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Native american modern stereotypes
Stereotypes about indian topic
Cultural conflict in two kinds
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In Mira Nair’s film, The Namesake, the disparate cultures of India and America affirms to the binary paradigm of “the one” and “the other”, manifesting the dominance of one from the other and its impact to influence and cause cultural and identity issues. The collision of the two cultures forms a process of trying to construct an identity and a destruction of an ethnic identity, with different factors to consider such as space and other sociocultural codes. This film about the Indian American also shows the concept of model-minority image, standards and expectations imposed to Asian Americans. The Namesake embodies the cultural and identity issues of an Asian American, particularly the Indian Americans, exemplifying the experiences of the intersection of contrasting cultures, marginalization, generation conflicts and identity crisis.
In Heterogeneity, Hybridity, Multiplicity: Making Asian American Differences, Lowe argues that the concept of Asian American is crucial in itself because it emphasizes and intensifies the marginalization of Asian-origin community in the United States. She asserts that Asian American identity becomes “an organizing tool” to formulate Asians in America as homogenous entity, which for her is strongly refutable (511). The film adaptation of The Namesake exhibits this heterogeneity of Asian communities that Lowe argues, narrating the Asian American experience of another ethnicity in the United States—the Indians. The film shows Lowe’s argument of the multiplicity and heterogeneity of Asian American experience, away from the usual stereotyped idea of the Asian American only correspond to Chinese and Japanese Americans. Mira Nair’s The Namesake proves the multiplicity of culture in the context of Asian Amer...
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...entity of the India Americans and the different factors, sociocultural or spatiotemporal, which affect the generation conflicts of immigrants. It exhibits the impact of the Western culture to structure different cultural issues of identity.
Works Cited
Brennan, Sue. “Time, Space, and National Belonging in The Namesake: Redrawing South Asian American Citizenship in the Shadow of 9/11.” Journal of Transnational American Studies 3.1 (2011) : 1-22
Jung, Russell. Contemporary Asian American Communities: Intersections and Divergences. Ed. Linda Trinh Vo and Rick Bonus. Philadelphia: Temple University Press, 2002.
Lowe, Lisa. “Heterogeneity, Hybridity, Multiplicity: Asian American Differences.” Immigrant Acts: On Asian American Cultural Politics. Durham and London: Duke University Press, 1996.
Zhou, Min. Are Asian Americans Becoming White? Context, 3 (1): 64-69, 2004.
Tachiki, Amy; Wong, Eddie; Odo, Franklin, eds. (1971). Roots: An Asian American Reader. University of California, Los Angeles Press.
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...
Cole, C. L. (1973). A history of the Japanese community in Sacramento, 1883–1972. Diss. California State University, Sacramento.
Jhumpa Lahiri, the brilliant author of The Namesake, made a significant point about second-generation immigrants having dual-identities in America. In terms of dual-identity in The Namesake, a person is encountered with choosing between cultures, lifestyles, and decisions. Gogol Ganguli, a protagonist, faces the problem of dual-identity throughout the book. Furthermore, he was faced with the idea of becoming either a true American or Bengali. Gogol’s problematic dual-identity journey started from the day that he was born till the day he found a true balance between his dual-identity.
Throughout their history in America, Asian immigrants have struggled in many different ways to encourage this country to accept and respect the diversity of its citizens. Through efforts in labor strikes and military aid such as that in World War II, the American society has gradually moved to accept racial minorities. Asian today have much more freedom than when they first began traveling across the Pacific. However, many still find that they are unjustly viewed by society and treated as “strangers from a different shore” (474).
Within the framework of familial lives of Bengali immigrants in the U.S, the novel explores and exposes the deep schisms behind the veneer of equality and uniformity in America, marked by its shopping malls, suburban housing, etc to a more poignant and startling cultural depths – a hiatus too wide to bridge. However, it is in The Namesake, her first novel that a sustained attempt is made to deal with these concerns of two generations of an immigrant Indian family. What emerges at the end of this deeply psychological study is the hybridity and luminal existence of the diasporic community, what with the ubiquitous conflict between strong ethnic ties and a matching resolve to settle down in the New World. In the process, the feeling of ‘neither there nor here’ spills over into the lives of the second generation also. It is a deeply moving and finely wrought family drama centred around the Ganguli couple, first generation Indian immigrants, whose experiences in the U.S. are pitted against those of their children, complicated further by the choice of name for their son-all of which leads to the clash of cultures resolving into a sense of hybridity and
Both the formation and subsequent reshaping of the American identity between immigrant populations have often entailed intricate relations between ethnicity and race; scholars have made use of two concepts in articulating group identities within the United States (Gregory 32). The US ethnic and racial relations’ history discloses complex procedures under which some social groups have established their places in the mainstream America through adaptation to institutional and cultural norms that mainstream white society established. Thus, the non-Caucasian immigrants are coerced into finding their American identities based on the US society margins due to their alleged unwillingness and inability to assimilate into the already established institutional and cultural norms. Often, such alienations from the mainstream America takes an entirely racial dimension, and on other occasions, the US society prejudice is labeled against certain ethnic communities. Regardless of the ascribed status, such immigrants have turned out as empowered persons with regards to their explicit and implicit critiquing of the country’s social order. Chronologically, the US non-Caucasian immigrants have indicated the authority to disrupt, resist and question institutional and cultural
Traditional cultural values and family relationship are at heart of the Asian principles. Asian immigrants treat their ethnic communities as extended families and every success reflects the expectations of the whole group rather than just one family. The article is very useful to my study as it explains that the traditional Asian values apply to immigrants living in America. Being a minority group in America, Asian communities treat their families as their biggest support and a source of identity. There is a lot of pressure put on young people to succeed. The Asian children often suffer from the inability to fulfil their parents’
The term Asian American is usually used for representing all immigrants from Asia or American-born people of Asian ancestry. However, every single person, called Asian American, has a different view of identity. Some people regard themselves as Americans or some regard themselves as Asian American, while others think they are Chinese or Japanese American (Hing, 1993). The fact that many people reveal a variety of response is very interesting part of Asian American Study. Even many people change their identity situationally. This complexity causes of a hardship of identifying the term, Asian American. When I read surveys from “What Does It Mean to be Asian American?”, all people have their own reasonable
"Franks, Joel S. Asian Pacific Americans and the United States: Volume I. San Francisco: Mcgraw-Hill, 2001.
The recurrent inquisition “Are you American?” or “Do you speak English”? define who can count as an American or not. The wholesale incarceration of many Japanese Americans during the World War II explains how the formulation of foreignness became reified. Regarding this issue, Chang and others highlight the unique positioning of Asian Americans in historical and current-days realities to analyze those oppressive forces which work to deny citizenship and immigration rights (Hing, 1993). And while the constant reminder of the outsider racialization also affect Latinos groups in a particular way, the specter of the yellow peril and the model minority continue to persist to marginalizing Asian American experiences in way that are unique to their historical and political context. Critical scholars in education working to disappear the model minority stereotype also find that the perception held by the public is more difficult to overcome within higher education circles, where the stereotype of Asian American excellence and overrepresentation seems to be at its highest because of its social, economic and cultural implications which are attached to educational attainment at its most elite
Moreover, there is not only physical crime, but also instances like whitewashing of Asian characters in Hollywood movies, turning the culture into a costume, or the pressure to assimilate ‘American’ names dissolves the Asian American narrative even more. Therefore, Asian Americans find themselves with “no foundation in politics, no cultural icon, no place in American history,” to the degree that “there is a sudden painful epiphany that we never belonged in the first place” (Yi, 2016). When an Asian immigrant comes to the U.S., they realize they must give up their culture and identity in order to acclimate, and there is meager advocacy for that custom to change. To be unaware of the historical and modern dilemmas of Asian Americans dismisses
“Asian Americans is often related to the interchangeable use of race, ethnic identity, and culture to describe this community. For the purposes of this research study, we define culture to be the “customs, norms, practices, and social institutions, including psychological processes . . . [and the] beliefs, values, and practices, including religious and spiritual traditions”” (Liu, 2010)
What makes people American? Is it the fact that they live in America? Is it the fact that they can speak perfect English? Is it the fact that they contribute to America? Although we can raise a number of possible definitions of “American,” none of them seem to help Asian Americans become “real” Americans. As Tuan argues, the word American “is reserved for describing white ethnics and would not be accepted by others if used to describe themselves” (Tuan 127). It means that Asian Americans possess few available choices regarding their identification in contrast to white people. As a result, some Asian Americans struggle between how others perceive them and how they see themselves. In this paper, I mainly focus on later generations of Japanese
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