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“We Carry These Conflicts, These Ruptures of History:” the Hybridity Of BearWorks MSU Graduate Theses Spring 2019 “We Carry These Conflicts, These Ruptures of History:” the Hybridity of the Self in the Conflict between rT adition and Modernity in Laleh Khadivi’s the Age of Orphans Karwan Karim Abdalrahman Missouri State University, [email protected] As with any intellectual project, the content and views expressed in this thesis may be considered objectionable by some readers. However, this student-scholar’s work has been judged to have academic value by the student’s thesis committee members trained in the discipline. The content and views expressed in this thesis are those of the student-scholar and are not endorsed by Missouri State University, its Graduate College, or its employees. Follow this and additional works at: https://bearworks.missouristate.edu/theses Part of the English Language and Literature Commons Recommended Citation Abdalrahman, Karwan Karim, "“We Carry These Conflicts, These Ruptures of History:” the Hybridity of the Self in the Conflict between rT adition and Modernity in Laleh Khadivi’s the Age of Orphans" (2019). MSU Graduate Theses. 3392. https://bearworks.missouristate.edu/theses/3392 This article or document was made available through BearWorks, the institutional repository of Missouri State University. The work contained in it may be protected by copyright and require permission of the copyright holder for reuse or redistribution. For more information, please contact [email protected]. “WE CARRY THESE CONFLICTS, THESE RUPTURES OF HISTORY:” THE HYBRIDITY OF THE SELF IN THE CONFLICT BETWEEN TRADITION AND MODERNITY IN LALEH KHADIVI’S THE AGE OF ORPHANS A Master’s Thesis Presented to The Graduate College of Missouri State University TEMPLATE In Partial Fulfillment Of the Requirements for the Degree Master of Arts, English By Karwan Karim Abdalrahman May 2019 Copyright 2019 by Karwan Karim Abdalrahman ii “WE CARRY THESE CONFLICTS, THESE RUPTURES OF HISTORY:” THE HYBRIDITY OF THE SELF IN THE CONFLICT BETWEEN TRADITION AND MODERNITY IN LALEH KHADIVI’S THE AGE OF ORPHANS English Missouri State University, May 2019 Master of Arts Karwan Karim Abdalrahman ABSTRACT This study presents a postcolonial reading of Laleh Khadivi’s The Age of Orphans based on the theories of Edward Said and Homi Bhabha. The project offers specific answers to several questions: can this novel be read through the lens of Bhabha’s theory of hybridity, and, if so, what does such a reading reveal about culture and identity in The Age of Orphans? The hybrid self is an experience wherein the postcolonial self holds the shades of two identities and cultures, namely the colonizer and the colonized. In other words, the protagonist Reza lives in a space that represents the shadows of both traditional culture and modern culture. Reza’s inner tension comes from mixed cultural identity that is represented in his conflicting imaginings, feelings, thoughts, and behaviors towards the Kurds and his wife, Meena. The present study demonstrates that Reza has a hybrid identity. The modern Kurdish postcolonial self is a mixed one whereby it cannot return to a purely original and traditional cultural perception. KEYWORDS: Laleh Khadivi, othering, tradition, modernity, mimicry, deculturalization, hybridity, plight of belonging, the Kurdish postcolonial self iii “WE CARRY THESE CONFLICTS, THESE RUPTURES OF HISTORY:” THE HYBRIDITY OF THE SELF IN THE CONFLICT BETWEEN TRADITION AND MODERNITY IN LALEH KHADIVI’S THE AGE OF ORPHANS By Karwan Karim Abdalrahman A Master’s Thesis Submitted to the Graduate College Of Missouri State University In Partial Fulfillment of the Requirements For the Degree of Master of Arts, English May 2019 Approved: Shannon R. Wooden, Ph.D., Thesis Committee Chair Matthew Calihman, Ph.D., Committee Member Linda Moser, Ph.D., Committee Member Julie Masterson, Ph.D., Dean of the Graduate College In the interest of academic freedom and the principle of free speech, approval of this thesis indicates the format is acceptable and meets the academic criteria for the discipline as determined by the faculty that constitute the thesis committee. The content and views expressed in this thesis are those of the student-scholar and are not endorsed by Missouri State University, its Graduate College, or its employees. iv ACKNOWLEDGEMENTS I am profoundly thankful to my thesis advisors Shannon R. Wooden, Matthew Calihman, and Linda Moser. I respect their devoted time while writing and revising this thesis. I am very grateful to Professor Shannon R. Wooden for her classes, and her revision instructions while conducting this project. I will always appreciate her kindness and support. I want to especially thank Professor Matthew Calihman for his meetings while doing my MA classes and his guidance throughout my MA program. Thank you so much. Although I did not have any class with Professor Linda Moser, I express my deep gratitude for her guidance and support. She was a great source of help, especially in our meetings in her office. I would like to thank the following people in the English Department at Missouri State University. Many thanks to the Distinguished Professor James Baumlin for his amazing classes, especially Shakespeare and The Intellectual Background of the Renaissance. I found the Shakespeare class astonishing. I also express my gratitude to Jennifer Murvin, Tita Baumlin, and all the faculty members of the English Department. I appreciate the support of The Higher Committee of Education Development (HCED) in Iraq for awarding me an HCED scholarship and for their continuous support. I dedicate this thesis to my mother who stands behind all my endeavors. She is the light of my eyes and the nightingale of my inspirations. I would like to thank all my family members for their constant support and motivation. Many thanks for Hussein Mustafa whose support and encouraging words will never be forgotten, especially in times of need, and whose words were the echo of my life. I also want to thank my dear friend Professor Harith Al-Turki for his inspirational words in my academic life; he motivated me to pursue my MA in English in order to find better meanings for my life. I see the wisdom behind his words now. I am thankful to all who taught me even by one word. You are all part of my life; thank you. v TABLE OF CONTENTS Introduction Page 1 The Socio-Political History of the Kurds in Iran Page 6 The World of Kurdish Postcolonial Literature Page 12 Who am I? Laleh Khadivi’s Quest for the Kurdish Self Page 19 Theorizing the Kurdish Postcolonial Plight Page 24 Outcasts and Strangers in Their Own Motherland: The Hybridity of the Page 32 Self in the Conflict between Tradition and Modernity in The Age of Orphans Conclusion Page 46 Works Cited Page 47 vi INTRODUCTION Postcolonial theory proposes diverse definitions for the postcolonial self, as selfhood is seen as a product of cultural discourse. Some postcolonial theorists consider the human self to be the product of a static discourse, but the others think of it as the product of a flexible one. These two visions provide us with two ways to perceive the idea of culture. First, those who believe that culture is static see the capacity of any culture as limited to a specific geography and historical narrative. This limitation preserves the customs and rituals of the culture, and it also resists as unwanted the change that the second group considers to result from the dialogue between different cultures as they both acquire inter-cultural growth. This second group believes that culture is a flexible model that can be updated. Accordingly, the dynamism of culture creates an environment for cultural openness. Of course, the first view looks at any culture as binarily opposed to others. This perception conceives a culture as a unique entity. On the other hand, the second perspective views culture as a model of mobility intertwines with cultural progress. In the 20th century, a conception of the self within Kurdish culture emerged from the psychological and intellectual impacts of other cultures’ influence. Even now, Kurdish identity is in transition or tension between tradition and modernity. The notion of tradition denotes a whole and static culture for the Kurds, but modernity implies the idea of cultural dynamism and evolution due to internal and external forces that have reshaped their cultural identity. This identity crisis between two selves arises from the discrimination of the Kurds in Iran as a minority ethnic group. Since the 1920s, the Kurdish have experienced dehumanizing violence, marginalizing of indigenous ideals and practices, devaluing of minority groups, and spiritual and intellectual uncertainty. This ethnic segregation has resulted in a dilemma between 1 Kurds’ traditional image of their culture becoming an outmoded one, and a modern post- traditional picture. The conflict within the minds of the colonized Kurds results in reactions, violent and non-violent, from the Kurds, and violent responses from others that ultimately dehumanize the indigenous peoples. To avoid violence, the natives may start to yield to the pressures, psychological and political, that seek to change their worldviews, and their resulting marginalization leaves spiritual scars for them. For example, one may begin to see this situation, where the culture of the minority racial and ethnic groups have been deformed, devalued, and ignored, and another one has been assigned for them, as their best option. Edward Said’s description of “othering” helps to explain this phenomenon on the level of identity, especially as identity is constructed around power hierarchies. Said is a postcolonial theorist who describes the colonial discourse with a distinction between the self and the “other” in his Orientalism. He employs Foucault’s term of “discourse” to draw a binary opposition between the colonized and the colonizer in the nineteenth century. That binary relationship is still relevant in the contemporary political context where it produces acts of differentiation, which are then used to justify the hierarchies of power and authority imposed by the “superior” over the “inferior” during colonization.
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