IV. Diaspora and Postnational citizenship “What I like about her is her ability to combine different cultures: She was born in one particular place, settled in another, was adopted by it, and has managed to mix everything together in a universal way,” said by Christine Van Assche, the exhibition curator, who was the curator for Hatoum’s first Pompidou show twenty-one years ago. This is undeniable that the subject-matter she deals in her works, she deals it with a universal way. Though a citable number of her works make reference to her own experience, but these also go further away finally it makes meaning for all who are in expatriation, in diaspora or who wants to construct their memory with the reference from their home. Hatoum’s work Measure of Distance can be a noticeable example where she perceives the displacement, and memory, the notion of private identity from the viewpoint of postnational citizenship. …show more content…
Engagingly here she uses her mother’s image within a social-political context. As she says “once I made the work I found that it spoke of the complexities of exile, displacement, the sense of loss and separation caused by war”. In this fifteen minutes long video, to depict the loss of war, memory, expulsion, and exile Hatoum used her mother’s image, who is a Palestinian in exile living in Beirut. The images she took in 1981 during her visit to Beirut, while her mother was taking
The migrant experience is a contradiction itself where the desire to find a safer and better habitation is ultimately disowned with the absence of belonging and feeling at home. Peter Skrzynecki’s anthology titled ‘Immigrant Chronicle’ explores this idea, notably in the poems, ‘Migrant Hostel’ and ‘Feliks Skrzynecki’, in which he gives a further insight into the isolation and exclusion they encounter in their start of a new life. Yet it is through this challenge that migrants attempt to conquer their disconnection and learn to adapt to the mainstream of society in their own way. The distant association that migrants have with acceptance into a community can spark feelings of seclusion, humiliation and solitude.
Similarly, Makhmalbaf has produced a film with a simple storyline, however there are a number of symbolisms that each convey its own message. God, Construction, Destruction or otherwise known as Iran 11’09’’01 comes from a collection of short films, made by different directors, where each shows a different perception and response towards the September eleven attacks. Makhmalbaf has utilised a child’s innocent perspective of the world to convey her message in a way where it would not be judgmental or conflicting to the audience, as seen in the way the group of refugee Afghan kids incorporate God into their debate regarding the 9/11 attack, as they say things like “God doesn’t only destroy humans”. The children does not yet understand the horror,
People from various ethnicities are moving and have moved, settled and become citizens of countries other than their ancestors’. Even today, there is discrimination based on looks and the parent country just as the Japanese Americans were discriminated against, although in different ways. Today, people struggle with identity problems and the problem of nationality. Like Oliver Goldsmith, there are few who claim to be citizens of not of any country, but citizens of the world. There are several who adopt and choose a country to be their own and call it their own.
The book Baghdad Burning and the film Turtles Can Fly can both be very influential to a reader or viewer. These two works give an insightful look into Iraq during the time of the war on Iraq in 2003. Either of these works can provide a reader or viewer with many important lessons about Iraq, the Iraqis, and their culture. But, even though Riverbend’s book Baghdad Burning and Bahman Ghobadi’s movie Turtles Can Fly are both important works, Baghdad Burning by Riverbend is more important to help people think critically and understand important aspects of the world around them.
This is showing some vivid detail describing her mothers feelings on the hike they went on to get to the other side of the border. Because the guards were not opening the gates Ahmedi and her mother kept getting pushed around and would have eventually gotten
Mass exodus, predominantly from Syria and Iraq, created more photographs of children, with haunted faces, fleeing from war on an ocean the color of the Afghan Girl’s
Khalidi begins the book by examining the circumstances under which the Palestinians were driven from their homes in 1947-48. He does not refrain from confronting "Orwellian euphemisms" that have dominated this historical debate. He, however, is quick to question the crux of the matter, which is ‘why Palestinian society crumbled so swiftly during the Palestine war’. In answering this, Khalidi compares Palestine to other Arab countries, specifically newer states and finds that there is no particular explanation for the
Gibb also uses the imagery as an identity to describe the “pretty young blond woman” she witnessed Ghomeshi with. The images provided by Gibb give the reader an opportunity to see things from the author’s perspective. As the article progresses the reader is left with visuals which helps them interpret the situations better and evoke their emotions. In conclusion, Gibb’s article effectively persuades readers to speak up for themselves, as well as on behalf of other women in similar situations. She convinces readers to intercede because doing so can change the outcome for
She says, “The ubiquity of anti-Muslim representation in the media landscape has become so normalized as to be unremarkable, invisible, or unconscious among people not targeted by Islamophobia” (Zimardo 222). We almost never see suffering or innocent Palestinians in movies. They are demonized and stripped of their humanity. I’m sure it wouldn’t be so easy for you to say these hateful things to another person’s face, especially after you got to know them. Failing to recognize our country’s fault in streaming Islamophobia and anti-Arab racism in the media only gives it a greater grip on the country’s culture and
There is always a sense of nostalgia and belonging to the homeland. For example, the words of Mahmoud Darwish (1941-2008) express nostalgia for a past that every Palestinian has experienced. In the wake of the events that happened in 1948, Al-Nakbah emerged in Palestinian literature as a concept that signifies an unbridgeable break between the past and the present. The Palestinians’ loss of the homeland becomes the loss of paradise.
The poetry of Moniza Alvi reflects her unique position within the lens of a globalized society. Having been born in Pakistan, yet moving before she could formulate a proper Pakistani identity and growing up in London, England Alvi grapples with her place in both cultures and her poetry reflects this struggle. She, along with many other artists and writers, utilizes her confusion and dissociation with her native country to fuel her poetry. Additionally, her writing serves as a means of release and catharsis for her uncertain identity. The relationship that Alvi has to her country of birth is shaky and complicated because she is expected to represent both cultures and finds that although she is Pakistani it is her London roots that she finds the
Postcolonial writing has concerned itself specifically with the recuperation of lost history. Cultural Memory studies is that burgeoning field of study which provides the important tools for understanding and ultimately deconstructing the configurations of nationalist and imperialist power embedded in the representation of the past which takes cognisance of the visceral experiences and the memories of resistances of the oppressed through generations (Gandhi 92). ‘Culture’ is a veritable social construct that is usually understood in and through the contents of its traditions—its modes of action, forms of language, aspirations, interpersonal relations, images, ideas and ideals. ‘Memory’ is the capacity to remember, to create and re-create our past. The substance of our very being is memory, our way of living is retaining reminders; articulating memory is our raison d’etre.
On the other hand, a film like Paradise Now—an anecdotal tale around two Palestinian suicide planes—tags along, the watcher is torn between two driving forces. From one viewpoint, you trust the film will enable the abomination to seen for what it is, yet on the other; you believe it will allow the characters to' humankind to come through, in every one of its measurements, without lessening their circumstance to purposeful publicity. The trap, for the movie producer and group of onlookers alike, is, as usual, to love the miscreant yet detest the transgression. The critical subject of this motion picture, as I would see it, is the persecution of the Palestinians because of the Israelis. This film makes it realized that the Palestinians, for sure,
At the heart of a person‘s life lies the struggle to define his self, to make sense of who he is? Diaspora represents the settling as well as unsettling process. While redesigning the geopolitical boundaries, cultural patterns, it has also reshaped the identities of the immigrants with new challenges confronting the immigrant in negotiating his identity. Diaspora becomes a site where past is given a new meaning and is preserved out of intense nostalgia and longing. The novel The Reluctant Fundamentalist by Mohsin Hamid is significant in its treatment of the issues faced by immigrants in the diaspora.
This paper talks about the Marxist and Postcolonial analysis of my favourite text, a movie titled The Damsels. The Damsels talks about the birth of a prince called prince Vadin in Achinike kingdom, his return home from his educational adventure after twenty-five years and the actions he undertook in his quest to choose a bride. In this paper, the Marxist and postcolonial lenses have be used to critically analyse my favourite text, The Damsels. Under the postcolonial theory, I have made use of the concepts of culture and national identity to literary critique the movie in relation to how Africa has evolved after colonisation. Also, I have employed the concept of base and superstructure and the concept of alienation under the Marxist theory