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Analysis of Jhumpa Lahiri the namesake
Analysis of Jhumpa Lahiri the namesake
Jhumpa lahiri the namesake essay
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JhumpaLahiri Past decades witnessed the concepts of diaspora and transnationalism have served as prominent research lenses through which to view the aftermath of international migration and the shifting of state borders across populations. The research has focused on delineating the genesis and reproduction of transnational social formations, as well as the particular macro-societal contexts in which these cross-border social formations have operated, such as ‘globalisation’ and ‘multiculturalism’. Although both terms refer to cross-border processes, diaspora has been often used to denote religious or national groups living outside an (imagined) homeland, whereas transnationalism is often used both more narrowly – to refer to migrants’ durable …show more content…
Both of her parents were born and raised in India. Her father is a librarian and mother is a professor of Bengali Language in USA. She took to writing in an early age with the school newspaper. She graduated from Barnard College in English Literature. Lahiri has gained M.A (English, M.F.A in Creative Writing, M.A in Comparative Literature and PhD in Renaissance Studies from Boston University. Lahiri taught Creative Writing at Boston University and Rhode Island School of Design. Lahiri is perhaps the first Indian to have won Pulitzer Prize for fiction in 2000, America’s highest literary honour, equivalent of a Nobel …show more content…
Here again Lahiri displays her deft touch for the perfect detail -- the fleeting moment, the turn of phrase -- that opens whole worlds of emotion. The self- assurance and intellectual adequacy with which Lahiri handles her subject matter is peculiar to her alone. Lahiri has particularly focused on the of ‘Alienation’ which results in loss of identity turns a person into a pathetic figure, his voice being an echo, his life a quotation, his soul and brain and his free spirit a slave to things. The rootlessness of Indian English novelists tend to threaten their creative talents and force their work to follow a more or less fixed pattern giving at times the impression of superficiality and stereotypedness. Her stories reveal more sensitive issues of first and second generation immigrants. Lahiri
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...
...dward Taylor. “Worlds in Motion: Understanding International Migration at the End of the Millennium”. New York: Oxford University Press, 2005.print
The concept diaspora was derived from Greek and means the migration, movement, or scattering of people from their homeland that share the some links or common cultural elements to a home whether real or imagined. The reason why the term ‘diaspora’ is important to understand and is useful because it refers not only because its linked and refers to globalization, linking and connecting place, social consequences of migration, but also, to a form of consciousness and an awareness of home at a more personal level. The feelings, relationships and identities that is often very deeply meaningful to migrants. (Raghuram and Erel, 2014, p. 153 -
Cohen, Jeffrey H, and Sirkeci Ibrahim. Cultures of Migration the Global Nature of Contemporary Mobility. Austin Texas: University of Texas Press, 2011.Print
The interaction between the immigrant and the citizens of the receiving country varies on whether or not their introduction into the new country is seen as a loss or something positive. These differing stances serve as a buffer for an immigrant’s desires, as they can either advance or stagger depending on how far their new situation allows them to advance. For this reason, the likely success of the individual depends on the descending community’s desire to embrace them. This acceptance or denial presents itself in the form of the resources available to “the other.” If these outsiders are not given the tools with which to function properly they will likely find solace in the ethnic specific networks that provide them with a means to survive.
This fully narrated by the ten years old girl Lilia who belongs to the second generation of immigrants lives with her parents in Boston. This story seems to be an autobiographical; it reminds Lahiri’s own life. Throughout the eyes of Lilia, the reader could understand the experiences of the life of Indians in the host country.
Modern identity often takes shape in the blending of lines that weren’t supposed to blend. No matter how coded or enforced, labels never hold all of one’s identity in place. The lines bounding the identity of the refugee are determined by the UN, and dictate a system of values foreign to many would-be refugees. For the Tamil mother from Sri Lanka, individual status as a refugee does not make sense; she is connected to the bones of her son and the soil in which they lie in Canada (Daniel 278). Terms of individuality are relative in the cultural understanding of many displaced peoples: collective identity in family structure supercedes that dictated by Western nation states, though the argument for asylum depends upon cognizance of Western value systems.
People clinging to the sides of a train is a common sight in both Pakistan and India, and as one could imagine, they are clinging for their lives, for if they let go, they will fall off the train and quite likely be killed. She compares her desire to hold on to the henna, which represents the Indian aspect of her identity, and the Indian identity she discovered in the bazaar, to holding on desperately for your life on a fast train. This illustrates to the reader how desperately she wants to keep this experience and her newfound identity. Moniza Alvi employs a wide variety of techniques, from end-stopped lines and formatting in structure, to rhyme, tone, and even imagery and language to attempt to explore the vast concept of identity. She successfully manages to explore the concept of identity, and conveys to the reader the meaningful message that discovering your true identity is dearly valued and highly significant.
Communities that are formed from these displaced peoples result in a diaspora. Trying to define or find a paradigm for the term diaspora is a challenge as Anthropologist James Clifford discusses in his article “Diasporas.” He explores previous discourses and definitions of diaspora where he notes the criteria is impossible to fulfill for all cultural groups, he writes, “But we should be wary of constructing our working definition of a term as diaspora by recourse to an ‘ideal type,’ with the consequence that groups become identified as more or less diasporic” (306). His perspective of diaspora “involves dwelling, maintaining communities, having collective homes away from home (and i...
Fictional characters, incidents and events coalesce with historical personages, places, events and incidents to give it a local colour and habitation, like history plays of Shakespeare. That makes the novel interesting and exciting. But, at several places, in the novel, there is a lack of passion, feeling and poetry, so badly needed to make a work of art more stimulating, exciting and readable. Hoping to humour her Indian and American readers, Mukherjee fails to please both. The “heard melodies” of the seventeenth-century England are sweet to Americans but, not sweeter to Indians. Adversely, ‘those unheard’ are not sweet to Indians but are sweeter to Americans. This interplay of “heard” and “unheard,” the enactment of ‘dehousement’ and ‘rehousement’ make her, a sort of the mythical
A migrant may have a different idea of home than somebody who has lived in the same place for their lifetime. This is demonstrated in the concept of translocalism, which is a word used to describe the connections a person may feel to numerous localities (Raghuran and Erel (2014, p.157). This could refer to the connections a migrant has to the area they have migrated to, and their connections with cultural practices and members of the public, friends and family, and simultaneously the connections they feel they have to the place they have migrated from. Translocalism can be seen in the conversations had by Umut Erell with migrant mothers. (The Open University, 2015a) In this conversation, the mothers converse about the ways in which they attempt to continue to keep the cultures and practices from home relevant and practiced in their lives in the country they have migrated to. This can include practices including cooking the same food they ate in their home countries and speaking the language of their home town with their children. When making new friends, partners and colleagues, new connections are made. The mothers are connecting with new cultures but continue to have strong connections to their previous cultures. Translocalism is an example of a difference between those who have two “homes” and those who may feel as if they only have one. This difference is one which is produced based on the community someone comes from and comes to, and the movements between the two places. Therefore, society is made and remade when people travel from one place to
Often in our class we have seen various diasporic groups and whether or not they constituted as a diaspora. Melvin (2004) found that a diaspora "is a scattered population whose origin lies within smaller geographic location. Diaspora can also refer to the movement of the population from its original homeland." Many different ethnic groups constitute as a diaspora, such as African-American, Armenian, Italian, and so on and so forth. One of the groups we focused on in the class was the Jewish population and diaspora in terms to them.
Globalisation is known to cause the disintegration or complete loss of social, economic and cultural boundaries between nation-states (Kong et al., 1997). A nation-state is a figurative system where communities claim sovereignty over a particular territory (Daniels, 2016). The state can be considered to be the bureaucratic expression of nationalism where a widespread patriotism inevitably precedes the state (Duckett, 2017). Globalisation is known to both undermine and expand the state, in order to keep its economy and people driven by competition (Mann, 1997). This competition allows for many to be proud of their nationality and therefore has a great impact on nationalism.
In particular mediascapes, ethnoscapes and ideoscapes are factors contributing to ideologies of cultural reductionism. Mediascapes, profuse media outlets (Appadurai, 1990) act as a potent tool of influence within society, permeating a sensationalised and ubiquitous view of crime inducing heightened fear of juvenile ethnic minorities (White and Perrone 2007). Ideoscapes centres on discourses and hegemonic ideologies of powerful institutions (Appadurai, 1990), operating through the cultural realm of society, integrating people into “racialised” patterns, undermining, oppressing and subordinating the communities’ subject of ideological theory (Mills and Keddie, 2010). Ethnoscapes refers to constant and fluid shifting of persons across geographic locations, resulting in the lucid cultural diversification within society, affecting the politics of nations regarding new conditions and environments for displaced people. This globalised spatial distribution of ethnic communities portrays the growing tension and anxieties between nation state-based solutions and policy reform concerning refugee populations (Appadurai,
A Diaspora is the scattering of people away from their homelands; typically they are forced away from these lands for one reason or another. The world has witnessed many Diasporas in its time since the development of nations. The effects of the Diasporas have usually been ignored even though they continue to hurt both those directly subjugated and those who don’t even know they have been affected. Each Diaspora has created tension as well as unity within the people who are affected. The African Diaspora, for example, in the beginning caused a lot of unity by those who were forced away from their homeland.