UNIVERSIDADE DE LISBOA

FACULDADE DE LETRAS
CENTER OF ENGLISH STUDIES
ENGLISH LITERATURE (THE 20th CENTURY AND TODAY)

Multiculturalism in Zadie Smiths Short Story The Waiters Wife

Joana Meireles Silva and Silvana Otlia Meinerz
2014

Immigration Timeline1
1947 Indias Partition, creation of the separate states of Pakistan and East Pakistan
(that would later became Bangladesh).
1948 British Nationality Act Citizenship of the United Kingdom and Colonies.
1948 (22nd of June) the Empire Windrush docked at Tilbury in London, delivering
hundreds of men from the West Indies.
1958 Notting Hill Race Riots.
Most of the data for this timeline was supported by articles from the BBC News
website. The links have been added to the final bibliography.
1

1962 Commonwealth Immigration Act Legislation was passed to restrict the number
of Commonwealth immigrants to Britain. Applicants now had to have work permits,
which were given mostly to skilled migrants, such as doctors.
1962 (6 of Aug) Jamaica became independent from the British Empire.
1965 First Race Relations Act.
1966 Liberal minister Roy Jenkins speech about equal opportunities and integration
for the immigrants.
1968 Conservative politician Enoch Powell speech Rivers of Blood attacking the
government's immigration policy.
1970 First racist attacks on Bangladeshis
1971 (16 Dec) Bangladesh Liberation War Bangladesh became independent from
Pakistan.
1972 (18 Apr) Bangladesh became a member of the Commonwealth.

1. Introduction
Zadie Smiths short story The Waiters Wife introduces the complexities of a
modern multicultural Britain. The story takes place in the Great London of 1975, when
Samad and Alsana Iqbal come from Bangladesh to try a best life in London, where
Samad has an English friend from the Second World War, named Archibald Jones.
Besides the Bangladeshi couple, who are the storys center, other important
characters are the black Jamaican Clara Jones, who is Archibals wife; Alsanas niece
Neena, who already lives in London; and Samads cousin Ardashir Mukhul. This essay
is going to examine the complex relations between these characters within the idea of a
multicultural society, dealing with the concepts of assimilation, the English dream,
racism and exploitation.
Some key historical facts will be presented for the sake of a better understanding
of the set of events that led London to be the melting pot as it is called.
2. Multiculturalism and Assimilation

Considering the substance of this essay, it is indispensable to briefly comment

upon the notions of multiculturalism and assimilation.
Multiculturalism is the easiest term to define, since it seems to be contemplated
with more agreeing opinions than the other concept. According to the Cambridge
Dictionary, multiculturalism is the belief that different cultures within a society should
all be given importance. Reynolds defines it as () the view that [cultural] groups
should maintain their heritage cultures as much as possible (Reynolds 1). Reynolds
also brings in his book the opinion of Berry upon multiculturalism, labeled by him as
integration, and being characterized () by a positive attitude toward both the host and
heritage culture (Reynolds 6).
Opposed to this concept is the idea of assimilation, which is a much more
controversial issue, having many authors different opinions over it. To Reynolds,
assimilation is () the belief that cultural groups should give up their heritage
cultures and take on the host societys way of life (Reynolds 1). As for Berry,
assimilation arises when the individual has a positive attitude toward the host culture
and a negative attitude toward the heritage culture (Reynolds 6).
3. Importance of colonialism, a post-empire society
The impact of the British Empire had a great influence on the development of
the society in the twentieth century Britain. Following the need the country felt after the
Second World War for workforce, together with the creation of the Commonwealth,
great masses of people moved to the United Kingdom. This movement had a special
impact on the countrys capital, the city of London.
When in 1948 Britain opened its boarders to welcome people from the old
colonies, many people took the chance as a life changing opportunity. Coming from
third world country environments, where in some cases there was political suppression,
war, bad working conditions, natural disasters or poverty, the possibility of living in a
country where there was religious and political freedom and better jobs in terms of
money and conditions, tempted the most diverse crowd and a wave of migration, mainly
to the citys working hub, the capital, was predictably in motion.

However, what was not so predictable was that these movements would change
the citys cultural and social features in an extremely remarkable way.
4. Racism and the pursuit of a better life
Alsana is a very strong character, she does not only represent a conservative and
traditional Bengali, who has brought her cultural native habits to her new country and
who defends her ideals in a very strong and inflexible way. She represents the strong
impact that immigrants have on the receiving country. When she first meets Clara she
shows signs of a closed mind by judging her by the way the dresses and after talking a
little with her she thinks () some black people are friendly () (Smith 3059),
which is a racist thought that underlines her judgmental and prejudicial way of thinking.
In the other hand, the Iqbals have travelled a long distance to settle in London
and especially her expectations are high. There is a strong emphasis put in the fact that
they have both worked really hard for a year so that they could move from a bad area to
a nicer one. The pursuit of a better life represented by the western countries to the
people who emigrate from the third world countries seems to fade away some time after
their arrival. Samad works long hours, mainly at night, leaving him with little spare time
only to sleep and restraining him from spending some quality time with his wife. He is
clearly frustrated by his job as a waiter. He has studies and knowledge that entitle him
of a higher position with a better salary and the lack of recognition or of a better
opportunity are demotivating.
But then the heartbreaking disappointment to find out that the inclining of ones head,
poising of ones pen, these were important. It was important to be a good waiter, to listen
when someone said:
Lamb Dawn Sock and Rice. Please. With Chips. Thank you.
And fifteen pence clinked on china. Thank you Sir. Thank you so very much.
(Smith 3061)

The irony used by the author emphasizes the frustration felt by Samad who has
no alternative but to do his best in a job he feels no interest for or sees no future.
Ardashir Mohammed, his cousin who owns the restaurant, represents another
side of immigration. Even though he comes from the same country as Samad he has no

consideration for him and following his request for a payment increase, done in the
name of family relations and the need for better life conditions, he merciless declines,
showing no compassion for his relative. This character represents a greedy
businessman, who regardless of his origin, shows no sympathy or concern towards is
compatriots.
This episode adds a miserable dimension to Samads life and lack of
achievement workwise in his new home country. Followed by Alsanas exaggerated
reaction, who criticises him and questions the improvement of their economic situation::
Useless! Tell me Samad Miah, what is the point of moving here nice house, yes very
nice, very nice but where is the food? (Smith 3063) And again she denotes her racist
and closed mind thoughts: [Friends]. Who are they? () I dont know them! You fight
an old, forgotten war with some Englishman married to a black! Whose friends are
they? These are the people my child will grow up around? Their children half blackywhite? (Smith 3063)
Even though the conflict of cultures is not emphasized in the text, Smith does
mention some aspects of cultural clashes, specially represented by the temperamental
and unbalanced Alsana. The fact that they both wanted to move out of the East side of
London, related with the Whites-only, anti-immigrant British political party (Smith,
3062) denotes as well a racist conflict present in the society.
5. Alsana versus Clara
The two immigrant friends, Alsana Iqbal, from Bangladesh, and Clara Jones,
from Jamaica are presented to the reader right in the beginning of the story: They ()
had this thing in common and no more: that they were young, much younger than the
men they stood awkwardly beside (Smith 3058). The fact that they are both immigrant
works just as a common base to put them next to each other so that their differences are
even more evident: Clara was tall, () wearing red shorts of a shortness that Alsana
had never imagined possible, even in this country. (Smith 3058). Early in the text we
get to know, as expected from her Asian Muslim origin, Alsanas traditionalism and
conservationism in regarding what is considered the right behavioral pattern for women,

as amongst Indians [and Bengalis, since their cultures in this sense are very similar]
there is great emphasis upon () the relative seclusion and modesty of females. (Rex
127).
Despite their worlds apart and Alsanas prejudice, as already mentioned, they
soon become friends: So some black people are friendly, thought Alsana after that first
meeting was over. (Smith 3059) This shows us that although a multicultural society is
built from cultural differences (Rex 120), they are not an impediment that prevent
people of different backgrounds from mixing and building relationships. On the other
hand, and this is a vicious circle, we cannot be deceived into thinking that once a
relationship exists the differences are set aside, as clearly shown in this quotation: But
even when they [Clara and Alsana] became fairly close, it was impossible to forget what
a peculiar couple they made on the bus, in the park. (Smith 3059).
6. Alsana versus Neena
Alsana and her niece Neena are another interesting pair to be studied, being even
a more vivid contrast than Alsana and Clara.
Here we have this quotation from the story: He [Samad] works, replied Alsana
tersely. And prays, she added, for she liked to make a point of her respectability, and
besides she was really very traditional, very religious, lacking nothing except the faith
(Smith 3064). First of all, it is important to point how well Smith builds her characters.
She does it in a realistic rather than idealized way, avoiding the common mistake of
thinking the immigrants as the innocent, brave poor minorities. On the contrary, here we
have a picture of a Bangladeshi young woman of strong personality and the
denunciation of her hypocrisy.
Since religion is so important in the Bengali culture, Alsana feels the need of
reinforcing its strong presence within her family, elevating her husbands moral in the
public eye so that she is also a direct object of admiration and exaltation. Taking into
account the secularization that happened in Britain between 1960 and 2000, coming by
the end of the century to undermine religion (Brown 315), it is relevant to note that to
an English person this remark would probably mean anything but a search for ego

exaltation as it is to Alsana. Differently from Bangladesh, pride of religion was not and
is not a constitutive characteristic of the English culture.
Now, to compare Alsanas attitude with Neenas, here we quote her reply to the
excerpt above: I thought that praying was done on peoples knees. (Smith 3064) Here
we have the first sign of the striking contrast between Alsana and her niece. The use of
on peoples knees suggests a distance between Neena and the habit of praying, since
she could have said on our knees, including herself in this practice. Her remark is
humorous, which is also a sign of detachment from religion, since the laughter foi
sempre ligado ao baixo material e corporal. O riso degrada e materializa. (Bakhtin 18).
Since religion plays this huge role in Bangladeshi culture and identity and Neena does
not mention it with any kind of reverence, we can see that she had reformulated secular
moral identity for herself inside the process of assimilation of an English culture that
has slid from religion (Brown 314).
We also see this distancing and even repudiation from Neena towards religion
when, further in the story, Alsana says: [Sarah, wife of Abraham] popping out babies
when she as a hundred years old, by the grace of Allah, (Smith 3065) at which Neena
changes the subject, groaning at the turn the conversation is taking (Smith 3065).
During the same conversation in the story, Alsana tells Clara and Neena that her
husband wasnt with her when she did the ultrasound. She explains: A woman has to
have the private things a husband neednt be involved in body-business, in a ladys
parts. (Smith 3065) As in the passage when Alsana meets Clara, this quote shows a
conservative opinion of correct female attitude, this time towards sexual issues, which
in Alsanas education is understood as modesty. On the other hand, we have her nieces
reply pointing to a totally different view of sex and its mention: Bloody Hell, Alsi, he
must have been involved in your parts sometime, or is this the immaculate bloody
conception? (Smith 3065). Neenas approach to sex issues is closer to the English
concept of something just natural, far from being a taboo as it is in Alsanas speech. The
fact that theyre relatives, almost the same age and, the most important, both
Bangladeshi, makes the cultural differences between Neena and Alsana even more
conflicting.

When talking about the babies names, Alsana tells Clara and Neena her choice:
Magid and Millat. Ems are good. Ems are strong. Mahatma, Mohammed, that funny
Mr. Morecambe, from Morecambe and Wise letter you can trust (Smith 3065).
Choosing the name of ones baby is generally considered a very important task, and the
reasons in which this choice is based use to be much meaningful to the parents.
Mahatma Gandhi was the preeminent leader of Indian independence movement in
British-ruled India, and the honorific Mahatma comes from Sanskrit: "high-souled",
"venerable". Mohammed or Muhammad is considered by Muslims as the last prophet
sent by God to mankind. These two well known figures are essentially connected to the
Indian subcontinent and its common culture both in religious and political areas. As
Alsana and Samad are Muslim Bengali, Gandhi and Mohammed are two people
intrinsically related to their identities and their homeland culture. Until this point,
Alsanas speech shows unity and no sign of corrupting English influences, but when
she mentions a totally different personality, this unity is however broken. As a footnote
in the very short story explains, Morecambe and Wise was a British television
comedy duo with their own show (1961 1983) (Smith 3065). It means that without
realizing, Alsana places Eastern (symbolized by Gandhi and Mohammed) and Western
(represented by Mr. Morecambe) societies on a similar level, welcoming an essentially
English reference into a very meaningful sphere of her life, which is, in some degree,
assimilating Western culture.
Other facts that demonstrate Neenas already long distance from Bangladeshi
culture is that she smokes (Smith 3066, 3067) and is a feminist. This can be mainly seen
in the following quotations: Oh Yes, Auntie, Yes, the little submissive Indian woman.
(Smith 3066) and
Shame that youre going to have boys () I mean, I just think men have caused enough
chaos this century. Theres enough bloody men in the world. If I knew I was going to have a
boy she pauses to prepare her two falsely conscious friends for this new concept, Id have
to seriously consider abortion (Smith 3067)

She influences Clara to read feminist books in order to rid her of a false
consciousness, which is a term used by some Marxists for the way in which material,

ideological and institutional processes in capitalist society mislead proletariat. 2 In the

storys context it means that, to Neena, Clara is misled by the sexist society that
oppresses women. In a peak of her feminist attitude, she says she would consider
aborting baby boys. By the mention of abortion, Clara and Alsana have two totally
different reactions: Alsana screams, claps her hands over one of her own ears and one
of Claras, and then almost chokes on a piece of eggplant. For some reason the remark
simultaneously strikes Clara as funny; hysterically, desperately funny; miserably funny
(Smith 3067). As said in the text, Neena is nonplussed with these divergent reactions
that show us, once more, how Clara is much less conservative than Alsana. To the
former, the idea is simply ridiculous or foolishly extremist and probably seems very
much improbable. On the other hand, Alsana is taken aback by this horrible, dread
word. More than a different opinion about female body, abortion is, for Alsana, an
unnamable heresy.
The comic touch Zadie adds to this situation through an ironic tone can be
caused by the paradox of the environment associated with the history of human
relations. Alsana reacts impulsively in a judgmental and critical way, showing herself as
very offended and making a small public scene, while Clara bursts into laughter. The
opposed reactions of the three reflect their thoughts, Alsana as the conservative and
closed minded character, Neena as the open minded and defying girl and Clara as the
most neutral and easy going of the three. The comic effect happens because of the
opposite personalities cohabiting in the same context, a product of the multicultural set
of the story. In other words, the author uses the comic effect in the text as a way of
emphasising the very unlikely environment and that brings the reader to the attention of
this peculiar atmosphere.
Considering this analysis, we can ask ourselves if the nickname-tag Niece-OfShame is not about Neena having mostly abandoned the Bengali culture and religion to
embrace the English culture, becoming a kind of moral pariah in the vision of her acid
2 According to Wikipedia, available in
<http://en.wikipedia.org/wiki/False_consciousness>. Accessed on 16 nov
2014.

and critic aunt. Even the way Neena calls Alsana Aunty Alsi is a lot provocative to
her, and Alsana insists on keeping a barrier between she and her niece, sometimes
thicker and sometimes thinner, but always there.
7. Conclusion
The Waiters Wife focus on a different reality than the one we are mostly used
to look at. By exploring the relation between individuals in a multicultural environment
Smith brings up the topic of a new reality that is about to change the history of human
relations. Set a few decades earlier than the time the short story was written, when in
fact the impact of the mass of immigrants that moved to London in the second half of
the 20th century was just beginning, this story is the prelude of Smiths own reality, as
she is herself the result of this mixed cultures.
Knowing very well the place where she set her story, Smiths sharp sarcasm
reveals the hypocrisy of the ideology of London as a harmonious melting pot, where
rather than giving unique contributions to the final product, cultural groups are, many
times, swallowed up by the dominant group (Brown 2).
Nevertheless, the short story is by no means an ordinary exaltation of immigrant
peoples or a pragmatic exposition of social issues. Using a vivid language and rapid-fire
dialogues, Smith presents her characters as real people, not idealized stereotypes, and
provides a rich and vibrant characterization of different nationalities in contact. The
Waiters Wife is an eloquent picture of complex social relations that although being
very improbable are made possible in a unique place: the multicultural London.

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