TABLE OF CONTENTS
PAGE OF APPROVAL
STATEMENT OF AUTHORIZATION PREFACE
ACKNOWLEDGEMENT ABSTRACT
TABLE OF CONTENTS LIST OF TABLES
CHAPTER I INTRODUCTION
1.1 Background ………... 1.2 Statement of Problems ……….. 1.3 Aims of the Study ………. 1.4 Scope of the Study ……… 1.5 Methodology of the Study ……… 1.6 Organization of the Paper ……….
CHAPTER II THEORETICAL FOUNDATION
2.1 Novel ………. 2.2 Hybridity ………... 2.3 Postcolonial Criticism ………... 2.4 Character and Characterization ………. 2.5 Implementation of Hybridity in
“In Search of Fatima – Mencari Fatima” ……… i ii iii iv v vi viii
1 4 4 5 5 6
7 9 10 12
CHAPTER III RESEARCH PROCEDURE & DATA PRESENTATION 3.1 Research Subject ………... 3.2 Procedure of Analyzing the Data ……….. 3.3 Data Presentation ……….
3.3.1 Hybridity Construction in Main Character ………... 3.3.2 The Factors of Hybridity Construction ………...
CHAPTER IV FINDINGS & DISCUSSIONS
4.1 Hybridity Construction ………. 4.2 The Factors of Hybridity Construction ……….
CHAPTER V CONCLUSIONS & SUGGESTIONS
5.1 Conclusions ………... 5.2 Suggestions………
REFERENCES
ABOUT THE WRITER APPENDICES
15 15 16 16 24
33 40
50 51
CHAPTER I
INTRODUCTION
1.1
Background
Every nation has its characters and identities that are created and started in certain history and background. All those things are tightly related to the culture.
Culture is the capacity of members within a society to take a position enabling them to communicate and function in accordance with the principle and constructs put in place for that purpose. It is also the process of getting to know, to relate to and to benefit from the social system acting as signifiers from the on going development of that society. (Kumar: 2000)
From Kumar’s thought, it could be concluded that culture is produced from similarity concept, custom, and habit in a society, so that every society has their own unique cultures.
Since there are cultural differences in each society, it is possible to have a variety of culture in a nation. It is known as multiculturalism. According to Nelson (2003), multiculturalism is a sociopolitical concept, and in some countries, a government’s policy that describes the coexistence of many different cultures in one place. Multiculturalism emphasizes an idea of a nation as a form of cultural autonomy. It means that all cultures have an equal position in the society.
words, power as an aspect of colonialism exists in culture because of the existence of cultural domination of the colonizer toward the colonized
Colonization tightly relates to the domination and power of the colonizer toward the colonized. Cultural approach is one of the ways for the colonizer to realize its intention in colonization, that is to take advantages of the colonized’s resources. The colonizer forces its cultural influences to the colonized because of the colonizer’s role as the dominant power and the colonized as resistant power. Moreover, the colonizer gets the result from their exploitation of the colonized, such as absorption of the culture of the colonized.
Absorption of the colonized’s culture by the colonizer and vice versa is called assimilation and acculturation. According to the Merriam-Webster Dictionary, acculturation means cultural modification of an individual, group, or people by adapting to or borrowing traits from another culture; assimilation means the process whereby individuals or groups of differing ethnic heritage are absorbed into the dominant culture of a society. In a specific scale, assimilation and acculturation produces a concept of hybridity.
possibility of uncertain identities but also the essential identity to the discourse on hybridity as a response to racial, ethnic, and national division.
Hybridity occurs in colonial societies because of conscious moments of cultural domination, such as when the colonizer power invades the colonized to consolidate political and economic control, and dominates the colonized to support the new social patterns. As hybridity is about the assimilation of cultural signs, especially between the colonizer and the colonized, it is one of the approaches used in postcolonial studies (Aschroft, Griffiths, and Tiffin: 1989).
The colonization of Palestine by Israel provides an example of colonialism issues and an instance of hybridity in factual life. The colonization has taken place for more than 50 years wherein Israel has dominated the areas and limited the cultural authority of the Palestinian. In addition to that, Israel imposes its culture and custom to the Palestinian, hence constructing new customs.
The track of hybridity can be found – among others – in literary works, such as novel. Novel is chosen as this research of subject because it has a close relation with the real life. As Hawthorn (2001) puts it, “the novel has a relationship with ordinary life, with the detail of contemporary experience, both social and individual, which sets it apart from the other literary genres.”
colonial setting and it represents hybridity and cultural identity of the Palestine. This novel is written based on Karmi’s true story that tells us about her experiences during the colonization of Palestine by English and Israel. The content of the novel covers the colonization of Palestine by English and Israel and its effect toward the main character, who experiences staying both in Palestine and in England.
In summary, Ghada Karmi’s novel “In Search of Fatima – Mencari Fatima” represents the dynamic construction of hybridity. For that reason, the writer is interested in doing research on it.
1.2
Statement of Problems
According to Arikunto (2002), to enable research to be conducted appropriately, a researcher should formulate the problems as clearly as possible. Relating to explanation above, this research proposes two questions about hybridity in the Indonesian version of Ghada Karmi’s novel “In Search of Fatima – Mencari Fatima”. They are as follows:
1. In what ways is hybridity constructed in the novel?
2. What are the underlying factors of the hybridity construction?
1.3 The Aims of Study
1.4 Scope of the Study
In this present study, a novel “In Search of Fatima – Mencari Fatima” by Ghada Karmi was chosen as the focus of the research because of hybridity issues presented in the text.
Since the novel, which is studied, is a translated literary work, there are some barriers which have to be faced. According to Newmark (1988) there are some considerable obstacles about analyzing translated literary works. The first point is the words. There will be a cultural overlap between the source and target language because some cultural words are not easy to understand, since they are associated with a particular language and cannot be literary translated but many cultural customs are described in ordinary language. The second point is the interpretation of translator. The analysis of translated text cannot be as accurate as the analysis of the original text because the readers may get the different comprehension between the target text and the source text.
1.5
Methodology of the Study
1.6
Organization of the Paper
CHAPTER I is about what the backgrounds, problems, aims, and significations are, and also the organization of this research
CHAPTER II provides some theories which become the foundation and thought that support this research.
CHAPTER III includes the methodologies which are used in this research.
CHAPTER IV shows the findings as the answer of research questions and the discussions which explain them briefly.
CHAPTER II
THEORETICAL FOUNDATION
2. 1 Novel
Literary works as the product of people’s creative expression involve many aspects in their production processes. Those can deal with visual expression, oral dimension, or both of them. Literary works are categorized into three genres that are prose, drama, and poetry. Novel is fiction. In general agreement, novel and its development are the center of a fiction genre (Hawthorn: 2001:17).
Etymologically, ‘novel’ comes from the Italian word ‘novella’, which means ‘a small new thing’. Novel is a long written story, which deals with invented people and events. (1)
During the seventeenth century in Spain and the eighteenth in England, the novel was the most important form of prose fiction. To this day, the novel still maintains its leading position as the genre that produces the most innovations in literature by exploring the subject and the society (opcit: 29).
The history of novel tightly relates to the history of imperialism because the emergence of novel occurred at about the same time as the imperialism era was beginning in West Europe. At this time, many novelists created their works both in peaceful and non-peaceful condition. (ibid: 35)Consequently, the novel, especially historical novel, and its studies had a great influence in
the study of postcolonial discourse and it becomes the postcolonial’s concern because historical novel deals with many thing in the past, especially in the colonization era.
“In Search of Fatima – Mencari Fatima” by Ghada Karmi can be categorized into historical novel in that it sets its events and characters in a definite historical context and it may include both fictional and real characters (ibid: 154) . It can also be analyzed with postcolonial approach.
In analyzing a translated literary work, some considerable obstacles could potentially reduce the accuracy of the study. First point is the words. There will be a cultural overlap between the source and target language because some cultural words are not easy to be understood, since they are associated with a particular language and cannot be literally translated but many cultural customs are described in an ordinary language. Second point is the interpretation of translator. The analysis of translated text cannot be as accurate as the analysis of the original text because the readers may get the different comprehension between the target text and the source text. (Newmark: 1988: 162-171)
2. 2 Hybridity
The term of ‘hybrid’ refers to the assimilation or integration of the colonizer’s and the colonized’s cultural signs and practices in which people adapt to the necessities and the opportunities of both more and less oppressive cultural impositions. This process then produces a new cultural pattern throughout its structures. Therefore, the concept of hybridity is useful in describing the cultural assimilation and constructing new forms of identity.
Hybridity is the revaluation of the assumption of the colonial identity through the repetition of discriminatory identity effects. It displays the necessary deformation and displacement of all sites of discrimination and domination. (Bhabha: 1994: 159)
From Bhabha’s theory, it could be concluded that hybridity is the deconstruction of colonial dogma through the affirmative effect of assimilation from the colonizer to the colonized and vice versa and that it exists as a response to racial, ethnic, and national divisions.
An instance of research on hybridity is that of Gillespie’s (Barker, 2000: 211) which studied the Asian teenagers that lived in Southall, London. The finding showed how the teenagers created their identities as Asian teenagers who stayed in England. In some situation, they involved their English identification in their daily life. They also still had a faith in the cultural aspect of Asia, which is heterogeneous.
and general aspects, for instance, marginal area or city like Miami and Singapore. Second type is cultural hybridity that distinguishes some cultural responses that leads to the assimilation space and blurs the cultural boundary in hybridity. (ibid: 208)
The boundary of hybridity involves the colonizer’s and the colonized’s language and culture that cannot be purely presented and separated from one another. The assimilation and adaptation of cultural practices and the cross-fertilization of cultures in hybridity can be seen as positive, enriching, and dynamic things. (opcit: 296)
Hybridity commonly occurs in postcolonial societies because of the conscious moments of cultural repression, e.g. when the colonizer’s power invades to consolidate political and economic domination, and when invaders attack native people and force them to support the new social patterns.
Hybridity is the essential concern that is used to analyze cultural assimilation in deconstructing the binary oppositions of center/periphery, master/slave, civilization/savagery, and colonizer/colonized. Hence, hybridity is categorized as one of the postcolonial studies’ models that gets many influences from poststructuralist theories. (Aschroft, Griffiths, and Tiffin: 1989)
2. 3 Postcolonial Criticism
economics, culture, and politics. (Lo and Gilbert in Budianta: 2004: 62) It supports the notion of postcolonialism.
Postcolonial studies deal with the effect of colonial activities imposed upon the colonized people and the possibilities of their reaching cultural independence. Moreover, the postcolonial discourse is the way for the colonized to declare their identity and cultural history.
Postcolonial criticism and theory emerged in the 1980s. The concept of postcolonial approach is similar to poststructuralism in that postcolonialism comes from the suffering of the colonized and its omission of identity and is applied in specific topic. Edward Said and Homi Bhabha were the early pioneers who introduce that concept. (ibid: 49-50)
Postcolonial criticism tends to have double focus. It concentrates either on the representation of the non-European in Western literatures or on the writing from non-European cultural traditions. These are especially written from countries that have been colonized by Western nations. Shortly, postcolonial study does not only entirely deal with rebellion case but also is concerned with ambivalences discourse. It is supported by Bhabha’s idea about the description of postcolonial perspective and its boundaries, as follows:
Postcolonial theory deals with the literary works that are written by the colonized or the colonizer countries, particularly, those representing the disfigurement of experiences and realities in the colonizer culture and describing the inferiority of the colonized. Besides that, it attempts to articulate the colonizer’s and the colonized’s identity and to reclaim their past. It can also concern with the way wherein literature in the colonizer’s style is appropriate to the way of the colonized’s living. One of the aspects in the novel that can be analyzed by postcolonial theory, especially hybridity, is character.
2. 4 Character and Characterization
Character, in a real life, closely relates to the human personality because everyone has his or her unique character. However, a fictional character is not like a character in real person. In the novel, the existence of characters is aimed at representing something or a particular individual. According to Hawthorn (2001), character is intended to investigate the human personality or psychology, to tell a story, to show a belief, to contribute a symbolic pattern in a novel, and purely to facilitate a particular plot development.
fictional character. Third, character in a fiction is a symbol of character in real life. (ibid: 87)
There is a method that is used to learn the fictional character. It is called characterization. Characterization attempts to reveal the changing or the development of character, providing the significant information about character, and viewing the processes as what the writer is trying to achieve in the presentation of character. There are two methods of characterization: explanatory, which describes a person through the narrator, and dramatic, in which the readers are supposed to understand the story by themselves as if witnessing a theatrical performance (ibid: 93)
2. 5 Implementation of Hybridity in “In Search of Fatima-
Mencari
Fatima”
“In Search of Fatima-Mencari Fatima” by Ghada Karmi tells about the life of main character, during her stay both in Palestine and in England. She had many bad experiences, which influenced her life, and tried to get used to living in Palestine as the colonized and the conflict area. Ghada and her family were forced to move to England. The problem occurred when she, as a migrant, had to adapt to English culture and lifestyle along with her trauma as Palestinian. She doubted her identity, as a Palestinian who stayed in England.
CHAPTER III
RESEARCH PROCEDURE AND DATA PRESENTATION
This chapter focuses on the research procedures used in this research as the tool to analyze the data presentation. It consists of three subheadings; Procedure of Analyzing the Data, Research Context, and Data Presentation.
3.1
Procedure of Analyzing the Data
This research was conducted using a qualitative method, and the research problem was firstly addressed by analyzing it descriptively in which the collected data are interpreted by employing the relevant theory. Several steps were carried out in conducting the research. First, the novel entitled “In Search of Fatima –Mencari Fatima” was determined as the context of the research. Then, the research questions were formulated with a concentration on the hybridity construction in Ghada Karmi’s novel. After that, the relevant textual evidence related to hybridity was selected from the novel and its construction processes in main character identified and analyzed. The data were then interpreted by employing postcolonial theory with a focus on hybridity analysis. Finally, conclusions and suggestions were drawn based on the research findings.
3.2
Research Context
novel mainly narrated the life of the main character who stayed both in Palestine and in England. Living in Palestine as the conflict area, she had many bad experiences, which influenced her life, but she tried to get used to it. Ghada and her family were then forced to move to England. The problem occurred when she, as a migrant, had to adapt the English culture and lifestyle to her trauma as a Palestinian. She questioned her identity, as a Palestinian who living in England. The research subject is the hybrid identity of the main character and the factors that constructs her hybrid identity.
3.3
The Data Presentation
The data elaborate the aspects that construct the hybridity of the main character. The textual evidences are classified into two tables:
1. The construction and types of hybridity in the main character. 2. The factors that made up the construction of hybridity.
3.3.1 Hybridity Construction in Main Character
The textual evidence in the table below shows the actions and attitudes of characters which reveal the construction and types of hybridity in the main character.
Table 1
The Construction of Hybridity in Main Character and Its Types
No. Textual evidences Types of
Hybridity
Interpretation
1. Biarawati ini tidak dapat menyebutkannya dan berkata
2.
3.
Ghada yang aku kenal sepanjang hidupku, tapi makhluk asing ini, “Garda”… Aku benci karena orang tuaku memilihkan nama yang sulit diucapkan orang Inggris, seakan mereka tahu masa depanku.
(Ghada was disappointed
because her name could not be well articulated in English pronunciation. So she thought that well-defined name was one of the important things for her existence in England.)
Tak peduli dengan ibu kami dan radionya, Siham dan aku mulai menyukai mendengarkan musik klasik di program Tiga BBC. Orang tua kami tak pernah
memahami dan belajar
menyukainya.
(She loves the classical music, one of the genres in Western music, more than the genres in Arabic music.)
Lukisan GainsBorough dan Reynolds yang aku lihat disana, memperlihatkan pemandangan Inggris pada 18 dan 19, ditambah dengan bacaan Inggris klasik, dan itu memberikan keakraban yang kuat. Aku akan menatap wajah-wajah segar, laki-laki bercelana selutut, wanita-wanita bertopi jerami dengan baju berpotongan sepinggang tinggi yang dikitari ladang dan hutan, berlangit biru kehijauan, dan tampak awan bergumpal. Seakan inilah warisan akan kebudayaanku.
(Though a Palestinian, she was proud of classical English art works and she regarded it as her cultural heritage.) reality, such as rap that
conveys the
4.
5.
6.
Kecacatan pengetahuanku atas ini, dan dihadapkan dengan Westernisasi, aku terpesona pada bahasa Al-Qur’an, yang dipancarkan lewat pembacaan ayat-ayatnya, dan merasa tak mampu mengungkapkan pemujaan atas keklasikan kebudayaan Arab.
(Her adoration of the diction of Qur’an’s words was contrary to her inability to show it.)
Bayanganku tentang Paris adalah campuran antara romantisme novel sejarah yang aku baca, dan sikap anti Perancis yang aku ambil dari sekelilingku. Mengabaikan latar belakang Arabku, aku tetap memiliki berbagai prasangka Inggris terhadap orang Perancis yang dianggap berbau bawang putih, pengecut yang tak dapat dipercaya, yang menyerah pada Jerman di perang dunia kedua. Aku menerima stereotip ini dengan penuh antusias, seakan ini bagian dari sejarahku sendiri.
(She was ignored her Arabic background and absorbed a lot of English perceptions, including the perception about France.)
Perdana menteri Inggris, Anthony Eden, benci, juga takut akan Nasser. Dia menganggap Nasser sebagai diktator kejam, seperti Hitler dan Mussolini. Mereka menyebut Nasser sebagai “bukan siapa-siapa.” Aku ingat bagaimana sindiran ini membuatku kesal; ini sangat penuh kebencian dan kesombongan sehingga aku merasa ini seakan sedikit diarahkan personal padaku. appropriate to certain culture. For instance, the different version of articulation in Madina and Mecca.
7.
8.
9.
Nasser as nothing, lifted Ghada’s nationality up. She was annoyed gadis Inggris berkulit gelap, itulah kamu.” Aku senang mendengarnya sekaligus tak nyaman. Aku tahu gambarannya tidak seluruhnya mewakili aku, meskipun aku tak dapat mengatakannya juga. Bagaimanapun, saat itu, aku tak mau membantahnya. Dianggap senilai dengan orang Inggris cukup baik bagiku.
Aku kemudian menjadi terisolasi dari mereka semua… aku akan dengan kejadian Timur Tengah dan aku secara umum menutup hubunganku dengan Arab.
(She denied her nationality and was rather introverted with all of Arabic things.)
… lagu kebangsaan Israel berkumandang memenuhi udara. Aku kaku begitu gelisah.
Cultural
Cultural
Cultural
Colour skin is one of the cultural focuses because it showed the difference between one community and others. According to Gilroy in Barker (2000), in Western country, coloured people are exposed as a heap of problems and victims. Furthermore, black people are represented as objects and subjects of crime. It happens in order to save the Western culture from
domination of
outsiders.
A nation is an area where social and cultural aspects were formed. The citizen, as one of the social aspects of a nation, associate one another and assimilate its culture to their life.
10.
11.
Bagaimana mereka dapat melakukan hal semacam ini, aku berpikir marah… Aku pikir, “Aku tidak bisa berdiri mendengar ini. Aku harus duduk.” Tapi saat aku melihat berkeliling, setiap orang diruangan berdiri… Aku juga merasa terlalu malu untuk melakukannya. Jadi aku berdiri dengan canggung, bersandar pada meja seakan membuat diriku tersembunyi sambil dalam hati mengutuk sifat pengecutku. tak siap memikirkan ini… dan saat orang di Bristol bertanya apa yang akan aku lakukan setelah lulus, aku mulai berkata, “Oh, aku berharap future: where she would live and what she would do. Although she said that she would come back to the Middle East, she actually was not sure that she would do that. It is because she did not have a place called home.)
Menikahi John dan dalam beberapa cara, aku merasa milik Inggris…
Cultural
Cultural
existence of a nation is recognized, its culture
will also be Moreover, he probably could assimilate its culture into his identity.
12.
13.
14.
identitas Inggrisku yang lemah.
(Since John married Ghada, it made her easier to adapt the English culture.)
…perang Timur Tengah mengubah semuanya. Polarisasi ini memaksaku mempertanyakan lagi, “Jika aku bukan salah satu dari mereka, lalu siapa aku?” Dan jawaban penolakan suamiku untuk berada di pihakku menambah kuat masalah ini.
(The marriage problem and Middle East war became the basic reason for Ghada to shift her national personality. It increased the doubt of her identity.)
Meninggalkan praktek medisku untuk pekerjaan politik di Inggris, tampaknya adalah sebuah pelarian dari tanggung jawab yang sungguh memalukan. Aku putuskan bahwa satu-satunya tugas muliaku adalah meninggalkan kenyamanan, gaya hidup Inggris yang tak jujur, dan membuat kontribusi sebenarnya.
Aku akan menggunakan
keterampilan medisku di kamp pengungsian, di mana aku dapat melayani manusia dengan sebenarnya. Ini adalah momen menentukan dan aku merasa disembuhkan, tersucikan, dan merasa damai.
(As a doctor, Ghada presented her loyality to Palestine. She prefers doing social works at evacuation camps to enjoying her cozy life in England.)
Apakah terbayang olehku gadis Muslim Arab yang dibesarkan
Cultural
Cultural
Cultural
15.
16.
secara konservatif sepertiku mengenakan rok pendek dan make up tebal? Dan, jika aku di Palestina, apakah aku mendapat ijin mengenakannya? Jika aku memikirkannya, ini akan jauh di bawah kesadaranku di mana aku tak memperhatikannya. Karena, saat itu, aku benar-benar percaya akulah “gadis Inggris berkulit gelap”.
(Ghada considered herself as a dark skin English woman, so she absorbed all the Western things
(Her decision to find her identity by living in Palestine did not work.)
… waktu yang aku habiskan di luar, membuatku jauh dari Inggris. Aku mulai merasa tak cocok di sini… Teman-teman lamaku menghilang… Aku tersiksa dan sangat kesepian… Tak seperti Yahudi Inggris yang lebih kohesif dan loyal dengan komunitasnya, orang Arab tak saling menolong, In relation to the story, it does not work because of the lack of
memories and
17.
sedikit bersesuaian dan aku bergaul sejarang mungkin dengan mereka.
(She felt that there is a gap between her English identity and her personality. She realized her longing to the warmth and friendliness of Arabic but she did not get its feeling anymore. She decided to be an introvert person.)
“Terakhir,” kata Siham, “Ghada adalah seorang Arab dan Muslim.” John tak bergeming. “Dia lebih Inggris daripada Arab,” dia berkata, “dan tak satupun dari kami religius.”… Aku tetap diam selama pertemuan ini
(There are two perceptions about Ghada’s personality. First,
Siham, Ghada’s sister,
considered that Ghada was truly an Arabic Moslem. Second, John, Ghada’s fiance, believed that Ghada was more English than Arabic. However, Ghada kept silent and did not give any comment about that. She still doubted about who she was.)
Cultural reveals the different views about Ghada construction of hybridity in Karmi’s life. In addition to that, there were three phases of hybridity construction in the main character:
1. English oriented identity
art. She was also married to an English man in order to strengthen her English identity.
2. Palestinian oriented identity
Ghada kept her love for Palestine eventhough she did not really understand the whole aspects of Palestine.
3. Shifting between Palestinian and English
Ghada was confused by her identity and she had an ambivalent attitude about her identity.
3.3.2 The Factors of Hybridity Construction
The table below describes the evidence which is the factors of hybridity construction.
Table 2
The Factors of Hybridity Construction
Factors No. Textual evidences Description
Family 1.
2.
Kehidupan di Palestina penuh resiko, dan kata ibuku, bukanlah tempat untuk membesarkan anak. Jarang ada hari tanpa tembakan di jalanan atau berita mengerikan, entah di daerah mana dari negeri ini? Tak seorangpun merasa aman. Baju tradisional ini biasa dikenakan penduduk desa Palestina… tak seorang wanita pun yang bukan petani mau mengenakan jubah
The perception of Ghada’s mother about the bad life in Palestine had influenced Ghada’s perception that Palestine was not the safe place to stay.
3.
4.
5.
sulamannya. Wanita dari kelas menengah seperti ibuku sangat tertarik dengan gaya berbusana Eropa terbaru, seperti yang digambarkan dalam film Mesir. Mereka meniru gaya rambut bintang film Mesir, juga baju dan stoking sutra yang dikenakan. Mereka biasanya membuat pohon Natal dan kue special, ma’moul… Kami juga membuat ma’moul selama hari Raya kami, tapi ibu juga membuat di Hari Natal, karena dia tak mau kami merasa tak merayakannya.
Ketika aku mengeluh bahwa ini tak adil dan dia harusnya melakukan setengah pekerjaannya, ibu berkata bahwa dia anak laki-laki, dan saudara perempuan harus meladeni saudara lakinya… Anak laki-laki lebih dihargai dari anak perempuan, dan wanita jarang dimanjakan dan dipersiapkan untuk meladeni para lelaki dalam keluarga… ini tampak sebagai ketidakadilan, aku merasa kesal dan benci pada saudara laki-lakiku karena itu, seakan ini semua kesalahannya.
Hal buruk lainnya tentang kakekku adalah caranya membuat aku dan saudaraku shalat bersamanya sebanyak lima kali sehari seperti yang dia lakukan. Setiap hari, kami akan meletakan tikar shalat kami
membalikkan punggungnya untuk
to Palestinian style, including Ghada’s mother. It instantly influenced Ghada’s perception about fashion style. Those decrease Ghada’s faith as a Moslem.
6. disangka kakekku membalikkan badannya dan melihat apa yang kami kerjakan. Tanpa penjelasan lebih jauh , dia menarik kami dan dengan marah mencari ibu kami, “Beginilah hasilnya jika membesarkan mereka seperti orang tak beragama.”
Jadi dengan menempatkan aku di La Sagesse Convent School, ayahku mengikuti tradisi Palestina yang telah ada. Tak pernah terlintas olehnya bahwa aku dapat berpindah dari Islam ke tangan Katolik Roma. Dia tak mengerti bahwa di London semuanya berbeda…, keluarga kami terisolasi dan sendirian, tanpa dukungan dari komunitas Muslim. Tak ada yang menyadari aku begitu terkejut, “Maksudnya” aku katakan pada ayahku, “tak satupun wanita Muslim, seperti aku, dapat menikahi orang yang bukan Muslim? Bahwa aku tak bisa menikah dengan Fuad, sebagai contohnya?” “Tidak!”, ayahku berteriak penuh kekesalan. “Kamu tidak bisa. Kamu mestinya tahu tanpa harus diberitahu.”
Aku mulai mengingat dengan rasa sesal caraku dibesarkan, yang membuatku seperti tak berdaya. Baru sekarang aku menerima ketidaknyamanan, lingkungan tanpa kegembiraan di rumahku di London dengan lebih tenang… Aku dengan asumsiku bahwa aku made her as a Palestinian woman who absorbed fully lifestyle of English.
Ghada’s parents did not give Ghada the appropriate lesson about the Palestine’s tradition since her childhood. It completely supported the lack of Ghada’s knowledge about Palestine tradition.
menerima cara pandang tradisional ibuku atau konservatisme ayahku juga penjagaan Siham atas
Hala pun menuliskan pesanan untuk kami. Boneka itu tersedia Kami telah mengadopsi prasangka Arab melawan rambut coklat. Pirang sangat tak biasa diantara umumnya orang berkulit gelap, dan dianggap sangat menarik… Tapi liburanku berakhir, dan boneka bayi tak pernah kunjung datang. Ketika kembali ke sekolah, ternyata Hala telah pergi. Keluarganya telah pindah dari Yerusalem. Ia meninggalkanku dalam rasa kehilangan yang menyakitkan. Kami mundur, dan memperhatikan untuk pertama kalinya diantara puing reruntuhan di tanah terdapat sejumlah besar alat tulis pemimpin hotel, beberapa sudah menjadi kotor, dan tumpukan amplop basah. Ziyad membungkuk dan mulai memungutinya, aku mulai mengikutinya. “Hentikan!” jerit Siham, tapi kami tetap memegang apa yang telah kami pungut. Tak satupun dari kami melihat kekejaman besar dari apa yang kami saksikan; untuk kami ini adalah kesempatan untuk bermain dan menjadi nakal. Tapi gambaran ini akan terus menghantui kami suatu hari.
The Barbie doll was one of Ghada’s wishes as the gift in the summer time. When she actually did not get it, it became the first disappointment in her childhood.
Ghada and her brother were playing in the ruin where there was a horrifying tragedy for Palestinian. It did not
11 Tak diragukan orang tuaku berpikir mereka akan mengurangi
England
12
kepedihan dengan menyimpan rahasia kepergian kami hingga saat terakhir. Mereka juga percaya bahwa kami hanya pergi sebentar dan tak penting meributkan kepergian kami dari Yerusalem. Tapi kemudian, ternyata kami salah. Kami tak pernah melihat Fatima lagi atau anjing kami atau kota yang tak kami tahu lagi. Seperti mayat yang terlalu cepat dikubur, tak ditangisi, tanpa peti atau upacara, kecerobohan kami, kepergian sembrono dari Yerusalem yang tidak menyisakan ucapan selamat tinggal pada rumah kami, Negara kami, dan semua yang kami tahu dan kami cintai. Apa yang dia katakan? Kami tak bisa pergi dari sini. Ini tidak mungkin benar. Aku mengikuti Siham ke kamar tidur, penuh dengan pertanyaan. “Ke mana kita akan pergi? Apa artinya ini? Mengapa mereka tidak berkata apapun?” jalan daerah pinggiran yang membosankan, kecil, dipenuhi rumah yang gelap, semua berjejeran monoton, dengan sebilah tanah menyedihkan yang seakan berfungsi sebagai taman dan membandingkan itu dengan yang pernah aku ketahui di Yerusalem? Telahkah aku merasakan perbedaan tajam antaranya dan sedih dengan apa yang telah hilang? Aku pikir aku tak melakukannya, karena aku telah mengunci masa
14.
15.
16.
ajaib telah membeku sepanjang masa. Ibuku disisi lain, telah memutuskan untuk menciptakan Palestina di London, seakan kita tak pernah meninggalkannya. Di sekolah biara, aku khususnya menjadi yang terdepan dalam pelajaran agama. Faktanya, baik Leslie yang seorang Yahudi maupun aku yang seorang Muslim, adalah yang terpintar dalam pelajaran Alkitab. Biarawati sangat memanjakanku dan aku mulai merasa betah di sekolah. Ini menjadi semacam rumah kedua. Pembacaan publik pertamaku dalam bahasa Inggris berakhir dalam rasa malu. Aku ingat subjek paragraf yang akan aku baca berkaitan dengan sejarah bendera Inggris, Union Jack. Dan lalu, Inggris, kenangan Palestina semakin menjauh. Dalam suatu kasus, tak ada seorangpun di Inggris yang sepertinya ingat pada Palestina… apabila ada yang mempertanyakanku, dimana aku lahir? Dengan spontan aku menjawab “Palestina”, dan mereka akan merespon dengan, “Apakah anda tadi menyebut Pakistan?” Kini lenyaplah dari kesadaran orang Negara dengan sejarah kekacauan
yang membuat frustasi
pemerintahan Inggris hanya lima
17.
18.
19.
tahun sebelumnya. Bahkan, pembicaraannya lebih mengarah ke Israel, “negara baru yang membuat kemajuan pesat”.
‘Salah satu gadis yang kita dahului, menyebut kamu FF.” “Apa?” tanyaku bingung. “Tidakkah kamu tahu apa itu?” tanya Josie tak percaya. Aku menggelengkan kepala. “Filthy Foreigner (orang asing kotor),” katanya pelan, “itu maksudnya.” Aku ingat, aku merasa terperanjat dan terluka. Mengapa ada orang yang mau mengatakan hal seperti itu padaku? Ini segera memberi perasaan menyakitkan bahwa aku berbeda, tidak dikehendaki, hina. Aku tak dapat mencocokan ini dengan rasa percaya atas asimilasiku sendiri dan menjadi korban.
Selagi aku tumbuh dan mencoba menghadapi masyarakat di sekitarku, Siham bersikap sebagai mediator yang melaluinya aku
menerima budaya Arab;
sebaliknya, dia menerjemahkan padaku apa yang menjadi terasa lebih asing dan eksotis… Dengan kepergian Siham, aku merasa penghubung terakhirku dengan dunia Arab telah hilang.
Well, dia berasal dari Devon, dekat Dartmoor. Dia pernah mengatakan padaku bahwa hal yang paling dia cintai adalah berlarian di ladangnya dan membuka tangannya kearah angin, dan berkata, “Ini milikku! Tanah ini milikku!” aku berhenti sejenak, “Well, tak ada tempat untukku dapat melakukan hal itu.
Ghada was hurt because her schoolmate treated her as an indecent stranger. All of her adaptation in English culture and the friend’s denial caused a depression in Ghada’s personality. She then considered herself as a victim of assimilation.
20. Tapi aku tak bisa. Tak ada disana yang melekatkan aku pada kerinduan di sisi lain pemukiman ini. Mereka adalah tempat asing di jalan asing, dipenuhi dengan orang asing. Diam-diam, aku berbalik dan kembali ke mobil. Aku merasa begitu frutasi. Aku pikir, beginilah kami berakhir, tak ada tongkat atau batu yang menandakan eksistensi kami, tak ada tanah kelahiran, tak ada titik referensi, hanya keluarga Arab rentan, berjauhan, dan tak cocok di Inggris untuk mengambil peran krusial ini. Dan bahkan keluarga ini juga terpecah dan terpisah.
She was in Palestine and felt that it was not her motherland anymore. She was desperate to find her nationality because of her uncertain identity and family problems.
The table above showed the four factors which influenced the construction of hybridity in Ghada’s life, are:
1. Family
The evidence represented three main things. First, Ghada’s parents who did not give Ghada the appropriate lesson about Palestinian culture so that it was easier for Ghada to change her identity to be a dark skinned English woman. Second, the custom of Ghada’s family which ignored the Palestinian culture and assimilated the Western culture into their daily life. Third, Ghada and her family had different perception about Palestine’s tradition.
2. Childhood trauma in Palestine
3. Migration to England
The spontaneous migration to England influenced the construction of Ghada’s identity. It was the beginning for Ghada to adopt English culture and abandon Palestinian style.
4. Living in England
CHAPTER IV
FINDINGS AND DISCUSSIONS
This chapter analyzes the data which has been presented in the chapter III.
4.1 Hybridity Construction
This subheading elaborates the actions and attitudes which supported the construction and the types of hybridity of the main character.
Table 1 shows that all evidence refers to only one type of hybridity, that is cultural hybridity. The evidence shows that the cultural aspects are the major contributor to the construction of hybridity. These cultural aspects distinguish the hybrid nature of culture which results in the space for assimilation and blurs the cultural boundaries (Pieterse in Barker: 2000)
Table 1 also provides three phases that show how the main character questioned her identity and how her identity underwent transformation of which the processes ended in the construction of hybrid characteristic. The construction of her hybrid identity is an on-going process i.e. she is identified simultaneously as a Palestinian, an English, or even both of them.
The first phase indicated her feelings and attitudes as an English person at the same time she was a Palestinian. There were seven pieces of textual evidence which support the first phase.
Excerpt 1.1 shows that the most obvious construction of personal identity was naming. Name presents the signal of identity for an individual or a community. For instance, Icelandic apply patronymic system, a system of naming which follows the convention that the father’s name as family name is used for the following generation. In relation to the story, the family’s Palestinian name was a problem for Ghada because it sounded foreign to the English people. This indicated her preference for English sounds.
English culture affected not only Ghada’s identity but also her attitude toward art works, it is indicated in excerpt 1.2 and 1.3
1.2 Tak peduli dengan ibu kami dan radionya, Siham dan aku mulai menyukai mendengarkan musik klasik di program Tiga BBC. Orang tua kami tak pernah memahami dan belajar menyukainya.
1.3Lukisan GainsBorough dan Reynolds yang aku lihat disana,
memperlihatkan pemandangan Inggris pada 18 dan 19, ditambah dengan bacaan Inggris klasik, dan itu memberikan keakraban yang kuat. Aku akan menatap wajah-wajah segar, laki-laki bercelana selutut, wanita-wanita bertopi jerami dengan baju berpotongan sepinggang tinggi yang dikitari ladang dan hutan, berlangit biru kehijauan, dan tampak awan bergumpal. Seakan inilah warisan akan kebudayaanku.
In excerpt 1.2, the influence of Western classic music was very dominant. Music, as one of the forms of cultural reality, provides a signal of Ghada’s transition to a new attitude toward a new culture. Ghada even criticized her parents who did not like classical music, an element of her English culture. This means that classical music became her adopted culture.
1.5 Bayanganku tentang Paris adalah campuran antara romantisme novel sejarah yang aku baca, dan sikap anti Perancis yang aku ambil dari sekelilingku. Mengabaikan latar belakang Arabku, aku tetap memiliki berbagai prasangka Inggris terhadap orang Perancis yang dianggap berbau bawang putih, pengecut yang tak dapat dipercaya, yang menyerah pada Jerman di perang dunia kedua. Aku menerima stereotip ini dengan penuh antusias, seakan ini bagian dari sejarahku sendiri.
The cultural assimilation was also strengthened by the cross-cultural marriage of Ghada and her English husband. From this marriage, Ghada expected herself to absorb English culture and leave her Palestinian identity behind. Consequently, her English identity dominated her Palestinian one, as presented in the excerpt 1.11.
1.11 Menikahi John dan dalam beberapa cara, aku merasa milik Inggris… mengadopsi budaya Inggris sebagai budayaku dan membangun identitas Inggrisku yang lemah.
1. 14 Apakah terbayang olehku gadis Muslim Arab yang dibesarkan secara konservatif sepertiku mengenakan rok pendek dan make up tebal? Dan, jika aku di Palestina, apakah aku mendapat ijin mengenakannya? Jika aku memikirkannya, ini akan jauh di bawah kesadaranku di mana aku tak memperhatikannya. Karena, saat itu, aku benar-benar percaya akulah “gadis Inggris berkulit gelap.”
The most crucial thing is how Ghada choose English fashion style for her appearance. Comfortably, she acted as an English woman. Although her behavior was different to Palestinian values, she still considered herself as not as a true English. Ghada’s denial and rejection of everything about Palestine strengthen her choice to be part of English.
1.8 Aku kemudian menjadi terisolasi dari mereka semua… aku akan dengan ragu menjawab jika ada yang bertanya dari mana aku. Dan aku akan menjawab dengan malas-malasan “dari suatu daerah di Timur Tengah”… aku tak tertarik dengan kejadian Timur Tengah dan aku secara umum menutup hubunganku dengan Arab.
The evidence above proved that place, culture, and society can influence the construction of someone’s identity. In relation to the story, Ghada experienced hybridity, which was dominated by the English culture instead of that of Palestinian. Identity is dynamic because its construction process depends on two aspects - space and time, for example the construction of Ghada’s identity was influenced by the England condition. As Barker (2000: 212) said, an identity constructs what we have been thinking about ourselves that is influenced from the recent and past experiences, and describes what we want in the future. For instance, Ghada’s hybrid identity is created from the combination of her Palestinian personality and the English culture’s absorption.
The second phase of hybridity construction is the re-emergence of her nationalism as a Palestinian. Five pieces of textual evidence supported this finding.
After constructing her personal identity by adopting English culture, Ghada recognized that her love for Palestine and Islam was rekindled. The evidence can be read in the excerpt 1.4.
1.4 Kecacatan pengetahuanku atas ini, dan dihadapkan dengan Westernisasi, aku terpesona pada bahasa Al-Qur’an, yang dipancarkan lewat pembacaan ayat-ayatnya, dan merasa tak mampu mengungkapkan pemujaan atas keklasikan kebudayaan Arab.
dynamic issue because the assimilation processes cause an individual to be a multicultural person.
Socio-political problems increase Ghada’s love for Palestine. As stated at excerpt 1.6 and 1.9 follows.
1.6 Perdana menteri Inggris, Anthony Eden, benci, juga takut akan Nasser. Dia menganggap Nasser sebagai diktator kejam, seperti Hitler dan Mussolini. Mereka menyebut Nasser sebagai “bukan siapa-siapa.” Aku ingat bagaimana sindiran ini membuatku kesal; ini sangat penuh kebencian dan kesombongan sehingga aku merasa ini seakan sedikit diarahkan personal padaku.
1.9 … lagu kebangsaan Israel berkumandang memenuhi udara. Aku kaku begitu gelisah. Bagaimana mereka dapat melakukan hal semacam ini, aku berpikir marah… Aku pikir, “Aku tidak bisa berdiri mendengar ini. Aku harus duduk.” Tapi saat aku melihat berkeliling, setiap orang di ruangan berdiri… Aku juga merasa terlalu malu untuk melakukannya. Jadi aku berdiri dengan canggung, bersandar pada meja seakan membuat diriku tersembunyi sambil dalam hati mengutuk sifat pengecutku.
Nasser, who was considered as a threat for England, was one of strengths and motivators for the fight for among the Arab countries, especially Palestine. Insults against Nasser meant insults against the Arab community. It increased Ghada’s sense of love for Palestine. Furthermore, it shows the power of English as the colonizer toward Palestine as the colonized through political aspects, as mentioned in excerpt 1.6. In addition, the excerpt 1.9 showed how Ghada was insulted when the Israel national anthem was sung. However, she did not have any courage to react against it because she wanted to respect her relatives.
1.10 Ini tak sejalan dengan bentuk kehidupan yang aku ambil dan, meskipun aku tak punya rencana pasti untuk masa depan, aku juga tak siap memikirkan ini… dan saat orang di Bristol bertanya apa yang akan aku lakukan setelah lulus, aku mulai berkata, “Oh, aku berharap akan kembali ke Timur Tengah.” Apa yang aku maksud dengan “kembali” tidak pernah aku ketahui.
Ghada proved her love for Palestine through her contribution as a social worker in the evacuation camps. She was also willing to leave her comfortable life in England. It was a kind of redemption for her because she had ignored Palestine so long. It is presented in the evidence 1.13.
1.13 Meninggalkan praktek medisku untuk pekerjaan politik di Inggris, tampaknya adalah sebuah pelarian dari tanggung jawab yang sungguh memalukan. Aku putuskan bahwa satu-satunya tugas muliaku adalah meninggalkan kenyamanan, gaya hidup Inggris yang tak jujur, dan membuat kontribusi sebenarnya. Aku akan menggunakan keterampilan medisku di kamp pengungsian, di mana aku dapat melayani manusia dengan sebenarnya. Ini adalah momen menentukan dan aku merasa disembuhkan, tersucikan, dan merasa damai.
From those two phases above, Ghada experienced a shift of identity. Ghada experienced what Barker (2000: 209) called the third category of cultural assimilation, that is the culture that has transitional characteristics and involves multiple aspects in which the construction of hybridity is not focused on the cultural gap but on the new culture. In this case, Ghada felt that she was an Asian-English.
Finally, the last phase of the hybrid’s construction of Ghada’s personality is the ambivalent attitudes toward her identity and nationality that often shifted depending on the condition.
a dark person and an English woman. A dark person, in this case, referred to a Palestinian.
1.7 “Rada!”- dia menyebut namaku- “Rada! Dimana si Arab?” Aku menjawab, “kamu benar, aku si Arab.” Dia memandangku bingung. “Apa maksudmu?” Dia mendesak. “Benar ko, aku bukan Inggris.” “Jangan bodoh,” dia menjawab tak sabar. “Kamu itu gadis Inggris berkulit gelap, itulah kamu.” Aku senang mendengarnya sekaligus tak nyaman. Aku tahu gambarannya tidak seluruhnya mewakili aku, meskipun aku tak dapat
mengatakannya juga. Bagaimanapun, saat itu, aku tak mau
membantahnya. Dianggap senilai dengan orang Inggris cukup baik bagiku.
The ambivalent attitude was also presented in evidence 1.17 in which Ghada kept silent when she was considered both as an English and Palestinian woman. Her silence revealed her acceptance of having two identities at the same time.
1.17 “Terakhir,” kata Siham, “Ghada adalah seorang Arab dan Muslim.” John tak bergeming. “Dia lebih Inggris daripada Arab,” dia berkata, “dan tak satupun dari kami religius.”… Aku tetap diam selama pertemuan ini.
The processes that were experienced by Ghada was not involved in changing identification but was categorized as a hybrid identity. It proves that the identity is a dynamic thing depending on the personal condition and situation. It is mentioned in evidence 1.12.
1.12 Tapi perang Timur Tengah mengubah semuanya. Polarisasi ini
memaksaku mempertanyakan lagi, “Jika aku bukan salah satu dari mereka, lalu siapa aku?” Dan jawaban penolakan suamiku untuk berada di pihakku menambah kuat masalah ini.
Ghada tried to construct her identity by returning to Palestine but it did not work; it is showed in the point 1.15.
1.15 Dua tahun di Arab, tak membantu menemukan akarku. Aku malah mulai takut tak menemukan apapun, setidaknya di tempat yang telah aku cari.
The changing condition in Palestine isolates Ghada from her birthplace.
1.16 Waktu yang aku habiskan di luar, membuatku jauh dari Inggris. Aku mulai merasa tak cocok di sini… Teman-teman lamaku menghilang…Aku tersiksa dan sangat kesepian… Tak seperti Yahudi Inggris yang lebih kohesif dan loyal dengan komunitasnya, orang Arab tak saling menolong, dan jika ada yang maju, yang lainnya malah cemburu bukannya mendukung. Akibatnya, kami sedikit bersesuaian dan aku bergaul sejarang mungkin dengan mereka.
In point 1.16, Ghada’s English identity even became the reason for her isolation when she was in her motherland. However, her obscured identity and the temporary cultural absorption of English had been a reason why Ghada was isolated and became an introvert person.
All evidence showed Ghada‘s hybrid identity was uncertain though she had tried to construst a fixed identity for herself. Her personality even showed ambivalent attitudes which made it difficult for her to construct one single identity.
4.2 The Factors of Hybridity Construction
a. Family
The first factor is her family. There are eight pieces of textual evidence which showed this factor. Four excerpts presented how Ghada’s parents did not teach her the sufficient lessons about Palestine culture so that it influenced Ghada’s admiration for Palestine. This condition was easier the absorption of English cultures into her identity.
2.1 Kehidupan di Palestina penuh resiko, dan kata ibuku, bukanlah tempat untuk membesarkan anak. Jarang ada hari tanpa tembakan di jalanan atau berita mengerikan, entah di daerah mana dari negeri ini? Tak seorangpun merasa aman.
2.5 Hal buruk lainnya tentang kakekku adalah caranya membuat aku dan saudaraku shalat bersamanya sebanyak lima kali sehari seperti yang dia lakukan. Setiap hari, kami akan meletakan tikar shalat kami dan berdiri patuh di belakangnya, selagi dia memimpin shalat… Setelah beberapa saat, Ziyad dan aku memutuskan sebuah cara menghilangkan kejenuhan shalat…Sekali kakekku membalikkan punggungnya untuk melakukan shalat dan kami tahu kami aman, kami akan segera membuka komik anak-anak… ini berjalan baik, hingga satu hari tak disangka kakekku membalikkan badannya dan melihat apa yang kami kerjakan. Tanpa penjelasan lebih jauh , dia menarik kami dan dengan marah mencari ibu kami, “Beginilah hasilnya jika membesarkan mereka seperti orang tak beragama.”
2.6 Jadi dengan menempatkan aku di La Sagesse Convent School, ayahku mengikuti tradisi Palestina yang telah ada. Tak pernah terlintas olehnya bahwa aku dapat berpindah dari Islam ke tangan Katolik Roma. Dia tak mengerti bahwa di London semuanya berbeda…, keluarga kami terisolasi dan sendirian, tanpa dukungan dari komunitas Muslim.
2.7 Tak ada yang menyadari aku begitu terkejut, “Maksudnya” aku katakan pada ayahku, “tak satupun wanita Muslim, seperti aku, dapat menikahi orang yang bukan Muslim? Bahwa aku tak bisa menikah dengan Fuad, sebagai contohnya?” “Tidak!”, ayahku berteriak penuh kekesalan. “Kamu tidak bisa. Kamu mestinya tahu tanpa harus diberitahu.”
construction process of an identity has a dynamic characteristic depending on its external factors. Additional learnings of a certain domination culture in a person may cause the domination of one culture to another. As Barker (2000: 212) stated that identity is constructed in the junction of age, class, gender, race and nation, and it will change as time and place go by. From the evidence, hybridity was constructed by cultural assimilation which is bounded individually so that it generates the new and different concept of culture.
In this circumstance, Ghada’s family did not give the sufficient lessons about Palestine and its culture, so that Ghada showed the tendency to adopt English culture, which she was familiar with it.
The evidence below is a custom in Ghada’s family in which they looked down on the Palestinian culture and adopted the Western style in their daily life.
2.2 Baju tradisional ini biasa dikenakan penduduk desa Palestina… tak seorang wanita pun yang bukan petani mau mengenakan jubah seperti ini, seindah apapun sulamannya. Wanita dari kelas menengah seperti ibuku sangat tertarik dengan gaya berbusana Eropa terbaru, seperti yang digambarkan dalam film Mesir. Mereka meniru gaya rambut bintang film Mesir, juga baju dan stoking sutra yang dikenakan.
2.3 Mereka biasanya membuat pohon Natal dan kue special, ma’moul… Kami juga membuat ma’moul selama hari Raya kami, tapi ibu juga membuat di Hari Natal, karena dia tak mau kami merasa tak merayakannya.
Those evidence illustrated how Ghada and her family absorbed Western and Christian culture and abandoned Palestinian culture. Its processes influenced the construction of identity in the family, especially Ghada.
actions of her family. However, she still had different opinions about some aspects of the culture from other members. It was showed in the excerpt below.
2.4 Ketika aku mengeluh bahwa ini tak adil dan dia harusnya melakukan setengah pekerjaannya, ibu berkata bahwa dia anak laki-laki, dan saudara perempuan harus meladeni saudara laki-lakinya… Anak laki-laki lebih dihargai dari anak perempuan, dan wanita jarang dimanjakan dan dipersiapkan untuk meladeni para lelaki dalam keluarga… ini tampak sebagai ketidakadilan, aku merasa kesal dan benci pada saudara laki-lakiku karena itu, seakan ini semua kesalahannya.
2.8 Aku mulai mengingat dengan rasa sesal caraku dibesarkan, yang membuatku seperti tak berdaya. Baru sekarang aku menerima ketidaknyamanan, lingkungan tanpa kegembiraan di rumahku di London dengan lebih tenang… Aku dengan asumsiku bahwa aku terbelakang dan mereka menginginkannya. Aku tak dapat menerima cara pandang tradisional ibuku atau konservatisme ayahku juga penjagaan Siham atas moralku.
Ghada had different opinion about one of the customs in Arab families in which men were more respected than women. It was contradictory to Ghada’s ideas. She thought that it was unfair. Each member of Ghada’s family had different perception of life. All those things caused a gap between Ghada and her family.
b. Childhood Trauma
The second factor causing the construction of hybridity in Ghada’s personality is her childhood trauma when she was in Palestine. Two pieces of textual evidence supported this finding.
2.9 Hala pun menuliskan pesanan untuk kami. Boneka itu tersedia dalam berbagai warna rambut dan warna mata. Mulai pirang hingga yang hitam. Aku ingin sebuah saja yang berambut pirang dan bermata biru – sama seperti yang lainnya. Kami telah mengadopsi prasangka Arab melawan rambut coklat. Pirang sangat tak biasa diantara umumnya orang berkulit gelap, dan dianggap sangat menarik… Tapi liburanku berakhir, dan boneka bayi tak pernah kunjung datang. Ketika kembali ke sekolah, ternyata Hala telah pergi. Keluarganya telah pindah dari Yerusalem. Ia meninggalkanku dalam rasa kehilangan yang menyakitkan.
2.10 Kami mundur, dan memperhatikan untuk pertama kalinya diantara puing reruntuhan di tanah terdapat sejumlah besar alat tulis pemimpin hotel, beberapa sudah menjadi kotor, dan tumpukan amplop basah. Ziyad membungkuk dan mulai memungutinya, aku mulai mengikutinya. “Hentikan!” jerit Siham, tapi kami tetap memegang apa yang telah kami pungut. Tak satupun dari kami melihat kekejaman besar dari apa yang kami saksikan; untuk kami ini adalah kesempatan untuk bermain dan menjadi nakal. Tapi gambaran ini akan terus menghantui kami suatu hari.
Ghada had lost the joy of being a child because of the destruction of Palestine that had haunted her life and became a trauma for her. It was the reason for Ghada to forget her childhood and all about Palestinian.
c. Migration to England
The third factor is the migration of Ghada’s family to England. The excerpts are presented below.
2.12 Apa yang dia katakan? Kami tak bisa pergi dari sini. Ini tidak mungkin benar. Aku mengikuti Siham ke kamar tidur, penuh dengan pertanyaan. “Ke mana kita akan pergi? Apa artinya ini? Mengapa mereka tidak berkata apapun?”
The spontaneous migration of Ghada’s family to England influenced the construction of Ghada’s hybrid character. In addition to that, her family concealed from her their decision to move from Palestine. Consequently, she was fed up with that and it disturbed her mental. Ghada’s dissapoinment as a teenager made it easier for her to choose a new culture and to absorp it into her personality. The culture, in this context, was English culture because England was the place where Ghada started new life and constructed a new identity.
d. Living in England
The last factor of the construction of hybridity in Ghada’s personality is her living in England.
Living in England supported Ghada in forgetting Palestine. As mentioned in three pieces of evidence follow:
2.13 Aku coba ingat saat kali pertama melihat rumah baru kami di London: apakah aku telah melihat jalan daerah pinggiran yang membosankan, kecil, dipenuhi rumah yang gelap, semua berjejeran monoton, dengan sebilah tanah menyedihkan yang seakan berfungsi sebagai taman dan membandingkan itu dengan yang pernah aku ketahui di Yerusalem? Telahkah aku merasakan perbedaan tajam antaranya dan sedih dengan apa yang telah hilang? Aku pikir aku tak melakukannya, karena kau telah mengunci masa kanak-kanakku di Palestina dalam kenangan pribadi dimana dia secara ajaib telah membeku sepanjang masa. Ibuku disisi lain, telah memutuskan untuk menciptakan Palestina di London, seakan kita
tak pernah meninggalkannya.
kesadaran orang Negara dengan sejarah kekacauan yang membuat frustasi pemerintahan Inggris hanya lima tahun sebelumnya. Bahkan, pembicaraannya lebih mengarah ke Israel, “negara baru yang membuat kemajuan pesat”.
2.18 Selagi aku tumbuh dan mencoba menghadapi masyarakat di sekitarku, Siham bersikap sebagai mediator yang melaluinya aku menerima budaya Arab; sebaliknya, dia menerjemahkan padaku apa yang menjadi terasa lebih asing dan eksotis… Dengan kepergian Siham, aku merasa penghubung terakhirku dengan dunia Arab telah hilang.
The excerpt 2.13 could be seen that Ghada regarded Palestine as the last chapter of her life after her life in England. She considered living in England as the new story. In other words, it is the process of Ghada’s transformation from a Palestinian to an English woman. When she tried to forget all about Palestine, she could take refuge in the English culture. However, her mother created a Palestine atmosphere in their new home. This contradiction produces a cultural assimilation between English as Ghada’s background and Palestinian as her mother background. The assimilation is then absorbed into Ghada’s personality.
Ghada easily forgot all about Palestine because of the England condition, which had very little thing to do with Palestine. In addition to that, Ghada considered that English fulfilled her emptiness of identity. It was mentioned in the excerpt 2.16.
Barker (2000: 201) stated that in 1950es, in England, the white people, which are relatively homogeneous to native people, are disturbed by the existence of Asian immigrants. Asian teenagers are going to school every day and have to socialize with and adapt to white people and other ethnics. In relation to the story, Ghada tried to adapt to the society and to be the best outsider in the Western community.
During this time, she felt to leave her Palestine identity behind and being a dark skinned English woman. She tried to be successful in the things about English. One of the minor external factors is the spoiled treatments which were given by the nun. It caused Ghada’s keen on England increased. It is presented in the evidence 2.14
2.14 Di sekolah biara, aku khususnya menjadi yang terdepan dalam pelajaran agama. Faktanya, baik Leslie yang seorang Yahudi maupun aku yang seorang Muslim, adalah yang terpintar dalam pelajaran Alkitab. Biarawati sangat memanjakanku dan aku mulai merasa betah di sekolah. Ini menjadi semacam rumah kedua.
After convincing herself that she was a dark skinned English woman, Ghada lost her confidence because she often made mistakes and being laughed at. Furthermore, since English people treated her as an outsider, she felt victimize and was treated unfairly. It is mentioned in the excerpts 2.15 and 2.17.
2.15 Pembacaan publik pertamaku dalam bahasa Inggris berakhir dalam rasa malu. Aku ingat subjek paragraf yang akan aku baca berkaitan dengan sejarah bendera Inggris, Union Jack. Dan lalu, membaca dengan keras, aku memulainya, “The Onion Jack…”, tapi sebelum aku membaca lebih jauh para gadis dan guru tertawa keras. Aku begitu stress hingga tidak coba membaca lagi selama berbulan-bulan.
