By Brinda J Mehta
ISBN-10: 1435611284
ISBN-13: 9781435611283
ISBN-10: 9766401578
ISBN-13: 9789766401573
Indo-Caribbean girls writers are almost invisible within the literary panorama as a result of cultural and social inhibitions and literary chauvinism. till lately, the richness and particularities of the reviews of those writers within the box of literature and literary reports have been compromised by way of stereotypical representations of the Indo-Caribbean ladies that have been narrated from a in simple terms masculine or an Afrocentric standpoint. This ebook fills a big hole in a big yet underestimated emergent box. The e-book explores how cultural traditions and feminine modes of competition to patriarchal regulate have been transplanted from India and rearticulated within the Indo-Caribbean diaspora to figure out even if the belief of cultural continuity is, in reality, a postcolonial fact or a fictionalized delusion. kala pani, to Trinidad and Guyana supplied braveness, decision, self-reliance and sexual independence to their literary granddaughters who in flip used the kala pani because the important language and body of connection with place Indo-Caribbean woman subjectivity with equating writing as a pubic assertion of one's id and correct to assert artistic service provider. The e-book is of severe curiosity to these attracted to twentieth-century literary stories, Caribbean stories, gender reviews, ethnic stories and cultural experiences.
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Additional resources for Diasporic Dis(Locations): Indo-Caribbean Women Writers Negotiate the ''Kala Pani''
Sample text
T]he faith of one and the life of another would be severely handicapped. . [S]uch close juxtapositions of death and life ever brought turmoil – volcanic explosions, upheavals of the earth and sea – Tsunamis” (11). The upheaval caused by the move to establish a sense of self-definition becomes a violation of Hindu prescriptions for girls and women, who are deprived of a specificity of their own by being reduced to communal property. Women are not seen as individuals but as personifications of a particular social role.
The negation of personal choice maintains a structure that denies autonomy by showing how conventions are a way of preserving Brahmin Framing Indo-Caribbean Female Subjectivity 37 “respectability”. This preservation assures the smooth functioning of the system of exchange, whose terms and conditions are controlled by men or women who are willing to act as patriarchal agents, most notably mothers and older female relatives. Shakuntala and Parvatee are convinced of the suitability of their childrens’ eventual union in marriage without discussing the matter with them.
Her being a good Hindu daughter depends upon her ability to live up to the standards set for her by her parents, standards which remain lofty and unreasonable: “If Sastra doesn’t live up to the expectations of those parents, you will never hear the end of it and every year parents are expecting more and more – an ungrateful job” (130). The idea of self-sacrificing Hindu femalehood extends itself to the community level when women are reduced to exemplified ideals or keepers of the Hindu faith. ”15 Although women’s participation in community building is actively solicited, their commensurate recognition in the form of equal citizenship and direct participation in communal policy making has been largely ignored.
Diasporic Dis(Locations): Indo-Caribbean Women Writers Negotiate the ''Kala Pani'' by Brinda J Mehta
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