“Through my fiction, I make mainstream readers see the new Americans as complex human beings, not as just The Other.”

Spend two years studying creative writing at the Iowa Writers Workshop, then come back home and marry the bridegroom he selected for me from our caste and class.

In traditional Hindu families like ours, men provided and women were provided for. My father was a patriarch and I a pliant daughter.

Growing up in an old-fashioned Bengali Hindu family and going to a convent school run by stern Irish nuns, I was brought up to revere rules. Without rules, there was only anarchy.

My first novel, ‘The Tiger’s Daughter,’ embodies the loneliness I felt but could not acknowledge, even to myself, as I negotiated the no man’s land between the country of my past and the continent of my present.

There was no audience for my books. The Indians didn’t regard me as an Indian and North Americans couldn’t conceive of me of a North American writer, not being white and brought up on wheat germ. My fiction got lost.

But, Christ, there’s a difference between exotic and foreign, isn’t there? Exotic means you know how to use your foreignness, or you make yourself a little foreign in order to appear exotic. Real foreign is a little scary, believe me.

What was the duty of the teacher if not to inspire?

She would have in tow one or two slower-footed, sari-clad young Indian nuns. We thought her a freak. Probably wed picked up on unvoiced opinions of our Loreto nuns.

I feel empowered to be a different kind of writer. The longer I stay here, the more light filters into my work. I feel very American. I belong.

The traveler feels at home everywhere, because she is never at home anywhere.

You know, there was always a couple of bodyguards behind me, who took care if I wanted… I needed pencils for school, I needed a notebook, they were the ones who were taking out the money. I was constantly guarded.

In the context of lost causes, Mother Teresa took on battles she knew she could win. Taken together, it seems to me, the criticisms of her work do not undermine or topple her overall achievement.

Ancestral habits of mind can be constricting; they also confer one’s individuality.

I had never walked on the street alone when I was growing up in Calcutta, up to age 20. I had never handled money.

Mother Teresas detractors have accused her of overemphasizing Calcuttans destitution and of coercing conversion from the defenseless.

We do things when it is our time to do them. They do not occur to us until it is time; they cannot be resisted, once their time has come. It’s a question of time, not motive.

And the problem with the mainstream media is that it has these other biases that are much more important.

To ask whether the mainstream media has a conservative or liberal bias is like asking whether al-Qaida uses too much oil in their hummus. It’s – I think they might use too much oil in their hummus – but it’s the wrong question.

Does the mainstream media have a liberal bias? On a couple of things, maybe.

I mean, there is a part of the media that’s not the mainstream media. That’s Fox, that is ‘The Wall Street Journal’ editorial page.

Asking the question whether the mainstream media has a liberal or conservative bias is like asking whether al Qaeda uses too much oil in their hummus.

More than any previous time, people are drawn to meditation, to mindfulness, to yoga. These have become mainstream in the West because there is a hunger.

It’s every brand’s goal to be seen in the mainstream, and hip-hop music has become mainstream music.

Mainstream medias representation, or its guerrilla decontextualization, of black mens lives in particular can set the stage for erroneous assumptions capable of damaging an individual or a nation.