In the book “ Of Silk Saris and Mini-Skirts: South Asiatic Girls Walk the Tightrope of Culture ” , Amita Handa is really depth to issues that South Asiatic misss, adult females, and South Asian community workers imagined and constructed in environing the manner individuality. Besides, she emphasized immature second-generation and South Asiatic adult females about their relationships with school, household and society over the past 20 old ages from her researches and interviews. In her book, Handa ‘s composing peculiarly focus on the South Asiatic diasporic community people in Canada ‘s history of racism, multiculturalism, and in-migration ; she besides points out the dominant civilization clang theories to explicate how the 2nd coevals South Asian miss ‘s individualities consequence on between the values of traditional civilization and modern civilization. In her book, she debates that adult females and young person have been protected as a sets of values from modern society. Besides, she argues that there are sets of values to be in demand of protection from the modern societal advancement ; moreover, many constructs youth and adult females are mobilized for maintain and adhere to peculiar impressions of individuality and belonging. ( p.19 ) I agree with her argues that the South Asiatic adult females and young person constantly rely on stereotypic traditional civilization will non be benefits for their socialisations, life styles, and accomplishments.
Handa ‘s book is a great of the South Asiatic women’s rightist research during early to mid of 1990 ‘s on their individualities in Canada. In the seven chapters of her book, she emphasizes composing in the chapter one which is focal point on the dominant civilization clang theories, and chapter four which concentrates on multicultural. First of all, Handa ‘s experiences as a second-generation South Asiatic adult females who turning up in Canada ; she enumerates the majority of her past experiences and her fondnesss. In the civilization of traditional South Asiatic household and community, a good kid is defined as a good conformer in their household. In the other agencies, there is no more freedom ; everything must be obtained permission from their parents. In Handa ‘s interviews, Salimah is an eighteen-year-old Pakistani miss to be a good girl in her household. Salimah believed that her parents trusted her as a good girl because she did non day of the month, travel out day of the month with person, and drink. She tired to keep her “ good girl ” image with her parents. By her parents ‘ traditional cultural fondness, she was afraid of public talking about the limitations on immature adult females ‘s lives. ( p.27 ) . Salimah has to accept her parents to trust on an old traditional civilization to keep her “ good miss ” image. As a consequence, she is non merely lost her freedom, besides she will be isolated by the modern civilization. In her hereafter, it is more hard to be a socialised people.
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Harmonizing to Handa ‘s a mass of personal interviews with age from sixteen-year-old to eighteen-year-old young person adolescents, the struggle of stereotype traditional civilization and theoretical account civilization are non merely consequence in young person adolescents socialized jobs, it besides make many disadvantages in their life styles. Handa utilizes a popular and easy to understand manner which is interview composing manner to allow many readers to understand her book ; moreover, the interviews ‘ authorship manners provide a strong fact to let readers to believe and vibrate to her points. In her interviews, Ratna and Rupinder are both eighteen-year-old young person miss experienced life styles change in their lives. Every young person miss supposes to hold their rights to bask their lives ; moreover, every young person miss should hold a freedom to travel after their dream because the pubescence is ephemeral in their lives. However, Ratna and Rupinder in Handa ‘s interview seems like there are no many picks they could do for their lives. To maintain their household relationships, they have to accept many rules of stereotypes traditional civilization which they are unwilling. For an illustration, Ratna, she is turning up around their cultural individuality. Although she truly loved her Muslim fellow, she had to divide with him because the civilization individualities are struggle. Her parent did non let their relationship ; as a consequence, she married a white Canadian. Furthermore, Rupinder had worse experience than Rupinder. She had been sexual maltreatment by a household member ; nevertheless, she is afraid to speak her parents about it because it will do stray from her household. ( P.28 ) .With there immature miss issues, Handa ‘s book make most readers to comprehend that their stereotype of traditional civilizations have apparent disadvantages to ensue in a deficiency of freedom and control over their ain lives.
After an in-depth reappraisal of Handa ‘s book, I realize that the struggle between traditional civilization and modern civilization critically affect the second-generation South Asiatic adult females ‘s ain position. Most of young person misss of all time have their ain ideals ; nevertheless, many youth misss have to abandon their avocations and ideals because their household garbage and coerce them to accept another hereafter which their household believes the manner their girl should to follow. Analyzed deeply the cause of their household sentiments to impact on their girl, I realize that the stereotype of traditional civilization to do their parents to believe they design a better manner and hereafter for their girls. The definition of a good hereafter in their traditional civilization is that people suppose to hold a formal calling instead than a terpsichorean or vocalist. The terpsichorean and vocalist calling ever connects to some awful things. Harmonizing to Handa ‘s interviews with Alka and Salimah, I find a same issue that they have to abandon their calling because they are rather restricted by their parents. For illustration, Alka was a classical Kathak terpsichorean, she loved her calling. The ground she had to give up her terpsichorean calling because her dance had caused her some jobs in the matrimony and household relationship. ( P.25 ) Salimah had a same issue with her household. Her parents felt a good miss is non supposed to sing or dance. ( P.27 ) . As a consequence, the stereotype traditional civilization has been a large barrier to accomplish their ideals ; furthermore, for many second-generation young person adult females, the influence of traditional civilization in their household becomes an insidious crisis that ruin their callings, destroy their felicity, and even interrupt a good household relationship.
Handa ‘s book is articulated and amply textured history of South Asian miss ‘s efforts to incorporate the mainstream without abandoning their despotic roots. There are the majority of researches and interviews to back up her points and argues. In her books, she besides examines ways in which immature second-generation South Asiatic adult females are constructed and suggests that immature South Asiatic adult females ‘s battle with the menace of the eroding of their stereotype traditional cultural patterns. Handa besides critical theoretical points of position clarify how they rely on facets of the communities in which they live ; nevertheless, there are some defects to be concerned. First of all, in Handa ‘s book, she selects the age group from thirteen-year-old to eighteen-year-old young person miss as her interviewers ; nevertheless, anyplace in the universe, young person miss in this age group tend to demo marks of rebellion which may non look to be see a civilization jobs, because it is the beginning of maturity. Therefore, Handa should spread out her interview age ranges to do readers more convince her points. On the other manus, harmonizing her book, her research and survey based on the South Asiatic adult females ; however, most of interviewers we read are from North India or Pakistan, there are no other South Asiatic adult females to demo in her book. As a consequence, her book rubric seems misdirecting. As the same manner to enrich her interviewer ‘s national restriction from one to many states, it will be more helpful to heighten her book ‘s dependability.
In the decision of Handa ‘s Book reappraisal, the book of “ Of Silk Saris and Mini-Skirts: South Asiatic Girls Walk the Tightrope of Culture ” is great for doing complicated topics apprehensible to many readers by agencies of the majority of researches and interview instances. The writer, Handa has really clear points to do readers to understand the civilization individualities ‘ change between traditional civilization and modern civilization on the second-generation young person adult females ; moreover, she focuses on developing one peculiar facet of her chief statement in each chapter ; As a consequence, the readers can rapidly catch her points and statements to understand the chief thesis statements in every chapter. In extra, her book is enriched by a plentifulness of her researches and surveies in each chapter, it makes her book more important and interesting to many readers ; nevertheless, the group beginning of the second-generation South Asiatic adult females on her research and survey have a small restrictions to go forth behind lone sorrow. I learn more inside informations on Canada ‘s history of racism, in-migration, and multiculturalism through her book. Therefore, her article is a great connexion to assist me to understand my class of “ Women In Canada ” .