of that. i find it offensive — it’s akin to exoticizing the hijab, y’know? also, reducing the woman to it.
can you still do that face you showed your mother?
also: i want to see the famed face that freezes roadside romeos from further moves :>
zb - reading “the bookseller of kabul” (by norwegian journalist, asne seierstad) a couple of months ago, i came across something similar.
“this is the blanket the burka wants on her future conjugal bed. a bed she has neither seen nor tried, and that she, god forbid, will not see until her wedding night.” (95 in the Virago publication)
the friend who loaned me the book notes in the margin that the woman “is reduced to a burka.”
i would’ve said, “the author has reduced her to a burka.”
ooh, oral punjabi tradition. i miss that. i dont have much of that but i feel the absence of it when i hear punjabi wedding songs. especially when i hear them at punjabi weddings, and i think “i wont have any one to sing these songs at my wedding, whenever that may be.” sad.
14 times? thats ridiculous. did it help much?
Wow….I typed a long eloquent essay here, but I forgot to type in my name etc..so WordPress took me to a new page telling me to PUT MY NAME IN, and when I clicked back..alas, my masterpiece was gone.
Don’t you hate how that happens??!?!?!? GRRRR!!
Anywhoo…I was musing about how I used to wear parandah alot when I was young, and reading your post got me thinking about its relevence in our culture.
And I mentioned how back when we lived in Thorncliffe, your brother was so young and cute, and he used to speak in Punjabi. I found that odd because I had always thought that only the ‘adults’ spoke Punjabi and kids spoke Urdu. It’s funny the things that go through our heads as kids, eh?
That’s a summary of what I wrote. I am incapable of rewriting exactly what I wrote before.
Taa!
anjum - i think orality is a significant part of punjabi language precisely because pujabi doesn’t have a distinct script. it’s written in urdu (i.e. arabic) script in pakistan and gurmukhi in india. so it’s really more than wedding songs, but those songs are hella catchy. invite some punjabi (speaking) sisters to your wedding!
nur - curse the internets for chewing up your essay.
my mom would braid parandas into my pigtails when i was little. i was adorable, yes.
also, i just focused on one aspect of culture: language. i feel like punjabis face a more real risk of losing their language because very few punjabi parents teach their children punjabi or even speak it amidst children. i was heartbroken to learn that my own aunts and uncles, living in punjab, are not teaching their kids their mother tongue. the parents just presume the children will pick it up as they grow older. yet i’ve spoken to a few friends who, having been brought up that way, say that they don’t feel like they belong to their parents’ language or that the language belongs to them.
kabul’s a popular subject in the int’l literary scene now but some of the novels on it are questionable, if not just downright terrible, e.g.: “swallows of kabul” where one woman in burqa replaces another just before a stoning. dear God.
re. punjabi oral culture, perhaps you should start something anew: punjabi evening classes for kids in thy locality? i’d come (:
[...] to Iffat recently - I should never be trusted with scissors and self-haircut jobs. [Iffat has a great post about hair, too, by the [...]
oh, it is definitely more than just wedding songs. that is just the time when the absence of punjabi language in my life is most salient. you’re right; people are really not using it as much, even in my tiny sample group.
anjum - i feel like the very use versus lack of use of the language keeps it alive or dead - alive both in the sense of continuity and transformation, and dead as both ending and lack of change.
ah, man, i’m now quite nostalgically thinking about the pop culture-infused lingo we spoke as kids, especially the phrases we picked up from dramas the entire nation was watching on their black and white televisions. =)