xii ABSTRACT
WAHYUKIRANA, TYAS. Configuring the Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2016.
In the era of globalization and diaspora, diverse cultures meet and intersect with each other. This phenomenon creates changes on the identities of the society undergoing the diasporic experience. The Kite Runner is a novel telling the story of individuals who face social changes in their life including the configuration of their identities. Therefore, postcolonial study particularly on the diasporic discourse is applied to analyze the process and the formation of identities in the Kite Runner’s two main characters (Amir and Baba).
Two main objectives in this research are to analyze the character and the characterization of Amir and Baba and to analyze their identities from the lens of diasporic discourse; their formation of identities, the comparison of their diasporic identities, and Amir’s hybrid identity.
In attaining those objectives, library research is applied to collect primary and secondary data from books and websites. Then, the researcher conducts close reading on the novel, and research for supporting theories and related studies. After that, the researcher does critical analysis to answer the problem formulations. Lastly, the researcher draws the conclusion on the analysis.
xiii ABSTRAK
WAHYUKIRANA, TYAS. Configuring The Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. Yogyakarta: Program Studi Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2016.
Di era globalisasi dan diaspora, berbagai macam budaya bertemu dan bersimpang satu dengan yang lainnya. Fenomena ini membuat perubahan pada identitas-identitas masyarakat diaspora. Novel the Kite Runner menceritakan kisah dua individu yang mengalami perubahan sosial dalam hidup mereka, perubahan itu mempengaruhi konfigurasi identitas mereka. Oleh karena itu, studi poskolonialisme terutama yang menggunakan wacana diaspora digunakan dalam penelitian ini untuk menganalisis proses dan formasi identitas dua karakter utama, Amir dan Baba, di novel The Kite Runner.
Dua tujuan utama di penelitian ini adalah untuk menganalisis karakter Amir dan Baba dan juga untuk menganalisis identitias mereka dari lensa wacana diaspora; formasi identitas mereka, perbandingan dari identitas diaspora mereka, dan identitas hibrid Amir.
Untuk mencapai tujuan-tujuan tersebut, penelitian pustaka digunakan untuk mengumpulkan data primer dan sekunder dari buku-buku dan situs internet. Kemudian, peneliti membaca secara mendalam novel dan mencari teori dan studi pendukung. Setelah itu, peneliti melakukan analisis kritikal untuk menjawab dua perumusan masalah yang ditentukan. Sesudah itu, peneliti membuat kesimpulan dari penelitian.
CONFIGURING THE IDENTITY OF AMIR AND BABA IN
THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED
HOSSEINI’S
THE KITE RUNNER
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra
in English Letters
By
TYAS WAHYUKIRANA Student Number: 124214077
ENGLISH LETTERS STUDY PROGRAM DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
ii
CONFIGURING THE IDENTITY OF AMIR AND BABA IN
THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED
HOSSEINI’S
THE KITE RUNNER
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra
in English Letters
By
TYAS WAHYUKIRANA Student Number: 124214077
ENGLISH LETTERS STUDY PROGRAM DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
vii
"Nothing in the world is more dangerous than sincere ignorance and conscientious stupidity." - Martin Luther King Jr.
“I suspect the truth is that we are waiting, all of us, against insurmountable odds, for something extraordinary to happen to us.”
viii
For
My parents who always give me endless support and
love
My beloved sister whose presence encourages me
And
ix
ACKNOWLEDGEMENTS
My love for meaningful words that create great story has brought me to weave this research, choosing one of my favorite novels as the object of my thesis. Throughout the process of my thesis writing, I absorb and learn so many lessons and knowledge. Therefore, I would like to thank my advisor, A.B. Sri Mulyani, M.A., Ph.D. who has patiently guided me in writing my thesis and to my co-advisor, Dewi Widyastuti, S Pd., M.Hum for offering me suggestions and betterments for my thesis.
I would not be able to finish my study without the insurmountable support from my family and friends, whose names cannot be mentioned one by one. Their unwavering support gives me strength to grow and expand my horizon. Therefore, I give my sincere gratitude.
x
A. The Depiction of Amir and Baba ... 27
1. The Depiction of Amir in Khaled Hosseini’sThe Kite Runner... 27
a. Amir and His Afghan Cultural Background... 27
b. Amir and His American Cultural Background... 34
c. Amir and His Religion... 37
2. The Depiction of Baba in Khaled Hosseini’sThe Kite Runner... 39
a. Baba and His Afghan Cultural Background... 39
b. Baba and His American Cultural Background ... 42
xi
B. Amir’s and Baba’s Construction of Identities in the Context of
Diasporic Discourse... 45
1. Amir’s Identity Disposition ... 47
a. A Privileged Unloved Boy into a Poor Loved Son ... 47
b. A Superior Member of Ethnic Group intoa Marginalized Memberof Society ... 49
2. Baba’s Identity Disposition... 50
a. A Powerful Wealthy Man into a Poor Working Class Society...50
b. A Stubborn and Strict Father into a More Compassionate One...52
3. Amir’s Hybrid Identity and Baba’s Resistant Identity...53
CHAPTER V: CONCLUSION...64
BIBLIOGRAPHY...67
xii
ABSTRACT
WAHYUKIRANA, TYAS. Configuring the Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2016.
In the era of globalization and diaspora, diverse cultures meet and intersect with each other. This phenomenon creates changes on the identities of the society undergoing the diasporic experience. The Kite Runner is a novel
telling the story of individuals who face social changes in their life including the configuration of their identities. Therefore, postcolonial study particularly on the diasporic discourse is applied to analyze the process and the formation of identities inthe Kite Runner’s two main characters (Amir and Baba).
Two main objectives in this research are to analyze the character and the characterization of Amir and Baba and to analyze their identities from the lens of diasporic discourse; their formation of identities, the comparison of their diasporic identities, and Amir’s hybrid identity.
In attaining those objectives, library research is applied to collect primary and secondary data from books and websites. Then, the researcher conducts close reading on the novel, and research for supporting theories and related studies. After that, the researcher does critical analysis to answer the problem formulations. Lastly, the researcher draws the conclusion on the analysis.
xiii
ABSTRAK
WAHYUKIRANA, TYAS.Configuring The Identity of Amir and Baba in the Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. Yogyakarta: Program Studi Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2016.
Di era globalisasi dan diaspora, berbagai macam budaya bertemu dan bersimpang satu dengan yang lainnya. Fenomena ini membuat perubahan pada identitas-identitas masyarakat diaspora. Novel the Kite Runner menceritakan
kisah dua individu yang mengalami perubahan sosial dalam hidup mereka, perubahan itu mempengaruhi konfigurasi identitas mereka. Oleh karena itu, studi poskolonialisme terutama yang menggunakan wacana diaspora digunakan dalam penelitian ini untuk menganalisis proses dan formasi identitas dua karakter utama, Amir dan Baba, di novelThe Kite Runner.
Dua tujuan utama di penelitian ini adalah untuk menganalisis karakter Amir dan Baba dan juga untuk menganalisis identitias mereka dari lensa wacana diaspora; formasi identitas mereka, perbandingan dari identitas diaspora mereka, dan identitas hibrid Amir.
Untuk mencapai tujuan-tujuan tersebut, penelitian pustaka digunakan untuk mengumpulkan data primer dan sekunder dari buku-buku dan situs internet. Kemudian, peneliti membaca secara mendalam novel dan mencari teori dan studi pendukung. Setelah itu, peneliti melakukan analisis kritikal untuk menjawab dua perumusan masalah yang ditentukan. Sesudah itu, peneliti membuat kesimpulan dari penelitian.
1 CHAPTER I INTRODUCTION
A. Background of the Study
One of the natures of literary works is capturing the story of any society—portraying the environment including the history, social condition, and the development of that particular society. Then, those elements materialize into the narrative of the literary work. Even though not all literary works have the mentioned function, however, some portray the real life condition; for instance, putting the setting similiar to the reality though essentially still fictional.
One of those literary works is Khaled Hosseini’s The Kite Runner portraying Afghanistan before the revolution and after the revolution. The story is told from the perspective of the main character, Amir. As a result, The Kite Runnertakes the experiences of those eras through the lens of Amir’s journey.
Since the accident of 9/11 in 2001, Arab world has been in a chaos because of the civil war like in Syria or terrorism such as ISIS in Iraq. Afghanistan is not different; conflicts and terrorist groups such as Taliban still exist. After the invasion of theUS in 2001, Afghani government still struggles on its feet.Political and cultural relation between the US and Afghanistan exist inThe Kite Runnernovel.
strict religion and culture. Meanwhile, the Western society including the US represents liberal construction of society.
The discussion of postcolonialism becomes relevant since there is an existence of hegemony and influence of the US society to Afghanistan society. Even further the two types of societies meet with each other despite the fact that US does not directly colonize Afghanistan in the context of the story.Gramsci in Ania Loomba’s Colonialism/Postcolonialism states that hegemony is power gained by mixing coercion and consent. It means the proliferation of ideology also occured through creation of subjects who willingly submit to being ruled (Loomba, 2005: 29). The hegemony and colonization of the Western ideology in The Kite Runner are rather subtle and voluntarily absorbed by the two main characters.
However, the discussion does not wholly focus on comparing the differences between the two societal constructions, but it goes further into analyzing the relationship, the assimilation, and the struggle of the people when these two disparate societies cross paths with each other.
In the light of those integral functions, it becomes the necessity in our contemporary world to analyze the culture, the ethnicity, and the identity of the people who are influenced by the Western’s involvement especially in Afghanistan. The Kite Runnerprovides the portrayal of Amir and Baba having an Afghan root,then in the future they are influenced by the US culture. The two polarized cultures are analyzed through postcolonial lens specifically using diasporic discussion within the realm of their identities.
In accordance to that, Khaled Hosseini himself is a postcolonial writer who experiences diaspora in his life. He moved from Afghanistan to the US just like Amir and Baba do in the story. Thus, it is more relevant to analyze The Kite Runnerthorugh the lens of diasporic discourse.
This research focuses on the identity development of two characters; Amir, the main character, and his father, Baba. The two characters are chosen because the two of them become the central characters in the story. Subsequently, their struggle in adapting the new place, the US, are the most distinctive. Furthermore, this research aims to analyze the different result of identity and adaptability between these two persons from different generations in the story. This research specifically talks about diasporic discussion such as identity formation, hybridity, and resistance.
since they are entities who moved to other countries to build new lives there. Kachig Tololyan says that diasporas are communities of dispersion, an exile, overseas communities (Tololyan, 1996: 3).This ‘community of dispersion’ experiences the meeting of two different cultures which affect their identities. Eventually, the meeting of these two different cultures does not always result into harmonious connection but also sometimes resistance.Particularly in The Kite Runner, Amir and Baba face different progress of identity formation. This research also explicates the resistant identity of Baba and the hybrid identity of Amir that exist within the novel narrative.
B. Problem Formulation
In order to limit the scope of the study, the writer issues two questions on the problem formulation:
1. How are Amir and Baba depicted in Hosseini’sThe Kite Runner?
2. How are Amir’s and Baba’s identity constructed in the context of diasporic discourse in Hosseini’sThe Kite Runner?
C. Objectives of the Study
aspects. At the last, this study also has objective to reveal how Amir and Baba’s identity develop in the context of diasporic discourse. Eventually, the analysis of the formation and the comparison of their identity show how their diasporic identitiesareconstructed.
D. Definition of Terms
In this section, the writer explains the important terms which are used further in this study. Those terms need to be defined to gain compendious understanding of this study.
Identity means the qualities and attitudes that a person or a group of people have, that make them different from other people. Furthermore, in the context ofcultural identity, Stuart Hall says never unifies; it is fractured and fragmented and always constantly changes (Hall, 1993:4). Thus, an individual’s identity is always on continous development. It is formed and transformed in line with the cultural system.
Diasporais taken from the Greek language meaning “to disperse.”It is a movement of people from their homelands to new regions whether by force or voluntarily (Ashcroft, Griffiths, Tiffin, 2007: 61).
Mimicryshows an ironic compromise. The Other (the colonized) has desire to be reformed as an individual that is different that is almost the same as the Self (the colonizer) but not quite (Bhabha, 1994: 86).
7 CHAPTER II
REVIEW OF LITERATURE
A. Review of Related Studies
Four studies done by fourresearchers become the related studies to determine where this research stand. Moreover, those four researches are relevant to the topic of this research. Two of them explain about the process of identity in postcolonial study and the diasporic discussion. The other two studies explain character and characterization of a hybrid and the theory of hybridity analyzed in the characters.
First study is conducted by Christina Laviani Tinambunan, a student of Sanata Dharma University on Configuration of Agency in Constructing Nationalism in Salman Rushdie’s Midnight Children and Mangun Wijaya’s The Weavebirds: A Postcolonial Study. The author explicates that the configuration of agency of the two characters in the novel is highly affected by their surrounding. The concept of identity does not only stop on the sense of self but also how the individual exercises social responsibility and discharge duty in social order. The fundamental concept of identity is subject of that experience; how one individual interprets the experience in transcending limitation, oppression, and weaknesses (Tinambunan, 2015).
different result of identity construction. This research digs deeper not only the identity construction of the main character, but also it examines how the identity is formed in the lens of hybrid discussion.
The second study is administered by Adrianus Bristo Bhago, a student of Sanata Dharma University on Diasporic Movements of Willie: Negotiating Identity Seen in the Postcolonial Perspectives in Naipauls’ Magic Seeds. The researcher talks about how the main character of the story struggles to find his identity through three stages of diasporic experience; Africa, India, and London. The colonial identity is analyzed through the main character’s perspective of home and postcolonial resistance. In Africa, Willie feels lost; he does not see Africa as his home because of the superiority of his wife and non-existent connection with the African people. Then, he moves to India, he still does not belong there, India is not home because the architecture copies of those foreigns ones and Willie fails to join the cause of social movement in India. Lastly, in London, Willie finds home as the comfortable place of St. John Wood house. The perspectives are seen and affected by the diasporic experience(Bhago, 2015).
This research analyzes the impacts of diasporic movements from the perspectives of two people. In that light, this research highlights the factors that might differentiate the result of identity eventhough both characters undergo the same diasporic experience.
main two characters coming from different generations have the quality of a hybrid. They tend to use abivalent mimicry to establish their identities. Lastly, the researcher compares the hybrid situation between the first generation and the second generation (Omnus, 2012).
Similiarto Omnus’ research, this research stands on analyzing the hybrid identity of the main characters. Though, this research only uses one novel instead of two novels.
Last but not least is the study completed by Adhika Agung Pratomo, a student of Sanata Dharma University onHybridity and Resistance of Pakistanis in London as Seen through Two Main Characters in Hanif Kureishi’s My Son The Fanatic: A Postcolonial Study. The author analyzes how the main two characters accept the British culture and identity (hybrid) and reject it (resistance). Furthermore, the paper investigates how the main characters develop a stance against the British society. The study covers the hybridity on the spectrum of character, language, and the term hybrid itself (Pratomo, 2013).
While Pratomo mostly analyzes the reactions of the main characters, this research particularly analyzesthe comparison and the factors that create the different stand points between Amir and Baba in term of hybrid identity. Both characters try to blend in with the new culture. However, there is a different result of trying to do the assimilation or blending in within the spectrum of postcolonial identity.
of identity. Mostly, the discussion of the novel revolves on the psychological analysis of the characters or the literary symbols in the novel. A few of the researchs take on the perspective of postcolonial study. Meanwhile, this novel carries such rich content of postcolonial materials even though the relationship between the colonized and the colonizer in the novel is not a direct one. Thus, this research digs deeper on the understanding of the novel through postcolonial lens.
B. Review of Related Theories
There are four theories applied on this research. The first theory employed is the theory of character and characterization in order to analyze the two main characters (Amir and Baba). The secondtheory is the theory of diaspora. The third is the theory of postcolonial identityand the last is the theory of hybridity. Those four theories are exerted in order to analyze how the identity of the main characters proceed and develop within the realm of diasporic discourse. 1. Theories on Character and Characterization
long as the character does not stray way from the “plausibly grounded temperament” as it has already been written(Abrams, 1997:33-34).
According to E.M. Forster inAspects of the Novel, popular new terms exist in differentiating characters; flat character and round character. A flat character (“a type” or “two dimensional”) is constructed in “a single idea or quality” and shown without many individualizing details. Forster says that flat character can be portrayed in one sentence. The advantages of flat characters are that they are easily recognized and remembered (Forster, 1927: 67-72). Whereas, a round character is complex in temperament and motivations, described in subtle particularity, and able of surprising the readers (Forster, 1927: 77-78).
In analyzing the main characters, the researcher uses the theory of characterization. M.H. Abrams explicates that characterization is a process in which the author explains the characters inside the story. An author is able to characterize a character using two ways which are “showing” and “telling”. In showing, usually the author simply shows how the characters talking and acting. Thus, the readers can “infer the motive and disposition of the characters.” In telling, the author intervenes directly to describe and often evaluate the characters in the story (Abrams,1997:33-34).
descriptionmeans the characterization is done by the author narrating the character’s appearance and clothes (Murphy, 1972:161). Another character’s point viewmeans the character described through the perspective or the opinions of other people.Character speechmeans the characterization done through what a character says. It can be seen through that particular character’s conversation or when that particular character delivers opinions (Murphy, 1972: 164). Seeing the past life of a character, readers can see clues such as events that shape the character. This way, characterization can be done by the direct comment from the author, the person’s thoughts and conversations or from the perspective of another person (Murphy, 1972:166). Conversation of others uses the dialogue or what others say about a character to know the characterization (Murphy, 1972: 167).Character reactionmeans the characterization can be seen through how the character react to circumstances and events (Murphy, 1972: 168). Direct comment from the author means the author describes the character directly through a narrative (Murphy, 1972: 170). Character’s thoughts means the characterization is established by the direct knowledge of how the character thinks (Murhy, 1972: 1971). The last is character’s habits which is a characterization done throughthe knowledge of mannerism, habits or idiosyncrasies of a character (Murphy, 1972: 173).
other three ways (direct comment from the author, personal description, another character’s point of view) does not suit to the materials analyzed.For instance, direct comment from the author can not be used because there is no direct comment from the author. Those are ways to analyze the portrayal of the two main characters (Amir and Baba) in the Hosseini’s The Kite Runner. This theory is essential to answer the first problem formulation in this research.
2. Theories of Diaspora
The discussion of diasporain Postcolonial discourse is consequential since diaspora is a distinct phenomenon in the post-colonial world. In the era of colonialism, the colonized was transffered to the colonial country as slaves. In post-colonialism, the subaltern still moves to the colonial country to seek social mobility and better life. Thus, it is relevant to discuss diasporic experience in postcolonial study.Safran defines diaspora as expatriate minority communities that are dispersed from an original “center” to at least two “peripheral” places (Safran, 1991:83). It means this group of people moved out from their original place to a new foreign place. The movement is either by force or voluntarily.
their original community. He also states that there is no diaspora that exactly the ideal type. If that is so, then it can only be defined toone group such as Jewish diaspora (Safran, 1991:48).
Diaspora in postcolonialism generally talks about the idea of cultural dislocation (Gandhi, 1998: 131). It means that in diaspora—the movement of the people create a condition when the people experience a disruption on their original cultural identity—they have to live in a new cultural spectrum which is not their own.Paul Gilroy in Gandhi’s Postcolonial Theory: A Critical Introduction states that diaspora has its’ value in “the elucidation of those processes of the mutation of culture and restive (dis)continuity that overpasses racial discourse” (Gandhi, 1998: 131). Diaspora revolves around the process of cultural mutation that refuses stagnancy and stability of meaning and identity. The culture moves within the diasporic experience, it always changes. It mutates when the original culture meets the new one.
Diaspora also illustrates the mobility of thought and consciousness made by the cultural adherence of colonialism. In diasporic discourse, the discussion does not only stop on the idea of Western or colonial identity but also it has the nuanced culture of travel (Gandhi, 1998: 132-133). In diaspora, there is amovement of thought and consciousness of the diasporic people caused by the requirement of colonialism. The culture moves and travels.
disconnected from their homeland, now are capable to find themselves in border relation with their own homeland because of technologies of transportation, communication tools, and migrating labor. Furthermore Clifford says that regardless the existence of idelogies of purity, dispersed communities can never be exclusively nationalist (Clifford,1994: 305). They are moved and affected by the transnational networking with multiple attachments, and also change in accordance with the host countries’ norm as well as resisting it. It means that diaspora is not exclusive to one national identity but it is influenced by transnational movements. It adapts and resist the host country as well.
Diaspora includes dwelling, communities maintainance, having collective home far from home. At the end it creates forms of community consciousness and solidarity that retains the identifications apart from their national time/space in order to live in the host country(Clifford, 1994: 304-308). Diaspora forms a community with their own fellows. This community share togetherness and solidarity to survive in the foreign place.
3. Theories of Cultural Identity
Hall in The Questions of Cultural Identitycategorizes three concepts of identity. Those are identityas the Enlightenment subject, identity as sociological subject, and identity as post-modern subject (1993:275). Identity on the Enlightenment concept is seen as “a fully centered, unified individual”. This paradigm belives in a conception that human beings have their inner core self. It emerges when they were born. The essentialist core of an individual is the identity (Hall, 1993: 275). While the Enlightenment concept focuses on ‘individualist’ view, the sociological conception says that identity is formed in the “interaction” between self and society. The individual still retains its “core.” However, this core is changed and modified with the “dialogue” with the cultural world (outside) (Hall, 1993: 275). This view enunciates that individuals internalize the meaning and the values of culture as part of themselves—at the same time align their subjective feelings in accordance with the objective cultural space the individuals occupy. A human being’s identity is contingent toward the cultural world which shapes them. The third one is the post-modern conception. This view argues that the subject/individuals which are previously seen as “unified has become fragmented: composed, not a single, but of several, sometimes contradictory, or unresolved, identity” (Hall, 1993: 276-277). The process of identification has become open-ended, variable, and problematic. Our identity shifts and changes at different times.
fixed but becoming continous process of history, culture, and power. Cultural identity in particular changes in formation continously.
Therewith, it emphasizes the impossibility of such fully constituted, separate and distinct identities. It denies the existence of authentic and originary identities based in a universally shared origin or experience. Identities are always relational and incomplete, in process. Identity is always a temporary and unstable effect of relations which define identities by marking differences. Thus the emphasis here is on the multiplicity of identities and differences rather than on a singular identity (Hall, 1993: 394).
In identity theory, self categorizationor self identification (classifying or naming itself in particular ways in relation to the other social categories or classifications) is important to form an identity (McCall and Simons, 1978). An individual forms their identity by identifying one self with a certain social group. This social group usually exist structured in a society such as white American or African American. Each person, however, over the course of one’s life, is a member of unique combinations of social categories. That results in unique sets of self identities as well (Hogg and Abrams, 1988).
members and the contrast between self and out-group members” (Hogg and Abrams, 1988).An individual uses self-categorization to find similiarities with the other group members then adopt the identity of the social group to the self.It includes the values, beliefs, attitudes, behavioural norms, and so on.
On the other hand, the consequence of social comparison is the “selective application of the accentuation effect” which create self-enhancing outcomes for the self (Hogg and Abrams, 1988). Specifically, this self-enhancement also improves one’s self-esteem by judging the in-group positively and the out-group negatively.
4. Theories on Hybridity and Resistance
Homi K. Bhabha says that hybridity confers the colonized and colonizer’s power relation. Hybridity sheds light that it is not always true the pre-constructed notion that the colonized is always inferior to the colonizer. Furthermore, hybridity theory propagates that being a hybrid means that a person in a place between the First World and the Third World. Hence, in the hybrid realm, an individual has two cultures meeting and diffusing with each other. Bhabha also states that culture is never constant but dynamic with other cultures’ involvement. The cultural identity is constantly changing, absorbing the influences of other cultures.
authority and identity of the colonizer upon the colonized (Bhabha, 1994: 112-113).
In order to dig deeper, another theory of Barry is presented to lay stronger ground of theoretical framework. Based on Barry, hybridity happens when an individual is colonized both mentally and physically by dominant culture creating a condition of in-betweenness—the original identity and the dominant. A hybrid individual stands in-between the culture of the colonized and the culture of the colonizer. However, the individual never fully possesses one culture.
In order to establisha new identity, a hybrid usually uses mimicry. It is when the colonized imitates the identity and culture of the dominant culture in order to gain certain social benefit. Mimicry is the desire to be reformed as a recognizable Other.
Mimicry emerges as the representation of difference that is itself a process of disavowal. Mimicry is, thus the sign of a double articulation; a complex strategy of reform, regulation and discipline, which ‘appropriates’ the Other as it visualizes power (Bhabha, 1994: 86).
Mimicry is a process of denial that creates reform of the colonized to resemble the colonizer—in order to gain the same power. Mimicry happens when the Other imitates the culture, language, habit and other colonizer’s attributes in order to be the same as the colonizer.
The theoretical recognition of the split-space of enunciation may open the way to conceptualising an international culture, based not on the exoticism of multiculturalism or the diversity of cultures, but on the inscription and articulation of culture's hybridity. It is the inbetween space that carries the burden of the meaning of culture, and by exploring this Third Space, we may elude the politics of polarity and emerge as the others of our selves (Bhabha, 1994: 56). The third space concept elucidates that the new hybrid culture emerges from it. The perspective in seeing the colonizer and colonized is no longer a binary relationship but rather creating an entity that contains “otherness” of ourselves. The identity of a hybrid is no longer cocooned within the boundaries of two separated polars (the colonized and the colonizer).
As Bhabha argues that ahybrid is not only “voiced and double-accented”but is also “double-languaged” for in it, there are not only (and not even so much) “two individual consciousnesses, two voices, two accents, as there are (doublings of) socio-linguistic, consciousnesses, two epochs that come together and consciously fight it out on the territory of the utterance”(Bhabha, 1994:58).
As an hybrid individual, one uses not only two voices or two accents but alsotwo languages. This occurance happens because the individual has not only two consciousnessess, but also there are dual socio-linguistic, consciousnesses, and two periods of time within their identity which constantly fight each other to be enunciated.
they become “reversal and resistance to the colonizer as the reaction to the dominant culture (Boehmer, 2005: 165). It means that the colonized might be be able to assimilate or take the stance of opposition; resisting the influence and identity of the colonizer.
In concordance with Boehmer, Bill Ascroft in his book, Postcolonial Transformation, says that resistance is a refusal to be absorbed, to be influenced by the dominating power, and altering them into tools to express their own deeply held identitiy and cultural being (Ascroft, 2001:20). The colonized enacts resistance by rejecting the influence of the colonizer whether it is hegemony or identity-changing. Instead, they transform their action into strengthening their own “identity” and “cultural being.”
C. Theoretical Framework
23 CHAPTER III METHODOLOGY A. Object of the Study
The object of the study is a novel The Kite Runner written by Khaled Hosseini, an Afghani and American author. The story was published first in 2003. This novel consists of 401 pages divided into 25 chapters. The Kite Runner is published by Penguin Group (USA).The Kite Runneris Hosseini’s first novel and the most well-known one. More than 38 million copies have been sold worldwide. Hosseini wrote other two novels; it also has the background of Afghanistan; those are A Thousands Splendid Suns and And The Mountains Echoed. The novels have a similar tone; about family, love, and tragedy. Hosseini received John Steinbeck Award forthe Kite Runner.
The Kite Runner itself tells a story about Amir, a privileged young boy who lives with his father (Baba), a Hazara servant boy named Hassan, and Hassan’s father—Ali. The two young boys are extremely close despite their different backgrounds. However one day, Amir fails to help Hassan out of cowardice when Hassan gets raped by an evil young boy, Assef, who is the son of Baba’s friend who lives close to them. Amir drowns in guilt and sorrow; he then decides that to move on Hassan has to go away. Hence, he tricks Hassan so he is considered as a thief.
However, 25 years later, Amir has to save Hassan’s son from Taliban and he can get his redemption over his sin in the past.
This story reveals that Amir and Baba are the entities affected by the diaspora—voluntarily moving from Afghanistan to the US. The study reveals the construction of identities of Amir and Baba. It shows whether Amir and Baba react in the same way or not in adapting the US culture. Moreoever, whether or not they are hybrid characters.
B. Approach of the Study
The approach of the study uses postcolonial approach. This approach is relevant because the writer wants to know the influence and the hegemony of the dominant culture to the characters. Moreover, it is also relevant to use the postcolonial approach in order to answer the questions in the problem formulation.
further becoming a hybrid. Meanwhile, Baba’s development of identities contains resistance and conflicts.
The issues of cultural identity take part quite big in the story. It is relevant to use the postcolonial criticism particularly analyzing the diaspora context of the characters and the hybridity theory in which there is a crosscultural interaction in the novel. The novel also tells how Amir’s dynamic growth as an individual with two cultures learnt and adapted by him. Then, the theory of hybridity and resistance are applied to analyze how Amir as an hybrid character is presented in the novel.
C. Method of Study
This research uses library research. The sources are collected through books to find related studies and theories. The primary source isThe Kite Runner
novel by Khaled Hosseini. The secondary sources are from books to gain theories and information, internet articles, and many others.
In constructing this research, the researcher conducted several steps. In order to understand the object of the study, the writer conductedclose reading on
The third step is critical analysis conducted to answer the problem formulations by utilizing postcolonial approach, theory of character and characterization, theory of diaspora, theory of postcolonial identity, hybridity and resistance.
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CHAPTER IV ANALYSIS
In this chapter, the writer answers the questions in the problem formulation. The theories and method mentioned earlier are used in this chapter. In order to configure the identity of Amir and Baba in the novel, the analysis is segmented into two parts. First is finding out how are Amir and Baba characterized, second is how the characteristics unveil the construction of identity based on the diasporic discourse.
A. The Depiction of Amir and Baba in Hosseini’sThe Kite Runner
In this subchapter, M. J. Murphy’s theory is used to analyze Amir and Baba as the main characters.In general, Amir and Baba’s characterizations are derived from another character’s point of view, character’s speech, character’s past life, character’s thoughts, character’s habits, and conversations among other characters. Amir lives as a rich boy in Kabul with his Baba, a rich businessman. However, their condition changes when they move to the US, they become poor. Baba has to work in little jobs with little payment. Nevertheless, Amir successfully graduates from creative writing major and he becomes a published writer. The complete analysis of Amir’s and Baba’s characteristics are as follows.
1. The Depiction of Amir
a. Amir and His Afghan Cultural Background
intertwined with his Afghan cultural background.The customs and practices of Aghan society are really palpable in the story and Amir also takes part of it. For instance, as an Aghan society, Amir celebrated Eid, played kites, sacrificed a lamb, had a habit of greeting every guest in an event, eaten together from a large plate with family, and so on. Those are the examples of customs and practices of Afghan people.
Another aspect is seeing the social construction in Afghan society. Examining the social hierarchy in the novel, Amir is included in the upper class society of Aghanistan. He is the son of a very wealthy and influental man in Kabul. His father, Baba, is one of the richest businessmen in Kabul. “So Baba proved them all wrong by not only running his own bussiness but by becoming one of the richest merchants in Kabul. Baba and Rahim Khan built a successful carpeting bussiness, two pharmacies, and a restaurant” (2007:16). Afghan society respects Baba tremendously because of his success and achievements. As a result, Amir always gets what he wants. It can be seen when Amir has a birthday, he gets many presents, the presents are only left piling up in the corner. “Sitting in the middle of my room the next morning, I ripped open box after box of presents. I don’t know why I even bothered” (2007:110). Amir is financially secure in his childhood life in Afghanistan. What he wants is always fulfilled because of his father’s wealth. Therefore, Amir has access to a better education, better books, better food, better recreational activities, and better treatment in society.
such as Amir’s birthday and a family gathering, the way the adults talk to Amir always project good manner and affection. “...plus Kakas and Khalas who were going to bring me gifts and congratulate me for having lived to thirteen” (2007:102). “Some of them tousled my hair and shook my hand too. I was so proud of Baba, of us” (2007: 16). They give special attention to Amir, as well. “ People raised their heads from their platters, called out their congratulations. Kaka Faruq patted my back with his clean hand” (2007:93).Culturally speaking, Afghan culture of respecting wealthy people puts Amir in a big advantage because of his father’s influences. Thus, it entails into set of solicitous social treatments by the people around Amir.
Not only Amir is blessed by a wealthy background, his ethnic cultural background is also considered superior in the society. Amir is a Pashtun. His childhood life is considerably more fortunate because he is a Pashtun. In Afghanistan, particularly in Kabul, Pashtun society is seen as a more civilized and educated ethnic group. Furthermore, Amir’s bloodline is one of the noble families. His grandfather, Baba’s father, is an honorable judge in Kabul who even has met the King and Amir’s mother is one from royal family(2007: 16). As a result, culturally, Amir is placed in a superior place in society.
characteristics of Mongoloid features. “...like people called Hazaras mice-eating, flat-nosed, load-carrying donkeys. I had heard some of the kids in the neighborhood yell those names to Hassan”(2007:10).How the relationship between Amir and Hassan works also confirms that hierarchy. Amir and Hassan come from different ethnicities. Pashtun people look down on Hazaras people. It can be seen from the response of Amir’s teacher when Amir shows the book of Hazara’s history.
The following week, after class, I showed the book to my teacher and pointed to the chapter on the Hazaras. He skimmed through a couple of pages, snickered, handed the book back.
“That is the one thing Shi’a people do well,” he said picking up his papers,” passing themselves as martyrs.” He wrinkled his nose when he said the word Shi’a, like it was some kind of disease (2007: 10).
privileged individual who get superior advantages through the construction of class and ethnic hierachy.
However, the superiority and priveleges Amir attains based on his cultural background are exactly the reasons of his sufferings. Amir, as a boy, always feel that he is out of place—the standard and hierarchy that on the surface favor him become the means to bring pain into his life.
First is the Afghan patriarchal culture that upholds masculinity and male-domination. It is presented through how Baba educates Amir. As a result, Baba’s education to Amir is also distinctly masculine, just like the culture of Pashtun men. In his childhood, Amir is the sole child of a wealthy bussinessman. Thus, he lives a lavish life. However, as a child pampered by material things, Amir suffers from the indifference and distance between him and his father, Baba. Baba is disappointed because Amir does not seem strong and masculine. Throughout the beginning of the novel, Amir is described as a meek, introverted, not masculine child, a coward compared to Baba who is strong, masculine, brave, and hard-headed.
Of course, marrying a poet was one thing, but fathering a son who preffered burying his face in poetry books to hunting...well, that wasn’t how Baba had envisioned it, I suppose. Real men—real boys—played soccer just as Baba had when he had been young (2007:21)
falls short on Baba’s expectation. Even in one time, Baba blatantly feels disatisfied with Amir since Amir is a very different person than Baba. Amir does not concede to the cultural standard on how to be a good Pashtun man. Taking point to the extreme, Amir eavesdrops how Baba sometimes thinks that Amir is not his son. The conversation between Baba and Rahim Khan bellow signifies that fact.
“Now who’s oversimplifying?” Baba said. “Look, I know there’s a fondness between you and him and I am happy about that. Envious, but happy. I mean that. He needs someone who...understands him, because God knows I don’t. But something about Amir troubles me in a way I can’t express. It’s like...” I could see him searching, searching for the right words. He lowered voice, but I heard him anyway. “If I hadn’t seen the doctor pull him out out of my wife with my own eyes, I’d never believe he’s my son” (2007: 25).
The pile was growing there: Polaroid camera, a transistor radio, an elaborate electric train set—and several sealed envelopes containing cash. I knew I’d never spend the money or listen to the radio, and electric train would never trundle down its tracks in my room. I didn’t want any of it—it was all blood money; Baba would have never thrown me a party like that if I hadn’t won the tournament (2007:110).
Second is Amir’s position as a superior Pashtun brings suffering as well. Analyzing further into Amir’s behaviour through the lens of cultural background, Amir has a deviant trait to the pre-constructed cultural background of Aghan shows his affection to Hassan which is not suitable to how Pashtuns treat Hazaras in common.
“What?” I said,
“What does that mean, ‘fascinating’?”
I laughed. Clutched him in a hug ang planted a kiss on his cheek. “What was that for?” he said, startled, blushing.
I gave him a friendly shove. Smiled. “You’re a prince, Hassan. You’re a prince and I love you (2007:33).
In one of those brief bursts of lights, I saw something I’ll never forget: Hassan serving drinks to Assef and Wali from a silver platter. The light winked out, a hiss and a crackle, then another flicker of orange light: Assef grinning, kneading Hassan in the chest with a knuckle.
Then, mercifully, darkness (2007: 109)
Amir is sometimes forced to act in opposite to his true feelings. For if he does not so, Amir will be judged by other Pashtun society even by his Baba.Amir despises himself for letting Hassan gets hurt by Assef because Amir is afraid of Assef, a powerful Pashtun. It is emboldened by the justification that it is okay to sacrifice a Hazara. Hassan is only a Hazara. It puts tremendous pain on Amir.
I thought about Hassan’s dream, the one about us swimming in the lake. There is no monster, he’d said,just water. Except he’d been wrong about that. There was a monster in the lake. It had grabbed Hassan by the ankles, dragged him to the murky bottom. I was that monster (2007: 94).
Even further when Amir is an adult, when General Taheri, Amir’s father-in-law, calls Sohrab, Hassan’s son, a Hazara. Amir is angry and reprimands General Taheri not to call him Hazara ever again. “And one more thing, General Sahib,” I said. “You will never again refer to him as ‘Hazara boy’ in my presence. He has a name and it’s Sohrab” (2007: 390).
Amir’s Aghan cultural background gives several advantages in terms of materials and social status, however, at the same times those privileges become the reasons of suffering for Amir’s childhood. Amir goes through his early life unhappy because of those social constructions.
b. Amir and His American Cultural Background
father in his childhood life. Baba thinks that extreme conservative values are useless. It can be seen on how Baba perceives lowly to the Mullah that teaches Amir religion. “ ...but first understand this and understand it now, Amir: You’ll never learn anything of value from those bearded idiots” (2007:18).Amir, even in his early life, is taught to undermine the conservative values of his people. His Baba lives by his own rules not bound by the conversative values. Such exposure also influences Amir to be more open minded and prefer secularized western way of thinking. Amir’s American cultural background is shown from the clothes and activities that are American; going to thecinema watching western movies, having a picnic with sandwiches. It can be seen through Amir’s activities in his childhood.“We saw Rio Bravo the first time, but we saw our favorite Western, The Magnificent Seven, thirteen times” (2007:28).American influences are not only recognized through the life style and habits that Amir does. It also happens when Amir learnt literature and western perspectives when he was a child. He reads Victor Hugo, Jules Verne, Mark Twain, Ian Fleming as well as the authors from Afghanistan. Amir’s reading materials also play a part in influencing him to be more American.
are also materialized when he evaluates his gender position in Aghan society. He is aware of the double standard Aghan people set for woman. When it comes to an affair outside marriage, Aghan society only applies social repercussion to women, but the man never gets the blame. Even when Amir tries to get close to Soraya, he dreads the gossips that might spread. “—I was fully aware of the Afghan double standard that favored my gender. Not Did you see him chatting with her?But Wooooy! Did you see how she wouldn’t let him go?” (2007:159). Amir even more understands this when Soraya is upset because the women in her family humilliate her. His thoughts on gender equality are distinctively western thoughts compared to the patriarchal values of Afghan society. His way of thinking is strongly influenced by his Baba.“May be it was because Baba had lived by his own rules, a maverick who disregard or embraced societal customs as he had seen fit” (2007: 195).
America in itself is a chance for Amir to start a new life—to be happy again. Amir suffers in Afghanistan but America understands him. Amir is always fond of America, even when he grows up, the idea of America liberates him. America gives Amir a life where he can forget his past. He can forget Hassan and his sins. “America was different, America was a river, roaring along, unmindful of the past. I could wade into this river, let my sins drown to the bottom, let the waters carry me someplace far...If nothing else, for that I embraced America” (2007:148).
being an introverted child who likes poetry are rejected. However, in America, all of those things are accepted. Amir grows to be an adult who is in line with his true calling. America accepts Amir as who he is. America supports Amir to be a writer.
c. Amir and His Religion
comitts suicide. “Then I remember I haven’t prayed over fifteen years, I have long forgotten the words” (2007: 373).
From the beginning of the novel until near the end, Amir refuses to be devoted to God and doing any religious practices. However, it changes at the end of the novel when Amir faces desperate situation of Sohrab’s suicide. He turns to religion and God as a salvation. “There is a God, there has to be, and now I will pray, I will pray that He forgive that I have neglected Him all of these years....” (2007: 373). Amir asks God if Sohrab is saved then Amir will be religious and doing any means possible to worship him. “I bow to the west and kiss the ground and promise that I will dozakat, I will do namaz, I will fast during Ramadan and when Ramadan has passed I will go on fasting” (2007: 373).
2. The Depiction of Baba
a. Baba and His Afghan Cultural Background
Baba lives and develops most of his life in Aghanistan. The cultures of Aghan and Pashtun are interwoven strongly in his personality and behaviours. Afghan culture is also a religious-based one, an Islamic culture. Baba comes from an Islamic society that upholds patriarchal values strongly. Patriarchal society upholds a view of man-domination and masculinity. Baba was brought up within this construction of partriarchal values. Thus, Baba manifests this value in his ways of handling his family. Baba, as a man in a Pashtun family, is the leader of Amir’s family. Within the perspective of Amir, Baba owns and directs everything. Even his mother—Sofia Akrami— is seen as Baba’s possesion. Man is the possessor and controller in a family. Baba sees his wifeasprize of a winner by calling Amir’s mother “my princess” (2007: 17).
concept of manhood puts Amir in suffering since Amir can not fulfill the expectation of a masculine man. Rather than choosing to engage in a fist fight, Amir lets other children bully him. Rather than playing soccer or any physical sports, Amir chooses to read books and write stories. Baba shows disgust and dislike when Amir cries over a death of a chapandaz, a horse man. “I remember how Baba’s hands clenched around the steering wheel. Mostly, I will never forget Baba’s valiant efforts to conceal the disgusted look on his face as he drove in silence” (2007:23).Analyzing further, Afghan culture is also clearly embedded in Baba’s habits. Afghan society puts an importance into brotherhood and ‘lavish’ events. Baba is a very generous individual who helps others a lot and yet very reluctant to be paid back. When Amir has his thirteenth birthday, Baba holds a splendid party and invites most people in his community. It is important for Afghan people to invite people as many as possible when one holds an event. It is used to strengthen the sense of brotherhood and connection. Afghan people feel insulted when they are not invited to an event. This is why, when Amir and Baba plan to go to Jalalabad, Baba’s ends up inviting dozens of his family.
US, he is bewildered by the individualistic values there. When Baba wants to buy food using a check because he does not bring money, he is asked to show his ID. Thus, it results in Baba getting angry and violent because Baba thinks the shop owner knows him well already. Hence, Baba expects them to trust him as a friend. However, in America, that is it not the case.
Afghan people value honor and pride as their utmost priorities as well, particularly for the men. Henceforth,Baba is a prideful individual even when he goes to the US. He rejects food stamps or any kind of social welfare given by the US government. Baba hates pity and Baba believes that every honorable Afghan man should work and stand on his own feet.
Baba also upholds highly of his political pride and standpoint. Baba hates the Russian. He takes it to the extreme when he refuses to be treated by a Russian doctor eventhough the doctor is born in the US. “I do not care where he was born, he’sRoussi” (2007:168).
Baba also follows several Aghanistan traditions that are mostly derived from Islamic culture. Baba still does celebrate several important days in Aghan culture such as Eid-e-Qorban. Baba follows the tradition by slaughtering a sheep and give it to family, friends, and the poor (2007: 83-84).
b. Baba and His American Cultural Background
Baba’s personality and trait are greatly influenced by western culture—the US culture. Baba dislikes the boundaries and limitation religion creates. He prefers western life-style that is free and moderate.Baba’s habit and behaviour reflect his preference to the US culture. The western culture prefers liberal values and self-actualization without the boundaries of religion. Even though Baba is a Muslim, he drinks alchohol and eats pork. “Baba was pouring himself a whiskey from the bar....” (2007: 17). He also openly denies God and His importance. “If there is a God out there, then I would hope he has more important things to attend to than my drinking scotch or eating pork” (2007: 20).
teaches, there is only one sin, only one. And that is theft. Every other sin is a variation of theft” (2007: 19).
Baba tends to set his own moral values, personal thoughts, and principles rather than following what is inside the religion or any religious scriptures. Baba gets exposure and leverage to exercise his liberal values because he is a rich businessman. Thus, he can attain such life-style financially and without being condemned socially. Just like Amir, Baba even strengthens his superior background in Afghanistan society by adapting western-oriented life-style. It is portrayed by his choice of house (a western-style mansion), car, and the way he treats Amir with western toys and clothes. Baba’s political point of view is also distinctively siding to western view. Baba favors western or countries that are allied to western countries. Baba, for instance, thinks that America, Britain, and Israel are the best capable countries in the world. His political point of view usually causes Baba to get animosity from Afghans—they called him pro-Jewish, anti-Islam. “There are only three real men in this world, Amir,” he’d say. He’d count them off on his fingers: America the brash saviour, Britain, and Israel” (2007:136).
However, Baba’s perspective when he arrives in the US is completely different with his perspective when he is still in Aghanistan. Baba loves the idea of America but he can’t bear to live in America. “Baba loved the idea of America. It was living in America gave him an ulcer” (2007:136)
job Baba has also is physically draining. He works as a gas station attendant (2007:141). “But the Bay Area’s smog stung his eyes, the traffic noise gave him headaches, and the pollen made him cough. The fruit was never sweet enough, the water never clean enough....” (2007:137-138).
Baba does not like to learn English, as well. He likes the culture of America when he is still in Afghanistan, but Baba hates American language when it is necessary for him to use it. Baba does not want to take EFL classes suggested by Amir (2007:138).
c. Baba and His Religion
When it comes to religious value, Baba is against it in a quite extreme way. Religion for Baba is perceived as a mere social convention, it is not something that should be followed devoutly and blindly.
week because the truck that will bring them to Peshawar, Pakistan,breaks down. When all of the people pray to God and ask Baba why he does not pray, Baba says that prayer will not help them but eight cylinders and a good carburetor will. “What’ll save us is eight cylinders and a good carburetor” (2007:130).
However, Baba still conducts several moral conventions of Islam values in his life such as upholding honor, giving charity to the poor, protecting the weak and so on. These actions of Islamic values, however,are not entirely derived in the name of religion in itself, however, seen as moral values in general by Baba. This is exactly why Baba defends the young woman who will be raped by a Russian soldier when they flee Afghanistan to Peshawar. “Tell him I’ll take a thousand of his bullets before I let this indecency takes place” (2007:126).
He also upholds honor when Baba warns about Amir’s relationship with Soraya when they meet in the flea market. Any connection or relationship outside marriage is seen as shameful and risky to the honor of both families. In conclusion, Baba sees religion as a social convention and not a source of spiritual satisfaction or religious safety.
B. Amir’s and Baba’s Constructionof Identities in the Context of Diasporic Discourse
society, mostly the diasporic experiences are caused voluntarily because they want to move to find a better place or life. Amir and Baba are also a part of voluntarily diasporic experiences when they seek a better life in the US. They leave Afghanistan out of fear of being killed or persecuted.
Just like Safran says diaspora communities still have a strong connection with their home country (Safran, 1991:48). Amir and Baba also have a deep attachment to the Afghanistan as their original country. As a part of diasporic community, Amir and Baba move from one place to another. This movement also causes a change of cultural background and more diverse spheres of life. Hence, a change of one’s identity is also inevitable. As Gandhi states that diaspora experience cultural dislocation. The people face disruption on their original cultural identity (Gandhi, 1998: 131). As a result, it is essential to disscuss the identitity formation in diaspora. In order to survive and adapt in a new place, Amir and Baba also undergo changes. In accordance to the theory of identity, this research apply the concept of identity in the perspective of post-modern conception (Hall, 1993: 276-277), identity is something fragmented, not single. An individual processes identification in open-ended way. The identity shifts and changes at different times. Subsequently, in pursuance of analyzing the identity of Amir and Baba, it is essential to scrutinize the changes of identity before and after they move to the US in the lens of those aspects.
identity of Amir and Baba. The first phase is the identity Amir and Baba acquire in Afghanistan before they move to America. Their identities in Afghanistan are closely affected by their background and environment. Amir’s identity is built and manifested around the character of Baba and the social system of Afghanistan society.In analyzing further how the transformation of the identity of Amir and Baba occur, this research utilizes the concept of self-categorization and self identification to form one’s identity. It means a certain identity is related to a certain social groups. An individual attains identification by categorizing themselves belong to a certain social group. Then, the similiarites are used to define one’s identity in a social group (Hogg and Abrams, 1988).It means that this research examines how Amir and Baba do self-categorization and self-identification on social groups in their life. Thus, they constitute their identities based on what social categorization or social group they belong to. This section is essential to establish the comparison of their identities before and after move to the US in order to scrutinize the possible factors of hybridity and resistance on their identities.
1. Amir’s Identity Disposition
In accordance to the aforementioned theory. Amir’s identity changes are as follows.
a. A Priveleged Unloved Boy into a Poor Loved Son
Eventhough everything changes, life in the US suits him fine since Amir is able to be himself without so many expectations from Baba and the society. There is no longer Afghan masculine standard that suffocates him. He is no longer a son of a rich man with many financial benefits, now he is categorized as the member of lower class society with a small house and a second-hand car. Amir does not have luxurious toys and plenty of money. He needs to go to school as the oldest one in class. People do not spoil and acknowledge him anymore. How Amir identifies himself in the US has changed completely. Nevertheless, Amir is loved by Baba in the US.Amir and Baba’s father and son relationship gets better. They talk more and help each other more partly because now they only live together without other people. Hence, the frequency of their interaction increases. Baba even initiates intimate physical contacts with Amir. He hugs and congratulates Amir with affection when he graduates from high school. Baba accepts Amir as who he is and Baba is proud of his son. “He walked to me, curled his arm around my neck, and gave my brow a single kiss. “I am moftakhir, Amir, he said. Proud” (2007:143). Amir also sees Baba as a father and normal human being. He no longer idolizes him and tries so hard to win his love. Baba, in the US, gives love to Amir unconditionally. Amir does not need to adhere to any standard or to win any masculine competitions.
getsA’s on his creative writing courses. It is seen from the Baba’s comment on his grade.
Amir is going to be a great writer,” Baba said. I did a double take at this. “He has finished his first year of college and earned A’s in all of his courses” (2007:151).
b. A Superior Member of Ethnic Group into a Marginalized Member of Society
Clearly in Afghanistan, Amir as a Pashtun has so many advantages that other groups of society do not attain. Moreover, Amir has a royal blood from his mother. People respect him, he gets privilege of good education and is invited to important events. All are changed when Amir moves to the US. Now, Amir belongs to minority, a marginalized community of immigrants. As a marginalized society, Amir has to live in a poor neighborhood with also other poor people compared to the majority society of the US. The choices of welfare is also limited for Amir because he is an immigrant. Amir lives in area that has a rather shady environment in Fremont. “Most of our neigbors in Fremont were bus drivers, policemen, gas station attendant, and unwed mothers collecting welfare....” (2007:137).
general.When in Afghanistan, Amir’s superior upbringing as a Pashtun enables him to get things and help from people even without paying any money. Many people help to prepare his birthday party without getting paid (2007:102). Now, in America, Amir has to help Baba to sell knickknacks that people no longer wanted in the flea market. It is how usually Afghan immigrants get more money to survive. Even though it is small, it helps them. “The early Sunday mornings, we drove to the San Jose flea market off Berryessa, rented a spot, and sold the junk for a small profit....” (2007:149).
Not only that, Amir also has to work from a low-paying job first in order for him to feed his family. Amir works as security officer and at the same time writes his novel. Amir starts from bellow in the US compared in Afghanistan Amir has his father business to depend on. The constrast is immense between the lives in Afghanistan and the US for Amir. His identity is changed completely in the US.
2. Baba’s Identity Disposition
a. A Powerful Wealthy Man into a Poor Working Class Society
