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Impacts on cultural identity
Impacts on cultural identity
Impacts on cultural identity
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“To study the nation through its narrative address does not merely draw attention to its language and rhetoric; it also attempts to alter the conceptual object itself. If the problematic ‘closure’ of texuality questions the ‘totalization’ of national culture, the its positive value lines in displaying the wide dissemination through which all construct the field of meanings and symbols associated with national life” (Homi Bhabha,1990). National identity is essentiality defined by its heterogeneity from what is perceived as other, outside the national boundaries Heteroglossia the different discourses and tongues contained within the normative framework of the novelistic language - is shown to be emblematic of civilization system of social, religious, …show more content…
The narrator protagonist Saleem-Sinai is the embodiment of a nation. Saleem Sinai is one of the “Midnight’s Children” born between 12 midnight and I A.M. in the night of August 14-15, 1947, the time when India coming into existence. The birth of Saleem Sinai at midnight signified the birth of modern India. The Novel contains three births, three national formations – India’s, Pakistan’s and then in 1971, Bangladesh- kept in the reader’s sights by Salman’s movement from India to Pakistan to Bangladesh and then back to India. At the same time, the novel contains a perfectly surreal break-down of borders and divisions, and its chaotic, frenzied pace offers a dramatic and sassy comeback to the staid contours of nation. Both Midnights Children and The Shadow Lines have been weighted by the responsibility of narrating the idea of nation. But unlike Salman Rushdie, …show more content…
I would not have completed this paper if it were not for his expert guidance, patients and keen interest in my paper. I am deeply thankful to the editors and reviewers of this journal for their kind review of this paper.
Works Cited
1. Ahmad, Aizaz.. 1992. In Theory: Classes, Nations and Literatures. Bombay: Oxford UP, 95–122.
2. Aloysius, G. 1998. Nationalism Without a Nation in India. Delhi: Oxford UP.
3. Bhabha, Homi. 1993. (Ed) Nation and Narration Routledge. 1990. Print.
4. Chatterjee, Partha. The Nation and Its Fragments: Colonial and Postcolonial Histories. Princeton NJ: Princeton UP.
5. Gosh, Amitav. 1988. The Shadow Lines. Ravi Dayal Publisher, India.
6. Hawley,JohnC. 2005. Amitav Ghosh: An Introduction. Foundation Books, New Delhi.
7. Hazarika, Sanjoy. 2000. Rites of Passage: Border Crossings, Imagined Homelands, India’s East and Bangladesh. New Delhi: Penguin,
8. Kaul, Suvir. “Separation Anxiety: Growing Up Inter/National in The Shadow Lines.” In Ghosh, Amitav. The Shadow Lines. 1988. CULT Educational ed. Delhi: Oxford UP, 1998. 268–286.
9. Rushdie,Salman. 1995. Midnight’s Children. London: Vintage.
10. ———. 1991. Imaginary Homelands: Essays in Criticism 1981–1991. London:
In different ways, the novel’s narrated the construction of diasporic sensibility subjects effects a evaluation of the postcolonial nation-state without subscribing to a unified, one-world vision of global belonging.
I do not consider myself Paki-American. I am too "Americanized" to be Pakistani. (although by birthright, I am American), and I am not quite up to par with the American way of life. So what does all this have to do with my culture, what does a label really matter to cultural identity? It matters much. I believe that this seemingly trivial confusion over labels reveals the even greater confusion that surrounds my cultural identity: Am I a bridge between these two multifaceted cultures, or have I become a mosaic displaying colors from here and there, and elsewhere too? Perhaps both, and I could be a colorful bridge, or perhaps neither. Whatever the case, I cannot seem to separate these absolutely disparate realities within me. Their forces are still clashing, coming together within me, creating a wonderful confusion out of me. I believe that to truly analyze my culture, the roots of this confusion must be explored. In the span of this essay, I must try to encompass the widths of two worlds, their unique interactions within me... which I hope constitute what is called culture.
“The Third Space of enunciation” disrupts the consistency between the meaning and the reference, “makes the structure of meaning and reference an ambivalent process,” which consequently leads to the challenge of “our sense of the historical identity of culture as a homogenizing, unifying force, authenticated by the originary Past.” As a result, although the third space is “unrepresentable in itself,” it, in Bhabha’s words, “constitutes the discursive conditions of enunciation that ensure that the meaning and symbols of culture have no primordial unity or fixity; that even the same signs can be appropriated, translated, rehistoricized and read anew.” This ability of enunciation, crossing the limit of time, lays a foundation for the postcolonial writing and reading to overthrow the authority of the colonial discourse and articulate for self. In many postcolonial writings, “it is the problem of how, in signifying the present, something comes to be repeated, relocated and translated in the name of tradition, in the guise of a pastness that is not necessarily a faithful sign of historical memory but a strategy of representing authority in terms of the artifice of archaic” (Bhabha 1994, 35). Through deconstructing, rereading, and modifying traditions from their own
“It may be that writers in my position, exiles… are haunted by some sense of loss, some urge to reclaim, to look back, even at the risk of being mutated into pillars of salt”1 said Salman Rushdie. The loss and love of home is not what constitutes an exilic existence; what actually and in true sense constitutes it is the chasm between carrying forth and leaving behind and straddling the two different cultures from two different positions. In my paper, I propose to look at the two sides of an exilic existence- the negative that which has the horrors and trauma with reference to Adorno and Said; and the positive, that which provides the intellectuals and writers a critical and reflective insight, and here I would refer to JanMohamed and Salman Rushdie with special reference to Said’s “contrapuntal” effect. I would then proceed to the ‘enabling’ aspect of exile which involves the agential process of hybridity where I will bring in Homi K. Bhabha’s take on it and his concept of “third space”.
When discussing the controversial authors of Indian literature, one name should come to mind before any other. Salman Rushdie, who is best known for writing the book “Midnights Children.” The first two chapters of “Midnights Children” are known as “The Perforated Sheet”. In “The Perforated Sheet” Rushdie utilizes magic realism as a literary device to link significant events and their effects on the lives of Saleem’s family to a changing India. In fact, it is in the beginning of the story that the reader is first exposed to Rushdie’s use of magic realism when being introduced to Saleem. “On the stroke of midnight/clocks joined palms” and “the instant of India’s arrival at independence. I tumbled forth into the world”(1711). Rushdie’s description of the clocks “joining palms” and explanation of India’s newfound independence is meant to make the reader understand the significance of Saleem’s birth. The supernatural action of the clocks joining palms is meant to instill wonder, while independence accentuates the significance of the beginning of a new era. Rushdie also utilizes magic realism as an unnatural narrative several times within the story to show the cultural significance of events that take place in the story in an abnormal way.
Salman Rushdie’s novel Midnight’s Children employs strategies which engage in an exploration of History, Nationalism and Hybridity. This essay will examine three passages from the novel which demonstrate these issues. Furthermore, it will explore why each passage is a good demonstration of these issues, how these issues apply to India in the novel, and how the novel critiques these concepts.
…….…, “Amitav Ghosh’s The Hungry Tide and the Blurring of National Boundaries”. Conference issue of South Asian Review 25.3; 2004.
BOSE, Sugata and JALAL Ayesha. Modern South Asia: history, culture, political economy. London, Routledge, 2011
Aschcroft, Bill, Gareth Griffiths and Helen Tiffin, eds. 'The Post-Colonial Studies Reader'. London; Routledge, 1995.
Spivak, Gayatri Chakravorty. “Can the Subaltern Speak?” Colonial Discourse and Post-Colonial Theory: A Reader. Ed. Patrick Williams and Laura Chrisman. London: Harvester Wheatsheaf, 1994. 66-111.
A history of resistance has led this region to be alienated from the rest of the nation however this all led them, in turn, to create their own cultural identity especially in terms of literature. We move to the author,
In Salman Rushdie’s Midnight’s Children, women possess power within the sphere of their home and family, otherwise known as the domestic sphere (the private realm of domestic life, child-rearing, house-keeping, and religious education). Throughout the course of their lives, the possession of power changes as women’s role shift from childhood and adolescence to being a wife and mother. This possession of power manifests as their ability to control their decisions in life and the lives of those around them once they enter this domestic sphere. The process of change that turns Naseem Ghani into the Reverend Mother and Mumtaz into Amina demonstrate how women gain or lose power in the Indian society that Rushdie depicts. Before her marriage to Aadam Aziz, Naseem Ghani was a young woman who is owned by her father and has little or no power in her childhood home due to being viewed as object to be traded as a wife in exchange for a dowry. Naseem is seen one part at a time through a hole in a sheet held by three female bodyguards. This objectification of Naseem by Aadam Aziz reveals that she is viewed by the sum of her parts instead of as a complete person. Aziz’s perception of Naseem is “a badly-fitting collage of her severally-inspected parts" which he glues together with his "imagination" (Rushdie 22). By introducing her under the patriarchal male gaze, Rushdie reveals how little power she has as an unwed woman in her father’s household.
...shown through Lenny’s point of view. Prior the partition, Lahore was a place of tolerance that enjoyed a secular state. Tension before the partition suggested the division of India was imminent, and that this would result in a religious. 1947 is a year marked by human convulsion, as 1 million people are reported dead because of the partition. Moreover, the children of Lahore elucidate the silences Butalia seeks in her novel. The silence of survivors is rooted to the nature of the partition itself; there is no clear distinction as to who were the antagonists. The distinction is ambiguous, the victims were Sikhs, Hindus, and Muslims, and moreover these groups were the aggressors, the violent. The minority in this communal violence amongst these groups was the one out-numbered. This epiphany of blame is embarked in silence, and roots from the embodiment of violence.
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.
Riot (2001), Shashi Tharoor’s third novel is set in the context of a fictitious riot that has resemblance to the riot that rocked Uttar Pradesh in 1989 as an aftermath of the Babri Masjid- Ram Janmabhoomi controversy. Tharoor unravels the history of communal India from the fictional context of the investigation of the death of a twenty-four year old idealistic American girl, Priscilla Hart, who was slain in India in the riot. From its premises, Tharoor also communicates his ideas “about ownership of history, cultural collision, religious fanaticism and the impossibility of knowing the truth” (