An Ocean Of Difference 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
In India, culture, tradition, and religion have an influence in every aspect of life from the food they eat, how they greet one another, and even how they marry. To Native Indians, there isn 't much that 's more important to them than their family and their culture, as shown by Mr. Kapasi 's surprise at the standoffish attitude of the Das parents(Lahiri, 450). The Das come from America where there is much less emphasis placed on family values and togetherness. The mother, Mrs. Das blatantly ignores her children, focusing instead on painting her fingernails(Lahiri, 451). The father is more concerned with talking to their driver, Mr. Kapasi, about the tour before his wife takes over the conversation clearly taking an interest in Kapasi and his work as a translator and interpreter(Lahiri, 452). The children are rowdy and talk back to their parents while allowing their attention to wander. In India, this sort of behavior, that of the parents and the children alike, would be frowned upon desperately and the entire family may be excommunicated from the community. India parents are taught to be strict, yet attentive to their children. If a child addresses their parent, the parent is obligated to reply to them, even if it is to scold them. Also, children are taught to be respectful of their parents at all times, even after they become parents themselves. A Native-born
Her and her husband lived in an area with a community of other Indian-Canadians. This story addresses Shaila 's experiences from the moment she learns of the plane crash to the moment she decides take up the cause of the Indian voter and start a foundation/charity. Upon hearing of the incident she does not burst into tears and hysterics. Unlike the other Indian women, she appears stoic and calm in the face of such tragedy. Others see her as a “pillar” of the community in this time of need.(Mukherjee, 437) However, inwardly she worries that there is something abnormal and terrible about her calm and it isn 't caused by the pills the doctors prescribe her for her stress and trauma from the experience of losing her family. Her reaction may be a cause of her adjustments to Western culture where expression of grief is often looked down upon and seen as a sign of weakness, which would account for why her calm is perceived as strength. Shaila and a few other family members of the deceased plane passengers return to India, and yet despite being Indian by nature, some still return to the Western world and resume their lives there as Canadians and Americans, Shaila moving back to Toronto after living with her parents in India for several months for example. Another “relative”, Dr. Ranganathan, returns to the West
In my case study, I will be talking about a personal experience with a family I know very well. I will not be using their actual names; I’ll be using these names instead: the daughter, Cheyenne, the father, Jim, and the mother Lucy.
Grief is a multi-faceted response to loss. Although primarily focused on the emotional reaction to loss, it also carries a physical, cognitive, behavioral, social, and philosophical connotation. Doctor Elisabeth Kübler-Ross introduced the idea of the stages of grief in her 1969 book, On Death and Dying. Although it has received much criticism since then, the Kübler-Ross model remains to be the most widely accepted model of grief today. However, as most psychological research conducted in the 20th century was based on people living in the North America and Western Europe, the Kübler-Ross model could be culturally biased. In the Laws of Absence, Ahmed El-Madini introduces the readers to grief and mourning in the Islamic culture. Through this journey with the narrator, the readers realize that despite cultural and chronological differences, human nature is essentially the same in regards to coming to terms with loss.
One statement in the beginning of the book was especially poignant to any one who studies Indian culture, It is easy for us to feel a vicarious rage, a misery on behalf of these people, but Indians, dead and alive would only receive such feelings with pity or contempt; it is too easy to feel sympathy for a people who culture was wrecked..
In “From the School Days of an Indian Girl.” Zitkala-Sa, the author tells her experience as a young Indian girl taken away from her family to be assimilated in to the white culture.
...ent of Bibi Haldar," an almost frightening story burnished with a bit of absurdity set in India. Bibi Haldar, a woman who "suffered from an ailment that baffled family, friends, priests, palmists, spinsters, gem therapists, prophets, and fools," is so much a victim of her culture that when "anticipation began to plague her with such ferocity...the thought of a husband, on which all her hopes were pinned, threatened at times to send her into another attack”.
“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.
Solitude and consequent feelings of displacement is a prominent problem experienced by immigrants is beautifully depicted with the help of the character Ashima Ganguly. The issue of acute lonliness of exile is portrayed elaborately when we come know that Ashima ganguly is pregnant and expected her baby in a couple of weeks. She is hospitalized butthere is no one to give her company. Ashima reflectsthat had it been in Indiashe would have been surrounded by her big family. Lying in the hospital, she remembers when the Gangulis were boarding the plane to the United State, twenty six of her family membersactually came to the airport to bid her good bye. The novel vividly captures the emotional crises of Ashima ganguly:
In Lahiri’s story the attention and the plot of the story both stayed in one same direction that was the cultural clash. Lahiri’s story “Imperator of Maladies” revolves around people who are Indian’s living in India, Indian’s living in America or people Americans with an Indian decent. As her being a second generation immigrant in America, she realized at a very young age that her family is settled here but she was still not sure about the fact which place she could call her real home because of the different cultural she was witnessing in her everyday family life. In the story when the Das’s family did decided to visit India they did witness the same exact feeling. As the story progresses Lahiri gives us a brief background about Mr. and Mrs. Das as they both were born and raised in America but after sometime their retired parents decided to move back and spe...
“Grief is considered to be universal phenomenon following a loss that can cause diverse psychological and physical reactions” (Sheehy, 2012). People deal with grief differently, in their own way and their own time. Grieving is a process that people will experience at some point in their life. No two people are going to experience the same grief. Someone who is experiencing grief may have suffered a loss of someone or something of importance in their life. This paper will compare and contrast the five stages of grief and the relationship between joy and grief with the story of Job in the Bible, how other religions approach grief and the authors own method of handling grief.
Grief is something universal and experienced among all living creatures at some point in their life time. Grief has been a topic worthy of psychological study for well over a century. Freud published his famous essay on Mourning Beyond Melancholia in 1917(Strachey), wherein he discusses the different responses in humans regarding the profound sense of grief felt after the loss of a loved one. In the 19th century, grief was a visceral condition of the human spirit. Often, grief might be viewed as one of the factors that cause insanity, but it is not a mental illness in itself (Walter, 2005–2006, p. 73). Having been studied and extrapolated upon by many since Freud’s poignant observations in 1917, it has now become a mainstream subject not just
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 ...
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
The Das parents’ negligent relationship with their children in Clear Light of Day mirrors India’s independence from Britain. Before their deaths, Mr. and Mrs. Das were preoccupied and inattentive to their four children, Raja, Tara, Bim, and Baba. They spent most of their time at the club, playing “their daily game of bridge” (Desai 50). This pastime is so important to them that they neglect to take care of their kids. For example, Mrs. Das tires of “washing and powdering” Baba, her mentally disabled baby, and she complains, “My bridge is suffering” (103). Mr. Das also does not focus on his children and “he [goes] through the day without addressing a word to them” (53). Unfortunately, Mr. and Mrs. Das are unable to ever form a loving relationship with their children because they both pass away. After Mrs. Das falls into a...
The language and the set-up are very casual for a first person-narrator taking us through her life. It is very casual and formal, almost like she is telling us about her “everyday-life” so to speak. But when she isn’t telling us and getting us through her everyday life, she is usually talking about her parents, sharing thoughts about them. The thoughts and comment on her parents are a bit different. She is at some moment confronting them and their belief. They can’t grasp why she wont go back to India, and she can’t grasp why they’re so intimately focused on their religion. And that’s is the set-up for the more controversial and sensitive style of language in the