2021
DOI: 10.47836/pjssh.29.4.13
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Gender and Sexual Identity in Arundhati Roy’s The Ministry of Utmost Happiness: A Cixousian Analysis of Hijra’s Resistance and Remaking of the Self

Abstract: Hijra is a distinctive South Asia known for their gender and sexual difference and associated with their transgender and intersex identities. Otherwise known as transwomen, they are traditionally subjected to prejudices and embedded within narratives of exclusion, discrimination, and the subculture. As a result, Hijras are typically perceived as isolated, abject, and passive victims who remain social and economic peripheries. Concerning the stereotypical image of hijras, this study explores Arundhati Roy’s The… Show more

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Cited by 10 publications
(3 citation statements)
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“…For this reason, she constantly tries to adhere to the traditions of her society and culture. Her reluctance to integrate into American culture is partly rooted in the established gender expectations and norms within the Indian culture, in which women are considered the guardians and symbols of Indian tradition and spirituality (Anuar & Asl, 2021Asl, 2022;Keikhosrokiani & Asl, 2022;Lamb, 2009). Identity, as Bhabha (1994) observes, "is never a priori, nor a finished product; it is only ever the problematic process of access to an image of totality" (p. 51).…”
Section: Resultsmentioning
confidence: 99%
“…For this reason, she constantly tries to adhere to the traditions of her society and culture. Her reluctance to integrate into American culture is partly rooted in the established gender expectations and norms within the Indian culture, in which women are considered the guardians and symbols of Indian tradition and spirituality (Anuar & Asl, 2021Asl, 2022;Keikhosrokiani & Asl, 2022;Lamb, 2009). Identity, as Bhabha (1994) observes, "is never a priori, nor a finished product; it is only ever the problematic process of access to an image of totality" (p. 51).…”
Section: Resultsmentioning
confidence: 99%
“…Over the past few decades, the ways in which spatial injustice and gender inequality have been studied in both colonial and postcolonial South Asia have been somewhat inconsistent (Bose & Jalal, 2017). On the one hand, studies have contributed to development of feminist identity and politics in the region (Boehmer, 2009;Rajan & Desai, 2013), and on the other, the stereotypical image of South Asian women as passive victims of patriarchal culture and oppressive society have been deployed as a pretext to rationalize a number of conservative standpoints about this region and its people, both at home and in diaspora (Anagol & Grey, 2017;Anuar & Asl, 2021;Fernandes, 2014;Keikhosrokiani & Asl, 2022;Nazneen et al, 2019;Pourya Asl, 2018, 2019. Within this context, a growing need is still felt for the study of nuances of spatial experiences and identity constructions in the region to highlight gender identity as one that is simultaneously shaped by and shaping the places.…”
Section: Prefacementioning
confidence: 99%
“…The prevalence and commonality of these topics highlight the significance of feminine struggles for identity-making within the male-dominated Indian society. Similarly, Indian diaspora writers explore these topics with further intricacy by reflecting on the processes of identity formation (Anuar & Asl, 2021;Asl & Abdullah, 2017;Kumari, 2018). In doing so, diasporic women writers take up the challenge to question the essentialist notions of identity as fixed and unchanging.…”
Section: Literature Review the Contextual And Literary Backgroundmentioning
confidence: 99%