The protagonist's resistance is thus effective, psychologically in the sense that the fire-watcher has been given a gift that other members of society and the world might lack, a sense of his own personal ineffectuality, true, but also a sense of the ultimate transience of all human desires for boundaries and possession. This does not necessarily provide a solution to the problem of social marginalization, or of the historical conflicts presence in Israel and waged in the political sphere, but it does provide a certain ideological 'gift' to the marginalized man.
In contrast, Anita Desai's short story is more lighthearted in its analysis of cultural marginalization. In her story, the central protagonist travels to another city in India and establishes a career for herself, quite contrary to how she has been taught to live. The central, female protagonist does not fall into the conventional mode of simply marrying an acceptable boy, chosen as her husband. She seeks liberation through pursuing an apparently marginalized life that her parents and relatives would despise or find unacceptable.
Desai's story highlights some of the problems, however, of a woman finding liberation through the tools of modernization. When a woman rejects traditional modes of femininity, she must ask herself, what cultural modes of identity and the self can she accept? Often, the most available cultural accoutrements for creating a female identity however are equally superficial and limiting as traditional ones, revolving around the modes of dress and sexuality. Even the choice of a career and a new city where the protagonist is more anonymous is not necessarily liberating, because the new methods...
However, the limited nature of travel and occupation, even education to create a new identity is also shown in a parallel male struggle to do the same through traveling to America.
Both stories thus illustrate the limits of place in terms of conferring an identity upon an individual. The protagonist of the Israeli writer's story should have found his sense of place, according to the dictates of his society, in a Jewish homeland. But he has not. Instead, he has only found marginalization and alienation in the form of his occupation as a fire-watcher, and his status makes him further conscious of the limited notions of identity as they relate to place -- his supposed source of physical identity can be eaten by a fire that rages out of control, or by the fires of Palestinian nationalization that eat up the territory of homeland.
The protagonist of the Indian writer's tale hopes that her residency in a new city, albeit one within her own homeland, will give her a new identity and a new sense of place. But she cannot escape notions of feminine subjectivity and what it means to be a good or bad Indian woman. She remains on the periphery, no matter where she may wander. Her supposed chosen husband has fled to America, seemingly to take his Indian identity intact to that nation, and to return 'the same' only with a good degree and education. Yet he has been changed by his educational and life circumstances abroad, through being both assimilated and marginalized in another nation.
One can never fully escape society -- that is the paradox of marginalization. One is always in dialogue with a larger language and culture ideal than the individual self. Nor can one choose the nature of the dialogue, which may vary depending on one's gender, occupation, and class or cultural status. However even if one cannot completely shirk society and one's marginalized status as a reaction to a homogeneous identity, still the process of resisting marginalization or homogenization is itself interesting and beneficial to the self, and does some work to highlight the contradictions and strictures under which…
It is for this reason that one could reasonably argue that Precious' entire life, and particularly the trials and tribulations she must endure, including her violent family life, her poverty, and her illiteracy, all ultimately stem from her racial and ethnic background, because the pervasive, institutional racial inequalities that still exist in America served to structure her entire life. Even before she began she was already disadvantaged by being born
The fact that she gives up on the name that recalls her Jewish origins is considered to be a proof of her own anti-Semitism. It is very obvious that it is right from within the family that she receives the greatest pressure. This is the only clear act which she makes in order to better define her identity. She declares that she does not feel Jewish and this is how
' Thus the novel is just as unsparing in the way that it shows the limits of a female-dominant perspective that simply reverses the dominant paradigm of male dominance. For example, when Jael suspects a male still believes in the inequality of women, she kills him, and hopes that all of the main characters, whom she sees as 'the same' as herself, all part of the same woman yet existing
He simply cannot escape these expectations. So, when Robert DeNiro takes on a comedic role, such as the role of the potential father-in-law in Meet the Parents, the moment he comes on the screen, the audience is aware that he is Robert DeNiro, in addition to the character that is being portrayed. Therefore, his character can do things that other characters could not. Who but Robert DeNiro could portray
"Would you like a white woman Wongee?" Jimmie asked. "Don't seem ter make their cow-cockies happy, having white woman for 'is wife. Why else he come after black girls? Must be sum'pin to white women we ain't been told" (p. 11). The implication drawn from Wongee is that aboriginal females are sexier than white women, but Jimmie is sexually attracted to the white woman. On page 12 Wongee describes an
female characters and how they overcome stereotypes in society. It contains three references. Introduction stereotype is an oversimplified definition of a person or type of person, institution, style or event; to stereotype is to pigeonhole, to thrust into tight slots of definition which allow of little adjustment or change. Stereotyping is widespread because it is convenient - unions are like this, blacks are like this, Jews are like this, teenagers,