Configuring the identity of Amir and Baba in the context of diasporic discourse in Khaled Hosseini`s the kite runner.

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xii ABSTRACT

WAHYUKIRANA, TYAS. Configuring the Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2016.

In the era of globalization and diaspora, diverse cultures meet and intersect with each other. This phenomenon creates changes on the identities of the society undergoing the diasporic experience. The Kite Runner is a novel telling the story of individuals who face social changes in their life including the configuration of their identities. Therefore, postcolonial study particularly on the diasporic discourse is applied to analyze the process and the formation of identities in the Kite Runner’s two main characters (Amir and Baba).

Two main objectives in this research are to analyze the character and the characterization of Amir and Baba and to analyze their identities from the lens of diasporic discourse; their formation of identities, the comparison of their diasporic identities, and Amir’s hybrid identity.

In attaining those objectives, library research is applied to collect primary and secondary data from books and websites. Then, the researcher conducts close reading on the novel, and research for supporting theories and related studies. After that, the researcher does critical analysis to answer the problem formulations. Lastly, the researcher draws the conclusion on the analysis.

The result of the first problem formulation suggests that the two characters are shaped and influenced by their Afghan cultural background, their American background, and their view on religion. Those constituents generally give advantages to the character’s identity in the form of high social status and superiority among Afghan society. The results of the second problem formulation are divided into three statements. Firstly, an individual who undergoes diasporic experience faces changes of identity since one has to live in a completely different place. Secondly, the success of an individual to assimilate to a new culture is contingent to whether or not the individual is able to mimic the new culture and to identify one self to the new culture. It is also based on the degree of attachment to the past identity. Thirdly, when an individual succeeds to assimilate to the new culture, a hybrid identity emerges. If one fails, then an act of resistance emerges. A hybrid combines the two cultures in various spheres of life such as customs, ideology, or political view.

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xiii ABSTRAK

WAHYUKIRANA, TYAS. Configuring The Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. Yogyakarta: Program Studi Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2016.

Di era globalisasi dan diaspora, berbagai macam budaya bertemu dan bersimpang satu dengan yang lainnya. Fenomena ini membuat perubahan pada identitas-identitas masyarakat diaspora. Novel the Kite Runner menceritakan kisah dua individu yang mengalami perubahan sosial dalam hidup mereka, perubahan itu mempengaruhi konfigurasi identitas mereka. Oleh karena itu, studi poskolonialisme terutama yang menggunakan wacana diaspora digunakan dalam penelitian ini untuk menganalisis proses dan formasi identitas dua karakter utama, Amir dan Baba, di novel The Kite Runner.

Dua tujuan utama di penelitian ini adalah untuk menganalisis karakter Amir dan Baba dan juga untuk menganalisis identitias mereka dari lensa wacana diaspora; formasi identitas mereka, perbandingan dari identitas diaspora mereka, dan identitas hibrid Amir.

Untuk mencapai tujuan-tujuan tersebut, penelitian pustaka digunakan untuk mengumpulkan data primer dan sekunder dari buku-buku dan situs internet. Kemudian, peneliti membaca secara mendalam novel dan mencari teori dan studi pendukung. Setelah itu, peneliti melakukan analisis kritikal untuk menjawab dua perumusan masalah yang ditentukan. Sesudah itu, peneliti membuat kesimpulan dari penelitian.

Hasil dari perumusan masalah yang pertama mengungkapkan bahwa dua karakter utama dibentuk dan dipengaruhi oleh latar belakang budaya Afghanistan mereka, juga budaya Amerika, dan pandangan mereka tentang agama. Konstituen-konstituen tersebut memberikan keuntungan pada identitas karakter dalam bentuk status sosial yang tinggi dan superioritas. Hasil dari perumusan masalah kedua dibagi menjadi tiga hal. Pertama, individu yang mengalami diaspora harus menghadapi perubahan dalam identitas mereka karena mereka harus hidup di tempat baru yang sangat berbeda. Sukses tidaknya seorang individu dalam berasimilasi dengan budaya baru tergantung pada kemampuan individu tersebut dalam meniru budaya baru, untuk mengidentifikasikan dirinya dengan budaya baru dan juga seberapa besar keterikatan individu tersebut terhadap identitas masa lalunya. Ketika seorang individu sukses dalam berasimilasi dengan budaya baru maka identitas hibrid akan muncul. Jika individu gagal berasimilasi maka perlawanan akan muncul. Identitas hibrid menggabungkan dua budaya dalam aspek-aspek kehidupan seperti adat istiadat, ideologi, atau pun pandangan politik.

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CONFIGURING THE IDENTITY OF AMIR AND BABA IN

THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED

HOSSEINI’S

THE KITE RUNNER

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra

in English Letters

TYAS WAHYUKIRANA Student Number: 124214077

ENGLISH LETTERS STUDY PROGRAM DEPARTMENT OF ENGLISH LETTERS

FACULTY OF LETTERS SANATA DHARMA UNIVERSITY

YOGYAKARTA 2016

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CONFIGURING THE IDENTITY OF AMIR AND BABA IN

THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED

HOSSEINI’S

THE KITE RUNNER

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra

in English Letters

TYAS WAHYUKIRANA Student Number: 124214077

ENGLISH LETTERS STUDY PROGRAM DEPARTMENT OF ENGLISH LETTERS

FACULTY OF LETTERS SANATA DHARMA UNIVERSITY

YOGYAKARTA 2016

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vii

"Nothing in the world is more dangerous than sincere ignorance and conscientious stupidity." - Martin Luther King Jr.

“I suspect the truth is that we are waiting, all of us, against insurmountable odds, for something extraordinary to happen to us.”

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viii

For

My parents who always give me endless support and

love

My beloved sister whose presence encourages me

And

For those who believe in humanity and the galaxies

inside our mind

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ACKNOWLEDGEMENTS

My love for meaningful words that create great story has brought me to weave this research, choosing one of my favorite novels as the object of my thesis. Throughout the process of my thesis writing, I absorb and learn so many lessons and knowledge. Therefore, I would like to thank my advisor, A.B. Sri Mulyani, M.A., Ph.D. who has patiently guided me in writing my thesis and to my co-advisor, Dewi Widyastuti, S Pd., M.Hum for offering me suggestions and betterments for my thesis.

I would not be able to finish my study without the insurmountable support from my family and friends, whose names cannot be mentioned one by one. Their unwavering support gives me strength to grow and expand my horizon. Therefore, I give my sincere gratitude.

Then, I thank my family by choice and dream, EDS Sanata Dharma_{, a} group of amazing individuals with which I grow the most in the four years of my college life. This community plants and waters the seeds of dreams, dedication, resilience, compassion, and unconditional acceptance. Without them, I could not be the person who I am today.

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TABLE OF CONTENTS

TITLE PAGE_{... ii}

APPROVAL PAGE_{... iii}

ACCEPTANCE PAGE_{... iv}

STATEMENT OF ORIGINALITY_{... v}

LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA ILMIAH_{... vi}

MOTTO PAGE_{... vii}

DEDICATION PAGE_{... viii}

ACKNOWLEDGEMENTS_{... ix}

TABLE OF CONTENTS_{... x}

ABSTRACT_{... xii}

ABSTRAK..._xiii

CHAPTER I: INTRODUCTION_{... 1}

A. Background of the Study... 1

B. Problem Formulation... 4

C. Objectives of the Study ... 4

D. Definition of Terms ... 5

CHAPTER II: REVIEW OF LITERATURE_{... 7}

A. Review of Related Studies... 7

B. Review of Related Theories ... 10

1. Theories on Character and Characterization... 10

2. Theories on Diaspora... 13

3. Theories on Cultural Identity... 16

4. Theories on Hybridity and Resistance... 18

C. Theoretical Framework... 21

CHAPTER III: METHODOLOGY_{... 23}

A. Object of the Study... 23

B. Approach of the Study... 24

C. Method of the Study ... 25

CHAPTER IV: ANALYSIS_{... 27}

A. The Depiction of Amir and Baba ... 27

1. The Depiction of Amir in Khaled Hosseini’sThe Kite Runner_{... 27}

a. Amir and His Afghan Cultural Background... 27

b. Amir and His American Cultural Background... 34

c. Amir and His Religion... 37

2. The Depiction of Baba in Khaled Hosseini’sThe Kite Runner_{... 39}

a. Baba and His Afghan Cultural Background... 39

b. Baba and His American Cultural Background ... 42

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B. Amir’s and Baba’s Construction of Identities in the Context of

Diasporic Discourse... 45

1. Amir’s Identity Disposition ... 47

a. A Privileged Unloved Boy into a Poor Loved Son ... 47

b. A Superior Member of Ethnic Group intoa Marginalized Memberof Society ... 49

2. Baba’s Identity Disposition... 50

a. A Powerful Wealthy Man into a Poor Working Class Society...50

b. A Stubborn and Strict Father into a More Compassionate One...52

3. Amir’s Hybrid Identity and Baba’s Resistant Identity...53

CHAPTER V: CONCLUSION_...64

BIBLIOGRAPHY_...67

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xii

ABSTRACT

WAHYUKIRANA, TYAS. Configuring the Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner_. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2016.

In the era of globalization and diaspora, diverse cultures meet and intersect with each other. This phenomenon creates changes on the identities of the society undergoing the diasporic experience. The Kite Runner _{is a novel}

telling the story of individuals who face social changes in their life including the configuration of their identities. Therefore, postcolonial study particularly on the diasporic discourse is applied to analyze the process and the formation of identities inthe Kite Runner_{’s two main characters (Amir and Baba).}

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xiii

ABSTRAK

WAHYUKIRANA, TYAS.Configuring The Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner_. Yogyakarta: Program Studi Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2016.

Di era globalisasi dan diaspora, berbagai macam budaya bertemu dan bersimpang satu dengan yang lainnya. Fenomena ini membuat perubahan pada identitas-identitas masyarakat diaspora. Novel the Kite Runner _menceritakan

kisah dua individu yang mengalami perubahan sosial dalam hidup mereka, perubahan itu mempengaruhi konfigurasi identitas mereka. Oleh karena itu, studi poskolonialisme terutama yang menggunakan wacana diaspora digunakan dalam penelitian ini untuk menganalisis proses dan formasi identitas dua karakter utama, Amir dan Baba, di novelThe Kite Runner_.

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1 CHAPTER I INTRODUCTION A. Background of the Study

One of the natures of literary works is capturing the story of any society—portraying the environment including the history, social condition, and the development of that particular society. Then, those elements materialize into the narrative of the literary work. Even though not all literary works have the mentioned function, however, some portray the real life condition; for instance, putting the setting similiar to the reality though essentially still fictional.

One of those literary works is Khaled Hosseini’s The Kite Runner portraying Afghanistan before the revolution and after the revolution. The story is told from the perspective of the main character, Amir. As a result, The Kite Runnertakes the experiences of those eras through the lens of Amir’s journey.

Since the accident of 9/11 in 2001, Arab world has been in a chaos because of the civil war like in Syria or terrorism such as ISIS in Iraq. Afghanistan is not different; conflicts and terrorist groups such as Taliban still exist. After the invasion of theUS in 2001, Afghani government still struggles on its feet.Political and cultural relation between the US and Afghanistan exist inThe Kite Runnernovel.

The topic between the Middle East society and Western society has always been a riveting topic since its idelogy and culture are usually polarized, Middle East including Afghanistan represents conservative system of society with

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strict religion and culture. Meanwhile, the Western society including the US represents liberal construction of society.

The discussion of postcolonialism becomes relevant since there is an existence of hegemony and influence of the US society to Afghanistan society. Even further the two types of societies meet with each other despite the fact that US does not directly colonize Afghanistan in the context of the story.Gramsci in Ania Loomba’s Colonialism/Postcolonialism states that hegemony is power gained by mixing coercion and consent. It means the proliferation of ideology also occured through creation of subjects who willingly submit to being ruled (Loomba, 2005: 29). The hegemony and colonization of the Western ideology in The Kite Runner are rather subtle and voluntarily absorbed by the two main characters.

However, the discussion does not wholly focus on comparing the differences between the two societal constructions, but it goes further into analyzing the relationship, the assimilation, and the struggle of the people when these two disparate societies cross paths with each other.

Leela Gandhi says that postcolonialism discussion aims to fulfill two fundamental objectives. First, it seeks to reveal how the colonial encounter takes part to the conjunct transformation of coloniser and colonized. Second, it examines and produces manifesto in order to combat institutionalised distress and opression (Gandhi, 1998: 125). Consequently, The Kite Runner also digs deeper on telling the transformation of the two main characters when they face a different culture and their struggles to fight pain and oppression.

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In the light of those integral functions, it becomes the necessity in our contemporary world to analyze the culture, the ethnicity, and the identity of the people who are influenced by the Western’s involvement especially in Afghanistan. The Kite Runnerprovides the portrayal of Amir and Baba having an Afghan root,then in the future they are influenced by the US culture. The two polarized cultures are analyzed through postcolonial lens specifically using diasporic discussion within the realm of their identities.

In accordance to that, Khaled Hosseini himself is a postcolonial writer who experiences diaspora in his life. He moved from Afghanistan to the US just like Amir and Baba do in the story. Thus, it is more relevant to analyze The Kite Runnerthorugh the lens of diasporic discourse.

This research focuses on the identity development of two characters; Amir, the main character, and his father, Baba. The two characters are chosen because the two of them become the central characters in the story. Subsequently, their struggle in adapting the new place, the US, are the most distinctive. Furthermore, this research aims to analyze the different result of identity and adaptability between these two persons from different generations in the story. This research specifically talks about diasporic discussion such as identity formation, hybridity, and resistance.

Amir and Baba are Afghans who move to the US for better future—they migrate to a new place with a different culture and social environment to escape from a possible prosecution. In the US, they can be safe and start a new life.In that light, the two characters should be analyzed further in the context of diaspora

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since they are entities who moved to other countries to build new lives there. Kachig Tololyan says that diasporas are communities of dispersion, an exile, overseas communities (Tololyan, 1996: 3).This ‘community of dispersion’ experiences the meeting of two different cultures which affect their identities. Eventually, the meeting of these two different cultures does not always result into harmonious connection but also sometimes resistance.Particularly in The Kite Runner, Amir and Baba face different progress of identity formation. This research also explicates the resistant identity of Baba and the hybrid identity of Amir that exist within the novel narrative.

B. Problem Formulation

In order to limit the scope of the study, the writer issues two questions on the problem formulation:

1. How are Amir and Baba depicted in Hosseini’sThe Kite Runner?

2. How are Amir’s and Baba’s identity constructed in the context of diasporic discourse in Hosseini’sThe Kite Runner?

C. Objectives of the Study

Referring to the previous problem formulation, this study aims to analyze progress and the formation of identity of the two main characters(Amir and Baba). The analysis revolves around their Aghan cultural background, Americanized background, and religion. First objective is to know how those twocharacters and characteristics are materialized in the narrative through the lens of those three

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aspects. At the last, this study also has objective to reveal how Amir and Baba’s identity develop in the context of diasporic discourse. Eventually, the analysis of the formation and the comparison of their identity show how their diasporic identitiesareconstructed.

D. Definition of Terms

In this section, the writer explains the important terms which are used further in this study. Those terms need to be defined to gain compendious understanding of this study.

Identity means the qualities and attitudes that a person or a group of people have, that make them different from other people. Furthermore, in the context ofcultural identity, Stuart Hall says never unifies; it is fractured and fragmented and always constantly changes (Hall, 1993:4). Thus, an individual’s identity is always on continous development. It is formed and transformed in line with the cultural system.

Diasporais taken from the Greek language meaning “to disperse.”It is a movement of people from their homelands to new regions whether by force or voluntarily (Ashcroft, Griffiths, Tiffin, 2007: 61).

Hybridity inAHistory of Literary Criticism: from Plato to the Present, M. A. R Habib cites that it is a condition of ‘in-betweeness’. One person stands between two cultures (Habib, 2005: 750).

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Mimicryshows an ironic compromise. The Other (the colonized) has desire to be reformed as an individual that is different that is almost the same as the Self (the colonizer) but not quite (Bhabha, 1994: 86).

Resistanceis the act of reclaiming one’s own past. It is the action of the colonized to erode the colonialist ideology by which past had been devalued (Barry, 2002: 193).

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7 CHAPTER II

REVIEW OF LITERATURE A. Review of Related Studies

Four studies done by fourresearchers become the related studies to determine where this research stand. Moreover, those four researches are relevant to the topic of this research. Two of them explain about the process of identity in postcolonial study and the diasporic discussion. The other two studies explain character and characterization of a hybrid and the theory of hybridity analyzed in the characters.

First study is conducted by Christina Laviani Tinambunan, a student of Sanata Dharma University on Configuration of Agency in Constructing Nationalism in Salman Rushdie’s Midnight Children and Mangun Wijaya’s The Weavebirds: A Postcolonial Study. The author explicates that the configuration of agency of the two characters in the novel is highly affected by their surrounding. The concept of identity does not only stop on the sense of self but also how the individual exercises social responsibility and discharge duty in social order. The fundamental concept of identity is subject of that experience; how one individual interprets the experience in transcending limitation, oppression, and weaknesses (Tinambunan, 2015).

This study, in accordance to the discussion ofThe Kite Runner, does not only analyze how the identity is formed but also comparing the construction of identity of Amir and Baba from the same diasporic experience but having

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different result of identity construction. This research digs deeper not only the identity construction of the main character, but also it examines how the identity is formed in the lens of hybrid discussion.

The second study is administered by Adrianus Bristo Bhago, a student of Sanata Dharma University on Diasporic Movements of Willie: Negotiating Identity Seen in the Postcolonial Perspectives in Naipauls’ Magic Seeds. The researcher talks about how the main character of the story struggles to find his identity through three stages of diasporic experience; Africa, India, and London. The colonial identity is analyzed through the main character’s perspective of home and postcolonial resistance. In Africa, Willie feels lost; he does not see Africa as his home because of the superiority of his wife and non-existent connection with the African people. Then, he moves to India, he still does not belong there, India is not home because the architecture copies of those foreigns ones and Willie fails to join the cause of social movement in India. Lastly, in London, Willie finds home as the comfortable place of St. John Wood house. The perspectives are seen and affected by the diasporic experience(Bhago, 2015).

This research analyzes the impacts of diasporic movements from the perspectives of two people. In that light, this research highlights the factors that might differentiate the result of identity eventhough both characters undergo the same diasporic experience.

The third study is done by Selime Omnus, a student of Middle East Technical University on Hybrid Identities on The Buddha of Suburbia by Hanif Kureishi and The Namesake by Jumpa Lahiri. The researcher explains how the

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main two characters coming from different generations have the quality of a hybrid. They tend to use abivalent mimicry to establish their identities. Lastly, the researcher compares the hybrid situation between the first generation and the second generation (Omnus, 2012).

Similiarto Omnus’ research, this research stands on analyzing the hybrid identity of the main characters. Though, this research only uses one novel instead of two novels.

Last but not least is the study completed by Adhika Agung Pratomo, a student of Sanata Dharma University onHybridity and Resistance of Pakistanis in London as Seen through Two Main Characters in Hanif Kureishi’s My Son The Fanatic: A Postcolonial Study. The author analyzes how the main two characters accept the British culture and identity (hybrid) and reject it (resistance). Furthermore, the paper investigates how the main characters develop a stance against the British society. The study covers the hybridity on the spectrum of character, language, and the term hybrid itself (Pratomo, 2013).

While Pratomo mostly analyzes the reactions of the main characters, this research particularly analyzesthe comparison and the factors that create the different stand points between Amir and Baba in term of hybrid identity. Both characters try to blend in with the new culture. However, there is a different result of trying to do the assimilation or blending in within the spectrum of postcolonial identity.

This research in a nutshell, contributes to the further analysis ofThe Kite Runner novel in the context of diasporic discourse, particularly in the discussion

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of identity. Mostly, the discussion of the novel revolves on the psychological analysis of the characters or the literary symbols in the novel. A few of the researchs take on the perspective of postcolonial study. Meanwhile, this novel carries such rich content of postcolonial materials even though the relationship between the colonized and the colonizer in the novel is not a direct one. Thus, this research digs deeper on the understanding of the novel through postcolonial lens. B. Review of Related Theories

There are four theories applied on this research. The first theory employed is the theory of character and characterization in order to analyze the two main characters (Amir and Baba). The secondtheory is the theory of diaspora. The third is the theory of postcolonial identityand the last is the theory of hybridity. Those four theories are exerted in order to analyze how the identity of the main characters proceed and develop within the realm of diasporic discourse. 1. Theories on Character and Characterization

In order to analyze the main characters, the researcher applies the theory of character and characterization. In order to understand the theory of character, the research utilizes the theory from M.H. Abrams that a character is the person shown in drama or narration and the persons seen by the readers to have morality and temperament expressed by their dialogue. Characters are being provided with particular moral, intellectual, and emotional qualities. They have dialogue, action, and motivation. A character possibly remains stable or “unchanged in outlook and disposition” or a character might experience a“radical change.”It is allowed as

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long as the character does not stray way from the “plausibly grounded temperament” as it has already been written(Abrams, 1997:33-34).

According to E.M. Forster inAspects of the Novel, popular new terms exist in differentiating characters; flat character and round character. A flat character (“a type” or “two dimensional”) is constructed in “a single idea or quality” and shown without many individualizing details. Forster says that flat character can be portrayed in one sentence. The advantages of flat characters are that they are easily recognized and remembered (Forster, 1927: 67-72). Whereas, a round character is complex in temperament and motivations, described in subtle particularity, and able of surprising the readers (Forster, 1927: 77-78).

In analyzing the main characters, the researcher uses the theory of characterization. M.H. Abrams explicates that characterization is a process in which the author explains the characters inside the story. An author is able to characterize a character using two ways which are “showing” and “telling”. In showing, usually the author simply shows how the characters talking and acting. Thus, the readers can “infer the motive and disposition of the characters.” In telling, the author intervenes directly to describe and often evaluate the characters in the story (Abrams,1997:33-34).

There are many ways to describe a character. According to M.J. Murphy (1972: 161-173), there are nine ways to analyze a character. Those are personal description, another character’s point of view, character’s speech, character’s past life, conversations among other characters, character’s reaction, direct comment from the author, character’s thoughts, and character’s habit.Personal

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descriptionmeans the characterization is done by the author narrating the character’s appearance and clothes (Murphy, 1972:161). Another character’s point viewmeans the character described through the perspective or the opinions of other people.Character speechmeans the characterization done through what a character says. It can be seen through that particular character’s conversation or when that particular character delivers opinions (Murphy, 1972: 164). Seeing the past life of a character, readers can see clues such as events that shape the character. This way, characterization can be done by the direct comment from the author, the person’s thoughts and conversations or from the perspective of another person (Murphy, 1972:166). Conversation of others uses the dialogue or what others say about a character to know the characterization (Murphy, 1972: 167).Character reactionmeans the characterization can be seen through how the character react to circumstances and events (Murphy, 1972: 168). Direct comment from the author means the author describes the character directly through a narrative (Murphy, 1972: 170). Character’s thoughts means the characterization is established by the direct knowledge of how the character thinks (Murhy, 1972: 1971). The last is character’s habits which is a characterization done throughthe knowledge of mannerism, habits or idiosyncrasies of a character (Murphy, 1972: 173).

This research utilizes sixways taken from the Murphy’s theory: another’s character’s point of view, character’s speech, character’s past life, character’s thoughts, character’s habits, and conversations among other characters. The reason why this research only uses six ways instead the nine ways is because the

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other three ways (direct comment from the author, personal description, another character’s point of view) does not suit to the materials analyzed.For instance, direct comment from the author can not be used because there is no direct comment from the author. Those are ways to analyze the portrayal of the two main characters (Amir and Baba) in the Hosseini’s The Kite Runner. This theory is essential to answer the first problem formulation in this research.

2. Theories of Diaspora

The discussion of diasporain Postcolonial discourse is consequential since diaspora is a distinct phenomenon in the post-colonial world. In the era of colonialism, the colonized was transffered to the colonial country as slaves. In post-colonialism, the subaltern still moves to the colonial country to seek social mobility and better life. Thus, it is relevant to discuss diasporic experience in postcolonial study.Safran defines diaspora as expatriate minority communities that are dispersed from an original “center” to at least two “peripheral” places (Safran, 1991:83). It means this group of people moved out from their original place to a new foreign place. The movement is either by force or voluntarily.

Diasporic communities keep their memory, vision, or myth about their original place. They believe that they are not and perhaps can not be fully accepted by their host country. They see the ancestral home as a place of eventual return when the time is right. They are also commited to the maintenance or restoration of this home land and have high solidarity within the group (Safran, 1991: 83-84). Safran basically formulates that diaspora are communities overseas that are still bound to their original country and have the strong connection with

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their original community. He also states that there is no diaspora that exactly the ideal type. If that is so, then it can only be defined toone group such as Jewish diaspora (Safran, 1991:48).

Diaspora in postcolonialism generally talks about the idea of cultural dislocation (Gandhi, 1998: 131). It means that in diaspora—the movement of the people create a condition when the people experience a disruption on their original cultural identity—they have to live in a new cultural spectrum which is not their own.Paul Gilroy in Gandhi’s Postcolonial Theory: A Critical Introduction states that diaspora has its’ value in “the elucidation of those processes of the mutation of culture and restive (dis)continuity that overpasses racial discourse” (Gandhi, 1998: 131). Diaspora revolves around the process of cultural mutation that refuses stagnancy and stability of meaning and identity. The culture moves within the diasporic experience, it always changes. It mutates when the original culture meets the new one.

Diaspora also illustrates the mobility of thought and consciousness made by the cultural adherence of colonialism. In diasporic discourse, the discussion does not only stop on the idea of Western or colonial identity but also it has the nuanced culture of travel (Gandhi, 1998: 132-133). In diaspora, there is amovement of thought and consciousness of the diasporic people caused by the requirement of colonialism. The culture moves and travels.

Clifford (1994:304) enunciates that diasporic configurations such as longing, memory, and (dis)identification are partaken by a broad range of minority and migrant populations. The dispersed community who are once

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disconnected from their homeland, now are capable to find themselves in border relation with their own homeland because of technologies of transportation, communication tools, and migrating labor. Furthermore Clifford says that regardless the existence of idelogies of purity, dispersed communities can never be exclusively nationalist (Clifford,1994: 305). They are moved and affected by the transnational networking with multiple attachments, and also change in accordance with the host countries’ norm as well as resisting it. It means that diaspora is not exclusive to one national identity but it is influenced by transnational movements. It adapts and resist the host country as well.

Diaspora includes dwelling, communities maintainance, having collective home far from home. At the end it creates forms of community consciousness and solidarity that retains the identifications apart from their national time/space in order to live in the host country(Clifford, 1994: 304-308). Diaspora forms a community with their own fellows. This community share togetherness and solidarity to survive in the foreign place.

Jim Clifford describes it, the term diaspora is “a signifier not simply of transnationality and movement”, but of political struggles to define the local -would prefer to call it place - as “a distinctive community, in historical contexts of displacement” (1994:308). Diaspora is not only the matter of movement of the dispersed people but it is also about the community’s struggle to define themselves. Diaspora emphasizes “the historically spatial fluidity and intentionality of identity, its articulation to structures of historical movements (whether forced or chosen, necessary or desired)” (Clifford, 1994:308).

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3. Theories of Cultural Identity

Hall in The Questions of Cultural Identitycategorizes three concepts of identity. Those are identityas the Enlightenment subject, identity as sociological subject, and identity as post-modern subject (1993:275). Identity on the Enlightenment concept is seen as “a fully centered, unified individual”. This paradigm belives in a conception that human beings have their inner core self. It emerges when they were born. The essentialist core of an individual is the identity (Hall, 1993: 275). While the Enlightenment concept focuses on ‘individualist’ view, the sociological conception says that identity is formed in the “interaction” between self and society. The individual still retains its “core.” However, this core is changed and modified with the “dialogue” with the cultural world (outside) (Hall, 1993: 275). This view enunciates that individuals internalize the meaning and the values of culture as part of themselves—at the same time align their subjective feelings in accordance with the objective cultural space the individuals occupy. A human being’s identity is contingent toward the cultural world which shapes them. The third one is the post-modern conception. This view argues that the subject/individuals which are previously seen as “unified has become fragmented: composed, not a single, but of several, sometimes contradictory, or unresolved, identity” (Hall, 1993: 276-277). The process of identification has become open-ended, variable, and problematic. Our identity shifts and changes at different times.

Furthermore, Hall proclaims that cultural identity is process based (Hall, 1993:394). Therefore, cultural identity undergoes constant transformation. It is not

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fixed but becoming continous process of history, culture, and power. Cultural identity in particular changes in formation continously.

Therewith, it emphasizes the impossibility of such fully constituted, separate and distinct identities. It denies the existence of authentic and originary identities based in a universally shared origin or experience. Identities are always relational and incomplete, in process. Identity is always a temporary and unstable effect of relations which define identities by marking differences. Thus the emphasis here is on the multiplicity of identities and differences rather than on a singular identity (Hall, 1993: 394).

In identity theory, self categorizationor self identification (classifying or naming itself in particular ways in relation to the other social categories or classifications) is important to form an identity (McCall and Simons, 1978). An individual forms their identity by identifying one self with a certain social group. This social group usually exist structured in a society such as white American or African American. Each person, however, over the course of one’s life, is a member of unique combinations of social categories. That results in unique sets of self identities as well (Hogg and Abrams, 1988).

Hogg and Abrams further elaborate that in the context social identity, identity is a person’s knowledge that he or she belongs to a social category or group (1988). Using self-comparison process, persons who are similiar to the self are categorized with the self. Self-categorization and self-comparison result into two different consequences. The consequence of self categorization is “an accentuation of the perceived similarities between the self and other in group

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members and the contrast between self and out-group members” (Hogg and Abrams, 1988).An individual uses self-categorization to find similiarities with the other group members then adopt the identity of the social group to the self.It includes the values, beliefs, attitudes, behavioural norms, and so on.

On the other hand, the consequence of social comparison is the “selective application of the accentuation effect” which create self-enhancing outcomes for the self (Hogg and Abrams, 1988). Specifically, this self-enhancement also improves one’s self-esteem by judging the in-group positively and the out-group negatively.

4. Theories on Hybridity and Resistance

Homi K. Bhabha says that hybridity confers the colonized and colonizer’s power relation. Hybridity sheds light that it is not always true the pre-constructed notion that the colonized is always inferior to the colonizer. Furthermore, hybridity theory propagates that being a hybrid means that a person in a place between the First World and the Third World. Hence, in the hybrid realm, an individual has two cultures meeting and diffusing with each other. Bhabha also states that culture is never constant but dynamic with other cultures’ involvement. The cultural identity is constantly changing, absorbing the influences of other cultures.

Hybridity is also the revaluation on the colonial power by displaying ‘necessary deformation and displacement’ of the discrimination faced by the colonized and also the domination held by the colonizer. Not only that, hybridity also questions the images and the presence of authority. It means questioning the

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authority and identity of the colonizer upon the colonized (Bhabha, 1994: 112-113).

In order to dig deeper, another theory of Barry is presented to lay stronger ground of theoretical framework. Based on Barry, hybridity happens when an individual is colonized both mentally and physically by dominant culture creating a condition of in-betweenness—the original identity and the dominant. A hybrid individual stands in-between the culture of the colonized and the culture of the colonizer. However, the individual never fully possesses one culture.

In order to establisha new identity, a hybrid usually uses mimicry. It is when the colonized imitates the identity and culture of the dominant culture in order to gain certain social benefit. Mimicry is the desire to be reformed as a recognizable Other.

Mimicry emerges as the representation of difference that is itself a process of disavowal. Mimicry is, thus the sign of a double articulation; a complex strategy of reform, regulation and discipline, which ‘appropriates’ the Other as it visualizes power (Bhabha, 1994: 86).

Mimicry is a process of denial that creates reform of the colonized to resemble the colonizer—in order to gain the same power. Mimicry happens when the Other imitates the culture, language, habit and other colonizer’s attributes in order to be the same as the colonizer.

In order to analyze further about the hybridity and cross cultural interaction, Bhabha explicates in his theory of ‘The Third Space’ that it is where the meeting of two identities becoming ambivalent; that it challenges cultural identity.

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The theoretical recognition of the split-space of enunciation may open the way to conceptualising an international culture, based not on the exoticism of multiculturalism or the diversity of cultures, but on the inscription and articulation of culture's hybridity. It is the inbetween space that carries the burden of the meaning of culture, and by exploring this Third Space, we may elude the politics of polarity and emerge as the others of our selves (Bhabha, 1994: 56). The third space concept elucidates that the new hybrid culture emerges from it. The perspective in seeing the colonizer and colonized is no longer a binary relationship but rather creating an entity that contains “otherness” of ourselves. The identity of a hybrid is no longer cocooned within the boundaries of two separated polars (the colonized and the colonizer).

As Bhabha argues that ahybrid is not only “voiced and double-accented”but is also “double-languaged” for in it, there are not only (and not even so much) “two individual consciousnesses, two voices, two accents, as there are (doublings of) socio-linguistic, consciousnesses, two epochs that come together and consciously fight it out on the territory of the utterance”(Bhabha, 1994:58).

As an hybrid individual, one uses not only two voices or two accents but alsotwo languages. This occurance happens because the individual has not only two consciousnessess, but also there are dual socio-linguistic, consciousnesses, and two periods of time within their identity which constantly fight each other to be enunciated.

On the other hand, an individual might struggle against the domination of the colonizer through resistance. Elleke Boehmer states that the goal of the colonized is to go against the domination of the colonizer. It is said that the colonized might take “the approximation and assimilation” or later more radically,

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they become “reversal and resistance to the colonizer as the reaction to the dominant culture (Boehmer, 2005: 165). It means that the colonized might be be able to assimilate or take the stance of opposition; resisting the influence and identity of the colonizer.

In concordance with Boehmer, Bill Ascroft in his book, Postcolonial Transformation, says that resistance is a refusal to be absorbed, to be influenced by the dominating power, and altering them into tools to express their own deeply held identitiy and cultural being (Ascroft, 2001:20). The colonized enacts resistance by rejecting the influence of the colonizer whether it is hegemony or identity-changing. Instead, they transform their action into strengthening their own “identity” and “cultural being.”

C. Theoretical Framework

This research studies Configuring the Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. In analyzing the identity in the context of diaspora, the writer needs several theories to be applied in this research. In answering the first problem formulation the writer uses the theory of M.H. Abrams’ theory of characterization. This theory is suitable to identify further about the personalities, motivations, behaviour, and thoughts of the characters in order to analyze the identities of the characters in the story. This theory is suitable because it provides the relevant tool of analysis; it contains theways of characterization that help construct Baba’s and Amir’s characteristics.After that, the researcher scrutinizes the characteristics of Amir and

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Baba in the context of diaspora using diaspora theory and identity theory. The diaspora theory is needed to identify Amir and Baba as individuals who experience diaspora and to identify the traits they possess as a part of diasporic movement. The theory of identity functions to construct their identity formations.Subsequently, the main characters are also analyzed from the lens of hybridity theory. Hybridity theory is used to analyze Amir’s identity traits which stand between two cultures. On the opposite of the spectrum, Baba is analyzed and identified through the lens of resistance theory.

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23 CHAPTER III METHODOLOGY A. Object of the Study

The object of the study is a novel The Kite Runner written by Khaled Hosseini, an Afghani and American author. The story was published first in 2003. This novel consists of 401 pages divided into 25 chapters. The Kite Runner is published by Penguin Group (USA).The Kite Runneris Hosseini’s first novel and the most well-known one. More than 38 million copies have been sold worldwide. Hosseini wrote other two novels; it also has the background of Afghanistan; those are A Thousands Splendid Suns and And The Mountains Echoed. The novels have a similar tone; about family, love, and tragedy. Hosseini received John Steinbeck Award forthe Kite Runner.

The Kite Runner itself tells a story about Amir, a privileged young boy who lives with his father (Baba), a Hazara servant boy named Hassan, and Hassan’s father—Ali. The two young boys are extremely close despite their different backgrounds. However one day, Amir fails to help Hassan out of cowardice when Hassan gets raped by an evil young boy, Assef, who is the son of Baba’s friend who lives close to them. Amir drowns in guilt and sorrow; he then decides that to move on Hassan has to go away. Hence, he tricks Hassan so he is considered as a thief.

After Hassan and Ali go away from Amir’s house, the revolution begins in Afghanistan. The monarchy falls. Amir and Baba have to move to US.

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However, 25 years later, Amir has to save Hassan’s son from Taliban and he can get his redemption over his sin in the past.

This story reveals that Amir and Baba are the entities affected by the diaspora—voluntarily moving from Afghanistan to the US. The study reveals the construction of identities of Amir and Baba. It shows whether Amir and Baba react in the same way or not in adapting the US culture. Moreoever, whether or not they are hybrid characters.

B. Approach of the Study

The approach of the study uses postcolonial approach. This approach is relevant because the writer wants to know the influence and the hegemony of the dominant culture to the characters. Moreover, it is also relevant to use the postcolonial approach in order to answer the questions in the problem formulation.

Postcolonial study or criticism according to Barry has four characteristics. There are the non-western called as exotic ‘Other’, the language used, hybrid identity, and the last one is the existence of cross cultural interactions (Barry, 2009: 188-189). The Kite Runner is suitable to be analyzed by postcolonial criticism since the story mostly talks about how Amir and Baba change their life and identities when they fuse with a new culture. It is even more highlightened when the two of them adapt to the new culture. It also shows how the process of Amir and Baba having a contrast development in attaining a new identity. At certain point, Amir is more open in receiving the new culture even

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further becoming a hybrid. Meanwhile, Baba’s development of identities contains resistance and conflicts.

The issues of cultural identity take part quite big in the story. It is relevant to use the postcolonial criticism particularly analyzing the diaspora context of the characters and the hybridity theory in which there is a crosscultural interaction in the novel. The novel also tells how Amir’s dynamic growth as an individual with two cultures learnt and adapted by him. Then, the theory of hybridity and resistance are applied to analyze how Amir as an hybrid character is presented in the novel.

C. Method of Study

This research uses library research. The sources are collected through books to find related studies and theories. The primary source isThe Kite Runner

novel by Khaled Hosseini. The secondary sources are from books to gain theories and information, internet articles, and many others.

In constructing this research, the researcher conducted several steps. In order to understand the object of the study, the writer conductedclose reading on

The Kite Runner novel. In this step, the writer took notes the important points related to the topic of the research. Then the writer decided what kind of topic and approach suitable to the novel.The second step was searching for supporting data fromlibrary and internet articles. Library and internet research became the sources which wereimportant in analyzing the novel based on the decided topic. The writer collected supporting theories and related studies to analyze the novel based on postcolonial perspective.

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The third step is critical analysis conducted to answer the problem formulations by utilizing postcolonial approach, theory of character and characterization, theory of diaspora, theory of postcolonial identity, hybridity and resistance.

Lastly, the writer drew a conclusion on the research. The conclusion was based on the analysis of the novel to show that the main goal of this research had been achieved.

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CHAPTER IV ANALYSIS

In this chapter, the writer answers the questions in the problem formulation. The theories and method mentioned earlier are used in this chapter. In order to configure the identity of Amir and Baba in the novel, the analysis is segmented into two parts. First is finding out how are Amir and Baba characterized, second is how the characteristics unveil the construction of identity based on the diasporic discourse.

A. The Depiction of Amir and Baba in Hosseini’sThe Kite Runner

In this subchapter, M. J. Murphy’s theory is used to analyze Amir and Baba as the main characters.In general, Amir and Baba’s characterizations are derived from another character’s point of view, character’s speech, character’s past life, character’s thoughts, character’s habits, and conversations among other characters. Amir lives as a rich boy in Kabul with his Baba, a rich businessman. However, their condition changes when they move to the US, they become poor. Baba has to work in little jobs with little payment. Nevertheless, Amir successfully graduates from creative writing major and he becomes a published writer. The complete analysis of Amir’s and Baba’s characteristics are as follows.

1. The Depiction of Amir

a. Amir and His Afghan Cultural Background

In order to know Amir’s characteristics, dissecting the cultural background inside the novel is necessary since his life and personality are closely

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intertwined with his Afghan cultural background.The customs and practices of Aghan society are really palpable in the story and Amir also takes part of it. For instance, as an Aghan society, Amir celebrated Eid, played kites, sacrificed a lamb, had a habit of greeting every guest in an event, eaten together from a large plate with family, and so on. Those are the examples of customs and practices of Afghan people.

Another aspect is seeing the social construction in Afghan society. Examining the social hierarchy in the novel, Amir is included in the upper class society of Aghanistan. He is the son of a very wealthy and influental man in Kabul. His father, Baba, is one of the richest businessmen in Kabul. “So Baba proved them all wrong by not only running his own bussiness but by becoming one of the richest merchants in Kabul. Baba and Rahim Khan built a successful carpeting bussiness, two pharmacies, and a restaurant” (2007:16). Afghan society respects Baba tremendously because of his success and achievements. As a result, Amir always gets what he wants. It can be seen when Amir has a birthday, he gets many presents, the presents are only left piling up in the corner. “Sitting in the middle of my room the next morning, I ripped open box after box of presents. I don’t know why I even bothered” (2007:110). Amir is financially secure in his childhood life in Afghanistan. What he wants is always fulfilled because of his father’s wealth. Therefore, Amir has access to a better education, better books, better food, better recreational activities, and better treatment in society.

The adults in the novel generally spoil and treat Amir very well because of his Baba’s financial influence. For example, in several occassions or events

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such as Amir’s birthday and a family gathering, the way the adults talk to Amir always project good manner and affection. “...plus Kakas and Khalas who were going to bring me gifts and congratulate me for having lived to thirteen” (2007:102). “Some of them tousled my hair and shook my hand too. I was so proud of Baba, of us” (2007: 16). They give special attention to Amir, as well. “ People raised their heads from their platters, called out their congratulations. Kaka Faruq patted my back with his clean hand” (2007:93).Culturally speaking, Afghan culture of respecting wealthy people puts Amir in a big advantage because of his father’s influences. Thus, it entails into set of solicitous social treatments by the people around Amir.

Not only Amir is blessed by a wealthy background, his ethnic cultural background is also considered superior in the society. Amir is a Pashtun. His childhood life is considerably more fortunate because he is a Pashtun. In Afghanistan, particularly in Kabul, Pashtun society is seen as a more civilized and educated ethnic group. Furthermore, Amir’s bloodline is one of the noble families. His grandfather, Baba’s father, is an honorable judge in Kabul who even has met the King and Amir’s mother is one from royal family(2007: 16). As a result, culturally, Amir is placed in a superior place in society.

Meanwhile, a Hazara usually lives under poverty without education. The common occupation of a Hazara is being a servant of a Pashtun family. In the novel, Amir and his Baba have a Hazara servant family consisting of Hassan and his father, Ali. The society in general degrades Hazaras. They usually mock the physique of Hassan and Ali by caling them “flat-nosed” since they have the

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characteristics of Mongoloid features. “...like people called Hazaras mice-eating, flat-nosed, load-carrying donkeys. I had heard some of the kids in the neighborhood yell those names to Hassan”(2007:10).How the relationship between Amir and Hassan works also confirms that hierarchy. Amir and Hassan come from different ethnicities. Pashtun people look down on Hazaras people. It can be seen from the response of Amir’s teacher when Amir shows the book of Hazara’s history.

The following week, after class, I showed the book to my teacher and pointed to the chapter on the Hazaras. He skimmed through a couple of pages, snickered, handed the book back.

“That is the one thing Shi’a people do well,” he said picking up his papers,” passing themselves as martyrs.” He wrinkled his nose when he said the word Shi’a, like it was some kind of disease (2007: 10).

The construction of ethnic hierachy demands Hassan to serve Amir. The beginning of the novel shows how Hassan is always the one who serves Amir’s necessity. “I woke up to find toasted bread, brewed tea, and a boiled egg already on the kitchen table. My clothes for the day were ironed and folded, left on the cane seat chair in the foyer...” (2007: 86).It builds an environment where Hassan always depends on Amir’s goodwill and whims to get certain benefits. Hassan can only get a chance to hear a story when Amir is willing to read it for him. Hassan can only play outside when Amir wants to. Hassan can only eat good food, watch movies, get presents when Amir wants to or at least when Baba commands so. The Hazaras’ life and survivability typically are contingent toward the goodwill of the master, a Pashtun. In a nutshell, Amir comes from a culture where he is a

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privileged individual who get superior advantages through the construction of class and ethnic hierachy.

However, the superiority and priveleges Amir attains based on his cultural background are exactly the reasons of his sufferings. Amir, as a boy, always feel that he is out of place—the standard and hierarchy that on the surface favor him become the means to bring pain into his life.

First is the Afghan patriarchal culture that upholds masculinity and male-domination. It is presented through how Baba educates Amir. As a result, Baba’s education to Amir is also distinctly masculine, just like the culture of Pashtun men. In his childhood, Amir is the sole child of a wealthy bussinessman. Thus, he lives a lavish life. However, as a child pampered by material things, Amir suffers from the indifference and distance between him and his father, Baba. Baba is disappointed because Amir does not seem strong and masculine. Throughout the beginning of the novel, Amir is described as a meek, introverted, not masculine child, a coward compared to Baba who is strong, masculine, brave, and hard-headed.

Of course, marrying a poet was one thing, but fathering a son who preffered burying his face in poetry books to hunting...well, that wasn’t how Baba had envisioned it, I suppose. Real men—real boys—played soccer just as Baba had when he had been young (2007:21)

Amir internalizes a perception that he is an unwanted and a disappointing child to his Baba since Amir builds the perception of himself by mirroring Baba’s opinions of him. Thus, Amir becomes a child who is too hard on himself, constantly trying to win Baba’s love and affection, however, most of the times

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falls short on Baba’s expectation. Even in one time, Baba blatantly feels disatisfied with Amir since Amir is a very different person than Baba. Amir does not concede to the cultural standard on how to be a good Pashtun man. Taking point to the extreme, Amir eavesdrops how Baba sometimes thinks that Amir is not his son. The conversation between Baba and Rahim Khan bellow signifies that fact.

“Now who’s oversimplifying?” Baba said. “Look, I know there’s a fondness between you and him and I am happy about that. Envious, but happy. I mean that. He needs someone who...understands him, because God knows I don’t. But something about Amir troubles me in a way I can’t express. It’s like...” I could see him searching, searching for the right words. He lowered voice, but I heard him anyway. “If I hadn’t seen the doctor pull him out out of my wife with my own eyes, I’d never believe he’s my son” (2007: 25).

Amir does not adhere to Baba’s expectation of great Pashtun men. Thus, this condition pushes Amir to take some terrible decisions. In order to win Baba’s love, Amir lies that Hassan steals his money and his watch resulting in Hassan and his father, Ali, to move out from Amir’s house. In consequence, Amir also internalizes the identity of a betrayer and a sinner. He does it because he wants to gain Baba’s affection. “I waited another thirty minutes. Then I knocked on Baba’s door and told what I hoped would be the last in a long line of shameful lies” (2007:113). Amir suffers because he does not fit to the definition of men the Afghans demand. This suffering even supercedes the fact that Amir is provided well by his Baba. It is signified when Baba holds a extravagant birthday party for Amir. Amir feels sad and bitter. All the materials things he gets never amount to Baba’s love Amir so yearns for.

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The pile was growing there: Polaroid camera, a transistor radio, an elaborate electric train set—and several sealed envelopes containing cash. I knew I’d never spend the money or listen to the radio, and electric train would never trundle down its tracks in my room. I didn’t want any of it—it was all blood money; Baba would have never thrown me a party like that if I hadn’t won the tournament (2007:110).

Second is Amir’s position as a superior Pashtun brings suffering as well. Analyzing further into Amir’s behaviour through the lens of cultural background, Amir has a deviant trait to the pre-constructed cultural background of Aghan society. The cultural background of Aghan society dictates Amir to avoid and undermine Hazaras, however Amir treats Hassan as a dear friend and an equal human being. Even sometimes, Amir admits his admiration to Hassan’s personality and merit that Amir himself does not have. Amir loves Hassan. Hassan is Amir’s bestfriend since they were infants. Sometimes, Amir openly shows his affection to Hassan which is not suitable to how Pashtuns treat Hazaras in common.

“What?” I said,

“What does that mean, ‘fascinating’?”

I laughed. Clutched him in a hug ang planted a kiss on his cheek. “What was that for?” he said, startled, blushing.

I gave him a friendly shove. Smiled. “You’re a prince, Hassan. You’re a prince and I love you (2007:33).

More importantly, the aforementioned deviant feeling puts Amir in a difficult condition. His conscience suffers when he has to treat Hassan as his servant. He, sometimes, feel guilty and adverse when he realizes the inequality that befalls the Hazaras. Amir wants to ignore the condition, but it still hurts him. The narative bellow shows how Amir silently hates the fact that Hassan is always devoted to his family—or Pashtuns in general.

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In one of those brief bursts of lights, I saw something I’ll never forget: Hassan serving drinks to Assef and Wali from a silver platter. The light winked out, a hiss and a crackle, then another flicker of orange light: Assef grinning, kneading Hassan in the chest with a knuckle.

Then, mercifully, darkness (2007: 109)

Amir is sometimes forced to act in opposite to his true feelings. For if he does not so, Amir will be judged by other Pashtun society even by his Baba.Amir despises himself for letting Hassan gets hurt by Assef because Amir is afraid of Assef, a powerful Pashtun. It is emboldened by the justification that it is okay to sacrifice a Hazara. Hassan is only a Hazara. It puts tremendous pain on Amir.

I thought about Hassan’s dream, the one about us swimming in the lake. There is no monster, he’d said,just water. Except he’d been wrong about that. There was a monster in the lake. It had grabbed Hassan by the ankles, dragged him to the murky bottom. I was that monster (2007: 94). Even further when Amir is an adult, when General Taheri, Amir’s father-in-law, calls Sohrab, Hassan’s son, a Hazara. Amir is angry and reprimands General Taheri not to call him Hazara ever again. “And one more thing, General Sahib,” I said. “You will never again refer to him as ‘Hazara boy’ in my presence. He has a name and it’s Sohrab” (2007: 390).

Amir’s Aghan cultural background gives several advantages in terms of materials and social status, however, at the same times those privileges become the reasons of suffering for Amir’s childhood. Amir goes through his early life unhappy because of those social constructions.

b. Amir and His American Cultural Background

Even before Amir lives in America, many aspects in his life are influenced by American culture. Amir grows up with liberal values taught by his

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father in his childhood life. Baba thinks that extreme conservative values are useless. It can be seen on how Baba perceives lowly to the Mullah that teaches Amir religion. “ ...but first understand this and understand it now, Amir: You’ll never learn anything of value from those bearded idiots” (2007:18).Amir, even in his early life, is taught to undermine the conservative values of his people. His Baba lives by his own rules not bound by the conversative values. Such exposure also influences Amir to be more open minded and prefer secularized western way of thinking. Amir’s American cultural background is shown from the clothes and activities that are American; going to thecinema watching western movies, having a picnic with sandwiches. It can be seen through Amir’s activities in his childhood.“We saw Rio Bravo the first time, but we saw our favorite Western, The Magnificent Seven, thirteen times” (2007:28).American influences are not only recognized through the life style and habits that Amir does. It also happens when Amir learnt literature and western perspectives when he was a child. He reads Victor Hugo, Jules Verne, Mark Twain, Ian Fleming as well as the authors from Afghanistan. Amir’s reading materials also play a part in influencing him to be more American.

The proof of his American culture is not only materialized on something apparent such as books and recreational activities. Amir’s inherent values and ideologies are also westernized. For example, he accepts Soraya as his wife, eventhough in the past Soraya has run away and slept with another man. Meanwhile, the Afganistan customs absolutely condemn her, placing her as a dirty woman who will never get married.Even further, Amir’s American values

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are also materialized when he evaluates his gender position in Aghan society. He is aware of the double standard Aghan people set for woman. When it comes to an affair outside marriage, Aghan society only applies social repercussion to women, but the man never gets the blame. Even when Amir tries to get close to Soraya, he dreads the gossips that might spread. “—I was fully aware of the Afghan double standard that favored my gender. Not Did you see him chatting with her?But Wooooy! Did you see how she wouldn’t let him go?” (2007:159). Amir even more understands this when Soraya is upset because the women in her family humilliate her. His thoughts on gender equality are distinctively western thoughts compared to the patriarchal values of Afghan society. His way of thinking is strongly influenced by his Baba.“May be it was because Baba had lived by his own rules, a maverick who disregard or embraced societal customs as he had seen fit” (2007: 195).

America in itself is a chance for Amir to start a new life—to be happy again. Amir suffers in Afghanistan but America understands him. Amir is always fond of America, even when he grows up, the idea of America liberates him. America gives Amir a life where he can forget his past. He can forget Hassan and his sins. “America was different, America was a river, roaring along, unmindful of the past. I could wade into this river, let my sins drown to the bottom, let the waters carry me someplace far...If nothing else, for that I embraced America” (2007:148).

Life in America also gives Amir chance to pursue his education based on his passion. In Afghanistan, his dream to be a writer is ridiculed. His traits of

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being an introverted child who likes poetry are rejected. However, in America, all of those things are accepted. Amir grows to be an adult who is in line with his true calling. America accepts Amir as who he is. America supports Amir to be a writer.

c. Amir and His Religion

Despite living his childhood in a society that upholds religion, Amir is not a pious individual. He has a complex relationship with his religion, Islam. His childhood is surrounded by religious education system. In school, Amir is taught about Islam and its values and rituals. “When I was in fifth grade, we had a mullah who taught us about Islam. He lectured us about the virtue ofzakatand the duty of hadj; he taught us intricacies of performing the five dailynamaz prayers, and made us memorize verses from the Koran...” (2007:17). Not only that, outside school Amir also has Ali, Hassan’s father, an actor that educates and disciplines Amir regarding his religious beliefs and exercises.However, in practicality, inspite of rigorious religious teaching, Amirrarely does sholat or diligently follows any other religious rituals. The lack of faith is also projected not only by the minimum religious exercises but also to the doubt of the concept of God itself. Amir is not sure whether God exists or not. Amir’s distance from religion is a result of Baba’s teachings as well. Baba never imposes religious conduct in his home. Amir also never sees the necessity of it. In his childhood, mostly Amir is taught to be secular by his Baba.Even in America, when he is an adult, even though Amir is surrounded by religious community of Aghanistan people. He is still not pious. He only does sholat once when Sohrab, Hassan’s son is hospitalized because Sohrab

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comitts suicide. “Then I remember I haven’t prayed over fifteen years, I have long forgotten the words” (2007: 373).

From the beginning of the novel until near the end, Amir refuses to be devoted to God and doing any religious practices. However, it changes at the end of the novel when Amir faces desperate situation of Sohrab’s suicide. He turns to religion and God as a salvation. “There is a God, there has to be, and now I will pray, I will pray that He forgive that I have neglected Him all of these years....” (2007: 373). Amir asks God if Sohrab is saved then Amir will be religious and doing any means possible to worship him. “I bow to the west and kiss the ground and promise that I will dozakat, I will do namaz, I will fast during Ramadan and when Ramadan has passed I will go on fasting” (2007: 373).

Amir and his religion go through different phases in Amir’s life. In his childhood and some part of his adult life, Amir does not want to be religious. The fact that he has hurt Hassan badly only strengthens his decision not to be religious. Amir thinks that he is a sinner guilty of bad things. However, at the end, Amir decides to be religious because he is desperate to save Sohrab.Amir sees religion different from his Baba who is wholly secular, Amir believes in religion because Amir needs it. Amir is also not wholly pious just like the mullah of his childhood. Amir has his own shares of doubts about God. He does not follow the religion blindly, he questions it, even challenges God, as well. However, at the end, Amir holds his religion because it salvages him and partly because he needs to fulfill his vow of devotion because Sohrab is saved from death.

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2. The Depiction of Baba

a. Baba and His Afghan Cultural Background

Baba lives and develops most of his life in Aghanistan. The cultures of Aghan and Pashtun are interwoven strongly in his personality and behaviours. Afghan culture is also a religious-based one, an Islamic culture. Baba comes from an Islamic society that upholds patriarchal values strongly. Patriarchal society upholds a view of man-domination and masculinity. Baba was brought up within this construction of partriarchal values. Thus, Baba manifests this value in his ways of handling his family. Baba, as a man in a Pashtun family, is the leader of Amir’s family. Within the perspective of Amir, Baba owns and directs everything. Even his mother—Sofia Akrami— is seen as Baba’s possesion. Man is the possessor and controller in a family. Baba sees his wifeasprize of a winner by calling Amir’s mother “my princess” (2007: 17).

People also respects Baba because of his power and his masculinity. Even Rahim Khan gives a nickname to Baba as Toophan agha or Mr. Hurricane because of his physical strength and power. Rumor has it that Baba has once wrestled a black bear in Baluchistan with his bare hands. The culture of patriachal works for Baba’s advantage as a man.Furthermore, the concept of masculinity is also projected through Baba’s character. Baba is seen as a strong powerful man and he puts importance into a man-oriented strength and habit. This view affects Amir’s childhood greatly since Baba’s expects Amir to be like him. Baba is often disappointed because Amir can not play basketball, skip stones, do fist fight, or use physical strength in general as a man should do.Baba’s approach on the

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a social convention. Meanwhile, Amir still believes in religion though his stance is not a blind devotion. He still criticizes religion. Amir does religious activities because he sees the neccessity of it. He does it in order to feel secure and fulfill his promise to God because Sohrab is saved.

The second is the result of discussion on Amir and Baba’s diasporic identities. This second problem formulation is divided into two parts. The first part analyzes the changing of Amir and Baba’s identities before and after arriving in the US. Amir changes from a privileged unloved boy into a poor loved son, also he transforms from a superior member of ethnic group into a marginalized member of society. Whereas, Baba changes from a powerful wealthy man into a poor member of working class society, and a valliant indifferent father into a compassionate one.

The second part analyzes Amir’s hybrid identity and Baba’s resistant identity. Amir successfully assimilates his past identity and his new identity. Therefore, Amir becomes a hybrid who possesses both cultures. The hybridity is shown through several aspects of Amir’s life in the US. The first aspect is his hybridity in using two languages in conversation even in the same sentence. Second, Amir also uses the two perspectives of both Afghan and American in seeing the sanctity of marriage. Third, Amir has two perspectives in regards of gender equality. He believes in woman’s equal place of pursuit of happiness (getting jobs and pursuing career). However, he also still believes in the obligation of a husband to be able to provide for his wife. Fourthly, Amir also combines the belief of American in adopting a child but he still retains blood relation concept in

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his family when adopting Sohrab. Hybridity also is shown on his habit of religious exercises but at the same time Amir drinks wine. Another proof of his hybridity is revealed through the combination of Afghan culture and American culture in his wedding with Soraya.

Meanwhile Baba fails to do so because Babais unable to identify himself to the US culture. Baba also has a deep attachment to his past identity as an Afghan. Not only that, Baba sees his new identity as a degradation of self-worth since all of Baba’s achievements sdo not exist in the spheres of his new identity. Thus, Baba resists to accept his new identity in the US. Baba’s resistance materializes in several aspects in his life. First is his resistance of American social system such as showing an ID as a proof of accountability and getting social welfare from the government. His resistance toward the American culture is also seen from Baba’s refusal to learn English language by taking EFL classes.

As an individual who undergoes diasporic experience, one has to face changes in their culture and identity. The success of the assimilation depends on the ability to identify to the new culture and also how much the attachment of the previous culture affecting the new identity. In Hosseini’s The Kite Runner_{, Amir} is an example of the success in assimilating both cultures creating a hybrid individual. Meanwhile, Baba is the example of the one who fails to adapt his identity to the new culture, creating a resistant individual.

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BIBLIOGRAPHY

Abrams, M.H. A Glossary of Literary Terms, Sixth Edition. Orlando: Harcourt Brace Collage Publisher, 1997.

Ascroft, Bill. Postcolonial Transformation. New York and London: Routledge, 2001.

Ashcroft, Bill.,Gareth Griffiths&Helen Tiffin. Post-Colonial Studies: The Key Concepts,2nd edition. London: Routledge, 2007.

Barry, Peter. Beginning Theory: An Introduction to Literary and Cultural Theory. Manchester: Manchester University Press, 2002.

Barry, Peter. Beginning Theory: An Introduction to Literary and Cultural Theory. Manchester: Manchester University Press, 2009.

Bhabha, Homi.The Location of Culture. London: Routledge, 1994.

Bhago, A. B. Diasporic Movements of Willie: Negotiating Identity Seen in the Postcolonial Perspectives in Naipaul’s Magic Seeds, 2015. (http://www.library.usd.ac.id/) December 2, 2015.

Boehmer, Elleke. Colonial and Postcolonial Literature. Oxford: Oxford University Press, 2005.

Clifford, James.Cultural Anthropology. Oxford: Blackwell Publishing,1994. Forster, E.M.Aspects of the Novel. Harmondsworth: Penguin, 1927.

Gandhi, Leela. Postcolonial Theory: A Critical Introduction. Sydney: Allen &Unwin, 1998.

Habib, M. A. R. A History of Literary Criticism: from Plato to the Present. Victoria: Blackwall Publishing, 2005.

Hall, Stuart and Paul Du Gay. Questions of Cultural Identity. London and New Delhi: Sage Publication, 1993.

Hosseini, Khaled.The Kite Runner. New York: Penguin Group, 2007. Loomba, Ania.Colonialism/Postcolonialism. London: Routledge, 2005.

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McCall, George J. and J.L. Simmons.Identities and Interactions. New York: Free Press, 1978.

Murphy, M.J. Understanding Unseen: An Introduction to English Poetry and the English Novel for Overseas Student. London: George Allen &Unwin Ltd., 1972.

Omnus, Selime. Hybrid Identities on The Buddha of Suburbia by Hanif Kureishi and The Namesake by Jumpa Lahiri, 2012. (https://etd.lib.metu.edu.tr/upload/12615065/index.pdf). September 22, 2015)

Pratomo, A.A.Hybridity and Resistance of Pakistanis in London As Seen Through Two Main Characters In Hanif Kureishi’s My Son The Fanatic: A

Postcolonial Study, 2013.

(http://www.library.usd.ac.id/web/index.php?pilih=ta&mod=yes&aksi=ful l&id=9cc4a337906eafe07b02999b64d2e111). September 8, 2015.

Safran, William. Diasporas in Modern Societies: Myths of Homeland and Return.Toronto: University of Toronto Press, 1991.

Tinambunan, C.L. Configuration of Agency in Constructing Nationalism in Salman Rushdie’s Midnight Children and Mangun Wijaya’s The Weavebirds; A Postcolonial Study, 2015.( http://www.library.usd.ac.id/) December 2, 2015.

Tololyan, Kachig. Rethinking Diaspora (s): Stateless Power in the Transnational Moment.Middletown, CT: Wesleyan University, 1996.

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69 APPENDIX

Summary of Khaled Hosseini’sThe Kite Runner

The Kite Runner is the story of Amir revolving around his childhood life in Afghanistan and America when he is an adult. The story starts from Amir’s childhood with Hassan and his father, Baba. Amir is a rich boy with so many privileges, he befriends his servant’s son, Hassan, a Hazara. Young Amir always feels disconnected and disliked by his father despite all the luxury and expensive activities Amir and Baba do together. Amir likes to read and play with Hassan. They usually go together in an adventurous journey on the neighborhood or reading a story under a tree. One day, Amir wants to get Baba’s affection by winning a kite competition. Amir wins, and Hassan offers to run the losing kite and give it to Amir. However, Hassan is assaulted by Assef and his friends. Assef is a psychophatic bully in their neighborhood. Assef offers Hassan freedom in exchange of the kite, Hassan refuses. Therefore, Hassan is raped by Assef. Amir stays hidden out of cowardice. Ridden by guilt, Amir lies to make Hassan and his father, Ali, go away.

After that, Afghanistan faces a revolution, Baba and Amir have to go the US to seek for a better life. In the US, they both have to work hard as members of poor society. Amir meets Soraya and marries her. Baba falls ill because of cancer and dies shortly after Amir’s marriage. Amir then graduates from his creative writing major, then he works as a security officer while writing his first novel. His novel gets published. Not long afterward, a very sick Rahim Khan, Baba’s friend,

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tells Amir to come to Pakistan and informs Amir that Hassan and his wife have been killed by Taliban, a terrorist group, leaving a child named Sohrab. Rahim Khan also tells Amir that Hassan is his half-brother. Baba had an affair with Sanaubar, Hassan’s mother. Rahim Khan wants Amir to go back to Afghanistan to save Sohrab as Amir’s redemption.

Amir then comes back to Afghanistan, hiring a driver named Farid. Unfortunately, Sohrab is captured by the leader of Taliban in Kabul who turns out to be an adult Assef. Assef offers to free Sohrab if Amir can kill him. Amir agrees to it then the bloody fight begins. Assef beats Amir mercilessly. Despite that, Amir feels freedom because he feels that this is the redemption and price he has to pay for his sin to Hassan in the past. Nearly beaten to death, Amir is saved by Sohrab when Sohrab uses his slingshot and crushes one of Assef’s eyes. It gives them chance to escape to Pakistan. Amir is hospitalized since his injuries are fatal. Amir promises to bring Sohrab to America and adopt him. However, he finds difficulty in the immigration regulations and wants Hassan to stay in the orphanage for a while. This reality crushes Sohrab, he tries to commit suicide. After that, Amir succeeds to bring Sohrab to the US. In spite of that, Sohrab has become mute and traumatized. He no longer speaks or tries to interact with other people. Nevertheless, as time goes by, Sohrab starts to be able to feel emotions. It starts with Amir inviting Sohrab to play kites which is responded with a small smile by Sohrab. The novel closes with Amir runs across a field with a smile to run a kite for Sohrab just like what his father, Hassan, did in the past for Amir.

Configuring the identity of Amir and Baba in the context of diasporic discourse in Khaled Hosseini`s the kite runner.

CONFIGURING THE IDENTITY OF AMIR AND BABA IN

THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED

HOSSEINI’S

THE KITE RUNNER

CONFIGURING THE IDENTITY OF AMIR AND BABA IN

THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED

HOSSEINI’S

THE KITE RUNNER

For

My parents who always give me endless support and

love

My beloved sister whose presence encourages me

And

For those who believe in humanity and the galaxies

inside our mind

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AMIR’S PERSONALITY DEVELOPMENT IN KHALED HOSSEINI’S THE KITE RUNNER NOVEL (2008): Amir's Personality development In Khaled Hosseini's The Kite Runner Novel (2208) : A Psychosocial Approach.

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The concept of pashtunwali as shown by Amir as the major character in Khaled Hosseini`s The Kite Runner.

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Dukungan

Links

Configuring the identity of Amir and Baba in the context of diasporic discourse in Khaled Hosseini`s the kite runner.

CONFIGURING THE IDENTITY OF AMIR AND BABA IN

THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED

HOSSEINI’S

THE KITE RUNNER

CONFIGURING THE IDENTITY OF AMIR AND BABA IN

THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED

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THE KITE RUNNER

For

My parents who always give me endless support and

love

My beloved sister whose presence encourages me

And

For those who believe in humanity and the galaxies

inside our mind

Parts

Dokumen yang terkait

The issue of cultural identity in khaled hossein's the kite runner

THE AMBIVALENCE OF THE MAIN CHARACTER IN THE KITE RUNNER BY KHALED HOSSEINI

AMIR`S ANXIETY AND MOTIVE IN KHALED HOSSEINI`S `THE KITE RUNNER`.

AMIR’S PERSONALITY DEVELOPMENT IN KHALED HOSSEINI’S THE KITE RUNNER (2004): A PSYCHOSOCIAL APPROACH.

AMIR’S PERSONALITY DEVELOPMENT IN KHALED HOSSEINI’S THE KITE RUNNER NOVEL (2008): Amir's Personality development In Khaled Hosseini's The Kite Runner Novel (2208) : A Psychosocial Approach.

THE IMPACTS OF AFGHAN CONFLICTS AS REFLECTED IN THE KITE RUNNER BY KHALED HOSSEINI.

The concept of pashtunwali as shown by Amir as the major character in Khaled Hosseini`s The Kite Runner.

The concept of pashtunwali as shown by Amir as the major character in Khaled Hosseini`s The Kite Runner

Amir's ambitions to redeem his guilts as portrayed in Khaled Hosseini's the kite runner.

THE CONCEPT OF MASCULINITY BASED ON PASHTUNWALI REVEALED IN THE CHARACTER OF BABA AND THE SETTING IN KHALED HOSSEINI’S THE KITE RUNNER

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