THE DYNAMIC CONSTRUCTION OF HYBRIDITY IN THE INDONESIAN-VERSION OF GHADA KARMI’S NOVEL “IN SEARCH OF FATIMA – MENCARI FATIMA”.

TABLE OF CONTENTS

PAGE OF APPROVAL

STATEMENT OF AUTHORIZATION PREFACE

ACKNOWLEDGEMENT ABSTRACT

TABLE OF CONTENTS LIST OF TABLES

CHAPTER I INTRODUCTION

1.1 Background ………... 1.2 Statement of Problems ……….. 1.3 Aims of the Study ………. 1.4 Scope of the Study ……… 1.5 Methodology of the Study ……… 1.6 Organization of the Paper ……….

CHAPTER II THEORETICAL FOUNDATION

2.1 Novel ………. 2.2 Hybridity ………... 2.3 Postcolonial Criticism ………... 2.4 Character and Characterization ………. 2.5 Implementation of Hybridity in

“In Search of Fatima – Mencari Fatima” ……… i ii iii iv v vi viii

1 4 4 5 5 6

7 9 10 12

CHAPTER III RESEARCH PROCEDURE & DATA PRESENTATION 3.1 Research Subject ………... 3.2 Procedure of Analyzing the Data ……….. 3.3 Data Presentation ……….

3.3.1 Hybridity Construction in Main Character ………... 3.3.2 The Factors of Hybridity Construction ………...

CHAPTER IV FINDINGS & DISCUSSIONS

4.1 Hybridity Construction ………. 4.2 The Factors of Hybridity Construction ……….

CHAPTER V CONCLUSIONS & SUGGESTIONS

5.1 Conclusions ………... 5.2 Suggestions………

REFERENCES

ABOUT THE WRITER APPENDICES

15 15 16 16 24

33 40

50 51

ix xi xii

CHAPTER I

INTRODUCTION

1.1

Background

Every nation has its characters and identities that are created and started in certain history and background. All those things are tightly related to the culture.

Culture is the capacity of members within a society to take a position enabling them to communicate and function in accordance with the principle and constructs put in place for that purpose. It is also the process of getting to know, to relate to and to benefit from the social system acting as signifiers from the on going development of that society. (Kumar: 2000)

From Kumar’s thought, it could be concluded that culture is produced from similarity concept, custom, and habit in a society, so that every society has their own unique cultures.

Since there are cultural differences in each society, it is possible to have a variety of culture in a nation. It is known as multiculturalism. According to Nelson (2003), multiculturalism is a sociopolitical concept, and in some countries, a government’s policy that describes the coexistence of many different cultures in one place. Multiculturalism emphasizes an idea of a nation as a form of cultural autonomy. It means that all cultures have an equal position in the society.

The word “equal” in cultural aspect implies the existence of the dominance and resistance because equality indicates power relation. Culture is an aspect of colonialism that is influenced by the power of a nation. In other

words, power as an aspect of colonialism exists in culture because of the existence of cultural domination of the colonizer toward the colonized

Colonization tightly relates to the domination and power of the colonizer toward the colonized. Cultural approach is one of the ways for the colonizer to realize its intention in colonization, that is to take advantages of the colonized’s resources. The colonizer forces its cultural influences to the colonized because of the colonizer’s role as the dominant power and the colonized as resistant power. Moreover, the colonizer gets the result from their exploitation of the colonized, such as absorption of the culture of the colonized.

Absorption of the colonized’s culture by the colonizer and vice versa is called assimilation and acculturation. According to the Merriam-Webster Dictionary, acculturation means cultural modification of an individual, group, or people by adapting to or borrowing traits from another culture; assimilation means the process whereby individuals or groups of differing ethnic heritage are absorbed into the dominant culture of a society. In a specific scale, assimilation and acculturation produces a concept of hybridity.

Barker (2000) states that hybridity is the assimilation of two or more different cultures in order to create new identity. In other words, hybridity is the assimilation of cultural signs and practices from a nation to other in which people adapt to the necessities and the opportunities of both more and less oppressive cultural impositions. This process then produces a new cultural pattern through its structures. The metaphor of hybridity invokes not only the

possibility of uncertain identities but also the essential identity to the discourse on hybridity as a response to racial, ethnic, and national division.

Hybridity occurs in colonial societies because of conscious moments of cultural domination, such as when the colonizer power invades the colonized to consolidate political and economic control, and dominates the colonized to support the new social patterns. As hybridity is about the assimilation of cultural signs, especially between the colonizer and the colonized, it is one of the approaches used in postcolonial studies (Aschroft, Griffiths, and Tiffin: 1989).

The colonization of Palestine by Israel provides an example of colonialism issues and an instance of hybridity in factual life. The colonization has taken place for more than 50 years wherein Israel has dominated the areas and limited the cultural authority of the Palestinian. In addition to that, Israel imposes its culture and custom to the Palestinian, hence constructing new customs.

The track of hybridity can be found – among others – in literary works, such as novel. Novel is chosen as this research of subject because it has a close relation with the real life. As Hawthorn (2001) puts it, “the novel has a relationship with ordinary life, with the detail of contemporary experience, both social and individual, which sets it apart from the other literary genres.”

Considerable number of novels are produced in the postcolonial era or based on the colonial stories. Indonesian-version of Ghada Karmi’s novel “In Search of Fatima – Mencari Fatima” is one of novels which is based on the

colonial setting and it represents hybridity and cultural identity of the Palestine. This novel is written based on Karmi’s true story that tells us about her experiences during the colonization of Palestine by English and Israel. The content of the novel covers the colonization of Palestine by English and Israel and its effect toward the main character, who experiences staying both in Palestine and in England.

In summary, Ghada Karmi’s novel “In Search of Fatima – Mencari Fatima” represents the dynamic construction of hybridity. For that reason, the writer is interested in doing research on it.

1.2

Statement of Problems

According to Arikunto (2002), to enable research to be conducted appropriately, a researcher should formulate the problems as clearly as possible. Relating to explanation above, this research proposes two questions about hybridity in the Indonesian version of Ghada Karmi’s novel “In Search of Fatima – Mencari Fatima”. They are as follows:

1. In what ways is hybridity constructed in the novel?

2. What are the underlying factors of the hybridity construction?

1.3 The Aims of Study

Based on the research questions, the study is aimed at: a) Elaborating the ways hybridity is constructed in the novel. b) Describing the factors which cause the construction of hybridity.

1.4 Scope of the Study

In this present study, a novel “In Search of Fatima – Mencari Fatima” by Ghada Karmi was chosen as the focus of the research because of hybridity issues presented in the text.

Since the novel, which is studied, is a translated literary work, there are some barriers which have to be faced. According to Newmark (1988) there are some considerable obstacles about analyzing translated literary works. The first point is the words. There will be a cultural overlap between the source and target language because some cultural words are not easy to understand, since they are associated with a particular language and cannot be literary translated but many cultural customs are described in ordinary language. The second point is the interpretation of translator. The analysis of translated text cannot be as accurate as the analysis of the original text because the readers may get the different comprehension between the target text and the source text.

1.5

Methodology of the Study

Pertinent to the research subject, this research uses a qualitative approach because it can be used to uncover and understand more deeply and detailed the means behind any phenomenon that happen in the text.

1.6

Organization of the Paper

CHAPTER I is about what the backgrounds, problems, aims, and significations are, and also the organization of this research

CHAPTER II provides some theories which become the foundation and thought that support this research.

CHAPTER III includes the methodologies which are used in this research.

CHAPTER IV shows the findings as the answer of research questions and the discussions which explain them briefly.

CHAPTER II

THEORETICAL FOUNDATION

2. 1 Novel

Literary works as the product of people’s creative expression involve many aspects in their production processes. Those can deal with visual expression, oral dimension, or both of them. Literary works are categorized into three genres that are prose, drama, and poetry. Novel is fiction. In general agreement, novel and its development are the center of a fiction genre (Hawthorn: 2001:17).

Etymologically, ‘novel’ comes from the Italian word ‘novella’, which means ‘a small new thing’. Novel is a long written story, which deals with invented people and events. (1)

During the seventeenth century in Spain and the eighteenth in England, the novel was the most important form of prose fiction. To this day, the novel still maintains its leading position as the genre that produces the most innovations in literature by exploring the subject and the society (opcit: 29).

The history of novel tightly relates to the history of imperialism because the emergence of novel occurred at about the same time as the imperialism era was beginning in West Europe. At this time, many novelists created their works both in peaceful and non-peaceful condition. (ibid: 35)Consequently, the novel, especially historical novel, and its studies had a great influence in

the study of postcolonial discourse and it becomes the postcolonial’s concern because historical novel deals with many thing in the past, especially in the colonization era.

“In Search of Fatima – Mencari Fatima” by Ghada Karmi can be categorized into historical novel in that it sets its events and characters in a definite historical context and it may include both fictional and real characters (ibid: 154) . It can also be analyzed with postcolonial approach.

In analyzing a translated literary work, some considerable obstacles could potentially reduce the accuracy of the study. First point is the words. There will be a cultural overlap between the source and target language because some cultural words are not easy to be understood, since they are associated with a particular language and cannot be literally translated but many cultural customs are described in an ordinary language. Second point is the interpretation of translator. The analysis of translated text cannot be as accurate as the analysis of the original text because the readers may get the different comprehension between the target text and the source text. (Newmark: 1988: 162-171)

There are some points in the novel that can be analyzed, such as character, plot, structure, setting, theme, and symbol or image. This research is focused on analyzing the main character through the hybridity perspective, which is part of the postcolonial studies’ models.

2. 2 Hybridity

The term of ‘hybrid’ refers to the assimilation or integration of the colonizer’s and the colonized’s cultural signs and practices in which people adapt to the necessities and the opportunities of both more and less oppressive cultural impositions. This process then produces a new cultural pattern throughout its structures. Therefore, the concept of hybridity is useful in describing the cultural assimilation and constructing new forms of identity.

Hybridity is the revaluation of the assumption of the colonial identity through the repetition of discriminatory identity effects. It displays the necessary deformation and displacement of all sites of discrimination and domination. (Bhabha: 1994: 159)

From Bhabha’s theory, it could be concluded that hybridity is the deconstruction of colonial dogma through the affirmative effect of assimilation from the colonizer to the colonized and vice versa and that it exists as a response to racial, ethnic, and national divisions.

An instance of research on hybridity is that of Gillespie’s (Barker, 2000: 211) which studied the Asian teenagers that lived in Southall, London. The finding showed how the teenagers created their identities as Asian teenagers who stayed in England. In some situation, they involved their English identification in their daily life. They also still had a faith in the cultural aspect of Asia, which is heterogeneous.

One of the important things in hybridity analysis is to distinguish the types of hybridity that refers to the specific situation in certain communities. It is divided into two types. First type is structural hybridity that refers to social

and general aspects, for instance, marginal area or city like Miami and Singapore. Second type is cultural hybridity that distinguishes some cultural responses that leads to the assimilation space and blurs the cultural boundary in hybridity. (ibid: 208)

The boundary of hybridity involves the colonizer’s and the colonized’s language and culture that cannot be purely presented and separated from one another. The assimilation and adaptation of cultural practices and the cross-fertilization of cultures in hybridity can be seen as positive, enriching, and dynamic things. (opcit: 296)

Hybridity commonly occurs in postcolonial societies because of the conscious moments of cultural repression, e.g. when the colonizer’s power invades to consolidate political and economic domination, and when invaders attack native people and force them to support the new social patterns.

Hybridity is the essential concern that is used to analyze cultural assimilation in deconstructing the binary oppositions of center/periphery, master/slave, civilization/savagery, and colonizer/colonized. Hence, hybridity is categorized as one of the postcolonial studies’ models that gets many influences from poststructuralist theories. (Aschroft, Griffiths, and Tiffin: 1989)

2. 3 Postcolonial Criticism

economics, culture, and politics. (Lo and Gilbert in Budianta: 2004: 62) It supports the notion of postcolonialism.

Postcolonial studies deal with the effect of colonial activities imposed upon the colonized people and the possibilities of their reaching cultural independence. Moreover, the postcolonial discourse is the way for the colonized to declare their identity and cultural history.

Postcolonial criticism and theory emerged in the 1980s. The concept of postcolonial approach is similar to poststructuralism in that postcolonialism comes from the suffering of the colonized and its omission of identity and is applied in specific topic. Edward Said and Homi Bhabha were the early pioneers who introduce that concept. (ibid: 49-50)

Postcolonial criticism tends to have double focus. It concentrates either on the representation of the non-European in Western literatures or on the writing from non-European cultural traditions. These are especially written from countries that have been colonized by Western nations. Shortly, postcolonial study does not only entirely deal with rebellion case but also is concerned with ambivalences discourse. It is supported by Bhabha’s idea about the description of postcolonial perspective and its boundaries, as follows:

The postcolonial perspective – as it is being developed by cultural historians and literary theorists – emerge from the colonial testimony of Third World countries and the discourse of ‘minorities’ within the geopolitical divisions of East and West, North and South. They intervene in those ideological discourses of modernity … often disadvantages, histories of nations, races, communities, peoples. They formulate their critical revisions around issues of cultural difference, social authority, and political discrimination in order to reveal the antagonistic and ambivalent moments within the ‘rationalizations’ of modernity. (opcit: 246)

Postcolonial theory deals with the literary works that are written by the colonized or the colonizer countries, particularly, those representing the disfigurement of experiences and realities in the colonizer culture and describing the inferiority of the colonized. Besides that, it attempts to articulate the colonizer’s and the colonized’s identity and to reclaim their past. It can also concern with the way wherein literature in the colonizer’s style is appropriate to the way of the colonized’s living. One of the aspects in the novel that can be analyzed by postcolonial theory, especially hybridity, is character.

2. 4 Character and Characterization

Character, in a real life, closely relates to the human personality because everyone has his or her unique character. However, a fictional character is not like a character in real person. In the novel, the existence of characters is aimed at representing something or a particular individual. According to Hawthorn (2001), character is intended to investigate the human personality or psychology, to tell a story, to show a belief, to contribute a symbolic pattern in a novel, and purely to facilitate a particular plot development.

There are three points about investigating the character in fiction and its relation to the character in real life. First, the construction of characters in the novel depends on its representation and correlation to real life. Second, the different perspectives of people about life influence the construction of

fictional character. Third, character in a fiction is a symbol of character in real life. (ibid: 87)

There is a method that is used to learn the fictional character. It is called characterization. Characterization attempts to reveal the changing or the development of character, providing the significant information about character, and viewing the processes as what the writer is trying to achieve in the presentation of character. There are two methods of characterization: explanatory, which describes a person through the narrator, and dramatic, in which the readers are supposed to understand the story by themselves as if witnessing a theatrical performance (ibid: 93)

2. 5 Implementation of Hybridity in “In Search of Fatima-

Mencari

Fatima”

“In Search of Fatima-Mencari Fatima” by Ghada Karmi tells about the life of main character, during her stay both in Palestine and in England. She had many bad experiences, which influenced her life, and tried to get used to living in Palestine as the colonized and the conflict area. Ghada and her family were forced to move to England. The problem occurred when she, as a migrant, had to adapt to English culture and lifestyle along with her trauma as Palestinian. She doubted her identity, as a Palestinian who stayed in England.

Relating to the synopsis above, this novel has the elements of character and characterization which can be analyzed by postcolonial theory, and especially that of hybridity perspective. Since the life experiences of the main character and her ambivalent attitudes represent the basic notion of hybridity,

hybridity is fixed to the construction of the main character’s identity and its factors. All of the hybridity theories are applied to answer the questions in this research.

CHAPTER III

RESEARCH PROCEDURE AND DATA PRESENTATION

This chapter focuses on the research procedures used in this research as the tool to analyze the data presentation. It consists of three subheadings; Procedure of Analyzing the Data, Research Context, and Data Presentation.

3.1

Procedure of Analyzing the Data

This research was conducted using a qualitative method, and the research problem was firstly addressed by analyzing it descriptively in which the collected data are interpreted by employing the relevant theory. Several steps were carried out in conducting the research. First, the novel entitled “In Search of Fatima –Mencari Fatima” was determined as the context of the research. Then, the research questions were formulated with a concentration on the hybridity construction in Ghada Karmi’s novel. After that, the relevant textual evidence related to hybridity was selected from the novel and its construction processes in main character identified and analyzed. The data were then interpreted by employing postcolonial theory with a focus on hybridity analysis. Finally, conclusions and suggestions were drawn based on the research findings.

3.2

Research Context

The analysis of this research is focused on a novel entitled “In Search of Fatima –Mencari Fatima” by Ghada Karmi. It was published in 2002 by Verso and translated by Risa Praptono. It consists of fourteen chapters. The

novel mainly narrated the life of the main character who stayed both in Palestine and in England. Living in Palestine as the conflict area, she had many bad experiences, which influenced her life, but she tried to get used to it. Ghada and her family were then forced to move to England. The problem occurred when she, as a migrant, had to adapt the English culture and lifestyle to her trauma as a Palestinian. She questioned her identity, as a Palestinian who living in England. The research subject is the hybrid identity of the main character and the factors that constructs her hybrid identity.

3.3

The Data Presentation

The data elaborate the aspects that construct the hybridity of the main character. The textual evidences are classified into two tables:

1. The construction and types of hybridity in the main character. 2. The factors that made up the construction of hybridity.

3.3.1 Hybridity Construction in Main Character

The textual evidence in the table below shows the actions and attitudes of characters which reveal the construction and types of hybridity in the main character.

Table 1

The Construction of Hybridity in Main Character and Its Types

No. Textual evidences Types of

Hybridity

Interpretation

1. Biarawati ini tidak dapat menyebutkannya dan berkata

Cultural Name is the prior identity for everyone

2.

3.

Ghada yang aku kenal sepanjang hidupku, tapi makhluk asing ini, “Garda”… Aku benci karena orang tuaku memilihkan nama yang sulit diucapkan orang Inggris, seakan mereka tahu masa depanku.

(Ghada was disappointed

because her name could not be well articulated in English pronunciation. So she thought that well-defined name was one of the important things for her existence in England.)

Tak peduli dengan ibu kami dan radionya, Siham dan aku mulai menyukai mendengarkan musik klasik di program Tiga BBC. Orang tua kami tak pernah

memahami dan belajar

menyukainya.

(She loves the classical music, one of the genres in Western music, more than the genres in Arabic music.)

Lukisan GainsBorough dan Reynolds yang aku lihat disana, memperlihatkan pemandangan Inggris pada 18 dan 19, ditambah dengan bacaan Inggris klasik, dan itu memberikan keakraban yang kuat. Aku akan menatap wajah-wajah segar, laki-laki bercelana selutut, wanita-wanita bertopi jerami dengan baju berpotongan sepinggang tinggi yang dikitari ladang dan hutan, berlangit biru kehijauan, dan tampak awan bergumpal. Seakan inilah warisan akan kebudayaanku.

(Though a Palestinian, she was proud of classical English art works and she regarded it as her cultural heritage.)

Cultural

Cultural

A culture is the most important thing in naming process in order to build an identity of one community or tribe. For that reason, name is indicating not only an individual’s identity but also a community’s identity.

Music is a cultural reality, such as rap that

conveys the

experiences of black people – especially men. Rap lyrics are usually connected with the representation of discrimination in a real life. (Barker: 2000, 223)

Painting is one of the art works which represents a reality of life and is almost inspired by culture. Shortly, admiration of the art works indicates the appreciation of its culture.

4.

5.

6.

Kecacatan pengetahuanku atas ini, dan dihadapkan dengan Westernisasi, aku terpesona pada bahasa Al-Qur’an, yang dipancarkan lewat pembacaan ayat-ayatnya, dan merasa tak mampu mengungkapkan pemujaan atas keklasikan kebudayaan Arab.

(Her adoration of the diction of Qur’an’s words was contrary to her inability to show it.)

Bayanganku tentang Paris adalah campuran antara romantisme novel sejarah yang aku baca, dan sikap anti Perancis yang aku ambil dari sekelilingku. Mengabaikan latar belakang Arabku, aku tetap memiliki berbagai prasangka Inggris terhadap orang Perancis yang dianggap berbau bawang putih, pengecut yang tak dapat dipercaya, yang menyerah pada Jerman di perang dunia kedua. Aku menerima stereotip ini dengan penuh antusias, seakan ini bagian dari sejarahku sendiri.

(She was ignored her Arabic background and absorbed a lot of English perceptions, including the perception about France.)

Perdana menteri Inggris, Anthony Eden, benci, juga takut akan Nasser. Dia menganggap Nasser sebagai diktator kejam, seperti Hitler dan Mussolini. Mereka menyebut Nasser sebagai “bukan siapa-siapa.” Aku ingat bagaimana sindiran ini membuatku kesal; ini sangat penuh kebencian dan kesombongan sehingga aku merasa ini seakan sedikit diarahkan personal padaku.

Cultural

Cultural

Cultural

Dictions that are available in Qur’an have an artistic sense. Its content is properly appropriate to certain culture. For instance, the different version of articulation in Madina and Mecca.

A stereotype usually involves a negative signal to distinguish one community from others and is directly intended to the power maneuver. It happened in the conflict history between England and France which causes English people have a stereotype and nicknames for French, such as Gallic (‘galena’ people or the ancestor for French) and ‘frog’ (mockery). This assumption becomes a tradition. Politic is one of cultural characteristics. It expresses a social relationship and class control so that it covers the exploitation of relationship inside. Besides, the issue of cultural representation has a political character because it is intrinsically connected

7.

8.

9.

Nasser as nothing, lifted Ghada’s nationality up. She was annoyed with Eden’s argument.)

“Rada!”- dia menyebut namaku- “Rada! Dimana si Arab?” Akumenjawab, “kamu benar, aku si Arab.” Dia memandangku bingung. “Apa maksudmu?” Dia mendesak. “Benar ko, aku bukan Inggris.” “Jangan bodoh,” dia menjawab tak sabar. “Kamu itu gadis Inggris berkulit gelap, itulah kamu.” Aku senang mendengarnya sekaligus tak nyaman. Aku tahu gambarannya tidak seluruhnya mewakili aku, meskipun aku tak dapat mengatakannya juga. Bagaimanapun, saat itu, aku tak mau membantahnya. Dianggap senilai dengan orang Inggris cukup baik bagiku.

(Zandra, Ghada’s friend, has considered Ghada as an English woman with dark skin. It made Ghada confused. She was happy despite the fact that she was disturbed to hear it.)

Aku kemudian menjadi terisolasi dari mereka semua… aku akan dengan ragu menjawab jika ada yang bertanya dari mana aku. Dan aku akan menjawab dengan malas-malasan “dari suatu daerah di Timur Tengah”… aku tak tertarik dengan kejadian Timur Tengah dan aku secara umum menutup hubunganku dengan Arab.

(She denied her nationality and was rather introverted with all of Arabic things.)

… lagu kebangsaan Israel berkumandang memenuhi udara. Aku kaku begitu gelisah.

Cultural

Cultural

Cultural

Colour skin is one of the cultural focuses because it showed the difference between one community and others. According to Gilroy in Barker (2000), in Western country, coloured people are exposed as a heap of problems and victims. Furthermore, black people are represented as objects and subjects of crime. It happens in order to save the Western culture from

domination of

outsiders.

A nation is an area where social and cultural aspects were formed. The citizen, as one of the social aspects of a nation, associate one another and assimilate its culture to their life.

National anthem indicates the nation’s existence. If the

10.

11.

Bagaimana mereka dapat melakukan hal semacam ini, aku berpikir marah… Aku pikir, “Aku tidak bisa berdiri mendengar ini. Aku harus duduk.” Tapi saat aku melihat berkeliling, setiap orang diruangan berdiri… Aku juga merasa terlalu malu untuk melakukannya. Jadi aku berdiri dengan canggung, bersandar pada meja seakan membuat diriku tersembunyi sambil dalam hati mengutuk sifat pengecutku.

(Ghada was in a Patricia’s wedding party and she was the only Palestinian there. She got mad when Israel’s national anthem was sung. However, she could not do anything and was being coward.)

Ini tak sejalan dengan bentuk kehidupan yang aku ambil dan, meskipun aku tak punya rencana pasti untuk masa depan, aku juga tak siap memikirkan ini… dan saat orang di Bristol bertanya apa yang akan aku lakukan setelah lulus, aku mulai berkata, “Oh, aku berharap akan kembali ke Timur Tengah.” Apa yang aku maksud dengan “kembali” tidak pernah aku ketahui.

(Ghada is confused by her future: where she would live and what she would do. Although she said that she would come back to the Middle East, she actually was not sure that she would do that. It is because she did not have a place called home.)

Menikahi John dan dalam beberapa cara, aku merasa milik Inggris…

Cultural

Cultural

existence of a nation is recognized, its culture

will also be

automatically accepted

A nation has its culture. When a person wants to be part of a nation, he must also accept its culture. Moreover, he probably could assimilate its culture into his identity.

Marriage is one of the ways to strengthen the

12.

13.

14.

identitas Inggrisku yang lemah.

(Since John married Ghada, it made her easier to adapt the English culture.)

…perang Timur Tengah mengubah semuanya. Polarisasi ini memaksaku mempertanyakan lagi, “Jika aku bukan salah satu dari mereka, lalu siapa aku?” Dan jawaban penolakan suamiku untuk berada di pihakku menambah kuat masalah ini.

(The marriage problem and Middle East war became the basic reason for Ghada to shift her national personality. It increased the doubt of her identity.)

Meninggalkan praktek medisku untuk pekerjaan politik di Inggris, tampaknya adalah sebuah pelarian dari tanggung jawab yang sungguh memalukan. Aku putuskan bahwa satu-satunya tugas muliaku adalah meninggalkan kenyamanan, gaya hidup Inggris yang tak jujur, dan membuat kontribusi sebenarnya.

Aku akan menggunakan

keterampilan medisku di kamp pengungsian, di mana aku dapat melayani manusia dengan sebenarnya. Ini adalah momen menentukan dan aku merasa disembuhkan, tersucikan, dan merasa damai.

(As a doctor, Ghada presented her loyality to Palestine. She prefers doing social works at evacuation camps to enjoying her cozy life in England.)

Apakah terbayang olehku gadis Muslim Arab yang dibesarkan

Cultural

Cultural

Cultural

culture marriage will be a media of cultural assimilation and the raising of a new identity.

Different argument in a marriage is an ordinary problem for the couple. However, it will be an extraordinary thing if the marriage problem relates to ethnicity. In this text, Ghada feels that her husband – John- betrays her because of his opposite argument about keeping love for Palestine.

Doing social works is

one of the

contributions in handling a chaos in a nation. It aims to recover the atmosphere of economic, politic, and socio-cultural field.

Fashion is a part of culture. Adopting

15.

16.

secara konservatif sepertiku mengenakan rok pendek dan make up tebal? Dan, jika aku di Palestina, apakah aku mendapat ijin mengenakannya? Jika aku memikirkannya, ini akan jauh di bawah kesadaranku di mana aku tak memperhatikannya. Karena, saat itu, aku benar-benar percaya akulah “gadis Inggris berkulit gelap”.

(Ghada considered herself as a dark skin English woman, so she absorbed all the Western things such as fashion style eventhough it was actually forbidden for a Palestinian.)

Dua tahun di Arab, tak membantu menemukan akarku. Aku malah mulai takut tak menemukan apapun, setidaknya di tempat yang telah aku cari.

(Her decision to find her identity by living in Palestine did not work.)

… waktu yang aku habiskan di luar, membuatku jauh dari Inggris. Aku mulai merasa tak cocok di sini… Teman-teman lamaku menghilang… Aku tersiksa dan sangat kesepian… Tak seperti Yahudi Inggris yang lebih kohesif dan loyal dengan komunitasnya, orang Arab tak saling menolong, dan jika ada yang maju, yang

Cultural

Cultural

fashion, in this evidence, increases Ghada confidence’ as a dark skin English woman.

A nation area is a focus

of people’s

experiences, memories, obsessions, and identities. The discovery of self-identity is a way to show the self-existence in the cultural nation. In relation to the story, it does not work because of the lack of

memories and

experiences which are got in that place. Geographical location –space- takes part in someone’s connection with things that he is looking for which is determined by time. Shortly, space and time are not two separated entities but they are performing one

17.

sedikit bersesuaian dan aku bergaul sejarang mungkin dengan mereka.

(She felt that there is a gap between her English identity and her personality. She realized her longing to the warmth and friendliness of Arabic but she did not get its feeling anymore. She decided to be an introvert person.)

“Terakhir,” kata Siham, “Ghada adalah seorang Arab dan Muslim.” John tak bergeming. “Dia lebih Inggris daripada Arab,” dia berkata, “dan tak satupun dari kami religius.”… Aku tetap diam selama pertemuan ini

(There are two perceptions about Ghada’s personality. First,

Siham, Ghada’s sister,

considered that Ghada was truly an Arabic Moslem. Second, John, Ghada’s fiance, believed that Ghada was more English than Arabic. However, Ghada kept silent and did not give any comment about that. She still doubted about who she was.)

Cultural

a long term, Ghada constructs her mind that England is not a promising place to find her identity.

Outside environment takes part in the construction of identity and absorption of culture for a person. It reveals the different views about Ghada between friendship and family in which causes her ambivalent attitude.

All of the evidence showed that the cultural aspects influenced the construction of hybridity in Karmi’s life. In addition to that, there were three phases of hybridity construction in the main character:

1. English oriented identity

Ghada was a Palestinian. However, she adopted the lifestyle and perception of English people. Furthermore, she was proud of its music and

art. She was also married to an English man in order to strengthen her English identity.

2. Palestinian oriented identity

Ghada kept her love for Palestine eventhough she did not really understand the whole aspects of Palestine.

3. Shifting between Palestinian and English

Ghada was confused by her identity and she had an ambivalent attitude about her identity.

3.3.2 The Factors of Hybridity Construction

The table below describes the evidence which is the factors of hybridity construction.

Table 2

The Factors of Hybridity Construction

Factors No. Textual evidences Description

Family 1.

2.

Kehidupan di Palestina penuh resiko, dan kata ibuku, bukanlah tempat untuk membesarkan anak. Jarang ada hari tanpa tembakan di jalanan atau berita mengerikan, entah di daerah mana dari negeri ini? Tak seorangpun merasa aman. Baju tradisional ini biasa dikenakan penduduk desa Palestina… tak seorang wanita pun yang bukan petani mau mengenakan jubah

The perception of Ghada’s mother about the bad life in Palestine had influenced Ghada’s perception that Palestine was not the safe place to stay.

Many middle-high class Palestinian women have less pride of their traditional costum. They

3.

4.

5.

sulamannya. Wanita dari kelas menengah seperti ibuku sangat tertarik dengan gaya berbusana Eropa terbaru, seperti yang digambarkan dalam film Mesir. Mereka meniru gaya rambut bintang film Mesir, juga baju dan stoking sutra yang dikenakan. Mereka biasanya membuat pohon Natal dan kue special, ma’moul… Kami juga membuat ma’moul selama hari Raya kami, tapi ibu juga membuat di Hari Natal, karena dia tak mau kami merasa tak merayakannya.

Ketika aku mengeluh bahwa ini tak adil dan dia harusnya melakukan setengah pekerjaannya, ibu berkata bahwa dia anak laki-laki, dan saudara perempuan harus meladeni saudara lakinya… Anak laki-laki lebih dihargai dari anak perempuan, dan wanita jarang dimanjakan dan dipersiapkan untuk meladeni para lelaki dalam keluarga… ini tampak sebagai ketidakadilan, aku merasa kesal dan benci pada saudara laki-lakiku karena itu, seakan ini semua kesalahannya.

Hal buruk lainnya tentang kakekku adalah caranya membuat aku dan saudaraku shalat bersamanya sebanyak lima kali sehari seperti yang dia lakukan. Setiap hari, kami akan meletakan tikar shalat kami dan berdiri patuh di belakangnya, selagi dia memimpin shalat… Setelah beberapa saat, Ziyad dan aku memutuskan sebuah cara menghilangkan kejenuhan

shalat…Sekali kakekku

membalikkan punggungnya untuk

to Palestinian style, including Ghada’s mother. It instantly influenced Ghada’s perception about fashion style.

The custom for Ghada’s family is making ma’moul - a special Christmast cake - and taking part in Christmast. Those decrease Ghada’s faith as a Moslem.

Ghada considered the tradition of the Arabic family, in which men were more appreciated than women, as a form of discrimination. She even was angry to her brother since her brother was the centre of attention.

The attitudes of Ghada and her brother when they were praying - read a comic - made her grandfather mad. Her grandfather blames Ghada’s mother for that occurrence because the parents was less in giving the well education to their children.

6.

7.

8.

melakukan shalat dan kami tahu kami aman, kami akan segera membuka komik anak-anak… ini berjalan baik, hingga satu hari tak disangka kakekku membalikkan badannya dan melihat apa yang kami kerjakan. Tanpa penjelasan lebih jauh , dia menarik kami dan dengan marah mencari ibu kami, “Beginilah hasilnya jika membesarkan mereka seperti orang tak beragama.”

Jadi dengan menempatkan aku di La Sagesse Convent School, ayahku mengikuti tradisi Palestina yang telah ada. Tak pernah terlintas olehnya bahwa aku dapat berpindah dari Islam ke tangan Katolik Roma. Dia tak mengerti bahwa di London semuanya berbeda…, keluarga kami terisolasi dan sendirian, tanpa dukungan dari komunitas Muslim. Tak ada yang menyadari aku begitu terkejut, “Maksudnya” aku katakan pada ayahku, “tak satupun wanita Muslim, seperti aku, dapat menikahi orang yang bukan Muslim? Bahwa aku tak bisa menikah dengan Fuad, sebagai contohnya?” “Tidak!”, ayahku berteriak penuh kekesalan. “Kamu tidak bisa. Kamu mestinya tahu tanpa harus diberitahu.”

Aku mulai mengingat dengan rasa sesal caraku dibesarkan, yang membuatku seperti tak berdaya. Baru sekarang aku menerima ketidaknyamanan, lingkungan tanpa kegembiraan di rumahku di London dengan lebih tenang… Aku dengan asumsiku bahwa aku

Ghada studied in one of Catolic schools in London. Her parents did not realize that it would directly influenced Ghada’s lifestyle. It made her as a Palestinian woman who absorbed fully lifestyle of English. Ghada’s parents did not give Ghada the appropriate lesson about the Palestine’s tradition since her childhood. It completely supported the lack of Ghada’s knowledge about Palestine tradition.

The different perception of life between Ghada and her family disturbed her. Ghada could not agree with all of the conventional and conservative views from her parents, and morality

menerima cara pandang tradisional ibuku atau konservatisme ayahku juga penjagaan Siham atas moralku.

gap between Ghada and her family. Childhood Trauma in Palestine 9 10

Hala pun menuliskan pesanan untuk kami. Boneka itu tersedia dalam berbagai warna rambut dan warna mata. Mulai pirang hingga yang hitam. Aku ingin sebuah saja yang berambut pirang dan bermata biru – sama seperti yang lainnya. Kami telah mengadopsi prasangka Arab melawan rambut coklat. Pirang sangat tak biasa diantara umumnya orang berkulit gelap, dan dianggap sangat menarik… Tapi liburanku berakhir, dan boneka bayi tak pernah kunjung datang. Ketika kembali ke sekolah, ternyata Hala telah pergi. Keluarganya telah pindah dari Yerusalem. Ia meninggalkanku dalam rasa kehilangan yang menyakitkan. Kami mundur, dan memperhatikan untuk pertama kalinya diantara puing reruntuhan di tanah terdapat sejumlah besar alat tulis pemimpin hotel, beberapa sudah menjadi kotor, dan tumpukan amplop basah. Ziyad membungkuk dan mulai memungutinya, aku mulai mengikutinya. “Hentikan!” jerit Siham, tapi kami tetap memegang apa yang telah kami pungut. Tak satupun dari kami melihat kekejaman besar dari apa yang kami saksikan; untuk kami ini adalah kesempatan untuk bermain dan menjadi nakal. Tapi gambaran ini akan terus menghantui kami suatu hari.

The Barbie doll was one of Ghada’s wishes as the gift in the summer time. When she actually did not get it, it became the first disappointment in her childhood.

Ghada and her brother were playing in the ruin where there was a horrifying tragedy for Palestinian. It did not give an effect for Ghada’s childhood but it was scared of the rest of her life.

Migration to

11 Tak diragukan orang tuaku berpikir mereka akan mengurangi

Ghada and her family got moved to England

England

12

kepedihan dengan menyimpan rahasia kepergian kami hingga saat terakhir. Mereka juga percaya bahwa kami hanya pergi sebentar dan tak penting meributkan kepergian kami dari Yerusalem. Tapi kemudian, ternyata kami salah. Kami tak pernah melihat Fatima lagi atau anjing kami atau kota yang tak kami tahu lagi. Seperti mayat yang terlalu cepat dikubur, tak ditangisi, tanpa peti atau upacara, kecerobohan kami, kepergian sembrono dari Yerusalem yang tidak menyisakan ucapan selamat tinggal pada rumah kami, Negara kami, dan semua yang kami tahu dan kami cintai. Apa yang dia katakan? Kami tak bisa pergi dari sini. Ini tidak mungkin benar. Aku mengikuti Siham ke kamar tidur, penuh dengan pertanyaan. “Ke mana kita akan pergi? Apa artinya ini? Mengapa mereka tidak berkata apapun?”

without any

consideration. They predict that staying out of Palestine was appropriate choice. Actually, they took the wrong decision and it changed all the things about Ghada and her family.

The migration of Ghada’s family to England was covered from Ghada. She even did not have any idea where they would go. It let her down.

Living in England

13 Aku coba ingat saat kali pertama melihat rumah baru kami di London: apakah aku telah melihat jalan daerah pinggiran yang membosankan, kecil, dipenuhi rumah yang gelap, semua berjejeran monoton, dengan sebilah tanah menyedihkan yang seakan berfungsi sebagai taman dan membandingkan itu dengan yang pernah aku ketahui di Yerusalem? Telahkah aku merasakan perbedaan tajam antaranya dan sedih dengan apa yang telah hilang? Aku pikir aku tak melakukannya, karena aku telah mengunci masa

kanak-Ghada tried to compare between the worst situation in her new home in London and her past living in Palestine. However, she could not do it. Her dissatisfaction of the migration influenced the decision to forget her childhood in Palestine. In other side, her mother tried to create the sense of Palestine in their house.

14.

15.

16.

ajaib telah membeku sepanjang masa. Ibuku disisi lain, telah memutuskan untuk menciptakan Palestina di London, seakan kita tak pernah meninggalkannya. Di sekolah biara, aku khususnya menjadi yang terdepan dalam pelajaran agama. Faktanya, baik Leslie yang seorang Yahudi maupun aku yang seorang Muslim, adalah yang terpintar dalam pelajaran Alkitab. Biarawati sangat memanjakanku dan aku mulai merasa betah di sekolah. Ini menjadi semacam rumah kedua. Pembacaan publik pertamaku dalam bahasa Inggris berakhir dalam rasa malu. Aku ingat subjek paragraf yang akan aku baca berkaitan dengan sejarah bendera Inggris, Union Jack. Dan lalu, membaca dengan keras, aku memulainya, “The Onion Jack…”, tapi sebelum aku membaca lebih jauh para gadis dan guru tertawa keras. Aku begitu stress hingga tidak coba membaca lagi selama berbulan-bulan.

Selama tahun-tahun awal di Inggris, kenangan Palestina semakin menjauh. Dalam suatu kasus, tak ada seorangpun di Inggris yang sepertinya ingat pada Palestina… apabila ada yang mempertanyakanku, dimana aku lahir? Dengan spontan aku menjawab “Palestina”, dan mereka akan merespon dengan, “Apakah anda tadi menyebut Pakistan?” Kini lenyaplah dari kesadaran orang Negara dengan sejarah kekacauan

yang membuat frustasi

pemerintahan Inggris hanya lima

The nun spoiled Ghada. She regarded the school as a homely place and it was the second home for her.

Ghada’s panic was began in the first public speaking. She made a mistake in spelling a word and being laughed. She was frustrated and lost her self-confidence.

The existance of Palestine was forgotten in England. Many people were not aware of Palestine anymore. People who know about Palestine tend to tell more about Israel. Ghada was fed up with all those things but finally she progressively forgot all of her memories about Palestine.

17.

18.

19.

tahun sebelumnya. Bahkan, pembicaraannya lebih mengarah ke Israel, “negara baru yang membuat kemajuan pesat”.

‘Salah satu gadis yang kita dahului, menyebut kamu FF.” “Apa?” tanyaku bingung. “Tidakkah kamu tahu apa itu?” tanya Josie tak percaya. Aku menggelengkan kepala. “Filthy Foreigner (orang asing kotor),” katanya pelan, “itu maksudnya.” Aku ingat, aku merasa terperanjat dan terluka. Mengapa ada orang yang mau mengatakan hal seperti itu padaku? Ini segera memberi perasaan menyakitkan bahwa aku berbeda, tidak dikehendaki, hina. Aku tak dapat mencocokan ini dengan rasa percaya atas asimilasiku sendiri dan menjadi korban.

Selagi aku tumbuh dan mencoba menghadapi masyarakat di sekitarku, Siham bersikap sebagai mediator yang melaluinya aku

menerima budaya Arab;

sebaliknya, dia menerjemahkan padaku apa yang menjadi terasa lebih asing dan eksotis… Dengan kepergian Siham, aku merasa penghubung terakhirku dengan dunia Arab telah hilang.

Well, dia berasal dari Devon, dekat Dartmoor. Dia pernah mengatakan padaku bahwa hal yang paling dia cintai adalah berlarian di ladangnya dan membuka tangannya kearah angin, dan berkata, “Ini milikku! Tanah ini milikku!” aku berhenti sejenak, “Well, tak ada tempat untukku dapat melakukan hal itu.

Ghada was hurt because her schoolmate treated her as an indecent stranger. All of her adaptation in English culture and the friend’s denial caused a depression in Ghada’s personality. She then considered herself as a victim of assimilation.

Siham’s moving from London caused the increasing ambiguity of Ghada’s identity. She knew all about Arabic from Siham so she did not have a connection between her English life and Arabic culture anymore.

Ghada thought that she did not have a place called home. She cannot showed the possession of her nationality.

20. Tapi aku tak bisa. Tak ada disana yang melekatkan aku pada kerinduan di sisi lain pemukiman ini. Mereka adalah tempat asing di jalan asing, dipenuhi dengan orang asing. Diam-diam, aku berbalik dan kembali ke mobil. Aku merasa begitu frutasi. Aku pikir, beginilah kami berakhir, tak ada tongkat atau batu yang menandakan eksistensi kami, tak ada tanah kelahiran, tak ada titik referensi, hanya keluarga Arab rentan, berjauhan, dan tak cocok di Inggris untuk mengambil peran krusial ini. Dan bahkan keluarga ini juga terpecah dan terpisah.

She was in Palestine and felt that it was not her motherland anymore. She was desperate to find her nationality because of her uncertain identity and family problems.

The table above showed the four factors which influenced the construction of hybridity in Ghada’s life, are:

1. Family

The evidence represented three main things. First, Ghada’s parents who did not give Ghada the appropriate lesson about Palestinian culture so that it was easier for Ghada to change her identity to be a dark skinned English woman. Second, the custom of Ghada’s family which ignored the Palestinian culture and assimilated the Western culture into their daily life. Third, Ghada and her family had different perception about Palestine’s tradition.

2. Childhood trauma in Palestine

This factor showed Ghada’s dissapoinment in that she experienced in her childhood influenced her attitudes for the rest of her life and her decision to forget all of those incidences, especially the occurrence in Palestine.

3. Migration to England

The spontaneous migration to England influenced the construction of Ghada’s identity. It was the beginning for Ghada to adopt English culture and abandon Palestinian style.

4. Living in England

The last factor emphasized Ghada’s effort to forget all about Palestine and being a dark skinned English woman. However, it actually did not help Ghada to find her identity. She was still trapped in two identities, English identification and Palestinian characteristic.

CHAPTER IV

FINDINGS AND DISCUSSIONS

This chapter analyzes the data which has been presented in the chapter III.

4.1 Hybridity Construction

This subheading elaborates the actions and attitudes which supported the construction and the types of hybridity of the main character.

Table 1 shows that all evidence refers to only one type of hybridity, that is cultural hybridity. The evidence shows that the cultural aspects are the major contributor to the construction of hybridity. These cultural aspects distinguish the hybrid nature of culture which results in the space for assimilation and blurs the cultural boundaries (Pieterse in Barker: 2000)

Table 1 also provides three phases that show how the main character questioned her identity and how her identity underwent transformation of which the processes ended in the construction of hybrid characteristic. The construction of her hybrid identity is an on-going process i.e. she is identified simultaneously as a Palestinian, an English, or even both of them.

The first phase indicated her feelings and attitudes as an English person at the same time she was a Palestinian. There were seven pieces of textual evidence which support the first phase.

1.1 Biarawati ini tidak dapat menyebutkannya dan berkata “Garda. Saya Mengerti. Well, indah.” Dia membuatku seperti orang lain. Segera, aku bukan lagi Ghada yang aku kenal sepanjang hidupku, tapi makhluk asing ini, “Garda”. Aku temukan semua ini mengesalkanku dalam waktu lama. Aku benci karena orang tuaku memilihkan nama yang sulit diucapkan orang Inggris, seakan mereka tahu masa depanku.

Excerpt 1.1 shows that the most obvious construction of personal identity was naming. Name presents the signal of identity for an individual or a community. For instance, Icelandic apply patronymic system, a system of naming which follows the convention that the father’s name as family name is used for the following generation. In relation to the story, the family’s Palestinian name was a problem for Ghada because it sounded foreign to the English people. This indicated her preference for English sounds.

English culture affected not only Ghada’s identity but also her attitude toward art works, it is indicated in excerpt 1.2 and 1.3

1.2 Tak peduli dengan ibu kami dan radionya, Siham dan aku mulai menyukai mendengarkan musik klasik di program Tiga BBC. Orang tua kami tak pernah memahami dan belajar menyukainya.

1.3Lukisan GainsBorough dan Reynolds yang aku lihat disana,

memperlihatkan pemandangan Inggris pada 18 dan 19, ditambah dengan bacaan Inggris klasik, dan itu memberikan keakraban yang kuat. Aku akan menatap wajah-wajah segar, laki-laki bercelana selutut, wanita-wanita bertopi jerami dengan baju berpotongan sepinggang tinggi yang dikitari ladang dan hutan, berlangit biru kehijauan, dan tampak awan bergumpal. Seakan inilah warisan akan kebudayaanku.

In excerpt 1.2, the influence of Western classic music was very dominant. Music, as one of the forms of cultural reality, provides a signal of Ghada’s transition to a new attitude toward a new culture. Ghada even criticized her parents who did not like classical music, an element of her English culture. This means that classical music became her adopted culture.

Her admiration is expanded. Excerpt 1.3 illustrates how her interest in English culture expanded to painting. Furthermore, her perception was influenced by an English perspective. The evidence 1.5 shows Ghada’s

1.5 Bayanganku tentang Paris adalah campuran antara romantisme novel sejarah yang aku baca, dan sikap anti Perancis yang aku ambil dari sekelilingku. Mengabaikan latar belakang Arabku, aku tetap memiliki berbagai prasangka Inggris terhadap orang Perancis yang dianggap berbau bawang putih, pengecut yang tak dapat dipercaya, yang menyerah pada Jerman di perang dunia kedua. Aku menerima stereotip ini dengan penuh antusias, seakan ini bagian dari sejarahku sendiri.

The cultural assimilation was also strengthened by the cross-cultural marriage of Ghada and her English husband. From this marriage, Ghada expected herself to absorb English culture and leave her Palestinian identity behind. Consequently, her English identity dominated her Palestinian one, as presented in the excerpt 1.11.

1.11 Menikahi John dan dalam beberapa cara, aku merasa milik Inggris… mengadopsi budaya Inggris sebagai budayaku dan membangun identitas Inggrisku yang lemah.

1. 14 Apakah terbayang olehku gadis Muslim Arab yang dibesarkan secara konservatif sepertiku mengenakan rok pendek dan make up tebal? Dan, jika aku di Palestina, apakah aku mendapat ijin mengenakannya? Jika aku memikirkannya, ini akan jauh di bawah kesadaranku di mana aku tak memperhatikannya. Karena, saat itu, aku benar-benar percaya akulah “gadis Inggris berkulit gelap.”

The most crucial thing is how Ghada choose English fashion style for her appearance. Comfortably, she acted as an English woman. Although her behavior was different to Palestinian values, she still considered herself as not as a true English. Ghada’s denial and rejection of everything about Palestine strengthen her choice to be part of English.

1.8 Aku kemudian menjadi terisolasi dari mereka semua… aku akan dengan ragu menjawab jika ada yang bertanya dari mana aku. Dan aku akan menjawab dengan malas-malasan “dari suatu daerah di Timur Tengah”… aku tak tertarik dengan kejadian Timur Tengah dan aku secara umum menutup hubunganku dengan Arab.

Excerpt 1.8 illustrates that Ghada’s rejection of her Palestine identity emphasized her enthusiasm to be part of English community.

The evidence above proved that place, culture, and society can influence the construction of someone’s identity. In relation to the story, Ghada experienced hybridity, which was dominated by the English culture instead of that of Palestinian. Identity is dynamic because its construction process depends on two aspects - space and time, for example the construction of Ghada’s identity was influenced by the England condition. As Barker (2000: 212) said, an identity constructs what we have been thinking about ourselves that is influenced from the recent and past experiences, and describes what we want in the future. For instance, Ghada’s hybrid identity is created from the combination of her Palestinian personality and the English culture’s absorption.

The second phase of hybridity construction is the re-emergence of her nationalism as a Palestinian. Five pieces of textual evidence supported this finding.

After constructing her personal identity by adopting English culture, Ghada recognized that her love for Palestine and Islam was rekindled. The evidence can be read in the excerpt 1.4.

1.4 Kecacatan pengetahuanku atas ini, dan dihadapkan dengan Westernisasi, aku terpesona pada bahasa Al-Qur’an, yang dipancarkan lewat pembacaan ayat-ayatnya, dan merasa tak mampu mengungkapkan pemujaan atas keklasikan kebudayaan Arab.

The lack of knowledge about Qur’an did not influence Ghada’s admiration of its language diction. It revealed the fact that the domination of new adopted culture did not remove the culture that she had before. In other words,

dynamic issue because the assimilation processes cause an individual to be a multicultural person.

Socio-political problems increase Ghada’s love for Palestine. As stated at excerpt 1.6 and 1.9 follows.

1.6 Perdana menteri Inggris, Anthony Eden, benci, juga takut akan Nasser. Dia menganggap Nasser sebagai diktator kejam, seperti Hitler dan Mussolini. Mereka menyebut Nasser sebagai “bukan siapa-siapa.” Aku ingat bagaimana sindiran ini membuatku kesal; ini sangat penuh kebencian dan kesombongan sehingga aku merasa ini seakan sedikit diarahkan personal padaku.

1.9 … lagu kebangsaan Israel berkumandang memenuhi udara. Aku kaku begitu gelisah. Bagaimana mereka dapat melakukan hal semacam ini, aku berpikir marah… Aku pikir, “Aku tidak bisa berdiri mendengar ini. Aku harus duduk.” Tapi saat aku melihat berkeliling, setiap orang di ruangan berdiri… Aku juga merasa terlalu malu untuk melakukannya. Jadi aku berdiri dengan canggung, bersandar pada meja seakan membuat diriku tersembunyi sambil dalam hati mengutuk sifat pengecutku.

Nasser, who was considered as a threat for England, was one of strengths and motivators for the fight for among the Arab countries, especially Palestine. Insults against Nasser meant insults against the Arab community. It increased Ghada’s sense of love for Palestine. Furthermore, it shows the power of English as the colonizer toward Palestine as the colonized through political aspects, as mentioned in excerpt 1.6. In addition, the excerpt 1.9 showed how Ghada was insulted when the Israel national anthem was sung. However, she did not have any courage to react against it because she wanted to respect her relatives.

Palestine was the first thing in her mind when she had to think about where to go after graduation though the situation is not promising. The evidence is in the excerpt 1.10

1.10 Ini tak sejalan dengan bentuk kehidupan yang aku ambil dan, meskipun aku tak punya rencana pasti untuk masa depan, aku juga tak siap memikirkan ini… dan saat orang di Bristol bertanya apa yang akan aku lakukan setelah lulus, aku mulai berkata, “Oh, aku berharap akan kembali ke Timur Tengah.” Apa yang aku maksud dengan “kembali” tidak pernah aku ketahui.

Ghada proved her love for Palestine through her contribution as a social worker in the evacuation camps. She was also willing to leave her comfortable life in England. It was a kind of redemption for her because she had ignored Palestine so long. It is presented in the evidence 1.13.

1.13 Meninggalkan praktek medisku untuk pekerjaan politik di Inggris, tampaknya adalah sebuah pelarian dari tanggung jawab yang sungguh memalukan. Aku putuskan bahwa satu-satunya tugas muliaku adalah meninggalkan kenyamanan, gaya hidup Inggris yang tak jujur, dan membuat kontribusi sebenarnya. Aku akan menggunakan keterampilan medisku di kamp pengungsian, di mana aku dapat melayani manusia dengan sebenarnya. Ini adalah momen menentukan dan aku merasa disembuhkan, tersucikan, dan merasa damai.

From those two phases above, Ghada experienced a shift of identity. Ghada experienced what Barker (2000: 209) called the third category of cultural assimilation, that is the culture that has transitional characteristics and involves multiple aspects in which the construction of hybridity is not focused on the cultural gap but on the new culture. In this case, Ghada felt that she was an Asian-English.

Finally, the last phase of the hybrid’s construction of Ghada’s personality is the ambivalent attitudes toward her identity and nationality that often shifted depending on the condition.

Excerpt 1.7 explains how Ghada’s happiness in being considered as a dark skinned English woman. This means she accepted a dual identity, that is being

a dark person and an English woman. A dark person, in this case, referred to a Palestinian.

1.7 “Rada!”- dia menyebut namaku- “Rada! Dimana si Arab?” Aku menjawab, “kamu benar, aku si Arab.” Dia memandangku bingung. “Apa maksudmu?” Dia mendesak. “Benar ko, aku bukan Inggris.” “Jangan bodoh,” dia menjawab tak sabar. “Kamu itu gadis Inggris berkulit gelap, itulah kamu.” Aku senang mendengarnya sekaligus tak nyaman. Aku tahu gambarannya tidak seluruhnya mewakili aku, meskipun aku tak dapat

mengatakannya juga. Bagaimanapun, saat itu, aku tak mau

membantahnya. Dianggap senilai dengan orang Inggris cukup baik bagiku.

The ambivalent attitude was also presented in evidence 1.17 in which Ghada kept silent when she was considered both as an English and Palestinian woman. Her silence revealed her acceptance of having two identities at the same time.

1.17 “Terakhir,” kata Siham, “Ghada adalah seorang Arab dan Muslim.” John tak bergeming. “Dia lebih Inggris daripada Arab,” dia berkata, “dan tak satupun dari kami religius.”… Aku tetap diam selama pertemuan ini.

The processes that were experienced by Ghada was not involved in changing identification but was categorized as a hybrid identity. It proves that the identity is a dynamic thing depending on the personal condition and situation. It is mentioned in evidence 1.12.

1.12 Tapi perang Timur Tengah mengubah semuanya. Polarisasi ini

memaksaku mempertanyakan lagi, “Jika aku bukan salah satu dari mereka, lalu siapa aku?” Dan jawaban penolakan suamiku untuk berada di pihakku menambah kuat masalah ini.

The excerpt showed that Ghada’s confusion was caused by the Middle-East war. It boosted her nationalism since she had a different argument from that of her husband about the Palestine’s conflict and it felt just like a betrayal for her.

Ghada tried to construct her identity by returning to Palestine but it did not work; it is showed in the point 1.15.

1.15 Dua tahun di Arab, tak membantu menemukan akarku. Aku malah mulai takut tak menemukan apapun, setidaknya di tempat yang telah aku cari.

The changing condition in Palestine isolates Ghada from her birthplace.

1.16 Waktu yang aku habiskan di luar, membuatku jauh dari Inggris. Aku mulai merasa tak cocok di sini… Teman-teman lamaku menghilang…Aku tersiksa dan sangat kesepian… Tak seperti Yahudi Inggris yang lebih kohesif dan loyal dengan komunitasnya, orang Arab tak saling menolong, dan jika ada yang maju, yang lainnya malah cemburu bukannya mendukung. Akibatnya, kami sedikit bersesuaian dan aku bergaul sejarang mungkin dengan mereka.

In point 1.16, Ghada’s English identity even became the reason for her isolation when she was in her motherland. However, her obscured identity and the temporary cultural absorption of English had been a reason why Ghada was isolated and became an introvert person.

All evidence showed Ghada‘s hybrid identity was uncertain though she had tried to construst a fixed identity for herself. Her personality even showed ambivalent attitudes which made it difficult for her to construct one single identity.

4.2 The Factors of Hybridity Construction

This subheading details the four main factors of the hybrid construction of Ghada’s identity.

a. Family

The first factor is her family. There are eight pieces of textual evidence which showed this factor. Four excerpts presented how Ghada’s parents did not teach her the sufficient lessons about Palestine culture so that it influenced Ghada’s admiration for Palestine. This condition was easier the absorption of English cultures into her identity.

2.1 Kehidupan di Palestina penuh resiko, dan kata ibuku, bukanlah tempat untuk membesarkan anak. Jarang ada hari tanpa tembakan di jalanan atau berita mengerikan, entah di daerah mana dari negeri ini? Tak seorangpun merasa aman.

2.5 Hal buruk lainnya tentang kakekku adalah caranya membuat aku dan saudaraku shalat bersamanya sebanyak lima kali sehari seperti yang dia lakukan. Setiap hari, kami akan meletakan tikar shalat kami dan berdiri patuh di belakangnya, selagi dia memimpin shalat… Setelah beberapa saat, Ziyad dan aku memutuskan sebuah cara menghilangkan kejenuhan shalat…Sekali kakekku membalikkan punggungnya untuk melakukan shalat dan kami tahu kami aman, kami akan segera membuka komik anak-anak… ini berjalan baik, hingga satu hari tak disangka kakekku membalikkan badannya dan melihat apa yang kami kerjakan. Tanpa penjelasan lebih jauh , dia menarik kami dan dengan marah mencari ibu kami, “Beginilah hasilnya jika membesarkan mereka seperti orang tak beragama.”

2.6 Jadi dengan menempatkan aku di La Sagesse Convent School, ayahku mengikuti tradisi Palestina yang telah ada. Tak pernah terlintas olehnya bahwa aku dapat berpindah dari Islam ke tangan Katolik Roma. Dia tak mengerti bahwa di London semuanya berbeda…, keluarga kami terisolasi dan sendirian, tanpa dukungan dari komunitas Muslim.

2.7 Tak ada yang menyadari aku begitu terkejut, “Maksudnya” aku katakan pada ayahku, “tak satupun wanita Muslim, seperti aku, dapat menikahi orang yang bukan Muslim? Bahwa aku tak bisa menikah dengan Fuad, sebagai contohnya?” “Tidak!”, ayahku berteriak penuh kekesalan. “Kamu tidak bisa. Kamu mestinya tahu tanpa harus diberitahu.”

From the points above, it showed that family had an important role in giving the cultural knowledge for its members. Cultural absorption in a person is a proof that identity construction keeps changing. It means that the

construction process of an identity has a dynamic characteristic depending on its external factors. Additional learnings of a certain domination culture in a person may cause the domination of one culture to another. As Barker (2000: 212) stated that identity is constructed in the junction of age, class, gender, race and nation, and it will change as time and place go by. From the evidence, hybridity was constructed by cultural assimilation which is bounded individually so that it generates the new and different concept of culture.

In this circumstance, Ghada’s family did not give the sufficient lessons about Palestine and its culture, so that Ghada showed the tendency to adopt English culture, which she was familiar with it.

The evidence below is a custom in Ghada’s family in which they looked down on the Palestinian culture and adopted the Western style in their daily life.

2.2 Baju tradisional ini biasa dikenakan penduduk desa Palestina… tak seorang wanita pun yang bukan petani mau mengenakan jubah seperti ini, seindah apapun sulamannya. Wanita dari kelas menengah seperti ibuku sangat tertarik dengan gaya berbusana Eropa terbaru, seperti yang digambarkan dalam film Mesir. Mereka meniru gaya rambut bintang film Mesir, juga baju dan stoking sutra yang dikenakan.

2.3 Mereka biasanya membuat pohon Natal dan kue special, ma’moul… Kami juga membuat ma’moul selama hari Raya kami, tapi ibu juga membuat di Hari Natal, karena dia tak mau kami merasa tak merayakannya.

Those evidence illustrated how Ghada and her family absorbed Western and Christian culture and abandoned Palestinian culture. Its processes influenced the construction of identity in the family, especially Ghada.

kesadaran orang Negara dengan sejarah kekacauan yang membuat frustasi pemerintahan Inggris hanya lima tahun sebelumnya. Bahkan, pembicaraannya lebih mengarah ke Israel, “negara baru yang membuat kemajuan pesat”.

2.18 Selagi aku tumbuh dan mencoba menghadapi masyarakat di sekitarku, Siham bersikap sebagai mediator yang melaluinya aku menerima budaya Arab; sebaliknya, dia menerjemahkan padaku apa yang menjadi terasa lebih asing dan eksotis… Dengan kepergian Siham, aku merasa penghubung terakhirku dengan dunia Arab telah hilang.

The excerpt 2.13 could be seen that Ghada regarded Palestine as the last chapter of her life after her life in England. She considered living in England as the new story. In other words, it is the process of Ghada’s transformation from a Palestinian to an English woman. When she tried to forget all about Palestine, she could take refuge in the English culture. However, her mother created a Palestine atmosphere in their new home. This contradiction produces a cultural assimilation between English as Ghada’s background and Palestinian as her mother background. The assimilation is then absorbed into Ghada’s personality.

Ghada easily forgot all about Palestine because of the England condition, which had very little thing to do with Palestine. In addition to that, Ghada considered that English fulfilled her emptiness of identity. It was mentioned in the excerpt 2.16.

The lack of knowledge about Palestine strengthened Ghada’s adaptation of the English culture. In addition, her sister, who was the only mediator for her to know and comprehend Palestinian culture, moved from London. This perfected her effort to forget Palestine. It was illustrated in the evidence 2.18.

Barker (2000: 201) stated that in 1950es, in England, the white people, which are relatively homogeneous to native people, are disturbed by the existence of Asian immigrants. Asian teenagers are going to school every day and have to socialize with and adapt to white people and other ethnics. In relation to the story, Ghada tried to adapt to the society and to be the best outsider in the Western community.

During this time, she felt to leave her Palestine identity behind and being a dark skinned English woman. She tried to be successful in the things about English. One of the minor external factors is the spoiled treatments which were given by the nun. It caused Ghada’s keen on England increased. It is presented in the evidence 2.14

2.14 Di sekolah biara, aku khususnya menjadi yang terdepan dalam pelajaran agama. Faktanya, baik Leslie yang seorang Yahudi maupun aku yang seorang Muslim, adalah yang terpintar dalam pelajaran Alkitab. Biarawati sangat memanjakanku dan aku mulai merasa betah di sekolah. Ini menjadi semacam rumah kedua.

After convincing herself that she was a dark skinned English woman, Ghada lost her confidence because she often made mistakes and being laughed at. Furthermore, since English people treated her as an outsider, she felt victimize and was treated unfairly. It is mentioned in the excerpts 2.15 and 2.17.

2.15 Pembacaan publik pertamaku dalam bahasa Inggris berakhir dalam rasa malu. Aku ingat subjek paragraf yang akan aku baca berkaitan dengan sejarah bendera Inggris, Union Jack. Dan lalu, membaca dengan keras, aku memulainya, “The Onion Jack…”, tapi sebelum aku membaca lebih jauh para gadis dan guru tertawa keras. Aku begitu stress hingga tidak coba membaca lagi selama berbulan-bulan.

2.17 ‘Salah satu gadis yang kita dahului, menyebut kamu FF.” “Apa?” tanyaku bingung. “Tidakkah kamu tahu apa itu?” tanya Josie tak percaya. Aku

menggelengkan kepala. “Filthy Foreigner (orang asing kotor),” katanya pelan, “itu maksudnya.” Aku ingat, aku merasa terperanjat dan terluka. Mengapa ada orang yang mau mengatakan hal seperti itu padaku? Ini segera memberi perasaan menyakitkan bahwa aku berbeda, tidak dikehendaki, hina. Aku tak dapat mencocokan ini dengan rasa percaya atas asimilasiku sendiri dan menjadi korban.

The evidence above strengthened Gilroy’s argument in Barker (2000: 215), that is in Western country, coloured skin people are symbolized as a stack of problems, objects, and victims. They are considered as being incapable even in controlling their own life.

In addition to that, when people create a new culture from the process of hybridity, they may go through a mimicry process - imitating the dominant culture which might ambivalence. In assimilation, a person has to choose among the existing characters.

Hybridity - an assimilation of cultures between the colonizer and the colonized in order to create a new culture – may shift the positions of an identity, such as presented in the excerpt 2.19.

2.19 “Well, dia berasal dari Devon, dekat Dartmoor. Dia pernah mengatakan padaku bahwa hal yang paling dia cintai adalah berlarian di ladangnya dan membuka tangannya kearah angin, dan berkata, “Ini milikku! Tanah ini milikku!” aku berhenti sejenak, “Well, tak ada tempat untukku dapat melakukan hal itu. Tak ada dimanapun di dunia ini.”

2.20 Tapi aku tak bisa. Tak ada disana yang melekatkan aku pada kerinduan di sisi lain pemukiman ini. Mereka adalah tempat asing di jalan asing, dipenuhi dengan orang asing. Diam-diam, aku berbalik dan kembali ke mobil. Aku merasa begitu frutasi. Aku pikir, beginilah kami berakhir, tak ada tongkat atau batu yang menandakan eksistensi kami, tak ada tanah kelahiran, tak ada titik referensi, hanya keluarga Arab rentan, berjauhan, dan tak cocok di Inggris untuk mengambil peran krusial ini. Dan bahkan keluarga ini juga terpecah dan terpisah.

Excerpt 2.20 showed how the construction of hybridity in Ghada’s identity created a problem for the rest of her life. Ghada’s efforts did not answer the

question what she should be – as an English or a Palestinian woman. As a result, she became distant with her family.

In addition to the evidence above, Barker (2000) gives an example that an Asian-British girl can identify herself in her Asian identity to argue that Asian traditional costum must be respected or to argue that Asian people are not represented in TV. However, on the discussion about relationship, she can also speak based on the sight of Western feminism to fight against patriarchy, which is done by a sum of Asian men. In short, she is not only involved in the changing of identification, but also shows a hybrid identity that comes from different kind of sources.

From all of those factors, it shows that the external factors – family, migration, and living in England - are more dominant than the internal ones – childhood trauma - in the production of Ghada’s hybrid identity. Her hybrid identity is constructed from a process of negotiation between her external and the individual factors. As a result, it is safe to say that there is no single identity but multiple and hybrid identity. This kind of identity is unstable because it continually changes in accordance with the contexts.

CHAPTER V

CONCLUSIONS AND SUGGESTIONS

5.1 Conclusions

Based on the findings and discussions elaborated in previous chapter, it is found that the text describes how the main character, Ghada, constructs her hybrid identity. The construction of hybrid identity is very dominated by culture. Moreover, it was indicated three phase of its construction. First phase is English oriented identity. Ghada, who is a Palestinian, has feelings and attitudes as an English woman. She adopted many cultural aspects of English, such as its music and fashion style. She is even married to an English man that completes her English identity. Second phase is Palestinian oriented identity. Ghada keeps her love for Palestine at the same time she starts the confidence of her English identity. She is proud of Palestine and Islam culture. In addition to that, her responses of socio-politic conflicts between Palestine and England emphasize the great affection for Palestine that she has. The last phase is shifting between Palestinian and English. The deep absorption of English culture as the foundation of her construction of identity implies Ghada as a part of English community. In another side, she cannot leave the memories of Palestine out.

There are four factors of the construction of hybridity. First factor is family condition. Ghada’s parents did not give Ghada the appropriate lessons about Palestinian culture so that it is easier for Ghada to change her identity to

be a dark skinned English woman. In addition to that, the custom of Ghada’s family ignores the Palestinian culture and assimilates the Western culture in their daily life. There are then the different perceptions about Palestine’s tradition between Ghada and her family. Second factor is childhood trauma that causes Ghada wants to forget her memories in Palestine. Third factor is the spontaneous migration to England that is covered from Ghada. She was fed up with that and got the emptiness in her identity. The last factor is living in England in which Ghada is easier to adapt English culture at the same time as she forgets all about Palestine, including her Palestine’s identity.

5.2 Suggestions

This study applied postcolonial literature criticism in analyzing the text. It may not be the best literary theory to apply on a novel. However, the application of postcolonial theory has served a great deal of advantages in supporting the analysis in this research. The research provides the fact that novel have a good potency to be explored because it is enriched with the useful information about life in a diverse society.

Since novel may be read by everyone, its deeper comprehension and exploration is highly required. It is suggested that literary studies and its applications have to be learned deeply in order to have a better understanding in choosing the appropriate theory to be applied in the research.

Hopefully this paper can give a beneficial input for everyone who is doing the similar research and can lead people who are looking for and constructing