بازنمایی خود و دیگری در رمان همنام (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مفهوم مهاجرت همواره با تبعات و بحران های هویتی در مواجهه با دوگانه خودی-دیگری بین میزبان و مهاجر همراه است. این مقاله به بازنمایی خودی و دیگری از نظرگاه نقد پسااستعماری در رمان همنام، اثر جومپا لاهیری، می پردازد و با روش تحلیل و توصیف داده های تحقیق، به این پرسش اصلی پاسخ می دهد که نسل اول و دوم مهاجران برای تثبیت هویت فرهنگی و جنسیتی خود و زدودن چالش های پیشِ رو در کشور میزبان چه می کنند. نتیجه پژوهش نشان می دهد که نسل اول مهاجران با قانون جذب و طرد و نسل دوم در تعامل با هویت بومی خود، یاد می گیرند که چگونه با خود و دیگری به همزیستی جغرافیایی و فرهنگی قابل قبولی دست یابند. اگرچه در ابتدا نسل دوم با فاصله گرفتن از فرهنگ خودی، به فرهنگ دیگری شیفتگی بیشتری نشان می دهد، در پایان، این رمان، راه حل نهایی نسبت به تعارضات هویتی و مواجهه با دیگری را حفظ فرهنگ خودی در کنار گفت وگو و تعامل با رمزگان فرهنگی دیگری با توسل به نظریه آستانه فرهنگی هومی بابا معرفی می کند. لاهیری با طرح موضوع مهاجرت در رمان، صدای مهاجران را به عنوان یک صدای به حاشیه رفته، در کانون روایت قرار می دهد.Representation of self and other one in the novel of the same name (Hamna`m)
The concept of migration is always associated with consequences and identity crises in the face of the insider/other duality between the host and the immigrant. This article deals with the representation of the insider and the other from the point of view of post-colonial criticism in the novel of the same name (Ham na`m) by Jhumpa Lahiri and with the method of analyzing and describing research data, it answers the main question that the first and second generation of immigrants to establish cultural and gender identity. What do they do to remove the challenges ahead in the host country? The result of the research shows that the first generation of immigrants with the law of attraction and rejection and the second generation in interaction with their native identity, learn how to achieve an acceptable geographical and cultural coexistence with themselves and others, although at first the second generation distanced themselves from Insider culture shows more fascination with another culture, but in the end, the novel introduces the final solution in identity conflicts and confrontation with the other to preserve the insider culture along with dialogue and interaction with other cultural codes by resorting to Homi Baba's cultural threshold theory. Lahiri puts the voice of immigrants as a marginalized voice in the center of the narrative by discussing the topic of immigration in the novel. 1. IntroductionOther one concept and its role in immigration has become an important challenge in the intercultural relations of societies today, which fuels racial boundaries more than ever. Some theorists consider the word migration to be synonymous with the Greek word diaspora in the sense of dispersion and confusion. "Diaspora was a permanent community that generally did not have the prospect of returning to their country on a large scale, but at the same time sought to maintain their contacts and cultural commonalities with the culture of origin." (Fakuhi, 2000: 115) Since the concept of the self and the other is not a fixed concept, each of the two sides, the immigrant and the host, are considered different in terms of biological and cultural differences, which always creates a gap between the two sides. This double identity causes the immigrant's identity to be changed and the alienization process leads them to a new construction of identity, which in many cases is associated with the rejection of the national identity and the acceptance of another/host identity, in terms of cultural power. An immigrant is both an insider and an outsider. This contradictory atmosphere is due to the fact that the immigrant confirms and stabilizes his existence (power and authority) in various matters by accepting some of the host's expectations. From the point of view of psychology, we can never see ourselves as a whole. The existence of the other is necessary for us to reach a concept of ourselves even temporarily" (Todorov, 1998: 180) but there are always differences between the two that prevent them from complete similarity. This situation of the immigrant, which is neither completely in the host group nor completely outside it, can be called the third situation, which is one of the basic concepts in the theory of Homi Baba, one of the theorists of the field of post-colonial criticism. It becomes contradictory and two-sided, and the name of this space is called the third space of expression" (Mollaei et al., 2016:p. 102)1.1. Detailed Research MethodologyIn this research, by analyzing and describing the research data and using library tools, the novel of the same name by Jhumpa Lahiri was studied and the subject of "Self and Other" which is the result of the cultural, linguistic and gender differences of the immigrant and the host from the point of view of post-colonial criticism. It has been examined.2. DiscussionSince the immigrants, especially the first generation, have spent a part of the ecosystem in their country, in order to maintain their national and cultural affiliation, they confront the cultural authority of the host/other in two ways; First, by adhering to the customs and cultural signs of their country, and second, by choosing to be marginal through little contact with the host. The immigrant tries to prevent the complete transformation of his identity in another by applying the law of exclusion and absorption by preserving more of his own culture and adopting less of another culture. The most central character in the story is Ashima, who after marrying Ashok is forced to emigrate because of her husband's education. The story begins by focusing on him in the kitchen and cooking Indian food. An action that takes on a semantic aspect throughout the story. The need for mustard takes Ashima's mind to India, and Ashima's longing and homelessness in another strange place in a foreign country is displayed from the very beginning. Throughout his 33 years of life in America, this character still remains on the principles and traditions of his native culture and does his best not to become extra-cultural in any other way. She is a full-fledged symbol of an oriental woman bound by her cultural beliefs. Ashima and his cuisines, which are described in detail, are symbols of preserving one's own culture against another culture. Ashima's encounter with a non-self at the beginning is a linguistic sign based on the words "only in America" that something is done and something is done (Lahiri, 2018: 94), and in this way the boundary between self and non-self is separated. he does, but gradually, as he finds more contact with this other person, he accepts a part of his cultural existence, although he adheres to the law of attraction and rejection until the end of his stay in America. This law, which is based on the absorption of some cultural elements and the rejection of other elements, originates from the type of attitude of each of the parties, "to change the way that branch in its production texts considers itself the original and the other the other." He knows the secondary and primitive ones" (Sujoodi, 2009: 143).Ashima's characterization is to pay the symbolic space of the novel. In this novel, Ashima is a symbol of the fatherland and his duty to preserve and protect his own culture in the host country, and in this way, he engages in cultural resistance against a centrist culture and forces him to change the discourse of his culture, which from the host's point of view is a peripheral discourse and It is different, recognize it and do not ignore it. Ashima tries to invite more of his fellow immigrants to his parties by keeping alive local traditions such as Pocho ceremony for Goddess Durga, rice feeding ceremony for the baby and setting up Durhamis and gathering other Indian immigrants along with cooking traditional dishes of his country. By exchanging cultural commonalities, it rejects or downplays other cultural elements. By describing the details of these parties, the narrator represents Ashima's character as a cultural ambassador. For example, in Anna Prasan's party - the feast of eating rice for a six-month-old baby - showing the details of this ceremony, while introducing the audience to a corner of Indian traditions, elevates Ashima's character from an individual to a national level. Ashima invites all the Indian immigrants that the Gangulis met during this time to this event. He "has been busy preparing these meals all week. The guests either eat standing up or sit cross-legged on the floor." (Laheri, 2018: 56) The text believes in attraction and rejection in the intercultural communication of societies and does not consider the elimination of one against the survival of the other in favor of any of the center and periphery discourses. The author represents this attitude with the character of Ashima. The descriptions of Ashima's Indian clothes and appearance are a sign of the character's habitual actions, which the narrator consciously uses when introducing him to the audience, and turns Ashima into a museum of culture and identity. Although “Ashima and Ashok are short on other things” (ibid:p. 87). But Ashima, unlike Ashok, is very attached to his Indian appearance.3. ConclusionIn the novel of the same name (Hamnam), Lahiri has raised the concerns of immigrants in three main cultural, gender, and linguistic axes: - In the cultural axis, alienation through European-oriented thinking that leads to opposing dualities, confronts the immigrant with two completely contradictory situations; On the one hand, respecting the distance and on the other hand, accepting the cultural fragments of the host. Both of these situations lead the immigrant to self-imposed marginalization in order to provide himself with a safe situation in a foreign country. The first generation belongs more to the native culture and when faced with the extracultural other, they act in two ways: first by adhering to their customs and cultural elements, and second by choosing marginality and creating distance through little contact with the host. The second generation is completely fascinated when facing the other, and by distancing themselves from their own identity and going towards the other, they try to be accepted, but in the end, the attraction of the native culture and the ethnic unconscious, prevents them from complete transformation. - In the second axis, while describing the position of women in the attitude of the third world societies, he compares their position with the women of the first world in order to present a more objective picture of the status of women in the eastern societies. With the duality of western women/eastern women in the construction of his story, while showing the inferiority and insignificance of eastern women in the discourse of his society, he also recreates the construction of the superior and solitary white woman. Second generation women, who are faced with the two conflicts of being away from themselves and being accepted by others, experience more internal tensions than women of the first generation. - And in the third axis, because language systems are associated with ideological strains, they are considered an efficient tool in shaping the discourses of society and impose their cultural power on the immigrant. By suppressing or devaluing another language, the host/immigrant tries to erase and diminish their native culture by pushing the immigrant community to learn their own language, and by assimilating their language to force them to accept their culture and worldview and from on the other hand, by putting their language in the center of commercial, economic and cultural relations, they will continue their political power in a modern way over these countries. On the other hand, the immigrant language, which has no place in the official education of the host, pushes the second generation more and more towards their second identity (host identity). Mispronouncing the name of an immigrant - intentionally or accidentally - is one of the examples of othering through language, which brings the second generation, especially, to a clear conflict with their native identity. 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