Download configuring the identity of amir and baba in the

PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
CONFIGURING THE IDENTITY OF AMIR AND BABA IN
THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED
HOSSEINI’S THE KITE RUNNER
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements
for the Degree of Sarjana Sastra
in English Letters
By
TYAS WAHYUKIRANA
Student Number: 124214077
ENGLISH LETTERS STUDY PROGRAM
DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2016
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
CONFIGURING THE IDENTITY OF AMIR AND BABA IN
THE CONTEXT OF DIASPORIC DISCOURSE IN KHALED
HOSSEINI’S THE KITE RUNNER
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements
for the Degree of Sarjana Sastra
in English Letters
By
TYAS WAHYUKIRANA
Student Number: 124214077
ENGLISH LETTERS STUDY PROGRAM
DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS
SANATA DHARMA UNIVERSITY
YOGYAKARTA
2016
ii
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
"Nothing in the world is more dangerous than sincere ignorance and
conscientious stupidity."
- Martin Luther King Jr.
“I suspect the truth is that we are waiting, all of us, against insurmountable
odds, for something extraordinary to happen to us.”
-Khaled Hosseini
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For
My parents who always give me endless support and
love
My beloved sister whose presence encourages me
And
For those who believe in humanity and the galaxies
inside our mind
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PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
ACKNOWLEDGEMENTS
My love for meaningful words that create great story has brought me to
weave this research, choosing one of my favorite novels as the object of my
thesis. Throughout the process of my thesis writing, I absorb and learn so many
lessons and knowledge. Therefore, I would like to thank my advisor, A.B. Sri
Mulyani, M.A., Ph.D. who has patiently guided me in writing my thesis and to
my co-advisor, Dewi Widyastuti, S Pd., M.Hum for offering me suggestions and
betterments for my thesis.
I would not be able to finish my study without the insurmountable
support from my family and friends, whose names cannot be mentioned one by
one. Their unwavering support gives me strength to grow and expand my horizon.
Therefore, I give my sincere gratitude.
Then, I thank my family by choice and dream, EDS Sanata Dharma, a
group of amazing individuals with which I grow the most in the four years of my
college life. This community plants and waters the seeds of dreams, dedication,
resilience, compassion, and unconditional acceptance. Without them, I could not
be the person who I am today.
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TABLE OF CONTENTS
TITLE PAGE .................................................................................................... ii
APPROVAL PAGE .......................................................................................... iii
ACCEPTANCE PAGE..................................................................................... iv
STATEMENT OF ORIGINALITY ................................................................ v
LEMBAR PERNYATAAN PERSETUJUAN
PUBLIKASI KARYA ILMIAH.......................................................................... vi
MOTTO PAGE ................................................................................................. vii
DEDICATION PAGE....................................................................................... viii
ACKNOWLEDGEMENTS.............................................................................. ix
TABLE OF CONTENTS.................................................................................. x
ABSTRACT ....................................................................................................... xii
ABSTRAK........................................................................................................... xiii
CHAPTER I: INTRODUCTION .................................................................... 1
A. Background of the Study .................................................................... 1
B. Problem Formulation.......................................................................... 4
C. Objectives of the Study ...................................................................... 4
D. Definition of Terms ............................................................................ 5
CHAPTER II: REVIEW OF LITERATURE ................................................ 7
A. Review of Related Studies.................................................................. 7
B. Review of Related Theories ............................................................... 10
1. Theories on Character and Characterization.................................. 10
2. Theories on Diaspora ..................................................................... 13
3. Theories on Cultural Identity......................................................... 16
4. Theories on Hybridity and Resistance ........................................... 18
C. Theoretical Framework....................................................................... 21
CHAPTER III: METHODOLOGY ................................................................ 23
A. Object of the Study ............................................................................. 23
B. Approach of the Study........................................................................ 24
C. Method of the Study ........................................................................... 25
CHAPTER IV: ANALYSIS ............................................................................. 27
A. The Depiction of Amir and Baba ....................................................... 27
1. The Depiction of Amir in Khaled Hosseini’s The Kite Runner ........ 27
a. Amir and His Afghan Cultural Background................................ 27
b. Amir and His American Cultural Background............................ 34
c. Amir and His Religion................................................................. 37
2. The Depiction of Baba in Khaled Hosseini’s The Kite Runner ........ 39
a. Baba and His Afghan Cultural Background ................................ 39
b. Baba and His American Cultural Background ............................ 42
c. Baba and His Religion................................................................. 44
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B. Amir’s and Baba’s Construction of Identities in the Context of
Diasporic Discourse............................................................................ 45
1. Amir’s Identity Disposition .............................................................. 47
a. A Privileged Unloved Boy into a Poor Loved Son ..................... 47
b. A Superior Member of Ethnic Group intoa Marginalized
Memberof Society ....................................................................... 49
2. Baba’s Identity Disposition............................................................... 50
a. A Powerful Wealthy Man into a Poor Working
Class Society ...............................................................................50
b. A Stubborn and Strict Father into a More
Compassionate One.....................................................................52
3. Amir’s Hybrid Identity and Baba’s Resistant Identity......................53
CHAPTER V: CONCLUSION........................................................................64
BIBLIOGRAPHY .............................................................................................67
APPENDIX ........................................................................................................69
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ABSTRACT
WAHYUKIRANA, TYAS. Configuring the Identity of Amir and Baba in the
Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner.
Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma
University, 2016.
In the era of globalization and diaspora, diverse cultures meet and
intersect with each other. This phenomenon creates changes on the identities of
the society undergoing the diasporic experience. The Kite Runner is a novel
telling the story of individuals who face social changes in their life including the
configuration of their identities. Therefore, postcolonial study particularly on the
diasporic discourse is applied to analyze the process and the formation of
identities in the Kite Runner’s two main characters (Amir and Baba).
Two main objectives in this research are to analyze the character and the
characterization of Amir and Baba and to analyze their identities from the lens of
diasporic discourse; their formation of identities, the comparison of their diasporic
identities, and Amir’s hybrid identity.
In attaining those objectives, library research is applied to collect primary
and secondary data from books and websites. Then, the researcher conducts close
reading on the novel, and research for supporting theories and related studies.
After that, the researcher does critical analysis to answer the problem
formulations. Lastly, the researcher draws the conclusion on the analysis.
The result of the first problem formulation suggests that the two characters
are shaped and influenced by their Afghan cultural background, their American
background, and their view on religion. Those constituents generally give
advantages to the character’s identity in the form of high social status and
superiority among Afghan society. The results of the second problem formulation
are divided into three statements. Firstly, an individual who undergoes diasporic
experience faces changes of identity since one has to live in a completely different
place. Secondly, the success of an individual to assimilate to a new culture is
contingent to whether or not the individual is able to mimic the new culture and to
identify one self to the new culture. It is also based on the degree of attachment to
the past identity. Thirdly, when an individual succeeds to assimilate to the new
culture, a hybrid identity emerges. If one fails, then an act of resistance emerges.
A hybrid combines the two cultures in various spheres of life such as customs,
ideology, or political view.
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ABSTRAK
WAHYUKIRANA, TYAS. Configuring The Identity of Amir and Baba in the
Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner.
Yogyakarta: Program Studi Sastra Inggris, Fakultas Sastra, Universitas Sanata
Dharma, 2016.
Di era globalisasi dan diaspora, berbagai macam budaya bertemu dan
bersimpang satu dengan yang lainnya. Fenomena ini membuat perubahan pada
identitas-identitas masyarakat diaspora. Novel the Kite Runner menceritakan
kisah dua individu yang mengalami perubahan sosial dalam hidup mereka,
perubahan itu mempengaruhi konfigurasi identitas mereka. Oleh karena itu, studi
poskolonialisme terutama yang menggunakan wacana diaspora digunakan dalam
penelitian ini untuk menganalisis proses dan formasi identitas dua karakter utama,
Amir dan Baba, di novel The Kite Runner.
Dua tujuan utama di penelitian ini adalah untuk menganalisis karakter
Amir dan Baba dan juga untuk menganalisis identitias mereka dari lensa wacana
diaspora; formasi identitas mereka, perbandingan dari identitas diaspora mereka,
dan identitas hibrid Amir.
Untuk mencapai tujuan-tujuan tersebut, penelitian pustaka digunakan
untuk mengumpulkan data primer dan sekunder dari buku-buku dan situs internet.
Kemudian, peneliti membaca secara mendalam novel dan mencari teori dan studi
pendukung. Setelah itu, peneliti melakukan analisis kritikal untuk menjawab dua
perumusan masalah yang ditentukan. Sesudah itu, peneliti membuat kesimpulan
dari penelitian.
Hasil dari perumusan masalah yang pertama mengungkapkan bahwa dua
karakter utama dibentuk dan dipengaruhi oleh latar belakang budaya Afghanistan
mereka, juga budaya Amerika, dan pandangan mereka tentang agama.
Konstituen-konstituen tersebut memberikan keuntungan pada identitas karakter
dalam bentuk status sosial yang tinggi dan superioritas. Hasil dari perumusan
masalah kedua dibagi menjadi tiga hal. Pertama, individu yang mengalami
diaspora harus menghadapi perubahan dalam identitas mereka karena mereka
harus hidup di tempat baru yang sangat berbeda. Sukses tidaknya seorang
individu dalam berasimilasi dengan budaya baru tergantung pada kemampuan
individu tersebut dalam meniru budaya baru, untuk mengidentifikasikan dirinya
dengan budaya baru dan juga seberapa besar keterikatan individu tersebut
terhadap identitas masa lalunya. Ketika seorang individu sukses dalam
berasimilasi dengan budaya baru maka identitas hibrid akan muncul. Jika individu
gagal berasimilasi maka perlawanan akan muncul. Identitas hibrid
menggabungkan dua budaya dalam aspek-aspek kehidupan seperti adat istiadat,
ideologi, atau pun pandangan politik.
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CHAPTER I
INTRODUCTION
A. Background of the Study
One of the natures of literary works is capturing the story of any
society—portraying the environment including the history, social condition, and
the development of that particular society. Then, those elements materialize into
the narrative of the literary work. Even though not all literary works have the
mentioned function, however, some portray the real life condition; for instance,
putting the setting similiar to the reality though essentially still fictional.
One of those literary works is Khaled Hosseini’s The Kite Runner
portraying Afghanistan before the revolution and after the revolution. The story is
told from the perspective of the main character, Amir. As a result, The Kite
Runnertakes the experiences of those eras through the lens of Amir’s journey.
Since the accident of 9/11 in 2001, Arab world has been in a chaos
because of the civil war like in Syria or terrorism such as ISIS in Iraq.
Afghanistan is not different; conflicts and terrorist groups such as Taliban still
exist. After the invasion of theUS in 2001, Afghani government still struggles on
its feet.Political and cultural relation between the US and Afghanistan exist in The
Kite Runner novel.
The topic between the Middle East society and Western society has
always been a riveting topic since its idelogy and culture are usually polarized,
Middle East including Afghanistan represents conservative system of society with
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strict religion and culture. Meanwhile, the Western society including the US
represents liberal construction of society.
The discussion of postcolonialism becomes relevant since there is an
existence of hegemony and influence of the US society to Afghanistan society.
Even further the two types of societies meet with each other despite the fact that
US does not directly colonize Afghanistan in the context of the story.Gramsci in
Ania Loomba’s Colonialism/Postcolonialism states that hegemony is power
gained by mixing coercion and consent. It means the proliferation of ideology
also occured through creation of subjects who willingly submit to being ruled
(Loomba, 2005: 29). The hegemony and colonization of the Western ideology in
The Kite Runner are rather subtle and voluntarily absorbed by the two main
characters.
However, the discussion does not wholly focus on comparing the
differences between the two societal constructions, but it goes further into
analyzing the relationship, the assimilation, and the struggle of the people when
these two disparate societies cross paths with each other.
Leela Gandhi says that postcolonialism discussion aims to fulfill two
fundamental objectives. First, it seeks to reveal how the colonial encounter takes
part to the conjunct transformation of coloniser and colonized. Second, it
examines and produces manifesto in order to combat institutionalised distress and
opression (Gandhi, 1998: 125). Consequently, The Kite Runner also digs deeper
on telling the transformation of the two main characters when they face a different
culture and their struggles to fight pain and oppression.
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In the light of those integral functions, it becomes the necessity in our
contemporary world to analyze the culture, the ethnicity, and the identity of the
people who are influenced by the Western’s involvement especially in
Afghanistan. The Kite Runner provides the portrayal of Amir and Baba having an
Afghan root,then in the future they are influenced by the US culture. The two
polarized cultures are analyzed through postcolonial lens specifically using
diasporic discussion within the realm of their identities.
In accordance to that, Khaled Hosseini himself is a postcolonial writer
who experiences diaspora in his life. He moved from Afghanistan to the US just
like Amir and Baba do in the story. Thus, it is more relevant to analyze The Kite
Runner thorugh the lens of diasporic discourse.
This research focuses on the identity development of two characters;
Amir, the main character, and his father, Baba. The two characters are chosen
because the two of them become the central characters in the story. Subsequently,
their struggle in adapting the new place, the US, are the most distinctive.
Furthermore, this research aims to analyze the different result of identity and
adaptability between these two persons from different generations in the story.
This research specifically talks about diasporic discussion such as identity
formation, hybridity, and resistance.
Amir and Baba are Afghans who move to the US for better future—they
migrate to a new place with a different culture and social environment to escape
from a possible prosecution. In the US, they can be safe and start a new life.In that
light, the two characters should be analyzed further in the context of diaspora
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since they are entities who moved to other countries to build new lives there.
Kachig Tololyan says that diasporas are communities of dispersion, an exile,
overseas communities (Tololyan, 1996: 3).This ‘community of dispersion’
experiences the meeting of two different cultures which affect their identities.
Eventually, the meeting of these two different cultures does not always result into
harmonious connection but also sometimes resistance.Particularly in The Kite
Runner, Amir and Baba face different progress of identity formation. This
research also explicates the resistant identity of Baba and the hybrid identity of
Amir that exist within the novel narrative.
B. Problem Formulation
In order to limit the scope of the study, the writer issues two questions on
the problem formulation:
1.
How are Amir and Baba depicted in Hosseini’s The Kite Runner?
2.
How are Amir’s and Baba’s identity constructed in the context of diasporic
discourse in Hosseini’s The Kite Runner?
C. Objectives of the Study
Referring to the previous problem formulation, this study aims to analyze
progress and the formation of identity of the two main characters(Amir and Baba).
The analysis revolves around their Aghan cultural background, Americanized
background, and religion. First objective is to know how those twocharacters and
characteristics are materialized in the narrative through the lens of those three
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aspects. At the last, this study also has objective to reveal how Amir and Baba’s
identity develop in the context of diasporic discourse. Eventually, the analysis of
the formation and the comparison of their identity show how their diasporic
identitiesareconstructed.
D. Definition of Terms
In this section, the writer explains the important terms which are used
further in this study. Those terms need to be defined to gain compendious
understanding of this study.
Identity means the qualities and attitudes that a person or a group of
people have, that make them different from other people. Furthermore, in the
context ofcultural identity, Stuart Hall says never unifies; it is fractured and
fragmented and always constantly changes (Hall, 1993:4). Thus, an individual’s
identity is always on continous development. It is formed and transformed in line
with the cultural system.
Diaspora is taken from the Greek language meaning “to disperse.”It is a
movement of people from their homelands to new regions whether by force or
voluntarily (Ashcroft, Griffiths, Tiffin, 2007: 61).
Hybridity inAHistory of Literary Criticism: from Plato to the Present,
M. A. R Habib cites that it is a condition of ‘in-betweeness’. One person stands
between two cultures (Habib, 2005: 750).
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Mimicryshows an ironic compromise. The Other (the colonized) has
desire to be reformed as an individual that is different that is almost the same as
the Self (the colonizer) but not quite (Bhabha, 1994: 86).
Resistanceis the act of reclaiming one’s own past. It is the action of the
colonized to erode the colonialist ideology by which past had been devalued
(Barry, 2002: 193).
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CHAPTER II
REVIEW OF LITERATURE
A. Review of Related Studies
Four studies done by fourresearchers become the related studies to
determine where this research stand. Moreover, those four researches are relevant
to the topic of this research. Two of them explain about the process of identity in
postcolonial study and the diasporic discussion. The other two studies explain
character and characterization of a hybrid and the theory of hybridity analyzed in
the characters.
First study is conducted by Christina Laviani Tinambunan, a student of
Sanata Dharma University on Configuration of Agency in Constructing
Nationalism in Salman Rushdie’s Midnight Children and Mangun Wijaya’s The
Weavebirds: A Postcolonial Study. The author explicates that the configuration of
agency of the two characters in the novel is highly affected by their surrounding.
The concept of identity does not only stop on the sense of self but also how the
individual exercises social responsibility and discharge duty in social order. The
fundamental concept of identity is subject of that experience; how one individual
interprets the experience in transcending limitation, oppression, and weaknesses
(Tinambunan, 2015).
This study, in accordance to the discussion of The Kite Runner, does not
only analyze how the identity is formed but also comparing the construction of
identity of Amir and Baba from the same diasporic experience but having
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different result of identity construction. This research digs deeper not only the
identity construction of the main character, but also it examines how the identity
is formed in the lens of hybrid discussion.
The second study is administered by Adrianus Bristo Bhago, a student of
Sanata Dharma University on Diasporic Movements of
Willie: Negotiating
Identity Seen in the Postcolonial Perspectives in Naipauls’ Magic Seeds. The
researcher talks about how the main character of the story struggles to find his
identity through three stages of diasporic experience; Africa, India, and London.
The colonial identity is analyzed through the main character’s perspective of
home and postcolonial resistance. In Africa, Willie feels lost; he does not see
Africa as his home because of the superiority of his wife and non-existent
connection with the African people. Then, he moves to India, he still does not
belong there, India is not home because the architecture copies of those foreigns
ones and Willie fails to join the cause of social movement in India. Lastly, in
London, Willie finds home as the comfortable place of St. John Wood house. The
perspectives are seen and affected by the diasporic experience(Bhago, 2015).
This research analyzes the impacts of diasporic movements from the
perspectives of two people. In that light, this research highlights the factors that
might differentiate the result of identity eventhough both characters undergo the
same diasporic experience.
The third study is done by Selime Omnus, a student of Middle East
Technical University on Hybrid Identities on The Buddha of Suburbia by Hanif
Kureishi and The Namesake by Jumpa Lahiri. The researcher explains how the
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main two characters coming from different generations have the quality of a
hybrid. They tend to use abivalent mimicry to establish their identities. Lastly, the
researcher compares the hybrid situation between the first generation and the
second generation (Omnus, 2012).
Similiarto Omnus’ research, this research stands on analyzing the hybrid
identity of the main characters. Though, this research only uses one novel instead
of two novels.
Last but not least is the study completed by Adhika Agung Pratomo, a
student of Sanata Dharma University on Hybridity and Resistance of Pakistanis in
London as Seen through Two Main Characters in Hanif Kureishi’s My Son The
Fanatic: A Postcolonial Study. The author analyzes how the main two characters
accept the British culture and identity (hybrid) and reject it (resistance).
Furthermore, the paper investigates how the main characters develop a stance
against the British society. The study covers the hybridity on the spectrum of
character, language, and the term hybrid itself (Pratomo, 2013).
While Pratomo mostly analyzes the reactions of the main characters, this
research particularly analyzesthe comparison and the factors that create the
different stand points between Amir and Baba in term of hybrid identity. Both
characters try to blend in with the new culture. However, there is a different result
of trying to do the assimilation or blending in within the spectrum of postcolonial
identity.
This research in a nutshell, contributes to the further analysis of The Kite
Runner novel in the context of diasporic discourse, particularly in the discussion
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of identity. Mostly, the discussion of the novel revolves on the psychological
analysis of the characters or the literary symbols in the novel. A few of the
researchs take on the perspective of postcolonial study. Meanwhile, this novel
carries such rich content of postcolonial materials even though the relationship
between the colonized and the colonizer in the novel is not a direct one. Thus, this
research digs deeper on the understanding of the novel through postcolonial lens.
B. Review of Related Theories
There are four theories applied on this research. The first theory
employed is the theory of character and characterization in order to analyze the
two main characters (Amir and Baba). The secondtheory is the theory of diaspora.
The third is the theory of postcolonial identityand the last is the theory of
hybridity. Those four theories are exerted in order to analyze how the identity of
the main characters proceed and develop within the realm of diasporic discourse.
1.
Theories on Character and Characterization
In order to analyze the main characters, the researcher applies the theory
of character and characterization. In order to understand the theory of character,
the research utilizes the theory from M.H. Abrams that a character is the person
shown in drama or narration and the persons seen by the readers to have morality
and temperament expressed by their dialogue. Characters are being provided with
particular moral, intellectual, and emotional qualities. They have dialogue, action,
and motivation. A character possibly remains stable or “unchanged in outlook and
disposition” or a character might experience a“radical change.”It is allowed as
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long as the character does not stray way from the “plausibly grounded
temperament” as it has already been written(Abrams, 1997:33-34).
According to E.M. Forster inAspects of the Novel, popular new terms
exist in differentiating characters; flat character and round character. A flat
character (“a type” or “two dimensional”) is constructed in “a single idea or
quality” and shown without many individualizing details. Forster says that flat
character can be portrayed in one sentence. The advantages of flat characters are
that they are easily recognized and remembered (Forster, 1927: 67-72). Whereas,
a round character is complex in temperament and motivations, described in subtle
particularity, and able of surprising the readers (Forster, 1927: 77-78).
In analyzing the main characters, the researcher uses the theory of
characterization. M.H. Abrams explicates that characterization is a process in
which the author explains the characters inside the story. An author is able to
characterize a character using two ways which are “showing” and “telling”. In
showing, usually the author simply shows how the characters talking and acting.
Thus, the readers can “infer the motive and disposition of the characters.” In
telling, the author intervenes directly to describe and often evaluate the characters
in the story (Abrams,1997:33-34).
There are many ways to describe a character. According to M.J. Murphy
(1972: 161-173), there are nine ways to analyze a character. Those are personal
description, another character’s point of view, character’s speech, character’s past
life, conversations among other characters, character’s reaction, direct comment
from
the
author,
character’s
thoughts,
and
character’s
habit.Personal
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descriptionmeans the characterization is done by the author narrating the
character’s appearance and clothes (Murphy, 1972:161). Another character’s
point viewmeans the character described through the perspective or the opinions
of other people. Character speech means the characterization done through what
a character says. It can be seen through that particular character’s conversation or
when that particular character delivers opinions (Murphy, 1972: 164). Seeing the
past life of a character, readers can see clues such as events that shape the
character. This way, characterization can be done by the direct comment from the
author, the person’s thoughts and conversations or from the perspective of another
person (Murphy, 1972:166). Conversation of others uses the dialogue or what
others say about a character to know the characterization (Murphy, 1972:
167).Character reaction means the characterization can be seen through how the
character react to circumstances and events (Murphy, 1972: 168). Direct
comment from the author means the author describes the character directly
through a narrative (Murphy, 1972: 170). Character’s thoughts means the
characterization is established by the direct knowledge of how the character thinks
(Murhy, 1972: 1971). The last is character’s habits which is a characterization
done throughthe knowledge of mannerism, habits or idiosyncrasies of a character
(Murphy, 1972: 173).
This research utilizes sixways taken from the Murphy’s theory: another’s
character’s point of view, character’s speech, character’s past life, character’s
thoughts, character’s habits, and conversations among other characters. The
reason why this research only uses six ways instead the nine ways is because the
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other three ways (direct comment from the author, personal description, another
character’s point of view) does not suit to the materials analyzed.For instance,
direct comment from the author can not be used because there is no direct
comment from the author. Those are ways to analyze the portrayal of the two
main characters (Amir and Baba) in the Hosseini’s The Kite Runner. This theory
is essential to answer the first problem formulation in this research.
2.
Theories of Diaspora
The discussion of diasporain Postcolonial discourse is consequential
since diaspora is a distinct phenomenon in the post-colonial world. In the era of
colonialism, the colonized was transffered to the colonial country as slaves. In
post-colonialism, the subaltern still moves to the colonial country to seek social
mobility and better life. Thus, it is relevant to discuss diasporic experience in
postcolonial study.Safran defines diaspora as expatriate minority communities
that are dispersed from an original “center” to at least two “peripheral” places
(Safran, 1991:83). It means this group of people moved out from their original
place to a new foreign place. The movement is either by force or voluntarily.
Diasporic communities keep their memory, vision, or myth about their
original place. They believe that they are not and perhaps can not be fully
accepted by their host country. They see the ancestral home as a place of eventual
return when the time is right. They are also commited to the maintenance or
restoration of this home land and have high solidarity within the group (Safran,
1991: 83-84). Safran basically formulates that diaspora are communities overseas
that are still bound to their original country and have the strong connection with
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14
their original community. He also states that there is no diaspora that exactly the
ideal type. If that is so, then it can only be defined toone group such as Jewish
diaspora (Safran, 1991:48).
Diaspora in postcolonialism generally talks about the idea of cultural
dislocation (Gandhi, 1998: 131). It means that in diaspora—the movement of the
people create a condition when the people experience a disruption on their
original cultural identity—they have to live in a new cultural spectrum which is
not their own.Paul Gilroy in Gandhi’s Postcolonial Theory: A Critical
Introduction states that diaspora has its’ value in “the elucidation of those
processes of the mutation of culture and restive (dis)continuity that overpasses
racial discourse” (Gandhi, 1998: 131). Diaspora revolves around the process of
cultural mutation that refuses stagnancy and stability of meaning and identity. The
culture moves within the diasporic experience, it always changes. It mutates when
the original culture meets the new one.
Diaspora also illustrates the mobility of thought and consciousness made
by the cultural adherence of colonialism. In diasporic discourse, the discussion
does not only stop on the idea of Western or colonial identity but also it has the
nuanced culture of travel (Gandhi, 1998: 132-133). In diaspora, there is
amovement of thought and consciousness of the diasporic people caused by the
requirement of colonialism. The culture moves and travels.
Clifford (1994:304) enunciates that diasporic configurations such as
longing, memory, and (dis)identification are partaken by a broad range of
minority and migrant populations. The dispersed community who are once
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15
disconnected from their homeland, now are capable to find themselves in border
relation with their own homeland because of technologies of transportation,
communication tools, and migrating labor. Furthermore Clifford says that
regardless the existence of idelogies of purity, dispersed communities can never
be exclusively nationalist (Clifford,1994: 305). They are moved and affected by
the transnational networking with multiple attachments, and also change in
accordance with the host countries’ norm as well as resisting it. It means that
diaspora is not exclusive to one national identity but it is influenced by
transnational movements. It adapts and resist the host country as well.
Diaspora
includes
dwelling,
communities
maintainance,
having
collective home far from home. At the end it creates forms of community
consciousness and solidarity that retains the identifications apart from their
national time/space in order to live in the host country(Clifford, 1994: 304-308).
Diaspora forms a community with their own fellows. This community share
togetherness and solidarity to survive in the foreign place.
Jim Clifford describes it, the term diaspora is “a signifier not simply of
transnationality and movement”, but of political struggles to define the local would prefer to call it place - as “a distinctive community, in historical contexts of
displacement” (1994:308). Diaspora is not only the matter of movement of the
dispersed people but it is also about the community’s struggle to define
themselves.
Diaspora
emphasizes
“the historically spatial
fluidity and
intentionality of identity, its articulation to structures of historical movements
(whether forced or chosen, necessary or desired)” (Clifford, 1994:308).
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3.
Theories of Cultural Identity
Hall in The Questions of Cultural Identitycategorizes three concepts of
identity. Those are identityas the Enlightenment subject, identity as sociological
subject, and identity as post-modern subject (1993:275). Identity on the
Enlightenment concept is seen as “a fully centered, unified individual”. This
paradigm belives in a conception that human beings have their inner core self. It
emerges when they were born. The essentialist core of an individual is the identity
(Hall, 1993: 275). While the Enlightenment concept focuses on ‘individualist’
view, the sociological conception says that identity is formed in the “interaction”
between self and society. The individual still retains its “core.” However, this core
is changed and modified with the “dialogue” with the cultural world (outside)
(Hall, 1993: 275). This view enunciates that individuals internalize the meaning
and the values of culture as part of themselves—at the same time align their
subjective feelings in accordance with the objective cultural space the individuals
occupy. A human being’s identity is contingent toward the cultural world which
shapes them. The third one is the post-modern conception. This view argues that
the subject/individuals which are previously seen as “unified has become
fragmented: composed, not a single, but of several, sometimes contradictory, or
unresolved, identity” (Hall, 1993: 276-277). The process of identification has
become open-ended, variable, and problematic. Our identity shifts and changes at
different times.
Furthermore, Hall proclaims that cultural identity is process based (Hall,
1993:394). Therefore, cultural identity undergoes constant transformation. It is not
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17
fixed but becoming continous process of history, culture, and power. Cultural
identity in particular changes in formation continously.
Therewith, it emphasizes the impossibility of such fully constituted,
separate and distinct identities. It denies the existence of authentic and originary
identities based in a universally shared origin or experience. Identities are always
relational and incomplete, in process. Identity is always a temporary and unstable
effect of relations which define identities by marking differences. Thus the
emphasis here is on the multiplicity of identities and differences rather than on a
singular identity (Hall, 1993: 394).
In identity theory, self categorizationor self identification (classifying or
naming itself in particular ways in relation to the other social categories or
classifications) is important to form an identity (McCall and Simons, 1978). An
individual forms their identity by identifying one self with a certain social group.
This social group usually exist structured in a society such as white American or
African American. Each person, however, over the course of one’s life, is a
member of unique combinations of social categories. That results in unique sets of
self identities as well (Hogg and Abrams, 1988).
Hogg and Abrams further elaborate that in the context social identity,
identity is a person’s knowledge that he or she belongs to a social category or
group (1988). Using self-comparison process, persons who are similiar to the self
are categorized with the self. Self-categorization and self-comparison result into
two different consequences. The consequence of self categorization is “an
accentuation of the perceived similarities between the self and other in group
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18
members and the contrast between self and out-group members” (Hogg and
Abrams, 1988).An individual uses self-categorization to find similiarities with the
other group members then adopt the identity of the social group to the self.It
includes the values, beliefs, attitudes, behavioural norms, and so on.
On the other hand, the consequence of social comparison is the “selective
application of the accentuation effect” which create self-enhancing outcomes for
the self (Hogg and Abrams, 1988). Specifically, this self-enhancement also
improves one’s self-esteem by judging the in-group positively and the out-group
negatively.
4.
Theories on Hybridity and Resistance
Homi K. Bhabha says that hybridity confers the colonized and
colonizer’s power relation. Hybridity sheds light that it is not always true the preconstructed notion that the colonized is always inferior to the colonizer.
Furthermore, hybridity theory propagates that being a hybrid means that a person
in a place between the First World and the Third World. Hence, in the hybrid
realm, an individual has two cultures meeting and diffusing with each other.
Bhabha also states that culture is never constant but dynamic with other cultures’
involvement. The cultural identity is constantly changing, absorbing the
influences of other cultures.
Hybridity is also the revaluation on the colonial power by displaying
‘necessary deformation and displacement’ of the discrimination faced by the
colonized and also the domination held by the colonizer. Not only that, hybridity
also questions the images and the presence of authority. It means questioning the
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19
authority and identity of the colonizer upon the colonized (Bhabha, 1994: 112113).
In order to dig deeper, another theory of Barry is presented to lay
stronger ground of theoretical framework. Based on Barry, hybridity happens
when an individual is colonized both mentally and physically by dominant culture
creating a condition of in-betweenness—the original identity and the dominant. A
hybrid individual stands in-between the culture of the colonized and the culture of
the colonizer. However, the individual never fully possesses one culture.
In order to establisha new identity, a hybrid usually uses mimicry. It is
when the colonized imitates the identity and culture of the dominant culture in
order to gain certain social benefit. Mimicry is the desire to be reformed as a
recognizable Other.
Mimicry emerges as the representation of difference that is itself a
process of disavowal. Mimicry is, thus the sign of a double
articulation; a complex strategy of reform, regulation and
discipline, which ‘appropriates’ the Other as it visualizes power
(Bhabha, 1994: 86).
Mimicry is a process of denial that creates reform of the colonized to
resemble the colonizer—in order to gain the same power. Mimicry happens when
the Other imitates the culture, language, habit and other colonizer’s attributes in
order to be the same as the colonizer.
In order to analyze further about the hybridity and cross cultural
interaction, Bhabha explicates in his theory of ‘The Third Space’ that it is where
the meeting of two identities becoming ambivalent; that it challenges cultural
identity.
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The theoretical recognition of the split-space of enunciation may
open the way to conceptualising an international culture, based not
on the exoticism of multiculturalism or the diversity of cultures, but
on the inscription and articulation of culture's hybridity. It is the
inbetween space that carries the burden of the meaning of culture,
and by exploring this Third Space, we may elude the politics of
polarity and emerge as the others of our selves (Bhabha, 1994: 56).
The third space concept elucidates that the new hybrid culture emerges
from it. The perspective in seeing the colonizer and colonized is no longer a
binary relationship but rather creating an entity that contains “otherness” of
ourselves. The identity of a hybrid is no longer cocooned within the boundaries of
two separated polars (the colonized and the colonizer).
As Bhabha argues that ahybrid is not only “double-voiced and doubleaccented”but is also “double-languaged” for in it, there are not only (and not even
so much) “two individual consciousnesses, two voices, two accents, as there are
(doublings of) socio-linguistic, consciousnesses, two epochs that come together
and consciously fight it out on the territory of the utterance”(Bhabha, 1994:58).
As an hybrid individual, one uses not only two voices or two accents but
alsotwo languages. This occurance happens because the individual has not only
two consciousnessess, but also there are dual socio-linguistic, consciousnesses,
and two periods of time within their identity which constantly fight each other to
be enunciated.
On the other hand, an individual might struggle against the domination of
the colonizer through resistance. Elleke Boehmer states that the goal of the
colonized is to go against the domination of the colonizer. It is said that the
colonized might take “the approximation and assimilation” or later more radically,
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21
they become “reversal and resistance to the colonizer as the reaction to the
dominant culture (Boehmer, 2005: 165). It means that the colonized might be be
able to assimilate or take the stance of opposition; resisting the influence and
identity of the colonizer.
In concordance with Boehmer, Bill Ascroft in his book, Postcolonial
Transformation, says that resistance is a refusal to be absorbed, to be influenced
by the dominating power, and altering them into tools to express their own deeply
held identitiy and cultural being (Ascroft, 2001:20). The colonized enacts
resistance by rejecting the influence of the colonizer whether it is hegemony or
identity-changing. Instead, they transform their action into strengthening their
own “identity” and “cultural being.”
C. Theoretical Framework
This research studies Configuring the Identity of Amir and Baba in the
Context of Diasporic Discourse in Khaled Hosseini’s The Kite Runner. In
analyzing the identity in the context of diaspora, the writer needs several theories
to be applied in this research. In answering the first problem formulation the
writer uses the theory of M.H. Abrams’ theory of characterization. This theory is
suitable to identify further about the personalities, motivations, behaviour, and
thoughts of the characters in order to analyze the identities of the characters in the
story. This theory is suitable because it provides the relevant tool of analysis; it
contains theways of characterization that help construct Baba’s and Amir’s
characteristics.After that, the researcher scrutinizes the characteristics of Amir and
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22
Baba in the context of diaspora using diaspora theory and identity theory. The
diaspora theory is needed to identify Amir and Baba as individuals who
experience diaspora and to identify the traits they possess as a part of diasporic
movement. The theory of identity functions to construct their identity
formations.Subsequently, the main characters are also analyzed from the lens of
hybridity theory. Hybridity theory is used to analyze Amir’s identity traits which
stand between two cultures. On the opposite of the spectrum, Baba is analyzed
and identified through the lens of resistance theory.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
CHAPTER III
METHODOLOGY
A. Object of the Study
The object of the study is a novel The Kite Runner written by Khaled
Hosseini, an Afghani and American author. The story was published first in 2003.
This novel consists of 401 pages divided into 25 chapters. The Kite Runner is
published by Penguin Group (USA). The Kite Runner is Hosseini’s first novel and
the most well-known one. More than 38 million copies have been sold worldwide.
Hosseini wrote other two novels; it also has the background of
Afghanistan; those are A Thousands Splendid Suns and And The Mountains
Echoed. The novels have a similar tone; about family, love, and tragedy. Hosseini
received John Steinbeck Award for the Kite Runner.
The Kite Runner itself tells a story about Amir, a privileged young boy
who lives with his father (Baba), a Hazara servant boy named Hassan, and
Hassan’s father—Ali. The two young boys are extremely close despite their
different backgrounds. However one day, Amir fails to help Hassan out of
cowardice when Hassan gets raped by an evil young boy, Assef, who is the son of
Baba’s friend who lives close to them. Amir drowns in guilt and sorrow; he then
decides that to move on Hassan has to go away. Hence, he tricks Hassan so he is
considered as a thief.
After Hassan and Ali go away from Amir’s house, the revolution begins
in Afghanistan. The monarchy falls. Amir and Baba have to move to US.
23
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24
However, 25 years later, Amir has to save Hassan’s son from Taliban and he can
get his redemption over his sin in the past.
This story reveals that Amir and Baba are the entities affected by the
diaspora—voluntarily moving from Afghanistan to the US. The study reveals the
construction of identities of Amir and Baba. It shows whether Amir and Baba
react in the same way or not in adapting the US culture. Moreoever, whether or
not they are hybrid characters.
B. Approach of the Study
The approach of the study uses postcolonial approach. This approach is
relevant because the writer wants to know the influence and the hegemony of the
dominant culture to the characters. Moreover, it is also relevant to use the
postcolonial approach in order to answer the questions in the problem
formulation.
Postcolonial
study or
criticism
according
to
Barry has
four
characteristics. There are the non-western called as exotic ‘Other’, the language
used, hybrid identity, and the last one is the existence of cross cultural interactions
(Barry, 2009: 188-189). The Kite Runner is suitable to be analyzed by
postcolonial criticism since the story mostly talks about how Amir and Baba
change their life and identities when they fuse with a new culture. It is even more
highlightened when the two of them adapt to the new culture. It also shows how
the process of Amir and Baba having a contrast development in attaining a new
identity. At certain point, Amir is more open in receiving the new culture even
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25
further becoming a hybrid. Meanwhile, Baba’s development of identities contains
resistance and conflicts.
The issues of cultural identity take part quite big in the story. It is
relevant to use the postcolonial criticism particularly analyzing the diaspora
context of the characters and the hybridity theory in which there is a crosscultural
interaction in the novel. The novel also tells how Amir’s dynamic growth as an
individual with two cultures learnt and adapted by him. Then, the theory of
hybridity and resistance are applied to analyze how Amir as an hybrid character is
presented in the novel.
C. Method of Study
This research uses library research. The sources are collected through
books to find related studies and theories. The primary source isThe Kite Runner
novel by Khaled Hosseini. The secondary sources are from books to gain theories
and information, internet articles, and many others.
In constructing this research, the researcher conducted several steps. In
order to understand the object of the study, the writer conductedclose reading on
The Kite Runner novel. In this step, the writer took notes the important points
related to the topic of the research. Then the writer decided what kind of topic and
approach suitable to the novel.The second step was searching for supporting data
fromlibrary and internet articles. Library and internet research became the sources
which wereimportant in analyzing the novel based on the decided topic. The
writer collected supporting theories and related studies to analyze the novel based
on postcolonial perspective.
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The third step is critical analysis conducted to answer the problem
formulations by utilizing postcolonial approach, theory of character and
characterization, theory of diaspora, theory of postcolonial identity, hybridity and
resistance.
Lastly, the writer drew a conclusion on the research. The conclusion was
based on the analysis of the novel to show that the main goal of this research had
been achieved.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
CHAPTER IV
ANALYSIS
In this chapter, the writer answers the questions in the problem
formulation. The theories and method mentioned earlier are used in this chapter.
In order to configure the identity of Amir and Baba in the novel, the analysis is
segmented into two parts. First is finding out how are Amir and Baba
characterized, second is how the characteristics unveil the construction of identity
based on the diasporic discourse.
A. The Depiction of Amir and Baba in Hosseini’s The Kite Runner
In this subchapter, M. J. Murphy’s theory is used to analyze Amir and
Baba as the main characters.In general, Amir and Baba’s characterizations are
derived from another character’s point of view, character’s speech, character’s
past life, character’s thoughts, character’s habits, and conversations among other
characters. Amir lives as a rich boy in Kabul with his Baba, a rich businessman.
However, their condition changes when they move to the US, they become poor.
Baba has to work in little jobs with little payment. Nevertheless, Amir
successfully graduates from creative writing major and he becomes a published
writer. The complete analysis of Amir’s and Baba’s characteristics are as follows.
1.
The Depiction of Amir
a.
Amir and His Afghan Cultural Background
In order to know Amir’s characteristics, dissecting the cultural
background inside the novel is necessary since his life and personality are closely
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28
intertwined with his Afghan cultural background.The customs and practices of
Aghan society are really palpable in the story and Amir also takes part of it. For
instance, as an Aghan society, Amir celebrated Eid, played kites, sacrificed a
lamb, had a habit of greeting every guest in an event, eaten together from a large
plate with family, and so on. Those are the examples of customs and practices of
Afghan people.
Another aspect is seeing the social construction in Afghan society.
Examining the social hierarchy in the novel, Amir is included in the upper class
society of Aghanistan. He is the son of a very wealthy and influental man in
Kabul. His father, Baba, is one of the richest businessmen in Kabul. “So Baba
proved them all wrong by not only running his own bussiness but by becoming
one of the richest merchants in Kabul. Baba and Rahim Khan built a successful
carpeting bussiness, two pharmacies, and a restaurant” (2007:16). Afghan society
respects Baba tremendously because of his success and achievements. As a result,
Amir always gets what he wants. It can be seen when Amir has a birthday, he gets
many presents, the presents are only left piling up in the corner. “Sitting in the
middle of my room the next morning, I ripped open box after box of presents. I
don’t know why I even bothered” (2007:110). Amir is financially secure in his
childhood life in Afghanistan. What he wants is always fulfilled because of his
father’s wealth. Therefore, Amir has access to a better education, better books,
better food, better recreational activities, and better treatment in society.
The adults in the novel generally spoil and treat Amir very well because
of his Baba’s financial influence. For example, in several occassions or events
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29
such as Amir’s birthday and a family gathering, the way the adults talk to Amir
always project good manner and affection. “...plus Kakas and Khalas who were
going to bring me gifts and congratulate me for having lived to thirteen”
(2007:102). “Some of them tousled my hair and shook my hand too. I was so
proud of Baba, of us” (2007: 16). They give special attention to Amir, as well. “
People raised their heads from their platters, called out their congratulations. Kaka
Faruq patted my back with his clean hand” (2007:93).Culturally speaking, Afghan
culture of respecting wealthy people puts Amir in a big advantage because of his
father’s influences. Thus, it entails into set of solicitous social treatments by the
people around Amir.
Not only Amir is blessed by a wealthy background, his ethnic cultural
background is also considered superior in the society. Amir is a Pashtun. His
childhood life is considerably more fortunate because he is a Pashtun. In
Afghanistan, particularly in Kabul, Pashtun society is seen as a more civilized and
educated ethnic group. Furthermore, Amir’s bloodline is one of the noble families.
His grandfather, Baba’s father, is an honorable judge in Kabul who even has met
the King and Amir’s mother is one from royal family(2007: 16). As a result,
culturally, Amir is placed in a superior place in society.
Meanwhile, a Hazara usually lives under poverty without education. The
common occupation of a Hazara is being a servant of a Pashtun family. In the
novel, Amir and his Baba have a Hazara servant family consisting of Hassan and
his father, Ali. The society in general degrades Hazaras. They usually mock the
physique of Hassan and Ali by caling them “flat-nosed” since they have the
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30
characteristics of Mongoloid features. “...like people called Hazaras mice-eating,
flat-nosed, load-carrying donkeys. I had heard some of the kids in the
neighborhood yell those names to Hassan”(2007:10).How the relationship
between Amir and Hassan works also confirms that hierarchy. Amir and Hassan
come from different ethnicities. Pashtun people look down on Hazaras people. It
can be seen from the response of Amir’s teacher when Amir shows the book of
Hazara’s history.
The following week, after class, I showed the book to my teacher and
pointed to the chapter on the Hazaras. He skimmed through a couple of
pages, snickered, handed the book back.
“That is the one thing Shi’a people do well,” he said picking up his
papers,” passing themselves as martyrs.” He wrinkled his nose when he
said the word Shi’a, like it was some kind of disease (2007: 10).
The construction of ethnic hierachy demands Hassan to serve Amir. The
beginning of the novel shows how Hassan is always the one who serves Amir’s
necessity. “I woke up to find toasted bread, brewed tea, and a boiled egg already
on the kitchen table. My clothes for the day were ironed and folded, left on the
cane seat chair in the foyer...” (2007: 86).It builds an environment where Hassan
always depends on Amir’s goodwill and whims to get certain benefits. Hassan can
only get a chance to hear a story when Amir is willing to read it for him. Hassan
can only play outside when Amir wants to. Hassan can only eat good food, watch
movies, get presents when Amir wants to or at least when Baba commands so.
The Hazaras’ life and survivability typically are contingent toward the goodwill of
the master, a Pashtun. In a nutshell, Amir comes from a culture where he is a
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31
privileged individual who get superior advantages through the construction of
class and ethnic hierachy.
However, the superiority and priveleges Amir attains based on his
cultural background are exactly the reasons of his sufferings. Amir, as a boy,
always feel that he is out of place—the standard and hierarchy that on the surface
favor him become the means to bring pain into his life.
First is the Afghan patriarchal culture that upholds masculinity and maledomination. It is presented through how Baba educates Amir. As a result, Baba’s
education to Amir is also distinctly masculine, just like the culture of Pashtun
men. In his childhood, Amir is the sole child of a wealthy bussinessman. Thus, he
lives a lavish life. However, as a child pampered by material things, Amir suffers
from the indifference and distance between him and his father, Baba. Baba is
disappointed because Amir does not seem strong and masculine. Throughout the
beginning of the novel, Amir is described as a meek, introverted, not masculine
child, a coward compared to Baba who is strong, masculine, brave, and hardheaded.
Of course, marrying a poet was one thing, but fathering a son who
preffered burying his face in poetry books to hunting...well, that wasn’t
how Baba had envisioned it, I suppose. Real men—real boys—played
soccer just as Baba had when he had been young (2007:21)
Amir internalizes a perception that he is an unwanted and a disappointing
child to his Baba since Amir builds the perception of himself by mirroring Baba’s
opinions of him. Thus, Amir becomes a child who is too hard on himself,
constantly trying to win Baba’s love and affection, however, most of the times
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32
falls short on Baba’s expectation. Even in one time, Baba blatantly feels
disatisfied with Amir since Amir is a very different person than Baba. Amir does
not concede to the cultural standard on how to be a good Pashtun man. Taking
point to the extreme, Amir eavesdrops how Baba sometimes thinks that Amir is
not his son. The conversation between Baba and Rahim Khan bellow signifies that
fact.
“Now who’s oversimplifying?” Baba said. “Look, I know there’s a
fondness between you and him and I am happy about that. Envious, but
happy. I mean that. He needs someone who...understands him, because
God knows I don’t. But something about Amir troubles me in a way I
can’t express. It’s like...” I could see him searching, searching for the
right words. He lowered voice, but I heard him anyway. “If I hadn’t seen
the doctor pull him out out of my wife with my own eyes, I’d never
believe he’s my son” (2007: 25).
Amir does not adhere to Baba’s expectation of great Pashtun men. Thus,
this condition pushes Amir to take some terrible decisions. In order to win Baba’s
love, Amir lies that Hassan steals his money and his watch resulting in Hassan
and his father, Ali, to move out from Amir’s house. In consequence, Amir also
internalizes the identity of a betrayer and a sinner. He does it because he wants to
gain Baba’s affection. “I waited another thirty minutes. Then I knocked on Baba’s
door and told what I hoped would be the last in a long line of shameful lies”
(2007:113). Amir suffers because he does not fit to the definition of men the
Afghans demand. This suffering even supercedes the fact that Amir is provided
well by his Baba. It is signified when Baba holds a extravagant birthday party for
Amir. Amir feels sad and bitter. All the materials things he gets never amount to
Baba’s love Amir so yearns for.
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33
The pile was growing there: Polaroid camera, a transistor radio, an
elaborate electric train set—and several sealed envelopes containing
cash. I knew I’d never spend the money or listen to the radio, and electric
train would never trundle down its tracks in my room. I didn’t want any
of it—it was all blood money; Baba would have never thrown me a party
like that if I hadn’t won the tournament (2007:110).
Second is Amir’s position as a superior Pashtun brings suffering as well.
Analyzing further into Amir’s behaviour through the lens of cultural background,
Amir has a deviant trait to the pre-constructed cultural background of Aghan
society. The cultural background of Aghan society dictates Amir to avoid and
undermine Hazaras, however Amir treats Hassan as a dear friend and an equal
human being. Even sometimes, Amir admits his admiration to Hassan’s
personality and merit that Amir himself does not have. Amir loves Hassan.
Hassan is Amir’s bestfriend since they were infants. Sometimes, Amir openly
shows his affection to Hassan which is not suitable to how Pashtuns treat Hazaras
in common.
“What?” I said,
“What does that mean, ‘fascinating’?”
I laughed. Clutched him in a hug ang planted a kiss on his cheek.
“What was that for?” he said, startled, blushing.
I gave him a friendly shove. Smiled. “You’re a prince, Hassan. You’re a
prince and I love you (2007:33).
More importantly, the aforementioned deviant feeling puts Amir in a
difficult condition. His conscience suffers when he has to treat Hassan as his
servant. He, sometimes, feel guilty and adverse when he realizes the inequality
that befalls the Hazaras. Amir wants to ignore the condition, but it still hurts him.
The narative bellow shows how Amir silently hates the fact that Hassan is always
devoted to his family—or Pashtuns in general.
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34
In one of those brief bursts of lights, I saw something I’ll never forget:
Hassan serving drinks to Assef and Wali from a silver platter. The light
winked out, a hiss and a crackle, then another flicker of orange light:
Assef grinning, kneading Hassan in the chest with a knuckle.
Then, mercifully, darkness (2007: 109)
Amir is sometimes forced to act in opposite to his true feelings. For if he
does not so, Amir will be judged by other Pashtun society even by his Baba.Amir
despises himself for letting Hassan gets hurt by Assef because Amir is afraid of
Assef, a powerful Pashtun. It is emboldened by the justification that it is okay to
sacrifice a Hazara. Hassan is only a Hazara. It puts tremendous pain on Amir.
I thought about Hassan’s dream, the one about us swimming in the lake.
There is no monster, he’d said, just water. Except he’d been wrong about
that. There was a monster in the lake. It had grabbed Hassan by the
ankles, dragged him to the murky bottom. I was that monster (2007: 94).
Even further when Amir is an adult, when General Taheri, Amir’s fatherin-law, calls Sohrab, Hassan’s son, a Hazara. Amir is angry and reprimands
General Taheri not to call him Hazara ever again. “And one more thing, General
Sahib,” I said. “You will never again refer to him as ‘Hazara boy’ in my presence.
He has a name and it’s Sohrab” (2007: 390).
Amir’s Aghan cultural background gives several advantages in terms of
materials and social status, however, at the same times those privileges become
the reasons of suffering for Amir’s childhood. Amir goes through his early life
unhappy because of those social constructions.
b. Amir and His American Cultural Background
Even before Amir lives in America, many aspects in his life are
influenced by American culture. Amir grows up with liberal values taught by his
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35
father in his childhood life. Baba thinks that extreme conservative values are
useless. It can be seen on how Baba perceives lowly to the Mullah that teaches
Amir religion. “ ...but first understand this and understand it now, Amir: You’ll
never learn anything of value from those bearded idiots” (2007:18).Amir, even in
his early life, is taught to undermine the conservative values of his people. His
Baba lives by his own rules not bound by the conversative values. Such exposure
also influences Amir to be more open minded and prefer secularized western way
of thinking. Amir’s American cultural background is shown from the clothes and
activities that are American; going to thecinema watching western movies, having
a picnic with sandwiches. It can be seen through Amir’s activities in his
childhood.“We saw Rio Bravo the first time, but we saw our favorite Western,
The Magnificent Seven, thirteen times” (2007:28).American influences are not
only recognized through the life style and habits that Amir does. It also happens
when Amir learnt literature and western perspectives when he was a child. He
reads Victor Hugo, Jules Verne, Mark Twain, Ian Fleming as well as the authors
from Afghanistan. Amir’s reading materials also play a part in influencing him to
be more American.
The proof of his American culture is not only materialized on something
apparent such as books and recreational activities. Amir’s inherent values and
ideologies are also westernized. For example, he accepts Soraya as his wife,
eventhough in the past Soraya has run away and slept with another man.
Meanwhile, the Afganistan customs absolutely condemn her, placing her as a
dirty woman who will never get married.Even further, Amir’s American values
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36
are also materialized when he evaluates his gender position in Aghan society. He
is aware of the double standard Aghan people set for woman. When it comes to an
affair outside marriage, Aghan society only applies social repercussion to women,
but the man never gets the blame. Even when Amir tries to get close to Soraya, he
dreads the gossips that might spread. “—I was fully aware of the Afghan double
standard that favored my gender. Not Did you see him chatting with her?But
Wooooy! Did you see how she wouldn’t let him go?” (2007:159). Amir even more
understands this when Soraya is upset because the women in her family humilliate
her. His thoughts on gender equality are distinctively western thoughts compared
to the patriarchal values of Afghan society. His way of thinking is strongly
influenced by his Baba.“May be it was because Baba had lived by his own rules, a
maverick who disregard or embraced societal customs as he had seen fit” (2007:
195).
America in itself is a chance for Amir to start a new life—to be happy
again. Amir suffers in Afghanistan but America understands him. Amir is always
fond of America, even when he grows up, the idea of America liberates him.
America gives Amir a life where he can forget his past. He can forget Hassan and
his sins. “America was different, America was a river, roaring along, unmindful of
the past. I could wade into this river, let my sins drown to the bottom, let the
waters carry me someplace far...If nothing else, for that I embraced America”
(2007:148).
Life in America also gives Amir chance to pursue his education based on
his passion. In Afghanistan, his dream to be a writer is ridiculed. His traits of
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37
being an introverted child who likes poetry are rejected. However, in America, all
of those things are accepted. Amir grows to be an adult who is in line with his true
calling. America accepts Amir as who he is. America supports Amir to be a
writer.
c.
Amir and His Religion
Despite living his childhood in a society that upholds religion, Amir is
not a pious individual. He has a complex relationship with his religion, Islam. His
childhood is surrounded by religious education system. In school, Amir is taught
about Islam and its values and rituals. “When I was in fifth grade, we had a
mullah who taught us about Islam. He lectured us about the virtue of zakat and the
duty of hadj; he taught us intricacies of performing the five daily namaz prayers,
and made us memorize verses from the Koran...” (2007:17). Not only that, outside
school Amir also has Ali, Hassan’s father, an actor that educates and disciplines
Amir regarding his religious beliefs and exercises.However, in practicality, inspite
of rigorious religious teaching, Amirrarely does sholat or diligently follows any
other religious rituals. The lack of faith is also projected not only by the minimum
religious exercises but also to the doubt of the concept of God itself. Amir is not
sure whether God exists or not. Amir’s distance from religion is a result of Baba’s
teachings as well. Baba never imposes religious conduct in his home. Amir also
never sees the necessity of it. In his childhood, mostly Amir is taught to be secular
by his Baba.Even in America, when he is an adult, even though Amir is
surrounded by religious community of Aghanistan people. He is still not pious. He
only does sholat once when Sohrab, Hassan’s son is hospitalized because Sohrab
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38
comitts suicide. “Then I remember I haven’t prayed over fifteen years, I have
long forgotten the words” (2007: 373).
From the beginning of the novel until near the end, Amir refuses to be
devoted to God and doing any religious practices. However, it changes at the end
of the novel when Amir faces desperate situation of Sohrab’s suicide. He turns to
religion and God as a salvation. “There is a God, there has to be, and now I will
pray, I will pray that He forgive that I have neglected Him all of these years....”
(2007: 373). Amir asks God if Sohrab is saved then Amir will be religious and
doing any means possible to worship him. “I bow to the west and kiss the ground
and promise that I will do zakat, I will do namaz, I will fast during Ramadan and
when Ramadan has passed I will go on fasting” (2007: 373).
Amir and his religion go through different phases in Amir’s life. In his
childhood and some part of his adult life, Amir does not want to be religious. The
fact that he has hurt Hassan badly only strengthens his decision not to be
religious. Amir thinks that he is a sinner guilty of bad things. However, at the end,
Amir decides to be religious because he is desperate to save Sohrab.Amir sees
religion different from his Baba who is wholly secular, Amir believes in religion
because Amir needs it. Amir is also not wholly pious just like the mullah of his
childhood. Amir has his own shares of doubts about God. He does not follow the
religion blindly, he questions it, even challenges God, as well. However, at the
end, Amir holds his religion because it salvages him and partly because he needs
to fulfill his vow of devotion because Sohrab is saved from death.
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2.
The Depiction of Baba
a.
Baba and His Afghan Cultural Background
Baba lives and develops most of his life in Aghanistan. The cultures of
Aghan and Pashtun are interwoven strongly in his personality and behaviours.
Afghan culture is also a religious-based one, an Islamic culture. Baba comes from
an Islamic society that upholds patriarchal values strongly. Patriarchal society
upholds a view of man-domination and masculinity. Baba was brought up within
this construction of partriarchal values. Thus, Baba manifests this value in his
ways of handling his family. Baba, as a man in a Pashtun family, is the leader of
Amir’s family. Within the perspective of Amir, Baba owns and directs everything.
Even his mother—Sofia Akrami— is seen as Baba’s possesion. Man is the
possessor and controller in a family. Baba sees his wifeasprize of a winner by
calling Amir’s mother “my princess” (2007: 17).
People also respects Baba because of his power and his masculinity.
Even Rahim Khan gives a nickname to Baba as Toophan agha or Mr. Hurricane
because of his physical strength and power. Rumor has it that Baba has once
wrestled a black bear in Baluchistan with his bare hands. The culture of patriachal
works for Baba’s advantage as a man.Furthermore, the concept of masculinity is
also projected through Baba’s character. Baba is seen as a strong powerful man
and he puts importance into a man-oriented strength and habit. This view affects
Amir’s childhood greatly since Baba’s expects Amir to be like him. Baba is often
disappointed because Amir can not play basketball, skip stones, do fist fight, or
use physical strength in general as a man should do.Baba’s approach on the
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40
concept of manhood puts Amir in suffering since Amir can not fulfill the
expectation of a masculine man. Rather than choosing to engage in a fist fight,
Amir lets other children bully him. Rather than playing soccer or any physical
sports, Amir chooses to read books and write stories. Baba shows disgust and
dislike when Amir cries over a death of a chapandaz, a horse man. “I remember
how Baba’s hands clenched around the steering wheel. Mostly, I will never forget
Baba’s valiant efforts to conceal the disgusted look on his face as he drove in
silence” (2007:23).Analyzing further, Afghan culture is also clearly embedded in
Baba’s habits. Afghan society puts an importance into brotherhood and ‘lavish’
events. Baba is a very generous individual who helps others a lot and yet very
reluctant to be paid back. When Amir has his thirteenth birthday, Baba holds a
splendid party and invites most people in his community. It is important for
Afghan people to invite people as many as possible when one holds an event. It is
used to strengthen the sense of brotherhood and connection. Afghan people feel
insulted when they are not invited to an event. This is why, when Amir and Baba
plan to go to Jalalabad, Baba’s ends up inviting dozens of his family.
Afghan people value brotherhood and unconditional favor with their own
community and people. Many people give food and services for free in Amir’s
birthday because Baba helps them in the past. “Like the butcher, Del
Muhammad—or Dello, as Baba called him—refused payment for his services. He
said Baba had done enough for his familiy already. It was Rahim Khan who
whispered to me, as Dello marinated the meat, that Baba had lent Dello the money
to open his restaurant” (2007: 102).This is exactly why when Baba moves to the
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41
US, he is bewildered by the individualistic values there. When Baba wants to buy
food using a check because he does not bring money, he is asked to show his ID.
Thus, it results in Baba getting angry and violent because Baba thinks the shop
owner knows him well already. Hence, Baba expects them to trust him as a friend.
However, in America, that is it not the case.
Afghan people value honor and pride as their utmost priorities as well,
particularly for the men. Henceforth,Baba is a prideful individual even when he
goes to the US. He rejects food stamps or any kind of social welfare given by the
US government. Baba hates pity and Baba believes that every honorable Afghan
man should work and stand on his own feet.
Baba also upholds highly of his political pride and standpoint. Baba hates
the Russian. He takes it to the extreme when he refuses to be treated by a Russian
doctor eventhough the doctor is born in the US. “I do not care where he was born,
he’s Roussi” (2007:168).
Baba also follows several Aghanistan traditions that are mostly derived
from Islamic culture. Baba still does celebrate several important days in Aghan
culture such as Eid-e-Qorban. Baba follows the tradition by slaughtering a sheep
and give it to family, friends, and the poor (2007: 83-84).
In conclusion, Aghanistan is Baba’s throne where all the social and
financial privileges work for Baba’s favor and interest. Relationships between
Baba’s and other people in Afghanistan are also strong. The brotherhood and
respect are shared mutually.
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b. Baba and His American Cultural Background
Baba’s personality and trait are greatly influenced by western culture—the
US culture. Baba dislikes the boundaries and limitation religion creates. He
prefers western life-style that is free and moderate.Baba’s habit and behaviour
reflect his preference to the US culture. The western culture prefers liberal values
and self-actualization without the boundaries of religion. Even though Baba is a
Muslim, he drinks alchohol and eats pork. “Baba was pouring himself a whiskey
from the bar....” (2007: 17). He also openly denies God and His importance. “If
there is a God out there, then I would hope he has more important things to attend
to than my drinking scotch or eating pork” (2007: 20).
Baba’s choices of recreation and life style are also distinctly American. He
likes to drive a car that has a western brand as a show of his wealth. “Then, Baba
and I drove off in his black Ford Mustang” (2007: 29). His recreational activities
project the aforementioned preference. He likes to watch western action movies
with Amir and Hassan. He likes western food and drink such as sandwich and
coca cola. He also watches the World Cup games in television. Not only his
preference to western life-style is part of his American culture, Baba’s ideology
and principle are also western-oriented. He hates extreme religious piousness.
When Amir asks about the concept of sin in Islam, Baba disdainfully disregards
the mullah’s teaching and defines his own concept of sin. “I mean all of them.
Piss on the beards of all those self-righteous monkeys” (2007: 18). Baba sets his
own teaching regarding religion to Amir. “Now, no matter what the mullah
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43
teaches, there is only one sin, only one. And that is theft. Every other sin is a
variation of theft” (2007: 19).
Baba tends to set his own moral values, personal thoughts, and principles
rather than following what is inside the religion or any religious scriptures. Baba
gets exposure and leverage to exercise his liberal values because he is a rich
businessman. Thus, he can attain such life-style financially and without being
condemned socially. Just like Amir, Baba even strengthens his superior
background in Afghanistan society by adapting western-oriented life-style. It is
portrayed by his choice of house (a western-style mansion), car, and the way he
treats Amir with western toys and clothes. Baba’s political point of view is also
distinctively siding to western view. Baba favors western or countries that are
allied to western countries. Baba, for instance, thinks that America, Britain, and
Israel are the best capable countries in the world. His political point of view
usually causes Baba to get animosity from Afghans—they called him pro-Jewish,
anti-Islam. “There are only three real men in this world, Amir,” he’d say. He’d
count them off on his fingers: America the brash saviour, Britain, and Israel”
(2007:136).
However, Baba’s perspective when he arrives in the US is completely
different with his perspective when he is still in Aghanistan. Baba loves the idea
of America but he can’t bear to live in America. “Baba loved the idea of America.
It was living in America gave him an ulcer” (2007:136)
Baba hates the condition when he moves to America. Everything seems to
disatisfy him. The fruit, the water, the air, almost everything. Not only that, the
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44
job Baba has also is physically draining. He works as a gas station attendant
(2007:141). “But the Bay Area’s smog stung his eyes, the traffic noise gave him
headaches, and the pollen made him cough. The fruit was never sweet enough, the
water never clean enough....” (2007:137-138).
Baba does not like to learn English, as well. He likes the culture of
America when he is still in Afghanistan, but Baba hates American language when
it is necessary for him to use it. Baba does not want to take EFL classes suggested
by Amir (2007:138).
c.
Baba and His Religion
When it comes to religious value, Baba is against it in a quite extreme
way. Religion for Baba is perceived as a mere social convention, it is not
something that should be followed devoutly and blindly.
Even though Baba is grown in a really religious society, Baba is rather
apathetic toward the higher deity—he has a rather secular way of thinking. It is
seen from his comment on mullah’s teaching and his obvious diregard on haram
food. “They do nothing but thumb their prayer beads and recite a book written in a
tounge they don’t even understand” (2007: 18). From the perspective of Amir as
the narrator, Baba is never seen as pious, it is never written down that Baba does
prayer or any other religious rituals. As an adult who lives in a religious society,
Baba is less attracted to something supernatural such as God’s blessing or miracle.
For Baba, his successes and achievements are caused by his own hard work and
effort. He rejects the concept of supernatural force that helps his life. It can be
seen on his response when Baba and Amir are trapped to live in a basement for a
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45
week because the truck that will bring them to Peshawar, Pakistan,breaks down.
When all of the people pray to God and ask Baba why he does not pray, Baba says
that prayer will not help them but eight cylinders and a good carburetor will.
“What’ll save us is eight cylinders and a good carburetor” (2007:130).
However, Baba still conducts several moral conventions of Islam values
in his life such as upholding honor, giving charity to the poor, protecting the weak
and so on. These actions of Islamic values, however,are not entirely derived in the
name of religion in itself, however, seen as moral values in general by Baba. This
is exactly why Baba defends the young woman who will be raped by a Russian
soldier when they flee Afghanistan to Peshawar. “Tell him I’ll take a thousand of
his bullets before I let this indecency takes place” (2007:126).
He also upholds honor when Baba warns about Amir’s relationship with
Soraya when they meet in the flea market. Any connection or relationship outside
marriage is seen as shameful and risky to the honor of both families. In
conclusion, Baba sees religion as a social convention and not a source of spiritual
satisfaction or religious safety.
B. Amir’s and Baba’s Constructionof Identities in the Context of Diasporic
Discourse
In order to analyze the configuration of the identity of Amir and Baba. It
is neccesary to revisit Amir and Baba from the lens of diasporic approach since
they are the exact products of diasporic experience. Diaspora is a community of
people going out from their original country to live in another country. In modern
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46
society, mostly the diasporic experiences are caused voluntarily because they
want to move to find a better place or life. Amir and Baba are also a part of
voluntarily diasporic experiences when they seek a better life in the US. They
leave Afghanistan out of fear of being killed or persecuted.
Just like Safran says diaspora communities still have a strong connection
with their home country (Safran, 1991:48). Amir and Baba also have a deep
attachment to the Afghanistan as their original country. As a part of diasporic
community, Amir and Baba move from one place to another. This movement also
causes a change of cultural background and more diverse spheres of life. Hence, a
change of one’s identity is also inevitable. As Gandhi states that diaspora
experience cultural dislocation. The people face disruption on their original
cultural identity (Gandhi, 1998: 131). As a result, it is essential to disscuss the
identitity formation in diaspora. In order to survive and adapt in a new place,
Amir and Baba also undergo changes. In accordance to the theory of identity, this
research apply the concept of identity in the perspective of post-modern
conception (Hall, 1993: 276-277), identity is something fragmented, not single.
An individual processes identification in open-ended way. The identity shifts and
changes at different times. Subsequently, in pursuance of analyzing the identity
of Amir and Baba, it is essential to scrutinize the changes of identity before and
after they move to the US in the lens of those aspects.
In regards of the notion of identity, Amir’s and Baba’s identity are also
dynamic and keep changing throughout the novel since identity is something that
is not fixed. Therefore, it is important to trace every single change and shift of the
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47
identity of Amir and Baba. The first phase is the identity Amir and Baba acquire
in Afghanistan before they move to America. Their identities in Afghanistan are
closely affected by their background and environment. Amir’s identity is built and
manifested around the character of Baba and the social system of Afghanistan
society.In analyzing further how the transformation of the identity of Amir and
Baba occur, this research utilizes the concept of self-categorization and self
identification to form one’s identity. It means a certain identity is related to a
certain social groups. An individual attains identification by categorizing
themselves belong to a certain social group. Then, the similiarites are used to
define one’s identity in a social group (Hogg and Abrams, 1988).It means that this
research examines how Amir and Baba do self-categorization and selfidentification on social groups in their life. Thus, they constitute their identities
based on what social categorization or social group they belong to. This section is
essential to establish the comparison of their identities before and after move to
the US in order to scrutinize the possible factors of hybridity and resistance on
their identities.
1.
Amir’s Identity Disposition
In accordance to the aforementioned theory. Amir’s identity changes are
as follows.
a.
A Priveleged Unloved Boy into a Poor Loved Son
In Afghanistan, Amir is a priveleged, however,an unhappy child.When
Amir comes to the US, Amir finds a new place to live with a new fresh start. Big
changes happen, Amir likes his life in the US because he can bury his past.
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Eventhough everything changes, life in the US suits him fine since Amir is able to
be himself without so many expectations from Baba and the society. There is no
longer Afghan masculine standard that suffocates him. He is no longer a son of a
rich man with many financial benefits, now he is categorized as the member of
lower class society with a small house and a second-hand car. Amir does not have
luxurious toys and plenty of money. He needs to go to school as the oldest one in
class. People do not spoil and acknowledge him anymore. How Amir identifies
himself in the US has changed completely. Nevertheless, Amir is loved by Baba
in the US.Amir and Baba’s father and son relationship gets better. They talk more
and help each other more partly because now they only live together without other
people. Hence, the frequency of their interaction increases. Baba even initiates
intimate physical contacts with Amir. He hugs and congratulates Amir with
affection when he graduates from high school. Baba accepts Amir as who he is
and Baba is proud of his son. “He walked to me, curled his arm around my neck,
and gave my brow a single kiss. “I am moftakhir, Amir, he said. Proud”
(2007:143). Amir also sees Baba as a father and normal human being. He no
longer idolizes him and tries so hard to win his love. Baba, in the US, gives love
to Amir unconditionally. Amir does not need to adhere to any standard or to win
any masculine competitions.
Baba also supports Amir’s decision to take the major of English creative
writing. Baba embraces Amir’s traits and passions. Therefore, Amir is able to
pursue his dream to be a successful novelist (2007:197). Amir takes EFL classes
to improve his English (2007: 138). He takes his education seriously. Hence, he
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49
getsA’s on his creative writing courses. It is seen from the Baba’s comment on his
grade.
Amir is going to be a great writer,” Baba said. I did a double take at this.
“He has finished his first year of college and earned A’s in all of his
courses” (2007:151).
b. A Superior Member of Ethnic Group into a Marginalized Member of
Society
Clearly in Afghanistan, Amir as a Pashtun has so many advantages that
other groups of society do not attain. Moreover, Amir has a royal blood from his
mother. People respect him, he gets privilege of good education and is invited to
important events. All are changed when Amir moves to the US. Now, Amir
belongs to minority, a marginalized community of immigrants. As a marginalized
society, Amir has to live in a poor neighborhood with also other poor people
compared to the majority society of the US. The choices of welfare is also limited
for Amir because he is an immigrant. Amir lives in area that has a rather shady
environment in Fremont. “Most of our neigbors in Fremont were bus drivers,
policemen, gas station attendant, and unwed mothers collecting welfare....”
(2007:137).
Amir also mostly lives with his fellow Afghan people. Amir understands
that as a minority, it is better to stay close with his own people. His social life
mostly revolves ontheAfghan community. He meets Soraya, his wife, because of
the existence of the Afghan community. This community is built becausethe
solidarity among the immigrants is needed. They help each other in getting jobs
and information since they can not depend on government or the US society in
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50
general.When in Afghanistan, Amir’s superior upbringing as a Pashtun enables
him to get things and help from people even without paying any money. Many
people help to prepare his birthday party without getting paid (2007:102). Now, in
America, Amir has to help Baba to sell knickknacks that people no longer wanted
in the flea market. It is how usually Afghan immigrants get more money to
survive. Even though it is small, it helps them. “The early Sunday mornings, we
drove to the San Jose flea market off Berryessa, rented a spot, and sold the junk
for a small profit....” (2007:149).
Not only that, Amir also has to work from a low-paying job first in order
for him to feed his family. Amir works as security officer and at the same time
writes his novel. Amir starts from bellow in the US compared in Afghanistan
Amir has his father business to depend on. The constrast is immense between the
lives in Afghanistan and the US for Amir. His identity is changed completely in
the US.
2.
Baba’s Identity Disposition
a.
A Powerful Wealthy Man into a Poor Working Class Society
Living in America strips off Baba’s wealth almost completely. In
Afghanistan, Baba is the owner of the business. He directs everything with his
own hand; making innovations, doing business deal, travelling around and such.
However, in the US, Baba changes position into a part of working class society.
Blue collar workers. Baba does a hard labor of being a gas station attendant. He
has to work for long hours and follow the direction of his boss. Compared to his
life in Afghanistan, Baba no longer has the luxury of sitting around in his room
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51
drinking vodka and smoking. Now, he has to work so hard until it takes toll on his
physical condition.
Six days a week, Baba pulled twelve-hour shifts pumping gas, running
the register, changing oil, and washing windshields. I’d bring him lunch
sometimes and washing windshields. I’d bring him lunch sometimes and
find him looking for a pack of cugarretes on the shelves, a customer
waiting on the other side of the oil-stained counter, Baba’s face drawn
and pale under the bright fluorescent lights (2007:141).
Baba also loses the power he once holds completely. In Afghanistan,
Baba is trusted and respected that the community helps Baba for free without a
doubt. However, it changes when he comes to America. In a work place, he is the
same as any other gas-station attendants. People no longer idolize and respect him
anymore.
For instance, in Afghanistan, Baba does not need any money to buy food.
The people in Afghanistan trust Baba’s power and money. However, in the US
that does not happen. It is seen from one accident with Mr. and Mrs. Nguyen.
When Mr. and Mrs. Nguyen want to see Baba’s ID as an insurance. Baba is angry.
His pride is hurt.
He wants to see my license,” Baba bellowed in Farsi. “Almost two years
we’ve bought his damn fruits and put money in his pocket and the son of
a dog wants to see my license!”
“Baba, it’s not personal,” I said, smiling at the Nguyens. “They’re
supposed to ask for an ID” (2007:138-139).
Furthermore, Baba, sometimes, struggles to retain his pride as a great
Pashtun man who has power on his own despite now he lives as a blue collar
worker. Baba refuses to have food coupons or welfare from the government. Baba
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
52
believes that as a great Pashtun, he has to earn money on his own. Not begging
money from others.
Baba dropped the stack of food stamps on her desk. “Thank you but I
dont want,” Baba said. “I work always. In Afganistan I work, in America
I work. Thank you very much, Mrs. Dobbins, but I don’t like it free
money” (2007:142).
The pinnacle of Baba’s change happens when Baba falls sick because of
cancer in his lungs. A terrible disease. The change of identity does not stop only
in the social functions but also his physical power. Baba refuses to be treated
because it will only spend so much money and Baba does not want Amir becomes
burdened financially. Baba’s strong and big body also whiters away eroded by
hard work and illness. The image of Baba completely changes in the US. The
comment of others Aghans in the flea market reveals how bad Baba’s health is.
“But the queries and compliments stopped when the weight loss didn’t. When the
pounds kept shedding. And shedding. When his cheeks hollowed. And his temples
melted. And his eyes receded in their sockets” (2007:171).In Afghanistan, Baba is
seen a strong man. Rumor has it that he even wrestle black bear in Baluchistan
with no weapon (2007: 13). It all changes in the US, his built is no longer sturdy
and healthy, but frail and weak. It gets even worse because of his illness. There is
a really staggering change in his identity. Now, he is a frail man who can not do
whatever he wants, even he needs help of Amir to move around.
b. A Stubborn and Strict Father into a More Compassionate One
America also changes Baba to be a better father. Emotionally, Baba has
become warm toward Amir. One of the changes in identity that breeds into
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
53
something good. Baba in America is selfless toward Amir. Even though Baba is
not happy in the US. However, Baba still stays there so Amir can get a better
opportunity in life. Baba works hard to make sure that Amir does not have to
work. Baba sacrifices his health for Amir. Baba wants Amir to get the best
education Baba can afford. Baba says, “Besides, I didn’t bring us here for me, did
I?” (2007:141) when Amir asks if they go to Peshawar instead of staying in the
US.
Baba also listens to Amir more. They spend more time together so
naturally they talk about everything more. Thus, the distance between them that
exists since Amir’s childhood shortens. Baba also expresses his feelings more to
Amir instead of being indifferent and cold. In the US, Baba takes care of Amir
greatly by sacrificing his interest and always prioritizing Amir’s needs. Baba
works hard for Amir’s sake. Baba is also more accepting of Amir’s personalities
and choices in his life. Back then, in Afghanistan, Baba shows strong dislike on
Amir’s hobby of writing story because it is not masculine at all. However, Baba in
the US, even wants to read the stories Amir made in his childhood. In the past,
Baba refused to do so. Near his death, Baba does the things that in the past he
couldn’t do in loving Amir (2007:187).
3.
Amir’s Hybrid Identity and Baba’s Resistant Identity
As we have analyzed both of characters’ developments, then, it is
essential to analyze the comparison of both characters’ identity formation to know
the differences or similiarities of both identities. The previous subchapter explains
how Amir and Baba face changes of conditions in their life. It is important to
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
54
know the contrast of condition to know how Amir and Baba respond to the new
culture. Amir and Baba experience the diaspora, it means that they face cultural
mutation that refuses stagnancy and stability of meaning and identity (Gandhi,
1998:131).However, the process is completely different. Baba experiences
identity crisis and struggle in facing the changes compared to Amir. In this
section, the researcher wants to analyze the reasons why such things happen.In
order to know the different process of adaptation to the new identities, the
researcher compares the process of attaining the identity between Amir and Baba.
According to Homi Bhabha, a new cultural identity is gained by
changing and absorbing the influences of other culture. It means an individual
needs to absorb the new culture in order to adapt and form a new identity. Bhabha
also emphasizes on the importance of mimicry when the colonized imitating the
identity of the dominant culture. Mimicry happens when the Other imitates the
culture,
language,
habit,
attributes
of
the
colonizer
(Bhabha,
1994:
86).Understanding the aforementioned concept, it is essential to analyze Amir and
Baba’s process of adapting new identity in the US one by one.
Amir is a open-minded boy with the influence of American culture
since he was young. The activities, clothes, even books that he reads in his
childhood are mostly American ones. It helps to establish his fondness to the US
culture. His identity changes from a privileged unloved boy into the poor loved
son and a superior member of ethnic group into a marginalized member of
society. Those things seemto be unpleasant changes of identity. However, it is not
the case for Amir.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
55
When he moves to the US, he likes the freedom to be himself in the
US. He loves America because he can start a new life without utterly being
burdened by his identity of an Afghan which makes him unhappy. Amir is able to
break free from the privileges and superiority that make him suffer. Amir wants
to let go of his past as a Pashtun privileged boy who hurts Hassan. Amir likes to
live in a more individualistic manner compared to his Baba. Amir does not feel
tortured when he can not meet the people from his past, unlike Baba who longs to
come back to Afghanistan. Losing the financial privileges does not make Amir
suffer because in America Amir gets what he always wants: Baba’s love and a
chance to pursue his dream as a writer. He changes from an unloved son to a
loved one. Therefore, Amir is better in adapting the new cultural identity because
Amir sees life in America is better than in Afghanistan.
Amir is able to mimic and absorb the culture of the US. Amir learns
to identify himself as an American. He learns the way the American people live.
He is willing to take EFL classes to learn English. He takes college major in
English creative writing and pursues a career as a writer. Amir is able to absorb
and mimic the US culture and internalizes it. He embraces the US and let go of his
past in Afghanistan. Amir is happy in America because now he can be himself
without the judgement of the people or any social standard. That is why Amir is
better in internalizing and make peace with the new identity of the US culture.
It means that Amir is able to adapt to his new identity. Digging
deeper, Amir assimilates his previous identity to the new identity. He internalizes
his American identity. However, he does not forget his past as well. In this case,
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
56
Amir is a hybrid character who stands in between two cultures—his identity is
the mix of both. In this section, the researcher examines the process and the
behaviour that make Amir a hybrid.
A hybrid possesses both cultures—the
colonized and the colonizer’s culture. It means Amir is not entirely American but
not a fully Afghan either (Bhabha, 1994:112).
Amir comes from two different cultural backgrounds; Afghanistan and
American cultures. Hybridity is the state of inbetween-ness between two cultures.
Baba also explicates that a hybrid is not only double voiced but also double
languaged, two individual consciousness (Bhabha, 1994:58).
Hybrid identity can be seen by analyzing the character of Amir. First, in
the matter of language usage, Amir is a hybrid. When Amir lives in America, he
uses both languages. For instance, Amir still uses the Afghanistan language
(salaam alaykum, bachem, tashakor) but also uses distinctly American language
(goddamn, bastards) and so on. These are the instances of Amir’s hybrid
languagae; “I am sorry to be mohazen, I didn’t mean to disturb you” (2007:158),
“You bastards...You goddamn bastards” (2007:240).
Amir also uses the combination of two cultures regarding the concept of
marriage—his marriage to Soraya. American culture does not judge women who
have past sexual relationships. However, it is not the case in Afghan culture, a
woman who has been with a man outside marriage is seen as dirty and impure.
That is why in the novel Soraya suffers from social judgement before meeting
Amir. Amir embraces American point of view by accepting Soraya and her past
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
57
life which is unacceptable for most Afghans. This paradigm is shown when Amir
still wants to marry Soraya after she tells her past.
“Does it bother you enough to change your mind?”
“No, Soraya. Not even close,” I said. “Nothing you said changes
anything. I want us to marry” (2007: 178).
However, Amir still retains part of his culture; no matter how much Amir
has become open minded, Amir admits that his pride and his honor as a man is
being insulted and mostly he does not want to talk about this matter (2007: 178).
The reason is that Amir has been educated by his Baba to value honor as a
Pashtun man. This condition shows Amir’s inbetweeness in taking stances
regarding sex outside of marriage. At certain point, he follows the American view,
but also retains his Afghan view.
The realm of hybridity is also extended into the stance of Amir regarding
gender. Amir also revaluates how his own patriarchal culture is unfair with
women when it comes to sexual relationship. When the men do the same thing,
the social judgement is not as big as the judgement directed to the women. Amir
also absorbs equality between gender as the western culture (2007: 161). He also
supports Soraya when she wants to study and become a teacher. At the same time,
Amir also retains the concept of patriarchy in term of gender role. Amir still
strongly believes that it is the man that should provide for the family. It is
revealed when he has the conversation with his Baba.
He nodded. “And what will you do while you wait to get good and get
discovered? How will you earn money? If you marry, how will you
support your khanum?”
I couldn’t lift my eyes to meet his. “I’ll...find a job” (2007: 146).
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
58
In the matter of familial concept, Amir is also a hybrid. Amir finds
resistance from his own family when he wants to adopt Sohrab as his son because
in Afghanistan, family is always based on blood. Meanwhile, in American culture,
family is by feeling and love. It is shown from General Taheri’s comment on the
matter of adopting a child. “Now, if you were American, it wouldn’t matter.
People here marry for love, family name and ancestry never even come into the
equation. They adopt that way too, as long as the baby is healthy, everyone is
happy. But we are Afghans, bachem” (2007:203). In this process, Amir takes the
American culture of adopting a child but still retains the Aghanistan value since
Sohrab is his step-brother’s son. There is still a blood relation. As a result, Amir
uses a culture that has two combination of both cultures.
Amir as a hybrid also can be seen from his lifestyle in everyday life. At
certain point, he still retains certain religious tradition such as celebrating
religious holidays, does sholat everyday. “I prayed morning namaz while Soraya
slept—I didn’t have to consult the prayer pamphlet I had obtained from the
mosque anymore; the verses came naturally now, effortlessly
(2007: 393).
However, he still has a habit of drinking wine with Soraya. “After General Taheri
and his wife left, Soraya and I celebrated with an expensive bottle of Merlot I had
bought on the way home....”(2007: 198).
Moreover, the custom Amir uses in the US also is a hybrid one. When he
was married to Soraya, the wedding ceremony is a hybrid culture. The rituals, the
clothes, and the place combine both American and Afghanistan cultures. There are
still the Muslim/Afghanistan traditions such as putting Quran on top of the bride’s
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
59
head, wearing traditional green suit but also there are dancing and the usage of
wedding ring and tuxedo which are western culture-based (2007: 184).
He rented a large Afghan banquet hall in Fremont—the man who owned
it knew him from Kabul and gave him a substantial discount. Baba paid
for the chilas, our matching wedding bands, and the diamond ring I
picked out. He bought my tuxedo, and my traditional green suit for the
nika—the swearing ceremony (2007:184).
Meanwhile, Baba fails to absorb and accept the new identity of the US
culture. Baba lives most part of his life as an Afghan society. He has spent years
internalizing his identity as an Afghan. He strongly identifies himself as an
Afghan because all of his achievements, pride, and acknowledgements are derived
from being an Afghan. He is happy when he is surrounded by his people. America
takes away all of that. Baba changes from a powerful wealthy man into a poor
working class society.Baba loses things that are precious to his identity.
Hence, Baba is not happy living in America. Even though when Baba
lives in Afghanistan, he is influenced by American culture. However, Baba does
not want to have changes of identity to be an American. Amir says that Baba
loves the idea of America, but not America itself (2007: 136).
For Baba, his failure is caused by his inability to adapt and his high
attachment to the past cultural identity. He is older than Amir and has internalized
Afghan values so much compared to Amir. When an individual is old, it is harder
to adapt to a completely different place, the reason being that the individual has
already habituated strongly within the previous cultural identity.Thus, it is hard to
suddenly changes one’s values to the new ones.
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60
Based on identity theory, an individual can attain a new identity using
self-categorization and self-identification to a certain social group (Hogg and
Abrams, 1988). Baba refuses to identify himself as an American. Baba clings to
his past life to define who he is. He still takes pride in hanging the picture of his
glory days in the hallway. Baba thinks that America makes him suffer. The
environment does not suit him, the taste of the food is not to his liking (2007:
138). The fact is strengthened by Amir’s observation of his Baba. Baba always
yearns to come back to Afghanistan. Amir thinks that Baba is like the widower
who remarries but can’t let go of his dead wife. Baba always replays the
memories of his home in Afghanistan. Baba misses the scenery and the people
who share the same values and anchestry as his.
“He missed the sugarcane fields of Jalalabad and the gardens of
Paghman. He missed people milling in and out of his house, missed walking down
the bustling aisles of Shor Bazaar and greeting people who knew him and his
father, knew his grandfather, people who shared ancestors with him, whose pasts
intertwined with his” (2007:140). Baba’s emotional fulfillment also depends on
his Afghan community. Baba can only be himself when he gather around people
he knows. That’s why Baba likes to go to the flea market because in there he can
chat and converse with his fellow Afghans. Baba is still strongly attached to his
identity as an Afghan. He can’t let it go. The reasons are because his previous
identity makes him happier and the new identity seen as degradation of Baba’s
worth. It is shown from Amir’s statements. “For me, America was a place to bury
my memories. For Baba, a place to mourn his” (2007: 140).
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61
As Bill Ascroft says, an individual might resist by rejecting the the
influence of the colonizer and instead strenghtening one’s own previous identity
or cultural being (Ascroft, 2001: 20). It builds a resistant identity.Baba holds to
the identity of being an Afghan and refuses to absorb and internalize his new
identity as an American. As a result, Baba is constantly forced to live with his
new identity despite the fact that he is unhappy about it.
Baba’s resistant identity materializes on several aspects in his life. Baba’s
resistance against the social system in America materializes in physical action.
Also,the resistance occurs against the values system of America.
In America, there is a certain social system that does not exist in
Afghanistan such asimpersonal accountability even between people who know
each other. It means in America, an individual has to give their identity when
making a transaction. Thus, there is clarity and accountability for each side.
When, one individual wants to use check and not using money to buy, then a
license is required. It’s not the case in Afghanistan, sometimes, people do trade
based on trust and brotherhood alone. No license is needed because people trust
each other. The resistance and rejection to this American social system can be
seen when Baba is angry with Mr. and Mrs Nguyen because they ask for a license
when Baba can not pay the fruit. It is the culture in America that Baba resist.
“Almost two years we’ve bought his damn fruits and put money in his pocket and
the son of a dog wants to see my license!”(2007: 138-139). He still wants to
maintain the social system of Afghanistan even though it is no longer suitable for
his life in America.
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62
Not only that, Baba’s refusal of American culture is also extended on his
behaviour toward the social sytem of welfare given by the government. In
America, if one individual is poor or unemployed then the government helps
support the individual by giving a certain amount of money. This resistance is not
merely about not accepting the money from the American government but Baba
wants to retain his Afghan values of honor and manhood. In Afghanistan, real
men work for himself not begging or getting money from other people. Baba
refuses the social welfare because it insults his honor and dignity as a man.
Baba dropped the stack of food stamps on her desk.
“Thank you but I don’t want,” Baba said,
“I work always. In Afghanistan I work, in America I work” (2007:142)
Baba even denies the culture of American society such as refusing to
learn the English language. It is harder for Baba to learn English compared to
Amir, however, Baba states it directly that he does not want to learn English.
Amir’s suggestion to take English classes for EFL speakers is refuted completely.
“Maybe I’ll spell ‘cat’ and the teacher will give me a glittery little star so I can run
home and show it off to you,he’d grumble” (2007: 138).Baba’s cultural values as
an Afghan is terribly deep rooted.He still wants to resist the American way by
retaining his Afghan language, Farsi. Thus, he is hurt when his environment no
longer concedes to his way of life.
Relating to the theory of identity. Baba’s identity is unresolved and
fragmented—problematic even (Hall, 1993:276-277). He wants to retain his past
identity as an Afghan but he has to face the fact that he lives in a different place
and he is expected to change to be more American.Thus, Baba’s identity finds
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63
difficulty in identifying itself to a particular state. It is a problematic process of
attaining identity.He resist the new identity, however, he still lives in a realm that
requires him to change.
In conclusion, Baba’s refusal to absorb and internalize his new identity
resulting in constant struggle of unhomeliness and longing for his past identity.
Thus, Baba’s adaptation to the new identity faces such strong resistance.Thus,
instead of embracing the new identity like Amir, Baba becomes resistant.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
CHAPTER V
CONCLUSION
This research aims to know the depiction of Amir and Baba and how
their identities are constructed in the diasporic discourse. In this chapter, the
researcher concludes the discussion by answering those two purposes. First is the
character and the characterization of Amir and Baba. The two characters are
analyzed through the lens of their Afghan cultural background, their American
background, and their religion. In the realm of their Afghan cultural background,
both Amir and Baba have deep rooted Afghanistan cultural background that
influences their identities such as celebrating Eid and preference to create events.
Amir and Baba live in a social construction that is Pashtun-oriented which
discriminates the Hazaras and prioritizes the Pashtuns. The norm is also
patriarchal or man-oriented which upholds the honor of men and masculine traits.
The hierarchy of Pashtun-Hazara and the man-oriented construction become the
sources of sufferings for Amir. The realm of the US influence is also explicated in
the character of Amir and Baba. The two main characters are wealthy individuals
in the beginning of the novel. Therefore, they have access to the American culture
such as American recreational activities (watching western films, drinking wine,
eating pork), and American framework of thinking (open-mindedness, secular,
liberty). Furthermore, in the realm of religion, Amir and Baba differ from each
other. Baba detaches himself from the concept of religion, seeing it only as
obstacles from pragmatic and critical thinking, Baba thinks religion serves only as
64
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65
a social convention. Meanwhile, Amir still believes in religion though his stance
is not a blind devotion. He still criticizes religion. Amir does religious activities
because he sees the neccessity of it. He does it in order to feel secure and fulfill
his promise to God because Sohrab is saved.
The second is the result of discussion on Amir and Baba’s diasporic
identities. This second problem formulation is divided into two parts. The first
part analyzes the changing of Amir and Baba’s identities before and after arriving
in the US. Amir changes from a privileged unloved boy into a poor loved son,
also he transforms from a superior member of ethnic group into a marginalized
member of society. Whereas, Baba changes from a powerful wealthy man into a
poor member of working class society, and a valliant indifferent father into a
compassionate one.
The second part analyzes Amir’s hybrid identity and Baba’s resistant
identity. Amir successfully assimilates his past identity and his new identity.
Therefore, Amir becomes a hybrid who possesses both cultures. The hybridity is
shown through several aspects of Amir’s life in the US. The first aspect is his
hybridity in using two languages in conversation even in the same sentence.
Second, Amir also uses the two perspectives of both Afghan and American in
seeing the sanctity of marriage. Third, Amir has two perspectives in regards of
gender equality. He believes in woman’s equal place of pursuit of happiness
(getting jobs and pursuing career). However, he also still believes in the obligation
of a husband to be able to provide for his wife. Fourthly, Amir also combines the
belief of American in adopting a child but he still retains blood relation concept in
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
66
his family when adopting Sohrab. Hybridity also is shown on his habit of religious
exercises but at the same time Amir drinks wine. Another proof of his hybridity is
revealed through the combination of Afghan culture and American culture in his
wedding with Soraya.
Meanwhile Baba fails to do so because Babais unable to identify himself
to the US culture. Baba also has a deep attachment to his past identity as an
Afghan. Not only that, Baba sees his new identity as a degradation of self-worth
since all of Baba’s achievements sdo not exist in the spheres of his new identity.
Thus, Baba resists to accept his new identity in the US. Baba’s resistance
materializes in several aspects in his life. First is his resistance of American social
system such as showing an ID as a proof of accountability and getting social
welfare from the government. His resistance toward the American culture is also
seen from Baba’s refusal to learn English language by taking EFL classes.
As an individual who undergoes diasporic experience, one has to face
changes in their culture and identity. The success of the assimilation depends on
the ability to identify to the new culture and also how much the attachment of the
previous culture affecting the new identity. In Hosseini’s The Kite Runner, Amir
is an example of the success in assimilating both cultures creating a hybrid
individual. Meanwhile, Baba is the example of the one who fails to adapt his
identity to the new culture, creating a resistant individual.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
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PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
APPENDIX
Summary of Khaled Hosseini’s The Kite Runner
The Kite Runner is the story of Amir revolving around his childhood life
in Afghanistan and America when he is an adult. The story starts from Amir’s
childhood with Hassan and his father, Baba. Amir is a rich boy with so many
privileges, he befriends his servant’s son, Hassan, a Hazara. Young Amir always
feels disconnected and disliked by his father despite all the luxury and expensive
activities Amir and Baba do together. Amir likes to read and play with Hassan.
They usually go together in an adventurous journey on the neighborhood or
reading a story under a tree. One day, Amir wants to get Baba’s affection by
winning a kite competition. Amir wins, and Hassan offers to run the losing kite
and give it to Amir. However, Hassan is assaulted by Assef and his friends. Assef
is a psychophatic bully in their neighborhood. Assef offers Hassan freedom in
exchange of the kite, Hassan refuses. Therefore, Hassan is raped by Assef. Amir
stays hidden out of cowardice. Ridden by guilt, Amir lies to make Hassan and his
father, Ali, go away.
After that, Afghanistan faces a revolution, Baba and Amir have to go the
US to seek for a better life. In the US, they both have to work hard as members of
poor society. Amir meets Soraya and marries her. Baba falls ill because of cancer
and dies shortly after Amir’s marriage. Amir then graduates from his creative
writing major, then he works as a security officer while writing his first novel. His
novel gets published. Not long afterward, a very sick Rahim Khan, Baba’s friend,
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tells Amir to come to Pakistan and informs Amir that Hassan and his wife have
been killed by Taliban, a terrorist group, leaving a child named Sohrab. Rahim
Khan also tells Amir that Hassan is his half-brother. Baba had an affair with
Sanaubar, Hassan’s mother. Rahim Khan wants Amir to go back to Afghanistan to
save Sohrab as Amir’s redemption.
Amir then comes back to Afghanistan, hiring a driver named Farid.
Unfortunately, Sohrab is captured by the leader of Taliban in Kabul who turns out
to be an adult Assef. Assef offers to free Sohrab if Amir can kill him. Amir agrees
to it then the bloody fight begins. Assef beats Amir mercilessly. Despite that,
Amir feels freedom because he feels that this is the redemption and price he has to
pay for his sin to Hassan in the past. Nearly beaten to death, Amir is saved by
Sohrab when Sohrab uses his slingshot and crushes one of Assef’s eyes. It gives
them chance to escape to Pakistan. Amir is hospitalized since his injuries are fatal.
Amir promises to bring Sohrab to America and adopt him. However, he
finds difficulty in the immigration regulations and wants Hassan to stay in the
orphanage for a while. This reality crushes Sohrab, he tries to commit suicide.
After that, Amir succeeds to bring Sohrab to the US. In spite of that, Sohrab has
become mute and traumatized. He no longer speaks or tries to interact with other
people. Nevertheless, as time goes by, Sohrab starts to be able to feel emotions. It
starts with Amir inviting Sohrab to play kites which is responded with a small
smile by Sohrab. The novel closes with Amir runs across a field with a smile to
run a kite for Sohrab just like what his father, Hassan, did in the past for Amir.