From their accent, to their vocabulary and their discourse pattern, speakers identify themselves with members of that linguistic community. In the face of the ingrained belief that one language equals one culture, individuals assume several collective identities; from where you live, to languages you speak, groups you’re a part of, etc. Identity is constantly growing and changing as the individual progresses through life. (Claire Kramsch) During the late 18th century scholars like Johann Herder and Wilhelm von Humboldt put forward the idea that “different people speak differently because they think differently, and that they think differently because their language offers them different ways of expressing the world around them.” (Claire Kramsch) This leads us into the next point about Sapir-Whorf and linguistic
Cultural Narrative Culture is recognized as a noun and according to the dictionary it is defined as, “The customs, arts, social institutions, and achievements of a particular nation or people.” In other words, culture is the identity of a particular community that is learned by previous generations and is implied by certain institutions. Culture never remains the same because the future generations keep on evolving their beliefs and ways, of which they do things. There is a probability that your culture may differ from mine, and that is what makes our cultures so great! Our culture is what allows us to stand out and differ from one another. From our customs to the way we dress, it is all part of our culture.
Virginia Woolf 's extended essay, A Room of One 's Own explores the social implications of gender and authorship. Through her partially fictionalized narrative, Woolf examines the spaces for women in fiction - both historical and contemporary - to move the reader through a succession of images meant to focus their attention on women 's potential in the creative sphere. Despite the fact that Woolf 's A Room of One 's Own was published in the wake of women 's suffrage and thus embodies contemporary cultural concerns surrounding gender, it was not considered an inherently feminist text by herself or her critics. And yet, the legacy of Woolf 's essay has allowed it to stand in as a touchstone of feminist literary criticism for almost a century. Officially published in 1929, A Room of One 's Own was built out of a series of lectures on women in writing presented to audiences at Newnham College and Girton College -
But diaspora literature may also be defined by its contents, regardless of where it was written. Diaspora Literature involves an idea of a homeland, a place from where the displacement occurs and narratives of harsh journeys undertaken on account of economic compulsions. Basically Diaspora is a minority community living in exile.
Postmodernism lies precisely at the level of perception and experience, it also refers to a cultural phenomenon that reflects profound changes in society and culture within which it is strongly rooted. Further, in postmodernism, Feminist English Literature is a spectrum of many colours and shades like soft, prominent and strident. The voices emanating therefore vary from the traditional but conscious of their selves to exclusively self seeking with a seeming vengeance. Accordingly, Postmodernism Feminist literature is fully committed to accommodating the voices of the eccentric and the marginalized. Hence, Herein lays the close connection between feminism and postmodernism.
(Dubin, 1978). Cultural fusion theory has three essential boundary conditions: Newcomers are primarily socialized in one culture and then move to a new culture; they are to some extent dependent on the dominant culture/environment and finally they communicate with members of the dominant culture. (Croucher and Kramer, 2016) Following these conditions, Croucher and Kramer supposed that communication was both the result and the mean of establishing a cultural fusion, and that this fusion was a dynamic system influencing at the same time the individual and the
The Twenty-first century is an era of globalization with the result that there is an ever increasing connectedness internationally. They may be travelling as a tourist, studying abroad, working in distant country or merely fleeing inhospitable climate of oppression and political discord resulting in blatant violation of human rights as well as basic necessities for life. People and sometimes refugees from trouble stricken countries like Syria or Afghanistan are seen in crossings. Along with intercontinental mobility comes the intercultural understanding that is always seen to change their worldviews and cultural values once they venture out of their home country. According to Berry, the cultural views can change when they undergo an adaptation or integration process.
In an era of generalized globalization, which leads to increased hybridity in practically all levels of our existence, cultural barriers also tend to shade off substantially. This has motivated a growing feeling of protection regarding several singular cultural heritage elements that are considered to be unique identity components of the societies and communities that created them, and of irreplaceable value. However, this globalization that began centuries ago through commercial, technological, cultural, political and war-related exchanges between different peoples, which have been gradually increasing in intensity to the present day, turned out to be itself the originator of a heritage that has been created precisely in the context of contacts between different cultures. This new transcultural heritage (or, in some way, hybrid heritage) presents a whole set of different complexities that, to a greater or lesser extent, hinders its safeguard and preservation for future generations.
According to Avtar Brah,... Double consciousness and homeliness. are the two features of postcolonial diasporas. The Double consciousnesses or unstable sense of the self is the consequence of involuntary relocation during colonialism. An individual may experience the feeling of being caught between cultures, of belonging to neither community rather than to both .
This specifically refers to women´s participation in post-conflict state-building or peace processes. There are pertaining factors limiting women´s political participation in traditional societies of Southeast Asia that have to be taken into account when enhancing women capacities or agency. The factors are as follows: Social norms and stereotypes - social norms and stereotypes have influence on social but also political culture. In more traditional societies, these norms have power to keep women home and without access to education, public life or employment. Legal environment and rule of law – non-existing or fast-track policies and temporary special measures are not only hampering women´s rights but also providing fast-track solutions to complex issues.