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Diaspora and cultural identity
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Statement of Interest
As the number of Nepali people grows in Canada, so as the need to explore their language, culture and ethnicity. Nepalis are often overlooked, and are considered as Indians, and their ethnic identity, language and cultural heritage are undermined. Some of the dominant markers of Nepali identity and nationhood such as Mount Everest, The Buddha and the Hinduism are constantly challenged by various South Asian cultural discourses in the diaspora, as these markers are frequently linked to South Asian disapora, which in most cases, Indian diaspora. First, I plan to unpack the current debates on South Asian diaspora study/research and its universalizing approach to heterogeneous cultures, ethnicity and nationhood of South Asian
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One of the characters says, "Neps can’t be trusted. And they don’t just rob. They think absolutely nothing of murdering, as well" (45). Desai 's work not only problematizes Nepali community and culture, but also questions a respectable space and identity for a Nepali community in India. Desai 's portrayal of Nepalis in her novel asks for a serious debate on the issues of Nepali identity and nationhood in the diaspora. Desai, while presenting the undercurrents of the Gorkha National Liberation Front 's (GNLF) agitation for rights and justice for the majority Nepalis in a northern state of India, depicts Nepali culture and community constantly criticized and undermined by Indian community. Although, all the Nepali characters in the novel are Indians of Nepali descent, they are treated as the outsiders, and are undermined and presented as being incapable of embracing India as their country. The idea of India as a nation derails and dismantles when its own citizens challenge its boundary, and its limitation to a narrow configuration of nationhood. I contend that the civic identity, the membership of a certain state, cannot be extricated from national identity, self-recognition as a member of a nation-state (Donald 173). As Desai 's presents, "A great amount of betraying, bartering had occurred; between Nepal, England, Tibet, India, Sikkim, Bhutan; Darjeeling stolen from here, Kalimpong plucked from there" ( (9) and without considering the historical contexts and territorial transactions, cultural and ethnic identity cannot be
Forming a new identity in a foreign country is not an easy task. Immigrants usually face challenges to identify themselves. Identity formation is the development of one’s distinctive personality due to particular reasons such as new environment, new culture and conflicts. During the process, some characters from Jhumpa Lahiri’s The Namesake either create or deny the bond with their own culture; some undergo conflicts among generations. Those processes reflect significantly in Ashima and Gogol throughout the book. The degree of assimilations determines to what extent the characters have formed the new identity in the new culture.
Lahiri, a second-generation immigrant, endures the difficulty of living in the middle of her hyphenated label “Indian-American”, whereas she will never fully feel Indian nor fully American, her identity is the combination of her attributes, everything in between.
1 Geoff Childs Tibetan Diary From Birth to Death and Beyond in a Himalayan Valley of Nepal (Berkeley: University of California Press, 2004) 41.
“To be Indian is to lack power – the power to act as owners of your lands, the power to spend your own money and, too often, the power to change your own condition.” Jean Chretien, Minister of Indian Affairs and Northern Development, 1969 “White Papers”
I believe that my cultural identity is something I must preserve. I realize now that my culture is what sets me apart from others. The struggle of learning to preserve my identity as a second generation Nepalese- American will be one that I will have forever. However, this does not prevent me from finding a balance between the two worlds that I am apart
As Indians living in white culture, many problems and conflicts arise. Most Indians tend to suffer microaggressions, racism and most of all, danger to their culture. Their culture gets torn from them, and slowly, as if it was dream, many Indians become absorbed into white society, all the while trying to retain their Indian lifestyle. In Indian Father’s Plea by Robert Lake and Superman and Me by Sherman Alexie, the idea that a dominant culture can pose many threats to a minority culture is shown by Wind-Wolf and Alexie.
They have different cultures, values, standards, norms and so one. However, all countries commonly share the concept of nationalism. This is a world view pertaining to national national identity along with it’s emotional investments. Nationalism also pertains to the national self-determinations achieved for by it’s members. It can also be understood as the patriotism citizens have for their nation. Although they may not know each other, there is still a sense of pride. In Canada, the Indian culture, itself, is a nation. These indigenous individuals have their own set of norms, standards, rules, and culture. However, this population is tremendously low compared to the rest of the country’s population. The western culture of Canada is the dominant national culture. Not to mention, it is also the conforming national identity of most Canadian individuals. In fact, this is to the point where the western Canadian government has the authority to make large-scaled decisions for the indigenous population. Wagamese writes that it is in the hands of the federal court of Canada to determine whether metis and non-status Indians should be considered Indians. The government governs and establishes, the so-called assistances the Indian population receives. They turned a beautiful peaceful nation into a political, complex, system. Ultimately, the government defines what it means to be Indian. The Indians themselves have little to no say. They’re national
Canada was largely viewed by Sikh immigrants as an opportunity to make money for their families and eventually wanted their families to join them. According to immigration patterns, Sikh immigration’s first wave in Canada occurred between the years of 1903 and 1908, in which 5000 Sikhs immigrated to Canada. However, with the introduction of new policies in Indian Immigration, only 118 immigrants entered the country between 1908- 1920 (Razavy, 2005, p. 26). Although, the first arrival of Sikh’s in British Columbia were able to find work, the immigrants arriving after 1908 had more difficulty in arranging stable employment. According to a research study conducted by Razayy (2005), “Language problems, poor education, inaccessibility to medical care, substandard living conditions and the constant threat of racial discrimination and segregation made the transition to Canada difficult” (p. 30). Sikhs were treated unfairly and their social status was considered less than that of the European Canadians, whom were more easily assimilated into the Canadian culture. Unfortunately, based on the attitudes and behaviour towards the Sikh groups it can be assumed that the celebration of diversity,
Rajan, R. S. (n.d.). Concepts in postcolonial theory: Diaspora, exile, migration . Retrieved from http://english.fas.nyu.edu/docs/IO/10743/G41.2900fall09.pdf
For my Anthropological observation study, I will be writing about my culture which I will be familiar with since I have a greater understanding. And also I will be able to analyze some aspects based on my observations that I have received throughout my life. I was born in Srilanka in a Hindu family and lived there for twelve years, until I came to Canada. I would like to write about Sri Lankan Tamil Hindus, that I have observed so far in Srilanka and Canada. I will be focusing on family relationship and social life. In this essay Ill argue that Tamils culture has changed in Canada over time and why it is important to adapt to a new culture in a different country.
With Indian parents and being raised in America from the age of two, Lahiri states in her essay that in her earlier years “Indian-American” was how she was described as, however, she hardly felt as if she could identify with “either side of the hyphen” (97,98). In other words, having these two cultures present in her life that supposedly made up who she was ended up making her feel that because she fell into both categories she could not fully relate to either culture, causing her to feel alienated. She goes on to say, “As a child I sought perfection and so denied myself the claim to any identity” (98). This thinking is a prime supporter of the correlation between culture and identity because it was culture that affected Lahiri’s claim of identity, even if that claiming was no identity at all. Through the examination of Lahiri’s early life, it is evident that there is a correspondence between identity and
Prasad, Amar Nath. “Identity Crisis in V.S.Naipaul’s A House for Mr. Biswas”. Critical Response to V. S. Naipaul and Mulk Raj Anand. Edited by Prasad, Amar Nath. New Delhi: Sarup & Sons, 2003. Print.
The history of tribal oppression in India is an old one. “The Sanyasi Revolt”, “The Wahabi Movement”, and “The Naxalbari Rebellion”, are evidence of the tribal outcry that appropriately foregrounds their requirement for fundamental rights as citizens of the country. Even after sixty six years of independence, India’s rural poor and tribals are lamenting under the curbing effects of destitution, unemployment, undernourishment, illiteracy and human trafficking. For these people, the notions of liberty, equality and democracy have no meaning at all. Though the country is free from the bondage of foreign rule, their repression and prejudices still continue leaving them dependent on their new masters.
Every human being, in addition to having their own personal identity, has a sense of who they are in relation to the larger community--the nation. Postcolonial studies is the attempt to strip away conventional perspective and examine what that national identity might be for a postcolonial subject. To read literature from the perspective of postcolonial studies is to seek out--to listen for, that indigenous, representative voice which can inform the world of the essence of existence as a colonial subject, or as a postcolonial citizen. 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.
David Pryce Jones calls Naipaul a novelist with an over-hanging sense of loss. According to Jones, diminishing is a favorite word of his, narrow is another[1]. Naipaul’s concerns are fantasy and myth, homelessness and quest. He frequently uses worlds like dereliction, violation, loss, illusion, fraud, corruption, degradation and idle. Despite these overwhelming concerns and repetitions, each of Naipaul’s novels has a different texture and shape. The loosely connected stories of Miguel Street, the mock-history of Ganesh in the Mystic Masseur, the satiric political drama in The Suffrage Of Elvira, the brooding and expansive A House For Mr. Bishwas, the bitter sweet memoir of Ralph Singh in The Mimic Men, and the violent world of Guerillas and A Bend in the River are manifestations of different dimensions of the modern dilemmas that confront the global village that the world is coming to be. Overall a critical consensus has emerged that Nai...