El-Hassan Exile

In the novel “Inside out & Back Again” written by Thanhha Lai , The main character Ha flees her home due to war. Her and her family were looking for a new home trying to start a new life. Although it wasn’t easy for her to start a new life she had to learn to overcome many challenges. In the novel Ha reveals that her life is related to the refugee life even though it was unexpected. When refugees flee their home, it affects them when they leave and find a new home, it also involves affecting them when their life is turned inside out,and it demonstrates why they relate to the refugee experience.

According to the UNHCR, three million refugees make this journey annually. The next stage of Najaf’s development in identity is when he makes the dangerous but successful journey to Australia and is transferred to the Woomera Detention Camp, in South Australia. His identity is developed, shaped and changed due to the different

The hostel is depicted as a place of insecurity where the individual identity has been removed and replaced with anonymity and insignificance ‘no one kept count of all the comings and goings’ and ‘arrivals of newcomers in busloads’. The poet also highlights the migrants need to seek out the familiar in people with the same nationality or culture, in search of a place to belong and a link to their former identities by connecting with other migrants, ‘ Nationalities sought each other out instinctively’.

People who tend to migrate a lot are less applicable of understanding and appreciating new ways of life. In response to an essay by Salman Rushdie on the benefits of moving, Scott Russell Sanders, in his essay “Staying Put: Making a Home in a Restless World,” claims that people should not immerse themselves into places but rather into ideas and values and also that people should care for the earth rather than for their egotistic desires. Through his use of a nostalgic tone and implied metaphors Sanders critiques Rushdie’s claims about the negative impact of migration and he also demonstrates why it is better for people to immerse themselves to their location rather than old beliefs and habits.

Go Back To Where You Came From is an Australian documentary/reality show in which participants are given the opportunity to experience what the life of refugee and asylum seeker can be like, albeit edited and packaged for an audience. During the course of the three hour long series, the six individuals not only have the chance to get under the skin of a refugee in terms of achieving a greater degree of insight into what being a refugee really means, but also to get on the viewing audiences nerves in perhaps all or any of the of the first three senses described above. Moreover the refugees participating in the series may ‘get under the skin’ of the programme participants and the

One’s understanding of belonging can broaden their understanding and acceptance of themselves and the world around them. The statement that we all strive to belong is true, however it may take time to belong to a certain person, place, group, community or even the larger world. This issue is explored in Raimond Gaita’s biographical memoir Romulus, My Father and Khaled Hosseini’s confronting novel The Kite Runner. Throughout these texts, the themes of personal relationships, migrant experience and morals and values arise from the concept of

Leaving one's own country and moving to another is one of the most difficult journeys anyone can make. In one's home country, he or she has a place, an identity that is

Belonging is shaped by the experiences he or she encounters with others, and within the two poems ‘Migrant Hostel’ and ’10 Mary Street’ by Peter Skrzynecki, and the film ‘Looking For Alibrandi’ directed by Kate Woods, the characters’ personas are moulded by their endurances of alienation and barriers from mainstream society due to their personal and cultural differences.

Unconsciously, we all speak different languages; we categorize the way we speak by the environment and people at which we are speaking too. Whenever a character enters an unfamiliar environment, they experiment with language to find themselves and understand reality. For immigrants, language is a means to retain one’s identity; however, as they become more assimilated in their new communities their language no longer reflects that of their identity but of their new cultural surroundings. When an immigrant, immigrates to a new country they become marginalized, they’re alienated from common cultural practices, social ritual, and scripted behavior. It’s not without intercultural communication and negotiation

This essay is about the universal refugee experience and the hardships that they have to go through on their journey. Ha from Inside Out and Back Again and other refugees from the article “Children of War” all struggle with the unsettling feeling of being inside out because they no longer own the things that mean the most to them. Ha and the other refugees all encounter similar curiosities of overcoming the finding of that back again peaceful consciousness in the “new world” that they are living in .

For the podcast, I interviewed Lina Abdulnoor, with the intention of exploring the intricacies of refugeehood by analyzing Lina’s refugee experience. Lina lived in Iraq with her family until they began receiving death threats due to their religious beliefs. Convinced that they needed to flee the country to survive, they left Iraq as refugees. After leaving Iraq, they settled in Jordan, where they waited two years until the U.N. to approve their request to move to the U.S. in 2012. Lina and her family initially settled in Virginia, where she experienced culture shock as she adapted to American culture and the English language. However, Lina did not feel accepted in Virginia; her experiences in the state led her to think that Americans treated her according to negative stereotypes of Iraqis. After living in Virginia for several months, Lina and her family chose to resettle in San Diego, California, which harbored a larger Iraqi population than Virginia did. Supported by San Diego’s Iraqi community and various refugee organizations, Lina flourished, and she currently studies at UCSD while holding a stable job.

Many second generation minorities from immigrant parents are driven subconsciously to conform to new culture and social norms. For foreign born parents and native born children integrating the two cultures they inhabit brings about different obstacles and experiences. In Jhumpa’s “The Namesake” the protagonist Gogol is a native born American with foreign born parents. The difference with birth location plays an important role in assimilating to a new society in a new geography. The difficulty for parents is the fact that they’ve spent a decent amount of time accustomed to a new geography, language, culture and society which makes it difficult to feel comfortable when all of that changes. For Gogol the difficulty only lies with the cultural norms imposed by his parent’s and the culture and social norms that are constantly presented in the new society.

Ever since, Palestinians have had to adapt to new places and cultures in order to survive, which makes it more difficult for them to preserve their own. Said presents several examples of transculturation throughout the essay. For instance, the use of the Mercedes, even though Said describes it in negative terms, the use of the Mercedes has come in handy for Palestinians. Enduring one disaster after another, Palestinian identity is arduous to preserve in exile. It is a struggle of having no country. Our country is a big part of who we are. As we are born, we are destined to become a part of it. It becomes part of our identity. Things that we grew up with meant something to us. We usually treasure things that became part of our lives. Even unconsciously, we take hold of it. Home brings us memories, memories that we want to hold on up to our last breath.

In the chapter titled “Reflections on Exile,” Edward Said discusses the different aspects of being an exile. His discussion of exile includes what it means to be an exile, the feelings that being an exile produces in individuals, exile in relation to nationalism, and the role of exile in the modern world.  Said first defines being an exile as a state of terminal loss. He states, “the achievements of exile are permanently undermined by the loss of something left behind forever” (173).  He then contrasts this terminal loss with the cultural impact that exile has had on the modern West.  He states that, “modern Western culture is in large part the work of exiles,” (173) and, “our age[...] is indeed the age of the refugee, the displaced

Barghouti admits that life was like heaven before the establishment of the occupation.Nevertheless, he mourns the way that the trade has kept Palestinians from usually building up their abilities, their urban areas, their social life. "Occupation keeps you from dealing with your undertakings in your specific manner, it meddles with yearning and outrage and strolling in the road. It meddles with going anyplace and returning, with heading off to the market, the crisis room, the shoreline, the room, or a far-off capital." Barghouti specifies that he needs to go to his nation. Be that as it may, his will is broken by the Occupation, by the Arab administrations, by the current laws, by not having the travel permit, by being debilitated to be captured