Explain the Importance of Setting and Atmosphere in the Reluctant Fundamentalist.

The personal narrative “Born in Amrika” (2003) by Mona M. Maisami speculates that children of Iranian originated parents struggle between culturally identifying themselves as American or Iranian. Maisami develops her main idea by narrating through the point of view of a young girl born in America interacting with her Iranian born cousin Nina. Throughout the story, Nina and her cousin encounter various differing cultural phenomena such as dress and meal rituals before realizing they can adapt to both cultures at the same time. This short story highlights these two different lifestyles in order to emphasize the way American citizens with overseas connections question their character because of their newly adopted home. In hopes to reach out to

Fundamentalism is a strict adherence to a set of ideas or beliefs that are conservative in nature. It is a pejorative term usually associated with religious fanaticism. Usually, this is what comes to mind when there is mention of a fundamentalist. However, in Mohsin Hamid's The Reluctant Fundamentalist starring the protagonist Changez, a Pakistani Princetonian who is a top-ranked employee at a prestigious New York valuation firm, turns out not to be an Islamic fundamentalist, but a reluctant fundamentalist of US Capitalism. Hamid challenges readers to reevaluate their preconceived notions and prejudices of people different from themselves in post 9/11 America by employing the use of motifs, aphorism, and suspense, to create a conflation

Over the course of history, South Asians have been mistreated and undermined within American society. This is especially evident after the terror attacks of 9/11 in which Americans shunned its South Asian Population, and reduced them to devastating stereotypes. This has created tension and hostility within the South Asian community, thus pressuring them to being more Americanized, and further creating a fixation towards becoming more white. The obsession with American culture has caused many to conform, leaving behind cultural and religious parts of their identities. It is necessary to explore the history behind the mistreatment of South Asians to understand why the change in identity such as those portrayed with Changez in The Reluctant Fundamentalist and Amir in Disgraced have occurred. These main characters of South Asian descent make it is clear that the American dream for immigrants creates a constant struggle between national and transnational identities as racism and hostility are being thrust upon them by American society.

In his novel, The Kite Runner, Khaled Hosseini depicts his homeland Afghanistan as a host to many different cultures and classes, such as Pashtun and Hazara, Sunni and Shiite, with this dichotomy of beliefs and attributes being powerful enough to shape diverse, sometimes negative relationships amongst the characters of the novel and their behavior to each other, as well as establish that individual’s identity. Each person interprets the impact of the role of belief and social status differently, while all living in the same setting, adding to their complexity and depth as a character in the novel with many different figures tied together by the same geographical and cultural conditions.

¨I was moving my way through security in an American airport… serious demeanor in place. I glanced back at the poster that had greeted me as I got off the escalator: “The Faces of Global Terrorism,”...¨ (Young 8). The airport had a poster stereotyping what the American people should see when viewing a terrorist, the image gave a broad spectrum of men sharing ¨Middle Eastern¨ features (Young 11). During an interrogation with U.S. Immigration, Khan recalls the way he was being made feel, ¨...I'd been made to feel like an unwanted outsider… guilty of some heinous crime and now it was my responsibility to prove my innocence.¨ (71). Khan doesn't feel too much because of his lacking connections to the U.S. but does see how it can affect one with family in America (73). Propaganda categorization of terrorists is sorely based on common traits shared by men of the Middle East essentially singling them out and leaving out the fact that a terrorist can be anyone whether white or copper

The day September 11, 2001 stands out in the minds of all Americans, not only because it changed the course of history, but it affected the daily lives of America’s people. Whether they encountered the events first-hand in New York City, or they simply watched the iconic World Trade Center fall on television as the events unfolded, the assaults of 9/11 have left a permanent stain on the lives of America’s citizens. Individuals such as my father, Kurt M. Thomas, have vivid recollections of exactly where they were on the day of the attack. However, the retention of this event is not the only result of these events, for Dad’s experience as an American citizen who lived through the September 11, 2001 terrorist attacks is one that reflects the pervasive apprehension that many Americans have towards the future of the United States and its relations with counties of the Middle East as a result of the fear experienced that day. His recollection expresses the nativist concern and fear for oneself and one’s nation that many Americans articulated throughout the course of history.

The folk panorama of America noticeably shifts and become less outlined by the “Anglo-Protestant culture” (Foreign Policy), than previous occurrences. It may be considered a warning instead of a danger to American’s identify, if we tend to change modern day back to historical traditions. Conversely, American culture needs to be clarified on what it is. The approach that fundamentalists and non-traditionalists comparable to Samuel Huntington, manage to theorize culture as stable, instead of alteration. Due to this response, everyone should observe and state that American culture and identify will always continue to change, especially with the migration of countries.

As they reach America at last, Amir’s wife introduces herself to Sohrab sweetly, but he just, “shift[s] on his feet and look[s] away” (358). Sohrab does not say much, do much, or move much at all. Imagery presented in this stage of the journey is quite gloomy, what with Sohrab’s blandly colored clothes, sallow face, and plain room. Amir and his wife seem gloomy as well, as they are always whispering, crying, or wondering what went wrong. The saving grace and the real transformation happens at the celebration of the Afghan’s New Year’s Day. After a day of muteness that has become regular, Amir and Sohrab finally connect through the kite flying contest. This is something to which Amir and Hassan dedicated their lives when they were children. Amir is overwhelmed with joy to see that, “one corner of his mouth had curled up just so. A smile” (370). It seems like nothing, but this truly is a breakthrough with this child. If it were not for Hosseini’s descriptive words that lend to pure joy and elation, the reader would not even realize what a momentous occasion this is. Hope may seem lost when traveling a guilt filled path, but if one’s intentions are honest and efforts are useful, forgiveness will find its way

In the novel The Kite Runner, Khaled Hosseini purposely utilizes setting to play a pivotal role in the portrayal of an important focus when narrating a post 9/11 Afghan and American novel. The author’s deliberate incorporation of Afghan and American settings over a 3-decade time frame successfully illustrates the differences and similarities between Eastern culture and Western culture, as well as highlighting the harm each culture cultivates. The emphasis placed upon the discrimination of Hazaras by the Pashtuns not only informs the readers of the socio-economic relations in Afghanistan but also addresses a parallelism of harm towards Afghanis from Americans. Hosseini breaks down post 9/11 stereotypes by showing that a person's socio-economic class or ethnic group does not determine their ability to form friendships, feel guilt and seek redemption. Khaled Hosseini rehumanizes a culture which has been demonized by the generalizations of many individual Americans and many Hollywood films. He does this by developing universal themes which demonstrate that Afghans and Americans

New York City, the shining icon of the American dream and the mixing pot of cultures, was but a name I knew when I was young. Nine years ago, I finally set foot on the fabled city when my family immigrated to the United States. The gigantic airport, JFK International, spanned for miles and its terminals stood proudly over the jumbo jets below. That night, nausea from the plane’s descension and the entropic movements of my aunt’s Jeep prevented me from seeing the outside world. I rested my head on my mom’s lap while still imaging what the city was like.

Social conditions are what shape a country. Over the years, people, not only in Afghanistan, but around the world create norms that define people’s roles in life, their future, and how they should be treated based on their gender and beliefs. Khaled Hosseini’s first novel, The Kite Runner, comments on the social conditions of Afghanistan through telling a story about the lives of two Muslim boys; a privileged Sunni Pashtun, Amir, and his long-time friend and servant, Hassan, a loyal but disadvantaged Shia Hazara. Hosseini expresses Amir’s uncertain feelings toward Hassan which form the decisions he makes throughout the book. These choices result in Amir destroying his relationship with Hassan. The Kite Runner, by Khaled Hosseini is a commentary on the social conditions in Afghanistan as shown through the roles of women and men in society and the ideals of Afghan culture. Unfortunately, these problems are still active in most of Afghanistan.

As a further means of separating the population into distinct groups, religion acts as a divisionary force between characters and cultures. There are two primary conflicting cultures represented in the novel that are the cause of religious differences: Sunnis versus Shi’ites and secularism versus religious fundamentalism. Similar to the discrimination based on ethnicity, the conflict based on religion is primarily exemplified through Assef and Hassan, who are Sunni and Shi’ite, respectively. As such, any justification for inclusion and exclusion of people not based solely on ethnicity could just be rationalized through differences of religion. With this prevalent culture present, the importance is in the author’s depiction of the “bleak hypocrisies of the Taliban period--the disgusting cruelties performed in the name of righteousness” as stated by David Denby in “Hard Life.” Through the

As Peter Berger (1967) explained religion, it is a sacred canopy under which the entirety of life is explained and regulated. Secularization theory as explained by Weber holds that modernity challenges this sacred canopy through two major ways: increased cultural and structural pluralism and increased primacy of economic pursuits (Emerson and Hartman, 2006:129). With globalisation accelerating in the post Cold War era, causing mass migration across borders, increased interstate interaction and huge growth in the global financial market, it was predicted that religious influence would be relegated to the private sectors of social life by ripping the sacred canopy, and leaving people with, at best, sacred umbrellas (Smith 1998). Despite this, what secularization theory did not anticipate is that the demystification of the world provided within it the seeds both for the re-mystification of the world and resistance to the demystification (Berger, 1992:1). Hence the world today, with some exceptions, is as furiously religious as it ever was, in some places more so than ever (Berger, 1999:8). Since the 1970s there has been a particular rise in religious fundamentalist movements, as signalled by the Iranian Revolution in 1979 led by Ayatollah Khomeini, which led to the establishment of the first Islamic State. As Almond et al note, fundamentalist movements have risen to the highest levels of power in Sudan in 1993, Afghanistan and India in 1996, and in India again

Throughout Mosin Hamid’s “The Reluctant Fundamentalist” there is a continual undercurrent of tension, with the main point of focus centred on Changez’s shifting identity. This being said, Changez is not the sole focus of the framed novel, with a mix of character’s actions and emotions building up the rise in tension. As the novel is told to us through the words of Changez, he is obviously considered to be the protagonist; the source of a large part of the angst which resonates from the text. Another prominent character in the novel, Erika, pulls away from the complete focus on Changez, adding in on another of the main sources of

What is a reluctant fundamentalist? To be reluctant is to have feelings of aversion. A fundamentalist is one who holds on to any set of principles. Then the term of being a reluctant fundamentalist is somewhat an ironic term in this context, because our main character is a person who is not sure what beliefs he should adhere to. The novel “The Reluctant Fundamentalist” is written by Mohsin Hamid and was published in 2007. Our main character, Changez, struggles to find his identity between being an American or Pakistani through certain events in his life.