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Analyzation of Diasporic Sensibility in South Asia | |||||||
Paper Id :
16045 Submission Date :
2022-05-11 Acceptance Date :
2022-05-11 Publication Date :
2022-05-25
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Abstract |
Today, due to the increasing population in the world, the expansion of migration is happening very fast because human beings of one country migrates to another country to answer their generally faced problems of education, employment, business etc. From a commercial point of view, today many countries of the world keep importing and exporting their resources. Thus migration is increasing rapidly in those countries where the density of population is high. People from developing countries migrate more to developed countries. Major Countries in South Asia are India, Pakistan, Afghanistan, Nepal, Bangladesh, Myanmar, Thailand, Vietnam, Sri Lanka etc. So, the migration within these countries has also been studied to solve the purpose of the given paper. Under China and India, migration is more due to the greater effect of population, even it has been found that different cultures are affected by migration and even gets intermixed within the prolonged migrators.
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Keywords | South Asian Diaspora, Sensibility, First gen. and Second Gen Diaspora. | ||||||
Introduction |
The initial and ancient dispersion that came into existence was of the merchant who started departing the subcontinent of South Asia to various other lands and are still pursuing the same until today in quest of finding better place, business and opportunity.
East Asia, Central Asia and East Africa were already collaborated and had commercial link with the cities or states situated at the coastline of India before colonialism existed. It can be asserted as the trade route for diaspora which was interim or non-permanent or orbital movement of a diaspora constituting a key factor in diaspora regarding trade. During the same instance of time, Indians moved to abroad in order to serve them as teachers and clerks and came in the light of migrated one’s following their government’s rules and norms. After the Second World War various dispersions or migrations can be sighted which upholds the third migrants existence which were the Muslims that moved or migrated from India to East and West region of Pakistan, whereas the people belonging to Hindu community migrated or departed from Pakistan in order to settle in India, but both had questions in mind that whether the new government will be able to maintain their democratic and majority rights.
In the interim, an exodus can be seen who were eminently educated professionals and started leaving India so as to abode abroad in Europe, Canada and the USA with respect to their professions of lawyers, teachers and doctors in order to get better place, opportunity or due the fact of brain drain.While since 1970’s in the Middle East another set of few migrators as construction or site workers and servants has been analyzed. Amongst them some belongs to the category of “short term or non-permanent migrants”, while others undeliberately or deliberately didn’t return.The fourth pattern of migrants can also be observed in between the phase of post war related to the twice or thrice times migrated people. These were basically the people of Indian community who settled in Surinam, known to be as indentured laborers and gradually aboded in Netherlands and amongst them some were expatriated or deported from East Africa who found their place of living in Canada and UK. It was due the fact of both political as well as economic reason, basically comprising of traders, laborers as well as professionals.
India is a place of diverse people as well as community and hence gives rise to diverse migrants. It has been conceded that migrated Indians overseas want to generate orpropagate theirown religions, family patterns and cultures as much as possible and where language and social division are not a matter of concerns and are kept aside in fresh ambiences.Locality and region seem to bring up a key feature in identities formation regarding the migrated people leaving behind the basis of nationality and religion, they specify themselves as Telugus, Biharis, Bengalis, Gujaratis etc. or either specifying as Brahmins, Pandits, Jains etc. So, it all emphasizes that Indians overseas do not lay emphasis on nation India but to their native land or i.e. to the region where they belong to.
Claude Markovits appropriately emphasizes that the people who are migrated from Gujarat, belonging either to Muslim community or Hindu community or any other had more common experiences in comparison with the Gujarati Muslims with Bihari Muslims when subjected to migration. Although, in the case of indentured laborers who are the twice migrants, the descendants or successors, this kind of pattern has not been observed. They are hardly acquainted with the religion to which they originated, whether it was Bengal, Bihar, MP, for many of them India an obscure term. So, there arises a question, Indian diaspora and its comparative structure can lead us to what parameters and to what extent? But South Asian diaspora will be taken up as a term of reference in the course of this study.
Approx. 20 million people of Bangladesh, India and Pakistan have found their livelihood outside their native lands with the maximum number of people have dispersed to the Caribbean Sea Oceania and Africa showing monotony in sensibility and identity of Indians. However, being displaced to such places and in a new environment, wants to produce such circumstances in which they might be able to preserve and propagate their Indian custom, moral values, culture, native tongue, worship etc. profoundly. It has been speculated by some researchers and authors during examination found that some of the people living outside their homelands were not at all intending to reunite to their native lands with a sense of feeling that the Indian government was refraining them to connect to their respective patriarchal roots such as, happened to many Muslims migrated after independence from India. The researchers and authors while exploring the trajectories of various dispersed people perceived that amongst there were few who do not want to get reconnected to their homelands. Hence, it becomes mandatory to discuss about the diasporic sensibility features before making advances in the study.
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Objective of study | In the present paper, the cause and role of migration has been analyzed in the context of South Asia. South Asia is a landmass where two-thirds of the world's population resides, that is, more than four billion (including neighbor country China) of the world's population. For this reason, the problem of migration has arisen in many countries. Under this, along with the introduction of migration, the features of diasporic sensibility have been analyzed and what is the reason for sensibility has also been shown. A brief explanation of the causes, sensibility and problems of the first generation and second generation migrant people in South Asia, highlighting the present scenario related to diaspora in various countries of South Asia as well as the pragmatic problems related to the migrants. |
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Review of Literature | Literature of the diasporas comprises works on and by various writers and critics taking into consideration different theoretical and conceptual frameworks which can be applied to such writings. The people displaced out of their fantasies of new lands, imagination of a better future, along with the nostalgia of the homeland come across a feeling of alienation when they are living as expatriates. The same notions have been explored by some critics in the novels of Khaled Hosseini. We witness that the term diaspora is sorely described as the People living outside their original homeland. Amongst these some are writers or authors composing various books and novels and so, rising with a notable literature. Hosseini is amongst such remarkable literature seekers. Devyani Agarwal in Writing of Khaled Hosseini: depicts that Hosseini, being an author in a non homely environment has kept his remembrance alive of his native land which is seen in his writings and that’s what we seek in a diaspora.The main concerns of Hosseini is the exodus of Afghan people in order to protect them and families against the torments, lynching, brutality, hanging, rape etc. Divakaruni's works are to a great extent set in India and the United States. It frequently centers around the encounters of South Asian diasporas. She composes for kids as well as grown-ups and has distributed books in various types, including practical fiction, verifiable fiction, enchanted authenticity, legend and dream. Alexendra Andrews in his thesis (Re)Defining Afghan Women Characters as Modern Archetypes using Khaled Hosseini’s A Thousand Splendid Suns and Asne Seierstad’s The Bookseller of Kabul.describesthat howThat how thirty three years of turbulence has been depicted by Khaled hosseini during the phase of insurgence in Afghanistan through A Thousand Splendid Sun. The story revolves around two prime women characters Laila and Mariam and how the culture of Afghanistan and war affected their lives has been shown by Hosseini. The words and sentences have been used in such a way that it gives a live experience or to be a part of the story while reading. The entire struggle to survive and interconnected lives of the two women leaves the reader to the sentimental grounds. Thus, the reviews range between the ideas taking various South Asian diaspora in general and only in a limited sense taking up works of Khaled Hosseini for investigation. |
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Analysis | Features of Diasporic sensibility |
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Conclusion |
From the above analysis it is concluded that due to the high density of population in South Asia, human beings migrate more to meet their needs. Migration from a populated country like India is increasing at mass level. |
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References | 1. Appadurai, Arjun. Modernity at Large: Cultural Dimensions of Globalisation. Minneapolis: U of Minnesota, 1996. Print
2. Faiza Hirji. Dreaming in Canadian: South Asian Youth Bollywood and Belonging University of British ColumbiaPress 2010.
3. Mishra, Vijay. The diasporic imaginary: theorizing the Indian diaspora. Textual
4. Practice 10(3): 421-47. 1996. Print
5. Mishra, Vijay. “Bordering Naipaul: Indenture History and Diasporic Poetics.”Diaspora: A Journal of Transnational Studies 5.2: 189-37. 1996. Print |