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Indian feminism in literature
Women's condition in indian society
Women's condition in indian society
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Recommended: Indian feminism in literature
Chitra Banerjee Divakaruni’s Arranged Marriage (1995), a collection of eleven short stories presents portraits of Indian and India-reared American women who are forced to live a peripheral existence owing to the pressures of cultural norms, parental, familial expectations, traditions and customs aimed at conforming them to perpetuate patriarchal interests. Peripheral existence here indicates the lack of voice, authority and sense of equality for woman in a socio-cultural set up rooted in patriarchy leading to their helplessness, powerlessness, marginalization, subordination and subservience. The alien land of America might hold promise of individual freedom, financial independence, professional betterment, space to reinvent self and assert individual identity but baggage of the past is not easy to give up, holding them back, shaping their consciousnesses, influencing their actions and decisions. The lives of these women is a saga of peripheral existence caught between pulls, pressures of the old past, hopes and aspirations of the new, the present and the future. Sometimes they are seen making bold and courageous choices to carve new identities and at other times seen succumbing to the seemingly overwhelming odds. The present paper attempts to explore and understand the exciting trajectory of the lives of these women. Development and Analysis: The Bats shows a docile Indian wife who finally one day dares to leave the house of her wife-basher husband because of more than severe beating. She is sheltered by her old uncle living in the countryside who keeps her with loving care. But the wife could not stay with him for long and decides to go back to her husband because as she says she “…couldn’t stand it, the s... ... middle of paper ... ... Concepts. Routledge. Indian Reprint 2009. Uma Parameswaran. “Home is where your feet are, and may your heart be there too!”,Writers of the Indian Diaspora. Ed. Jasbir Jain. Jaipur: Rawat Publication.1998. Jain, Jasbir and Veena Singh (Ed.) Women’s Writing: Dialogue with Patriarchy. New Delhi: Creative Books. 2005. Nayar, Pramod K. Contemporary Literary and Cultural Theory. New Delhi: Dorling Kindersley(India)Pvt.Ltd., 2010. Sinha, Sunita. Post-Colonial Women Writers: New Perspectives. New Delhi: Atlantic Publishers & Distributers (P) Ltd. 2008. Spivak, Gayatri Chakravorty. “Feminism and Critical Theory”, Modern Criticism and Theory, Ed. David Lodge. 2nd ed. New Delhi: Pearson Education, Inc. and Dorling Kindersley Publishing Inc. 2007. www.chitradivakaruni.com www.sawnet.org
“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.
Secondly, to conclude her poem, she describes her sense of euphoria when she in the arms of her lover with the line “but when within his arms, I can’t remember who he was or who I was, or what we did or how.” (Vikatanitamba 572). Vikatanitamba’s multi-dimensionality is demonstrated by the gracefulness of her subdued lyrics. Along with the erotic tone that is created, she shows the ability to explain her true yearnings for her man, but in a form that is completely opposite of ancient Egyptians. Despite the simplicity of her poems Vikatanitamba is able to provide a complete story of her love in an elegant fashion. Indian Sanskrit writer Vidya displays her multi-dimensionality in ways similar to Vikatanitamba. Vidya shows the same subtleness in her literature that Viktanaitamba uses to avoid graphic sexual descriptions, but she differs in her sense of multi-dimensionality with her technique of dhavni in the poem “Good neighbor wife, I beg you.” In the line, “Good neighbor wife, I beg you / keep your eye upon my house a moment; the baby’s father hates to drink from the
During the time in the 1950’s, the escalation of mass media with the use of television shows had greatly emphasized the idealist family standards: a white nuclear family standard of living within conventional gender roles that stresses on family hierarchy that became a societal norm as a “perfect family” today. In Gary Soto’s “Looking for Work” and Roger Jack’s “An Indian Story”, bother short stories contest against familial customs. Soto describes how the media shapes the idea of a “family” to the young narrator that inspires him to push his family and himself to assimilate into the while culture. Roger conveys a story of a young Indian boy defying against both his Indian and familial ethics. Together, these stories share a common theme. Both
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...
When Sripathi and his family receive the news of Maya’s and her husband’s fatal road accident, they experience a dramatic up heaval. For Sripathi, this event functioned as the distressed that inaugurated his cultural and personal process of transformation and was played out on different levels. First, his daughter’s death required him to travel to Canada to arrange for his granddaughter’s reverse journey to India, a move that marked her as doubly diasporic sensibility. Sripathi called his “foreign trip” to Vancouver turned out to be an experience of deep psychic and cultural dislocation, for it completely “unmoors him from the earth after fifty-seven years of being tied to it” (140). Sripathi’s own emerging diasporic sensibility condition. Not only must he faced his own fear of a world that is no longer knowable to him, but, more importantly, he must face his granddaughter. Nandana has been literally silenced by the pain of her parent’s death, and her relocation from Canada to Tamil Nadu initially irritated her psychological condition. To Sripathi, however, Nandana’s presence actsed as a constant reminder of his regret of not having “known his daughter’s inner life” (147) as well as her life in Canada. He now recognizeed that in the past he denied his daughter his love in order to support his
The average person wants one thing more than anything else, and that thing is to belong. Usha, a young girl from Calcutta, is no different. Already trying the find her place in the world, Usha must now assimilate into cultural society within the United States. Usha’s uncle, Pranab Kaku, came from Calcutta as well having first come to America, his experiences start off worse than Usha’s, which causes him to join the family in an act of social grouping. With the Old World trying to pull them back and the New World just out of reach, both must overcome tradition and develop their own personal values.
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...
For example, throughout the memoir A Long Way Home, Saroo’s journey is filled with bittersweet moments, from the first day he got lost to the day he was reunited with his family. In this essay I will show some examples of bitter sweet moments starting with him becoming lost in India to finding a new home, then having so many advantages in his new life but still missing his old one with his birth mother, and finally to the moment he visited his mother and made a discovery. After his discovery, he planned a trip to India to reunite with his family. He booked a plane to India and imagined himself in the presence of all his family members, but once he found his birth mother he found out that his older brother Guddu died in a train accident while saroo was lost somewhere in India.
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...
Lamphere, L. (2013). The Domestic Sphere of Women and the Public World of Men: The Strengths and Limitations of an Anthropological Dichotomy. In Brettell, C., & Sargent, C. F. (6th ed.) Gender in Cross-Cultural Perspective. (81-87) Upper Saddle River, N.J: Prentice Hall.
“Arranging a Marriage in India” by Serena Nanda is a well written, informative article aimed at sharing the view of the Indian culture on arranged marriages and also showing how much effort is put into the process of arranging a marriage. Our own culture has evolved into accepting the fact that we are all independent individuals who could not imagine having someone else make such a significant decision for us. Serena Nanda does an excellent job of using her sources within the society as evidence of the acceptance of the arranged marriage aspect of their culture.
In the book Arranged Marriage, I was intrigued with all the short stories it had. It was difficult to concentrate throughout the book without the interruption of tears in my eyes. Most of the stories deal with the experiences of the Indian women in arranged marriages. I did not admire any of the stories since most of them ended in a depressing marital experience. While arranged marriage is not commonly practiced in the United States, the women in both cultures deal with controlling husbands that reprimand their wives when they do not meet their expectations.
The modern concept of marriage is different than what it was many years ago. The realities of love and marriage are constantly being challenged by highly educated and working women. Jhumpa Lahiri, through her novel The Namesake, narrates the story of the Gangulis: a Bengali family who immigrates to America. Ashima, the mother, gives birth to Gogol who represents the second generation of the immigrant family. The novel examines one outlook on modern marriage: using love to satisfy temporary needs rather than having a relationship dependent on actual feelings of trust and loyalty. Lahiri shows this outlook by providing a detailed view into Gogol’s series of unsuccessful romantic relationships,
The tragedy in the novels of middle phase rises from the intimate interactions of the expatriate women with the Indians in post – independence era since there is no more any shielding protection of the colonial officialdom of British imperialism. The brutal rape of Lee, the seduction of Olivia and her step – granddaughter are some symbolic portrayals of the disparity between the romantic illusions that in turn could provide them nothing but sexuality betrayal and falsehood. In portraying the subjugation of the European women by Indian lover’s husbands or the spiritual gurus Jhabvala hints at the moral and spiritual degradation in modern India. The search of the expatriate women for love beauty or spirituality ends in their victimisation at the hands of male rapacity and they are in a predicament of self – destructive commitments or flight for survival.
The Zulu people are a tribe in South Africa that form part of the greater Nguni speaking people. The brunt of their number is situated in the Kwa-Zulu Natal Province of South Africa on its Eastern Coast.