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Power behind the discourse
Power in literature
Globalization in Identity Formation
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Bharathi Mukherjee , born in 1940 in Calcutta, married a Canadian fellow-student, Clark Blaise, at the University of Iowa, in 1963. She lived in Canada from 1966 to 1980. She became a naturalized Canadian, got Canadian citizenship and lived in Toronto and then in Montreal and held teaching positions at McGill University and Concordia University. She migrated to the U.S.A. in 1980 with her family and became a U.S.A. citizen in 1988
In her novels Jasmine and Wife, Bharathi Mukherjee has shown a dual cultural shock. Jasmine and Dimple leave their respective countries in search of their dreams. This migration or “cultural transplant” leads to a crisis of identity and a final reconciliation to the choice. She has presented a fascinating study of
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But at the core of every culture remains the uploading of basic human values. A globalised culture has evolved and it must combat with the world of heterogeneous societies who do not wish to leave aside their historical particulars which give them uniqueness. Bharati Mukherjee and many others are taking up issues like identity crisis, nationalism, alienation, marginalization, insider outsider, hegemonic. Power discourses in the fiction that they are writing today. In Mukherjee both novels the role of memory in a process of change is often used by the writer in an effective way. It is through the eyes of the first generation settlers that the second generation learns about the homeland. Another way to look at the diasporic writing is to note the motifs of dislocation, homelessness, rootlessness and escape. John Hartley rightly states. The psychological and cultural experience of diaspora can be one of hybridity, exile, nostalgia, selective adaptation or cultural invention. It is a experience that is sought to be transmitted to readers through the diasporic literature, the diaspora writers are obsessed with search for identity and their writing displays a poetics of exile and …show more content…
The experiences of exile may be accompanied by a sense of belonging to the former homeland and a continued allegiance to that remembered culture while staying within the host country. As such, the diasporas can be defined as “heterogeneous cultures spatially separated from their place of origin yet living betweeness places in their identify the cultural life”. (73). The stress on in-betweenness in such cases has to be underlined here. This very characteristic has been brashly put forth by Salman Rushdie in his Imaginary Homelands: sometimes we feel that we starddle two cultures: at other times, that we fall between two stool.
Bharathi Mukherjee’s Wife and Jsamine chronicle the journeys of two young women to the US for different reasons, under dissimilar circumstances. Both of them pass through torturous physical ,mental and emotional agony affecting their whole being to such an extent that they are driven to violence, Jasmine starts her life in the US with a murder, Dimple rounds up her stay there is a striking semblance in spite of the wide difference between their temperaments and
Rajan, R. S. (n.d.). Concepts in postcolonial theory: Diaspora, exile, migration . Retrieved from http://english.fas.nyu.edu/docs/IO/10743/G41.2900fall09.pdf
In “My Two Lives”, Jhumpa Lahiri tells of her complicated upbringing in Rhode Island with her Calcutta born-and-raised parents, in which she continually sought a balance between both her Indian and American sides. She explains how she differs from her parents due to immigration, the existent connections to India, and her development as a writer of Indian-American stories. “The Freedom of the Inbetween” written by Sally Dalton-Brown explores the state of limbo, or “being between cultures”, which can make second-generation immigrants feel liberated, or vice versa, trapped within the two (333). This work also discusses how Lahiri writes about her life experiences through her own characters in her books. Charles Hirschman’s “Immigration and the American Century” states that immigrants are shaped by the combination of an adaptation to American...
Traditions control how one talks and interacts with others in one’s environment. In Bengali society, a strict code of conduct is upheld, with dishonor and isolation as a penalty for straying. Family honor is a central part to Bengali culture, and can determine both the financial and social standing of a family. Usha’s family poses no different, each member wearing the traditional dress of their home country, and Usha’s parents diligently imposing those values on their daughter. Those traditions, the very thing her [Usha] life revolved around, were holding her back from her new life as an American. Her mother in particular held those traditions above her. For example, when Aparna makes Usha wear the traditional attire called “shalwar kameez” to Pranab Kaku and Deborah’s Thanksgiving event. Usha feels isolated from Deborah’s family [Americans] due to this saying, “I was furious with my mother for making a scene before we left the house and forcing me to wear a shalwar kameez. I knew they [Deborah’s siblings] assumed, from my clothing, that I had more in common with the other Bengalis than with them” (Lahiri ...
Mukherjee then begins to compare and contrast her sister in a subject-by-subject organization. She states, “…she clings passionately to her Indian citizenship and hopes to go home to India when she...
“Like many immigrant offspring I felt intense pressure to be two things, loyal to the old world and fluent in the new, approved of on either side of the hyphen” (Lahiri, My Two lives). Jhumpa Lahiri, a Pulitzer Prize winner, describes herself as Indian-American, where she feels she is neither an Indian nor an American. Lahiri feels alienated by struggling to live two lives by maintaining two distinct cultures. Lahiri’s most of the work is recognized in the USA rather than in India where she is descents from (the guardian.com). Lahiri’s character’s, themes, and imagery in her short stories and novels describes the cultural differences of being Indian American and how Indian’s maintain their identity when moved to a new world. Lahiri’s inability to feel accepted within her home, inability to be fully American, being an Indian-American, and the difference between families with same culture which is reflected in one of her short stories “Once in a Lifetime” through characterization and imagery.
Distance is such a simple concept and yet it can cause the greatest of changes in a people. This idea is reflected powerfully in the stories “The Management of Grief” and “Interpreter of Maladies” written by Bharati Mukherjee and Jhumpa Lahiri respectively. Their stories illustrate two different cultures populated by the same people, Indians. Although they are all Indian, the people are separated by a culture barrier between countries. In “The Management of Grief” a Canadian widow finds that her life is drastically different from the lives of her family in India(Mukherjee, 434). In “Interpreter of Maladies” an Indian man comes to know a an Indian-American family there on vacation(Lahiri, 448). These stories compare two
Jhumpa Lahiri, the author of the story, “The Third and Final Continent,” grew up being aware of conflicting expectations from two different countries. As Jhumpa mentioned, “I was expected to be Indian by Indians and Americans by Americans (Lahiri, pg 50).” The Third and Final Continent leaves the reader with a positive notion of the immigrant experience in America. The narrator recalls his school days in London, rooming with other foreign Bengalis, and trying to settle in this new world. He talks about how when he was 36 years old when his own marriage was arranged and he first flew to Calcutta, to attend his wedding. This statement is unique because it depicts the differences between an American culture and an Indian culture. At the time of marriage he is 36 years old and he didn’t pick who he wanted to get married to. Marriage in India is something that most parents set compared to other countries where they can marry someone of choice. Indians settle down by an arranged marriage ma...
As the stories progress, each character experiences their own desire for better; they have found something that will better their lives. As they struggle to gain their prize, hardships string into place to hinder their path. Jasmine must overcome the death of her husband to get to America. She must also find her way illegally into the country and settle somewhere suitable. When a man helps her into the country, she is very grateful, but the man rapes her. She kills the man, “the human form beneath it grew smaller and smaller” (Mukherjee 119), and escapes to finish the job she had set out for.
Gurinder Chadha’s Bride and Prejudice, a Bollywood adaptation of Pride and Prejudice, places Jane Austen’s emphasis of equality in marriage within an intercultural context, where the difference in culture is the source of social tension. As West meets East, American tycoon William Darcy sparks cultural conflict with his presumption of Indian girls’ “simple” and traditional characteristics and of their ready subordination to American men. Parallel to Elizabeth’s assertion of her father and Darcy’s equal class standing, Lalita’s fierce rebuttal of Darcy’s assumption highlights his ignorance of the Indian culture, especially his inability to understa...
During school time, Jayanthi lives like an American, modernized woman that has no cultural boundaries. However, as soon as she comes home she lives the traditional Indian life. Even before Jayanthi is able to split we see her living two different lives. Jayanthi blames her culture for her confusion rather than analyzing the fact that living like an American and Indian at the same time can make a women build a strong identity because it means she is rather more experienced than a women without traditional background. Bell claim that “[Jayanthi felt more confused than ever about whether she was good or bad, Indian or American” (Bell, “Hard to Get,” 32). In reality I argue Jayanthi is both American and Indian, good and bad at the same time. Jayanthi tries to hide who she is and where she comes from to please others around her because she is psychologically
Recent years have witnessed a large number of Indian English fiction writers who have stunned the literary world with their works. The topics dealt with are contemporary and populist and the English is functional, communicative and unpretentious. Novels have always served as a guide, a beacon in a conflicting, chaotic world and continue to do so. A careful study of Indian English fiction writers show that there are two kinds of writers who contribute to the genre of novels: The first group of writers include those who are global Indians, the diasporic writers, who are Indians by birth but have lived abroad, so they see Indian problems and reality objectively. The second group of writers are those born and brought up in India, exposed to the attitudes, morale and values of the society. Hence their works focus on the various social problems of India like the plight of women, unemployment, poverty, class discrimination, social dogmas, rigid religious norms, inter caste marriages, breakdown of relationships etc.
Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.
V. S. Naipaul, the mouthpiece of displacement and rootlessness is one of the most significant contemporary English Novelists. Of Indian descent, born in Trinidad, and educated in England, Naipaul has been placed as a rootless nomad in the cultural world, always on a voyage to find his identity. The expatriate sensibility of Naipaul haunts him throughout his fiction and other works, he becomes spokesman of emigrants. He delineates the Indian immigrant’s dilemma, his problems and plights in a fast-changing world. In his works one can find the agony of an exile; the pangs of a man in search of meaning and identity: a dare-devil who has tried to explore myths and see through fantasies. Out of his dilemma is born a rich body of writings which has enriched diasporic literature and the English language.
Indian-Canadian writer Anita Rau Badami has penned a few widely praised books managing the complexities of Indian family life and the cultural gap that rises when Indians move toward the west. A nostalgic mother-daughter story told by two women from the Moorthy family, Badami's Tamarind Mem is a novel about the energy of memory and narrating. The Washington post surveys the novel as being “splendidly evocative.... as much a book about the universal habit of storytelling as it is about the misunderstandings that arise between a mother and daughter.” Lisa Singh calls her reading experience of Tamarind Mem as being “bittersweet…. with often stunning, poetic prose, [Badami] gives us an intimate character study of two women” (Star Tribune).
Bharati Mukherjee’s story, “Two Ways to Belong in America”, is about two sisters from India who later came to America in search of different ambitions. Growing up they were very similar in their looks and their beliefs, but they have contrasting views on immigration and citizenship. Both girls had been living in the United States for 35 years and only one sister had her citizenship. Bharati decided not to follow Indian traditional values and she married outside of her culture. She had no desire to continue worshipping her culture from her childhood, so she became a United States citizen. Her ideal life goal was to stay in America and transform her life. Mira, on the other hand, married an Indian student and they both earned labor certifications that was crucial for a green card. She wanted to move back to India after retirement because that is where her heart belonged. The author’s tone fluctuates throughout the story. At the beginning of the story her tone is pitiful but then it becomes sympathizing and understanding. She makes it known that she highly disagrees with her sister’s viewpoints but she is still considerate and explains her sister’s thought process. While comparing the two perspectives, the author uses many