By Brinda J Mehta
Indo-Caribbean ladies writers are nearly invisible within the literary panorama due to cultural and social inhibitions and literary chauvinism. till lately, the richness and particularities of the studies of those writers within the box of literature and literary experiences have been compromised via stereotypical representations of the Indo-Caribbean ladies that have been narrated from a only masculine or an Afrocentric standpoint. This e-book fills a massive hole in a big yet underestimated emergent box. The ebook explores how cultural traditions and feminine modes of competition to patriarchal regulate have been transplanted from India and rearticulated within the Indo-Caribbean diaspora to figure out no matter if the belief of cultural continuity is, actually, a postcolonial truth or a fictionalized fantasy. kala pani, to Trinidad and Guyana supplied braveness, choice, self-reliance and sexual independence to their literary granddaughters who in flip used the kala pani because the useful language and body of connection with place Indo-Caribbean lady subjectivity with equating writing as a pubic assertion of one's identification and correct to assert inventive supplier. The publication is of severe curiosity to these drawn to twentieth-century literary experiences, Caribbean experiences, gender stories, ethnic reviews and cultural reports.
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Additional resources for Diasporic Dis(Locations): Indo-Caribbean Women Writers Negotiate the ''Kala Pani''
A woman must never be free of subjection. – Laws of Manu ntil the 1980s, the representation of Hindu women in Indo-Caribbean writing was the preserve of male writers and critics who inscribed their female characters in a mythologized past that was at odds with the dynamic and ever-changing realities of the Caribbean present. Writers such as Sam Selvon, V. S. 1 Stereotypically essentialized depictions of Hindu women characterize the work of these authors, who perpetuated the myth of the eternal feminine, in which women are marginalized by a particular strategy of narrative petrification that negates the possibility of more wholesome and plausible representations.
They neglect and oppress widows, send out hundreds of emissaries to look for young widows, bring them to the sacred cities . . and rob them of their virtue. . Thousands Framing Indo-Caribbean Female Subjectivity 41 of young widows . . are suffering untold misery . . but not a philosopher or Mahatma has come out boldly to champion their cause and help. . There are many hard and bitter facts that we have to accept and feel. 18 Widowhood reflected the ultimate devaluing of the Hindu woman, made the victim of several social taboos.
18 Widowhood reflected the ultimate devaluing of the Hindu woman, made the victim of several social taboos. In other words, a widow loses her resale value as she has been “contaminated” by a previous marriage that has robbed her of her virginal allure like “a nicely laundered sheet, but that was not the same as brand new” (Sastra, 254). Sastra’s release from her wifely duties encourages her to emigrate to Canada with her children. She attempts to create a new space for herself that is located in the outer space of exile.
Diasporic Dis(Locations): Indo-Caribbean Women Writers Negotiate the ''Kala Pani'' by Brinda J Mehta