Detail The problem of post-colonial identity in Salman Rushdie's the satanic verses   Oleh:  Hartadi, Yohanes Jenis: Article from Proceeding Dalam koleksi: Seventh Conference on English Studies ( CONEST 7), Jakarta, 26-27 November 2010, page 131-136. Topik: migration; hybridity. Fulltext: page 23.pdf (142.42KB) Ketersediaan Perpustakaan PKBB Nomor Panggil: 406 CES 7 Non-tandon: tidak ada Tandon: 1  Lihat Detail Induk Isi artikel The Satanic Verses was published on 26 September 1988. The novel was widely acclaimed by European and American readerships. It also has drawn controversies as soon as it was launched. Muslims in Britain, Pakistan, India and Iran burnt Rushdie’s book, thinking that it is a wicked insult to their religious belief. Delving into the novel more deeply, readers may find that the novel is not intended to promote blasphemy. It portrays the life of migrants in the new place and their hardships in mingling with the new culture. It talks about hybridity and transformation that spring from the encounter between people of different cultural backgrounds. It reflects in the two main characters: Gibreel Farishta and Saladin Chamcha. Gibreel does not like England and her culture. He migrates to England to find a woman he loves. Farishta, conversely, is characterized by his strong desire to become an Englishman. He goes to England to study. Both characters experience difficult identity crises in England in relation to racial strife. Gibreel transforms into a kind of the Biblical archangel Gabriel who represents the good while Farishta transforms into an image of the devil. This paper will discuss the topics of the politics of identity that migrants do in order to survive, as they are split between two cultures. A ground for this discussion will be based on theories of postcolonial hospitality in relation to modern migration by Rosello and postcolonial identity among others by Bhabha in relation to hybridity. The examination of the novel finds out that the confrontation between the good and the evil is merely an epitome of the wider confrontation in the era of modern migration, such as racial identities. As Rushdie himself puts it, from the migrant condition we can derive a metaphor for all humanity. In other words, the book rejects all kinds of centering and absolutism. It celebrates intermingling and transformation which enable human beings to survive in the modern time. Opini Anda Klik untuk menuliskan opini Anda tentang koleksi ini! Kembali

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