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“Means of Connecting the Contemporary Indo-Fijian Women Towards the Imaginary Homeland.”

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“Means of Connecting the Contemporary Indo-Fijian Women Towards the Imaginary Homeland.” “Means of Connecting the Contemporary Indo-Fijian Women Towards the Imaginary Homeland.” Rohini Ronita Lata “Means of Connecting the Contemporary Indo-Fijian Women Towards the Imaginary Homeland.” by Rohini Ronita Lata A supervised research project submitted in partial fulfillment of the requirements for the degree of Master of Arts in Literature Copyright © 2009 by Rohini Ronita Lata School of Language Arts and Media, Faculty of Arts and Law The University of the South Pacific September, 2009 Acknowledgement I am indebted to a number of individuals with out whom this research would have been unattainable. Firstly, my supervisor, Dr. Mohit Prasad for his continuous patience and endurance with my drafts and his facilitation and insights which helped shape this thesis. Secondly, I would like to affectionately thank the Indo-Fijian women of the Samabula area (primary research) who assisted in the research by filling in the surveys and answering the questionnaires. Thirdly, my sincere gratitude to Ms. Shalini Prasad for her assistance in supplying me with the films which I required for this research and providing an overview of the Hindi satellite television’s daily-life drama series and Mr. Richard Ram for assisting in the typing of the script. My heart felt gratitude to Ms. Artika Narayan for her assistance in providing printouts of the research paper for the editing phase, facilitating with the page setup and constructing the graphical representations for the primary research and Ms. Maelin Bhagwan for her efforts in proofreading the research paper before the final submission. My deepest gratitude is reserved for my family and God without whom I would not have been able to ‘decorate in ink.’ Abstract The ‘Old Indo-Fijian Diaspora,’ of the indentured labourers who came to Fiji between 1879 and 1920 has been an important area of scholarship and research. According to Dr. Brij Lal, some 60,965 indentured labourers came to Fiji during the indenture period, of these, 45,439 where from northern India, embarking at Calcutta and the rest came from southern India after 1903 when recruitment had begun there (Lal, 1983:2). After serving their indenture term many indentured labourers (such as those interviewed in Ahmed Ali’s book; Girmit: Indian Indenture experience in Fiji) revealed that they were trapped in a far-away land and many had no choice but to make Fiji their home (Ali, 2004). Brij Lal strengthens this point by stating that Indians did not leave their homeland with the view to completely severing their links with it but many of them probably hoped to go back after acquiring wealth in the colonies (Lal, 1983:4). The indentured labourers comprised of Indians of different classes, geographical locations, castes, languages, occupations and an unequal gender balance. The pain and remorse felt by these labourers were worth recording, studying, researching and internalizing as today this has provided many intellectuals, academics and searching souls with information to broaden the studies in this area and provide exposure on the Old Indo-Fijian Diaspora. This paper therefore looks into the movement of Indians from India to Fiji during the indenture period and particularly allegorizes the role played by the female girmitiyas during the time of indenture where Gyarti Spivak’s notion of the “triad- use, exchange and surplus” would be employed to explore and discuss the traditional role of the women girmitiyas (Spivak, 1996). Indo-Fijian women today are thousands of miles away from India yet they are still influenced by the homeland and various connections are evident almost a 130 years since the beginning of the indenture system. These ‘connections’ to the homeland do not imply that Indo-Fijian women are connected to the whole of India but refers to them identifying themselves with specific aspects. These ‘specific’ aspects in this paper are limited to what these women perceive through the various media available in Fiji and for the purpose of this research, namely: The Bollywood cinema, Independent cinema, daily-life drama series via Hindi satellite television and the Diaspora poetics i (literary works of Indo-Fijian writers on the indenture experiences). In this light the role of Bollywood films and the daily-life drama series of the Hindi satellite television (which are adopted from epics / religious texts) are of great interest due to copious stereotypical characters of the binary of ‘good’ and ‘evil’ and thematic representations of ‘moral’ and ‘immoral’ (dharmik / adharmik) values depicted through these media. A closer look would also be taken at the female portrayals in the above mentioned media and weighed against feminist claims of portrayals of ‘round’ female characters on screen in contrast to the Independent Cinema which moves away from the fictive and indulges in those subjects of culture and human nature which are not easily accepted by the subjects in concern. Moreover, this paper looks at (through a primary research) how closely the contemporary Indo-Fijian women are connected to the cultural, social and religious aspects of India via the various media mentioned. Additionally, Vijay Mishra’s notion of the emergence of a ‘diasporic imaginary’ growing out of a sense of being marginalized or by being rejected outright by nation states would be looked at in terms of the views and experiences of the Indo-Fijian women from the primary research, illustrating that this diasporic imaginary is also created and promoted mostly through the ‘romanticized images’ of the Bollywood cinema and Hindi satellite television. The Diaspora poetics is also seen as a means of connecting the contemporary Indo-Fijian women (elite group) to the homeland, opposing Vijay Mishra’s claim that the literary works of Fiji Indians reissue versions of ‘the conscious falsification of reality’ of the Girmit ideology. Instead a positive direction would be ventured towards with Salman Rushdie’s idea of creating fictions of the imaginary homeland (Indias of the mind) and using one’s own memory to create memory of the homeland (an imaginative truth). This paper discusses the role of the above mentioned media in creating ‘Indias of the mind’ amongst the contemporary urban dwelling Indo-Fijian women. Additionally, in order to get first hand information a survey was carried out and questionnaires were distributed randomly to 100 Indo-Fijian women around the Samabula area, a suburb of Suva, the capital of Fiji. The women used for the primary research varied in age ranging from 16 to over 60 years with different educational, geographical (that is, where in Fiji they are originally from), caste and sub- racial backgrounds. ii Table of Contents Abstract................................................................................................................................i 1.0 Introduction .................................................................................................................1 2.0 The ideologies, experiences and role of the Indo-Fijian female girmitiyas………6 3.0 Hinduism in: characters, plot and themes of the Bollywood Cinema and Hindi Satellite Television …………………………………………………………………12 4.0 Female portrayal in Bollywood: A Feminist approach.........................................17 5.0 Female portrayals of the Hindi Satellite Television’s Daily-Life Drama Serials………………………………………………...................23 6.0 Romanticized images and the diasporic desire: a paradox....................................29 7.0 Rejection of the Independent (Art) Cinema............................................................32 8.0 Diaspora Poetics – imaginary connection to the homeland...................................38 9.0 Conclusion..................................................................................................................43 10.0 Bibliography.............................................................................................................45 11.0 Filmography.............................................................................................................46 12.0 (Appendix A) Sample Questionnaire and Survey….……………………………48 12.1 (Appendix B) Graphical Representations of the Survey and Questionnaires…54 1.0 Introduction A dandelion is a large bright yellow flower on a hallow stalk with a globular head of seeds and downy tufts. Once dried up the tufts travel the breeze leaving the centre to find new homes where they germinate. The dandelion here is metaphoric of the ‘diaspora.’ The Indian diaspora is complex and complicated as Vijay Mishra explains; The Indian diaspora has grown out of two quite distinct movements in the history of Capital. The first movement of classic capitalism produced the movement of indentured labourers to the colonies (South Africa, Fiji, Trinidad, Guyana and so on) for the production of sugar, rubber and tin for the growing European markets. This is the Old Indian diaspora of the plantation labour. The second movement of the late capital is largely a post 1960’s phenomenon distinguished by the movement of economic migrants but also refugees into the metropolitan centers of former empires as the New World and Australia (Mishra, 2002:235-236). The Old Indian diaspora thus will be defined as the movement of Indians from India to Fiji from 1879-1916, to work on the plantations on a five year term which the labourers called ‘girmit.’ The indentured labourers to Fiji mostly comprised of north Indians and only after 1903 south Indians were recruited (Lal, 1983:2). The recruits were of different classes,
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