Transcultural Narratives of Contemporary Postcoloniality
Edited By Nirmala Menon and Marika Preziuso
In addition, the collection addresses in at least two significant ways the question about «beyond postcolonialism» and the future of the discipline. First, by questioning and critically examining some foundational theories in postcolonialism, it points to possible new directions in our theoretical vocabulary. Second, it offers an array of reflections around disparate geographies that are, equally importantly, written in different languages. The value that the authors place on languages other than English and their choice to focus on the effect that multiple languages have on the present of postcolonial studies are in line with one of the aims of the collection – to make the case for a multilingual expansion of the postcolonial imaginary as a necessary imperative.
Chapter 2. Border Crossings: Cultural Collisions and Reconciliation in Hanan Al-Shaykh’s Only in London
Cultural Collisions and Reconciliation in Hanan Al-Shaykh’s Only in London
Our homes [in the diaspora] are light and fleeting. They miss attics and basements. We ride them as trains with open windows. (Hoda Barakat, 83)
Innaha London ya ‘Azizi (Only in London, 2002), the product of Hanan Al-Shaykh’s decades-long residence in London, is her attempt to examine the possibilities and difficulties of mapping out a hyphenated Arab identity at the liminal seams of diaspora.1 Shortlisted for the Independent Foreign Fiction Prize in 2002, the novel explores the negotiations between identity’s fixity and changeability, borders and borderlands, and difference and hybridity, ultimately demonstrating how, as Susan Friedman puts it, “routes produce roots and routes return to roots” (Friedman, 167, 178). Unlike other diasporic narratives that introduced characters yearning to return to their homelands, these particular émigrés are settled physically in the diaspora but unsettled emotionally. They learn to negotiate the gains and losses of hyphenated identities, and to appreciate flexible citizenship, thereby forsaking homeland longings and engendering new belongings articulated through the “dialogic” relationship between roots and routes.
The novel depicts the lives of three Arab individuals: the British-Iraqi Lamis, the Moroccan Amira (originally Habiba), and the Lebanese Samir. These characters are leaving frustrated projects of a personal and financial nature behind in Dubai, heading to London with dreams of resettling and making a fresh start. ← 19 | 20 → Amira, who usually sells her escort services to Arab men on Edgware...
You are not authenticated to view the full text of this chapter or article.
This site requires a subscription or purchase to access the full text of books or journals.
Do you have any questions? Contact us.Or login to access all content.