Preparation for TMA 06 AA100 module March 6th, 2017.

Preparation for TMA 06 AA100 module March 6th, 2017

The Question Assignment 06 Cut-off date: 31 March 2017
For this assignment you are asked to write an essay of no more than 1500 words. You should choose to answer either Option 1 or Option 2. You should make it clear which option you have chosen by writing the question in full at the head of your essay. Option 1 Cultural Encounters and Cultural Exemptions The text below describes a law case that was heard by the United Supreme Court in You will find the essay question beneath the text. Read through the text carefully before writing your essay.

The Question In 1972, the US Supreme Court reviewed a case brought by the state of Wisconsin against members of three Amish families. The parents had been prosecuted and fined for refusing to send their children to school beyond the age of fourteen. (The law required that all children should attend school up to the age of sixteen.) The parents argued that, at school, their children would be taught to value competitiveness, intellectual accomplishment and worldly success – values which they took to be incompatible with the Amish way of life, and which, they believed, would endanger their children’s salvation. The US Supreme Court found in favour of the parents. The court agreed that enforcing the law in this case would violate the parents’ right to freely exercise their religion (a right enshrined in the US constitution). However, one judge, Justice Douglas, dissented from this decision with respect to two of the three families. His concern was that, in those cases, the children’s own opinions and wishes were unknown. Source: Cornell UniversityLaw School, Legal Information Institution: accessed 8th October 2015

AA100 Tutorial on Cultural Encounters and Cultural Exemptions, March 6th, 2017
Assignment task: Between 1972 and 1976 in the UK, all motorcycle riders were required by law to wear a crash helmet. Sikhs sought an exemption, on the grounds that Sikh religious observance requires Sikh men to wear turbans (Barry, 2001, pp. 296–7). In 1976, the Motor-Cycle Crash Helmets (Religious Exemption) Act was passed, establishing the exemption in law. How might a liberal philosopher argue in favour of the exemption? How might a liberal philosopher argue against it? Which side has the stronger argument? [The following is the work of a student from a previous AA100 presentation. Beware of plagiarism.]

Exemption from the compulsory wearing of crash helmets (UK)
‘In 1976, an exemption to the law requiring all motorcycle riders to wear helmets was granted to Sikhs on religious grounds.’ Aims of the essay: to consider this exemption from the viewpoint of a liberal philosopher. What are the values central to liberal thought? For example, the rights of the individual and equality; It will use types of arguments to argue both for and against this cultural exemption with relation to these core values (Pike, 2008, p. 94). Finally, it will show that, although a case can be made either for or against this type of exemption, the argument for a religious exemption is stronger.’

‘Consider a liberal philosopher’s position on the 1976 the Motor-Cycle Crash Helmets (Religious Exemption) Act Refer to the origins of liberal thought and tits central values ‘Liberalism is a historical tradition mainly concerned with the rules and institutions governing society (Pike, 2008, p. 93). It is rooted [in] the seventeenth century and came about as a response to earlier traditions, especially those that assumed that some people were naturally superior to others (ibid.). So liberalism was opposed to certain types of discrimination, like religious discrimination, and liberal thinkers, such as John Locke ( ), urged tolerance (Pike, 2008, p.94). Consequently, equality, toleration and diversity became core values of liberalism. In addition, by definition, a key concern of liberalism is freedom of the individual, or individualism (OED Online, 2014). This focus on the rights of the individual, equality, diversity and tolerance would be central components to the viewpoint of any liberal thinker.’

‘When responding to this exemption, a liberal philosopher could use the ‘autonomy argument’, i.e. the idea that, as rational beings, individuals are able to make their own decisions about how to live, to argue that it should be up to the individual whether or not they choose to wear a helmet (Pike, 2008, pp ). This notion of autonomy and the freedom of individuals to live as they choose, provided it does not impact the health or safety of others, is of great import in liberal ideology (Pike, 2008, p. 107). However, this argument does not justify the religious exemption (ibid.) Instead, in arguing that a person should be able to decide for him or herself whether or not he or she wears a helmet, it is an argument against the law itself (ibid.).’

‘What is a difference-blind liberal? Someone who holds that laws ought to be universal and blind to cultural differences. Such a person might then argue that, whilst the concept of autonomy is vital in liberal theories, as shown above, it does not support granting a religious exemption, and the ‘rule and exemption method’ is, in and of itself, unfair because it does not apply the law equally to everyone (Pike, 2008, p. 98). Equality is a key value of liberal theories and allowing the law to be applied differently to some people would create a bias, and, therefore, the exemption would be discriminatory and unjust.’

‘Because the idea of equality is central to this difference-blind argument, then exactly what is meant by equality should be clarified. It could be argued that if a law affects people differently, then it is not equal; therefore, applying the law in the same way to everybody is not fair (Pike, 2008, p. 108). As argued by Professor Bikhu Parekh, the error in the difference-blind argument is that it equates sameness with equality (speaking in ‘Discussing Cultural Exemptions’, 2008, track 3). Liberals value the idea that human beings are all individuals, yet ignoring the differences in the way certain policies may affect different cultural groups by rejecting the rule and exemption approach directly contradicts this idea of individualism.’

‘When examining the crash helmet law, it seems clear that it does not affect Sikhs in the same way as the rest of the population. Sikhs and their religion: for Sikhs, wearing a turban is an integral part of their religion and culture, thus directly linked to their identity. Without a religious exemption, this helmet law would either force them to act or behave in a way that goes against their deepest beliefs, or they would no longer be able to ride motorcycles. In the first instance, forcing a person to act in a way that is contrary to the beliefs of their cultural community could isolate them and be alienating, thus putting them in a situation where they feel trapped, as if they were imprisoned, which would then be the exact opposite of the autonomy so valued by liberals (Pike, 2008, p.114).’

‘The second instance would create an unfair restriction. Consequently, the only way to compensate for this inequality would be by granting a religious exemption or repealing the law. An argument can also be made for the exemption by comparing it with a similar case in which a cultural exemption was granted. In Canada, the Musqueam people were granted an exemption to fishing restrictions on the grounds that ‘salmon fishery has always constituted an integral part of their distinctive culture’ (R. v. Sparrow, cited in Pike, 2008, P.103). Although this case was based on cultural rather than religious grounds, as in the case of the exemption for Sikhs, an analogy can be made because, not only is wearing a turban a required part of their religious practice, but, like salmon fishing for the Musqueam people, it is a fundamental part of Sikh culture (Pike, 2008, P.103). In addition, a person’s culture, like that of the Musqueam people or Sikhs, is not something that is chosen. The Musequeams did not choose to be born into a culture in which salmon fishing is an essential part of their way of life, just like most Sikhs did not choose their religion, but, rather, were born into it (Pike, 2008, p.111). Therefore, it would be wrong to discriminate against them based [on] their religion or culture because it would be no different to discriminating against someone because of their race (ibid.).’

‘Conversely, it could also be argued that these two cases differ on this very crucial matter of choice. Although one cannot choose the culture or religion into which one is born, as adults, many religions require people to confirm their beliefs and make a conscious decision to continue practising said religion (Pike, 2008, p. 112). Since the Sikhs requested the exemption on religious grounds, and, according to this argument, religion is an issue of choice, unlike the cultural identity of the Musqueam people, the two cases are not analogous, and the helmet law cannot be considered discriminatory. Hence, a cultural exemption would not be justified.’

‘However, the problem with this rejection of the analogy with the Musqueam fishing rights case is that it assumes that religion and cultural identity are two completely separate entities. As shown above, for many people religion and culture are closely linked and the exemption touches on the core of their identity (Pike, 2008, p. 104). As such, religion is no more a matter of choice than the culture that one is born into (ibid.). For Sikhs, as for the Musqueam people, the exemption is vital for them in order to protect their values. Therefore, the fact that the exemption is on religious rather than cultural grounds is a non-issue, since, in this case, religion and culture are closely interwoven and virtually one and the same.’

‘In summary, the foregoing discussion has shown that there are many convincing arguments both for and against the religious exemption for Sikhs to the UK helmet law. While the ‘autonomy argument’ appeals to the liberal idea that one should be allowed to decide how one wants to live, it has been demonstrated that this argument alone is not sufficient to justify an exemption (Pike, 2008, p. 107). However, if taken into consideration with the ‘unequal impact argument’, which holds that it is important to consider the fact that the helmet law has a greater impact on Sikhs than other segments of the population, the argument for a rule and exemption approach is much more compelling. In addition, this essay has shown that wearing a turban is not a matter of choice, but rather an essential part of the Sikh religion and culture, which are intricately intertwined, and thus a matter of cultural identity in much the same way as salmon fishing in the case of the Musqueam people. ‘

‘Therefore, the requirement for them to wear a crash helmet places an unfair restriction on them. In conclusion, bearing in mind these arguments along with their relationship to the core liberal values of individuality, equality, tolerance and diversity, it is fairly clear that the argument for a religious exemption is the stronger argument.’ [Please remember that the above is the work of a former student on the AA100 module and is only used here for broad guidance purposes if you choose to deal with Option 1.]

The Burial at Thebes Option 2 Seamus Heaney’s The Burial at Thebes
What are the challenges involved in taking an ancient Greek play and turning it into a successful textual adaptation for a modern audience? How were these challenges met in The Burial at Thebes? Answer with close reference to the text. Guidance Note This question is designed to test your awareness of the contexts within which ancient literature was produced and subsequently reinterpreted, and also your ability to analyse texts from different cultures and periods of time. 34

The Burial at Thebes you will need to think very carefully about the selection of the material that you need to support your argument. It is expected that your discussion will cover both aspects of the question. So you will need to set out both the challenges involved in producing a successful textual adaptation of an ancient Greek play, and also how these challenges were specifically met in The Burial at Thebes. Areas you might want to discuss in your answer are issues of translation, making the language and style of the play accessible to a modern audience, and how the major thematic issues involved in the original play have been presented in a way that still speaks to contemporary concerns.

The Burial at Thebes In preparing for this assignment you will need to re-read the text of the play itself carefully, as you think about the issues involved in adapting an ancient Greek play into a successful modern text. You will want to revisit Book 3, Chapter 6, Section 6.1 on the conventions of the ancient Greek theatre. You will also find very useful information in the chapter on Seamus Heaney’s The Burial at Thebes, particularly in Sections 6.2, ‘Translating Sophocles’ Antigone’; 6.3, ‘Texts and Contexts: Ancient and Modern,’ and 6.4, ‘Heaney’s Play in Performance on the Modern Stage.’ You will also find useful information in the interviews on the second Audio CD of The Burial at Thebes. 35

Option 2 Short Stories Option 2 Short Stories Through a close critical reading of Peter Carey’s story ‘American Dreams’ on pp.147–62 in the Anthology, A World of Difference, consider how the story’s focus on themes of cultural dependency have particular consequences for a sense of place. Guidance Note This question is intended to test your ability to understand short stories; in particular, it is aimed at the learning outcome for the study of English by developing your critical understanding and appreciation of a range of literary forms. You should aim to read the story several times, being aware of your initial impressions the first time around, then subsequently with more of an eye to narrative structure and setting.

Option 2 Short Stories Once you have some ideas about how cultural identity (and a lack of investment in one’s own culture) is treated as a theme within the story, begin to build up your answer, making close reference to the text for your evidence. As you work on this question you will be building on the skills you have practised in earlier assignments in order to analyse the ways in which Carey explores concepts of identity and cultural self-esteem. In your answer, try to consider the various formal techniques used in the story as well as its themes. For example, you may wish to look at narrative voice, irony and characterisation, among other things, and decide how each contributes to the author’s exploration of culture and identity in relation to setting. The tension between how the townspeople view their own local space and how they relate to American culture will provide you with an important framework for thinking about the question. If you have not already read the Preface on pp. xi–xix in the Anthology A World of Difference, it would be useful to go through this now, as a way of firming up your sense of how short stories work. You will also find it helpful to read the introduction to Peter Carey and his writing that precedes ‘American Dreams’ on pp. 149–50 in the Anthology.

Option 2 Short Stories The short story is one of the most important literary genres. The short story is both familiar and accessible. In the following analysis we need to pay particular attention to the following terms: cultural dependency and how ‘cultural dependency [has] particular consequences for sense of place’. Reading the introduction to Carey’s strange story we know he is a third-generation of English descen and he was born in 1943 ‘in the small town of Bacchus Marsh, Victoria’ and that his parents owned and ran a small garage service. So, the first point we might make in the discussion is that some of the material is drawn from real-life experience.

Option 2 Short Stories I expect you have all read the story by now so we already know that this is a story about a sleepy town, presumably in Australia – references to ‘American dollars’ and written in British English – that dream of being American. Nothing much happens in the town until one day a fairly nondescript but rather reclusive and quite strange man called Gleason dies. Then the walls he has spent years constructing up at a place named Bald Hill are destroyed by a group of Chinese labourers he had formerly employed to reveal an imaginative but extremely accurate reconstruction of their own town. Initially, the townspeople are delighted, feeling that there town has at last come to life but further close examination of the town reveals models of the townsfolk that are startlingly lifelike and when the rooves of the houses are taken off, a sexual liaisons between Mrs Cavanagh and Craigie Evans unknown to the townsfolk themselves are discovered. Eventually such an amazing discovery promotes an American tourist stampede to the town and it’s fair to say that the town loses what character it had having to perform for the Americans’ cameras as the tourists make comparison between the ‘real’ people and their model counterparts.

Option 2 Short Stories Let’s now look at the text section by section. A strong, perhaps enigmatic opening sentence, ‘No one can, to this day, remember what it was that we did to offend him’ (Carey, p. 151). The name of the man who has been offended remains withheld from the reader ‘when he gave him the wrong meat’ (ibid.) but the results must have been serious as Dyer the butcher ‘curses himself for his foolishness’. So, another point we can make is about the narrative voice. It is, initially, a first-person plural ‘we’ that shifts in paragraph 3 to ‘I’: this is the son of the garage owner. This is not the voice of the protagonist: is there one? We might say this role should be apportioned to ‘this small meek man with the rimless glasses and neat suit who used to smile so nicely at us all’ (151), Mr Gleason whose identity remains shrouded in mystery and whose motivation for creating such life-like representation of the town life of which he was part remains unclear.

Option 2 Short Stories This man peers out from behind lace curtains: he was ‘so quiet and grey’ and he did things in ’his own peculiar way’. The writer makes it clear on the first page that there is a sense of discontent about the town, ‘it is not where we would rather be’…’we have treated it with contempt’ as well as ravaging the environment. The narrator says ‘we all have dreams of the big city, of wealth, of modern houses of bid motor cars: American dreams’ (p. 152). So here is the cultural dependency, out-of-the-way town on the east coast of Australia dependent on American television and films and advertisements for their dreams and escape from normality. What is the relevance of the narrator’s father as an inventor and the father’s emotional sympathy with Gleason? Most of the people travel by bikes. Why do you think the narrator says ‘They were as much a burden as a means of transport’ (p. 152)

Option 2 Short Stories What signs do you detect about Gleason’s character, his appearance. Perhaps you think he was a man on his own who became a recluse, an outsider, an observer of society. What can you say about Mr Gleason’s relationship with the boy’s father who seems to be the self-appointed spokesman for the townspeople. Do you think the folk made Gleason feel unwanted? What do you make of the ominous sentence: ‘[i]t was only when he retired that things began to go wrong’ (p. 153). Is this s turning point in the story.

Option 2 Short Stories Writers employ names of people and places with symbolism sometimes and almost always significance, subtle or more obvious. What do you make of ‘Bald Hill’. Does Gleason carry authority as a character? Is he, himself symbolic? Think about his painstaking observation of the people he has lived among but rarely if ever socialised with. What about Mrs. Gleason? She appears frightened. On page 155 Carey says ‘She had a way of averting her eyes that indicated her terror of questions’. It’s interesting to note that by now the town think Gleason had ‘simply gone mad’ (p. 154). For a sense of place have a look at the third paragraph on page 155. ‘From the filling station where I sat dreaming’. ‘Dreaming’ and ‘gazed’ suggest escapist tendencies or the desire to escape from one’s roots without the necessary motivation to accomplish that desire. James Joyce in his Dubliners stories, refers to the idea of ‘paralysis’ of Irish people emotionally imprisoned by the constraints of the Church and the law and unable to leave or quit the city.

Option 2 Short Stories What is the town’s response to Mrs. Gleason? Let’s have a look at page 156 at the paragraph beginning ‘And then, during my seventeenth year, Mr. Gleason died’. Can we trace what happens to Mrs Gleason?

Option 2 Short Stories

Martha, Martha Option 2 Short Stories
Read Zadie Smith’s ‘Martha, Martha’ from the anthology A World of Difference. How is the theme of ‘Cultural Encounters’ illustrated by Smith’s story? Guidance Note The question is intended to test your ability to understand short stories; in particular, it is aimed at the learning outcome for the study of English by developing your critical understanding and appreciation of the literary form of the short story. You should aim to read the story several times, being aware of your initial impressions the first time around, then subsequently with more of an eye to narrative structure and language.

September 11th 2001 The September 11 attacks (also referred to as 9/11)[nb 1] were a series of four coordinated terrorist attacks by the Islamic terrorist group Al-Qaeda on the United States on the morning of Tuesday, September 11, The attacks consisted of suicide attacks used to target symbolic U.S. landmarks. Four passenger airliners—which all departed from airports on the U.S. East Coast bound for California—were hijacked by 19 al-Qaeda terrorists to be flown into buildings. Two of the planes, American Airlines Flight 11 and United Airlines Flight 175, were crashed into the North and South towers, respectively, of the World Trade Center complex in New York City. Within an hour and 42 minutes, both 110-story towers collapsed, with debris and the resulting fires causing partial or complete collapse of all other buildings in the World Trade Center complex, including the 47-story 7 World Trade Center tower, as well as significant damage to ten other large surrounding structures. A third plane, American Airlines Flight 77, was crashed into the Pentagon (the headquarters of the United States Department of Defense) in Arlington County, Virginia, leading to a partial collapse in the Pentagon's western side. The fourth plane, United Airlines Flight 93, initially was steered toward Washington, D.C., but crashed into a field near Shanksville, Pennsylvania, after its passengers tried to overcome the hijackers. In total, the attacks claimed the lives of 2,996 people (including the 19 hijackers) and caused at least $10 billion in property and infrastructure damage[2][3] and $3 trillion in total costs.[4] It was the deadliest incident for firefighters and law enforcement officers[5] in the history of the United States, with 343 and 72 killed respectively

‘Martha, Martha’ The name Martha is an Aramaic baby name. In Aramaic the meaning of the name Martha is: Lady. In the Bible, Martha was the sister of Lazarus and Mary of Bethany and known for her obsession with housework. The story is a tense cultural encounter which begins with an interview between Martha Penk, a twenty-two year old, of Anglo-Nigerian race, initially described as ‘shrimpish’, meaning puny or somewhat diminutive, and Pam Roberts, a conventional, garrulous middle American. From the start there is a sense of ‘imprecision’, what we can know from observation or ‘identification’ about an individual person and by extension of a generic identity. A sense of Martha being unconfident, lacking a positive aim: is she fleeing from personal troubles at home; perhaps seeking a new direction in life? Is she an aspiring academic? Martha is enigmatic and elusive: ‘black, could not blush, and her accent, to Pam’s ears very English’ (p. 181).

‘Martha, Martha’ There seems to be a third-person narrator (although we sometimes see through the eyes of both Martha and Pam) but the narrator does not offer authority on a number of key points relating to Martha’s identity. What about Smith’s use of language and her use of imagery? For example, ‘[o]utside a plane roared low like some prehistoric monster’ (p.184). Martha blows ‘hot and cold’ (p. 185) and this reflects the warmth inside the building and the intense cold outside. Martha is perceptive/sensitive to atmosphere ‘clumsily divesting herself of the loud red coat’ (p. 181). She was dressed in a ‘cheap-looking trouser suit and some fake pearls’ (ibid). Speech is short, curt, ‘The lift’s broken, it don’t work’; ‘charmless and determined’

‘Martha, Martha’ Recorded in the spellings of Pinch, Pinck, Pincke, Pinks, and the dialectals Penk and Penke, this surname is English. It was of early medieval origin, and derives from a nickname given to a bright, chirpy, person, thought to be as active and cheerful as a chaffinch. The derivation is from the Olde English pre 7th Century word "pinca", in Middle English "pinch" or "pink". Jamal (Arabic: جمال‎ Jamāl/Ǧamāl ) is an Arabic masculine given name, meaning beauty. The use of this name is widespread across the Muslim world.

‘One out of Many’ I am now an American citizen and I live in Washington, capital of the world. Many people, both here and in India, will feel that I have done well. But. I was so happy in Bombay. I was respected, I had a certain position. I worked for an important man. The highest in the land came to our bachelor chambers and enjoyed my food and showered compliments on me. I also had my friends. We met in the evenings on the pavement below the gallery of our chambers. Some of us, like the tailor’s bearer and myself, were domestics who lived in the same street. The others were people who came to that bit of pavement to sleep. Respectable people; we didn’t encourage riff-raff. [‘E Pluribus Unum’ Latin for ‘One out of Many’: this phrase included on the seal of the United States, considered an informal motto of the country. Also, ‘Out of Many One People’ is the national motto of Jamaica and is based on the nation’s multi-racial roots.]

‘One out of Many’ In the evenings it was cool. There were few passers-by and, apart from an occasional double-decker bus or taxi, little traffic. The pavement was swept and sprinkled, bedding brought out from daytime hiding-places, little oil lamps lit. While the folk upstairs chattered and laughed, on the pavement we read newspapers, played cards, told stories and smoked. The clay pipe passed from friend to friend; we became drowsy. Except of course during the monsoon, I preferred to sleep on the pavement with my friends, although in our chambers a whole cupboard below the staircase was reserved for my personal use’ (A World of Difference, ed. Prescott, 2008, p. 261).

‘One out of Many’ The opening two sentences are in the present tense told by a first-person narrator. The conjunction ‘But’ at the end of the second sentence signals a doubt, perhaps some inner discontent and is repeated in the section in the story when Santosh leaves his employer in Washington and ‘I can’t say that I moved in. I simply stayed’ (p. 283) with a fellow Indian, Priya. The rest of the story is told in the past, returning to the present to connect with the opening on pages and, in which, Santosh offers further explanation about his new life as an American citizen. The second paragraph is so positive. Santosh was ‘so happy’, respected’ was content with his lot in the Indian hierarchy, was happy to sleep outside on the city pavements with fellow domestics and others in a pleasant, sociable gathering, ‘on the pavement we read newspapers, played cards, told stories and smoked’ (p.261). These are ‘respectable people’ and, whilst recorded in a humorous way there is no trace of irony in ‘we didn’t encourage riff-raff’ (ibid.)

‘One out of Many’ Again, without irony, Santosh records his preference for sleeping out on the pavements with his friends aside from the Monsoon season, ‘although in our chambers a whole cupboard below the staircase was resserved for my personal use’ (ibid.). The whole story is focalised through the eyes of Santosh in his clear, concise voice and careful observation. But, as with Joyce, we only see what he sees and feel with him as he records various experiences of travelling to Washington.

‘One out of Many’ Santosh’s arrival in Washington
‘For the people of Washington it was late afternoon or early evening, I couldn’t say which. The time and the light didn’t match, as they did in Bombay. Of that drive I remember green fields, wide roads, many motor cars travelling fast, making a steady hiss, hiss, which wasn’t at all like our Bombay traffic noise. I remember big buildings and wide parks; many bazaar areas; then smaller houses without fences and with gardens like bush, with the hubshi standing about or sitting down, everywhere. Especially I remember the hubshi. I had heard about them in stories and had seen one or two in Bombay, too.

‘One out of Many’ But I had never dreamt that this wild race existed in such numbers in Washington and were permitted to roam the streets so freely. O father, what was this place I had come to? I wanted, I say, to be in the open, to breathe, to come to myself, to reflect. But there was no openness for me that evening. From the aeroplane to the airport building to the motor car to the apartment block to the elevator to the corridor to the apartment itself, I was forever enclosed, forever in the hissing, hissing sound of air-conditioners’ (pp ).

‘One out of Many’ Santosh as a character: how does he develop through self analysis in the mirror. 1. His experience of the flight to Washington: ‘In the fluorescent light it[Santosh’s face] was the colour of a corpse. My eyes were strained, the sharp air hurt my nose and seemed to get into my brain. I climbed up on the lavatory seat and squatted. I lost control of myself’ (p. 264). This deathly yellow image and the effect of the air pressure on both his eyes and nose creates a bright, fluorescent ‘horror’ image. He ‘loses control of himself’ as a first stage of his cultural deprivation. Experiencing racial prejudice on the plane – he is made to sit at the back on his own – this is the beginning of his adjustment to the American way of life.

‘One out of Many’ 2. After exposure to American culture, his discovery that he was good looking: ‘Slowly I made a discovery. My face was handsome. I had never thought of myself in this way. I had thought of myself as unnoticeable, with features that served as identification alone’ (p. 273). 2. Having begun to experience elements of the faded ‘American Dream’, Santosh is pleasantly surprised that his features are seen as being ‘handsome’. Formerly, he saw himself as a small part of his employer’s presence. Now, as he begins to learn to speak English more fluently in an attempt to come to terms with the American culture, he becomes obsessed with his appearance and this obsession heightened by his exposure to American television and advertisements..

‘One out of Many’ 3. After leaving his employer and signing on to work for Priya whose talk ‘ensnared me and gave me the bigger causes that steadily weakened me’ (p. 285). ‘And every day the mirror told its own tale. Without exercise, with the sickening of my heart and my mind, I was losing my looks. My face had become pudgy and sallow and full of spots; it was becoming ugly. I could have cried for that, discovering my good looks, only to lose them. It was like a punishment for my presumption, the punishment I had feared when I bought the green suit’ (Ibid.). ‘One out of Many’

Preparation for TMA 06 AA100 module March 6th, 2017.

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