Betrayal of individuals’ nationality and cultural heritage is usually a hard call to make. However, due to the harsh conditions in the country’s birth, individuals are resolving to migrate to new places to search for a better lifestyle. These people are termed immigrants since they reside in foreign countries. Hence, domestic violated women like those from South communities seek a new life. Traveling to new places comes up with many challenges, but thankfully, the Sakhi organization fights for the rights of domestic violated women in South Asian Communities. Sakhi plays a significant role as it empowers women to overcome abuses, educates women, and offers a fundamental awareness of their rights.
The author of the article gives a personal perspective that safeguards women, specifically in India. The writer suggests a connection between nationality, women, and domestic violence by reflecting on a life experience during “Divali,” a Hindu festival whereby India diversity on dances, food, and handicrafts are performed. Additionally, in the festival, a mockery of Hindu weddings was done publicly; hence, it influenced the author (Bhattacharjee, 1992). Besides, the article praises the bourgeois class, which encourages people to embrace a society that recognizes everyone as equal, not by power, color, and gender. This characteristic of bourgeoisies is referred to as un-named, which is useful when focusing on Indian immigrants.
Additionally, the article differentiates between expatriates and immigrants. An expatriate entails immigrant seeds in their deferred whereas carries the expatriate seeds when returning to the native home country. Also, another difference arises when it comes to the allegiances and commitments of both parties. Consequently, when choosing the words immigrants and expatriate, they both give different perceptions. However, the immigrant is better since it does not result in tension when referring to the community.
Another describes the context of the article is the figure of a woman. To retain the Indian culture abroad, immigrant organizations do Hindu festivals that aids them in sustaining their cultural heritage. For instance: making a delicious Punjab meal to elaborate the unity and Indian diversity (Bhattacharjee, 1992). Besides, the author reflects on Frantz Fanon’s explanation of culture that promotes positive transformation and undermines the negative cultures that hinder women. During the festivals, women are taught how to maintain a respectable image to develop a family. The figure of womanhood myth propagates women embracing Indian nationalism whereby one hides her pain and keeps smiling instead of betraying spiritual heritage. However, Sakhi is seen as an enemy of Indian culture since the organization uses Western culture to promote equality.
Additionally, the construction of model-ness plays a role in Asian women’s empowerment. The construction model ness seeks to undermine western values and promote the spirit of India, the culture of India. An illustration of this is the model communities in India and the US, among other various parts of the world. In India, the double-edged model describes the excellence standards set by the powerful whites. The model addresses issues including the political participation of the minority (Bhattacharjee, 1992). Besides, focusing on the not-model community addresses the issues relating to ill-paid Indian laborers, the unpaid workers in India. In this context, the Sakhi works to ensure the unpaid workers and laborers are not abused. Also, they fight for the women’s rights who their husbands in the family are not exploiting.
Despite that, the article explains the paradox of nationalism. Here Anderson suggests that national constructions have proportions off self-evidential hence causing a loss of national historicity. National allegiance and identity are vital concepts of where people reside. The Indian bourgeoisie in the states builds its roots in the community soil. It re;ies on building a society on its image, eliminating any agency record. Finally, the author encourages Indians to fill in the gaps established by immigration, establishing a historical cohesion that would enable one to retain that Indian character.
References
Bhattacharjee, A. (1992). The habit of ex-nomination: Nation, woman, and the Indian immigrant bourgeoisie. Public Culture, 5(1), 19-44. https://doi.org/10.1215/08992363-5-1-19
