Some scholars have enlarged their coverage by focusing on a specific issue or topic of Indian Diaspora in a given region. This is understandable considering the constraints of opportunity, time and resources encountered by scholars. Thus comparative studies of Indian Diaspora have been few. Restudies of a diasporic community and comparisons between “the old immigration” and “the new immigration” are rare. Indians are not the only people who have ventured out of their homeland in such vast numbers.
Today many of the Indian Parsis, according to Nilufer Bharucha, live in Europe and North America. Gillian Tindall has a similar observation in this regard. She writes: ...it is also true that though they have played something of the traditional role of the Jew in
The Indian diaspora constitutes a unique force in Canadian Culture through the writings of the Indian authors who migrated to Canada in the beginning of the twentieth century. Rohinton Mistry is the only writer among the Indo-canadian writers, whose all novels have been shortlisted for "The Man-Booker Prize". As his novels depict the social, cultural and political life in India, his short-story collection Swimming Lessons and other stories from Firozsha Baag (1987) encompasses the social exploitation of the migrants by the native people within India and outside India. The present paper focuses on the alienation of in-migrants by the Parsis in India and the alienation of the Parsi migrants by the white people in Canada as highlighted by the
The Irish in America: Alienation and Assimilation Throughout the late nineteenth and early twentieth century, the greatest wave of Irish immigrants made a transatlantic journey to America in the hopes of starting a successful life abroad. The post-famine era brought not only physical change as mass exodus occurred, but also social, economic, and political change that had never before been observed. Colonial, Pre-famine, famine, and post-famine immigrants all made the same journey with comparable intents of improving their socio-economic standings. However, the attitude and demographic of post-famine individuals differed in that they were all self-determined and self-sufficient individuals, whereas the majority of pre-famine and
The second generation finds itself presented with two conflicting realities and cultures and sets of expectations – one of the host countries through the socio-cultural surroundings and the other of the home country through their parents.” (Batra 50).Coming across two cultures, the first impression for a migrant is that of homelessness. As the strong Indian roots does not allow him to mix and acculturate at once. Therefore, the Diaspora Indian is like the banyan tree following the traditional Indian way of spreading strong roots of affection. He spreads out his roots in several soils as that of the motherland and the one where he migrates. He constantly tries to nourish from one when the rest dries up.
Introduction Anita Desai is one of the prominent voices in the modern Indian English Fiction. She introduced a new era of Psychological realism in this genre with her debut novel Cry, the Peacock in 1963. Anita Desai’s novels work out the mystery of the inner life of her characters. She repudiates all social concerns and affirms that she is interested in individuals and not in social issues. R.S Sharma refers to her “anti Fiction”.
Literary Contributions by the Diasporic Indians As mentioned above, the diasporic Indians have contributed immensely to the literary oeuvre. The various constituents of the diaspora have histories of their own. Their experiences are different and their aspi-rations vary. The pathos and orientation is the same across the diversity, the manifestation differs. The reasons contributing to the differences in manifestation is best brought out in the literature of the Indian diaspora.
In India the category of tribe has been talked about as a colonial construction. The general category of tribe was absent because there were no tribal writers or scholars to reflect on and write about the nature of tribes. The term tribe since 16th century has referred to groups or communities living under the primitive barbarous condition. Bora takes the point even further when he states that the pre colonial depiction of tribal people of India is dasyas, daityas , rakshasas and nishadas , when juxtaposed with mid nineteenth century western racial concepts advanced the aspect of bestiality associated with tribes. In India the question of tribe is closely linked with administrative and political consideration, there has been more concern with the identification of tribes than with their definition.
Indian culture has much more facets attached to society. Even today Indians touch the feet of elders with humility before leaving for school or office. And though joint families may not exist structurally , yet functionally they are as much vibrant as evident during sad or joyous moments. Moreover, Indian Festivals like dusshera and diwali have now gone global with international bands conducting the show. Doesn’t recent PM’s UN speech in hindi signify our possessiveness towards our culture?
They have desire to see the villagers walk on the rope, eating butter with rotis and paranthe and sometimes the ritual dance after sunset. Domestic and International both the tourists love India as it is a hub for art, culture, dialects, different languages, dance and drama. The renowned and ethnic culture is present in clothing pattern which catches several individual shoppers who love to collect ornaments and other artifacts. Responsible tourism is conducted by way of giving the tourist the right concept in tours. Their accommodation in government lodges and private hotels is always a luxury.