uzma aslam khanʹs trespassing: changing cultural structures/changing identities

7/24/2019 UzmaAslamKhansTrespassing: ChangingCulturalStructures/ChangingIdentities.

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AkdenizniversitesiAvrupaBirliiAratrmaveUygulamaMerkezi AKVAM

AntalyaTrkiye

&

CenterforHumanandSocialStudiesandResearchesCERHSO

OujdaMorocco

SpacesontheMoveandObliterationofIdentities:

RebirthofSpaceandIdentity

HareketliMekanlarveAnanKimlikler:MekanveKimliinYenidenDouu

Editors/Editrler

TubaAYDINMohammedBELBACHA AbdellahELBOUBEKRI

MohamedDELLAL MohamedELKOUCHE


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SpacesontheMoveandObliterationofIdentities:RebirthofSpaceandIdentityHareketliMekanlarveAnanKimlikler:MekanveKimliinYenidenDouuEditrler:TubaAYDINMohammedBELBACHA AbdellahELBOUBEKRI

MohamedDELLALMohamedELKOUCHEKapakveSayfaDzeni:GamzeUakSiyasalKitabeviTmHaklarSakldr.2015Austos,Ankara

ISBN:

SiyasalKitabevi

YayncSertifikaNo:14016

ehitAdemYavuzSok.HititApt.14/1KzlayAnkara

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PerakendeSat:Zaferars262728Tel:+90(0)3124339943

eposta:[email protected]

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Bask:DesenOfsetA..

SertifikaNo:11289

BirlikMah.448.Cad.476.Sk.No:2ankaya/AnkaraTel:0(312)4964343

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KzlayAnkaraTel:+90(0)3124199781

Faks:+90(0)3124191611


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Index/indekiler

Preface/nsz.................................................................13ErolESENAKVAM

MohammedBELBACHACERSHO

Abstracts/Makalezetleri...............................................17

CHAPTERI/BLMIPolitics/Politika

ThechildrenofImmigrantsasanUltimateFigureoftheOther............................................................75"tekininAslFigrOlarakGmenocuklar

MlissaHAMMOUTIFAVRE

InterrogatingPossibilitiesofInterculturalCommunicationbetweentheWestandMuslimWorldinaChallengingGlobalizedEra...................................................................86KresellemeandaBatveMslmanDnyannKltrleraras

letiimOlanaklarnnSorgulanmasBrahimELAOUNI

TurkeyinEurope:IdentityorPolitical?..............................98AvrupadakiTrkiye:KimlikselmiyoksaPolitikmi?

ErolESEN&TubaAYDIN


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ReconfiguringSpaceandIdentityinSocialNetworkingSites.............................................................118SosyalA SitelerindeMekannveKimliinYenidenYaplandrlmas

RachidaNASRI

IslamophobiaandItsEffectsonMuslimImmigrantsIntegrationintoWesternSocieties..................................132slamofobiveMslmanGmenlerinBatlToplumlaraEntegrasyonunaEtkisi

BedriIBTISSAM&GuemidBOUTHKIL

TheFrenchPolicytowardsMuslim Diaspora:ABattlegroundfora CulturalClash.................................158MslmanDiasporasnaYnelikFranszPolitikas:Kltrelatma

iinSava AlanElHajBOUAZZA

SocialNetworkingSitesandthe DiscussionsofIdentity..182

SosyalA SiteleriveKimlikTartmalarAhlamLAMJAHDI

TheAxleSubmitted:RepresentthePlaceandSpaceinSocialNetworkingMedia.................................................192RazOlunanEksen:SosyalAMedyasndaMekanveAlannTemsiliRymCHERIF

TheVeilasWarsStrategy: TheProofbyFrantzFanon....211Sava StratejisiOlarakPee:FranzFanonunKant

FrancescoCADDEO

SimulatedImages,MultifariousLifeformsandMinds.....220Taklitmajlar,MuhtelifYaamFormlarveFikirler

MohamedBELAMGHARI


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CHAPTERII/BLMIIPhilosophy/Felsefe

SpaceontheMove:UnderstandingtheEpistemologiesofTravelandSpace.........................................................233HareketliMekanlar:SeyahatveMekannEpistemolojisiniAnlamakMohammedBELBACHA

PaulBowlesandtheIdeological ConstructionoftheOthersSpace andIdentity..............................................263PaulBowlesvetekininMekanveKimliinindelolojiknas

MohamedELKOUCHE

NegotiatingSpaceandIdentityWithinaCosmopolitanWorld........................................................288KosmopolitanDnyadaKimlikveMekanTartmakMohamedDELLAL

TheTravellingAnecdoteandthe ObliterationofIdentity:

TheObliterationofSaidElJomanisTrueIdentitythroughAnecdotesinFocus.............................................322SeyahatEdenFkralarveKimliinAnmas:FkralarAraclylaSaidElJomanininAslKimliininAnmasLahbibLAMRID

TransnationalSpaces:Towardsa(De)ConstructionofDiasporicIdentities..........................................................333UlustesiMekanlar:DiasporikKimliklerinOluturulmas(Yklmas)naDoruKebirSANDY

IslamicFeminismasaPropitiousSpaceforGenderComplementarity............................................................356slamiFeminizm:ToplumsalCinsiyetAdaletineElverilibirAlan

AminaHADDADI


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ThePoliticsofLocation:theGenesisofPostcolonialFeministNegotiationofHome.......................................................375MekannPolitikas:SmrgeSonrasYurdalikinFeminist

TartmalarnDouuAbdellahELBOUBEKRI

TheSpatialMetaphorsofTimeinTunisianArabic...........389TunusArapasndaZamannMekansalMetaforu

SondesHAMDI

CHAPTERIII/BLMIIILiteratureAnalysis/ Eserncelemeleri

FemaleIdentityinFatnaELbouihsPrisonTestimonialHadithAlatma.............................................................403FatnaElbouhinHadithAlatmasimliHapishaneBelgelerinde

KadnKimlii

MeriameACHEMLAL

ImaginativeGeographies:DeAmicissTravelNarrativeMorocco:ItsPeopleandPlaces........................................420FatnaElbouhinHadithAlatmasimliHapishaneBelgelerinde

KadnKimliiIlhamBOUTOB

LiterarySpaceasaReflectionofIdentity:AlgerianWritersofFrenchExpressionasaCaseStudy.....437KimliinYansmasOlarakEdebiAlan:FranszSylemlerinCezayirliYazarlar

RachidaSADOUNI


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TheSpacebetweentheAuthorandtheTextReTakenforWonder:MohamedDellalandhisThe HomecomingasaCaseStudy................................................................460

YazarveAnsznTekrarEleAlnanMetinArasndaMesafe:MohamedDellalveEseriEveDnLimameBARBOUCHI

DiscourseaboutPatriarchyinMoroccanMigrantsLiteraryArticulation:NajatElHachmiasaCaseinPoint...............474FaslGmenlerinEdebifadelerindeAtaerkillikSylemi:NajatElHachmirnei

MohammedZERIOUH

ApproachingMysticSpaceinthe PoetryofRumi............490RumininiirlerindekiMistikMekanaYaklamakRachidACIM

UzmaAslamKhan'sTrespassing:ChangingCulturalStructures/ChangingIdentities............522UzmaAslamKhannTrespassingEseri:DeienKltrelYaplarDeienKimliklerOmarAKFOU

TheMythofIdentityinArabFemaleDiasporicWritings....541ArapKadnDiasporatikYaznndaKimlikEfsanesi

FarahBAOUCH

TheConstructionofSpace,IdentityandGenderintheContemporaryMoroccanNovel:UneFemmeToutSimplementbyBahaaTrabelsiasaCaseStudy................563ada FasRomanndaMekan,KimlikveToplumsalCinsiyetinYaplandrlmas:rnekalmaOlarakBahaaTrabelsininUneFemmeToutSimplementAdlEseriSoukainaAOUAKI


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GenderedSpacesinMoroccanWomenDiasporicCinema.............................................................584FasKadnlarnKonuAlanDiasporaSinemasnda

CinsiyetletirilenMekanlarMimouneDAOUDI

Autors/YazarlarDizini......................................................... 595

AKVAMataGlance/BirBaktaAKVAM............................. 609

CERHSOataGlance/BirBaktaCERHSO .......................... 613


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Preface

Thewordsspaceandidentityaretwoperplexingconcepts.Theirperplexityresides intheirchangeabilityandtransience.Ontheonehand,spacescanoscillatebetweenthepublicand

theprivate,nationalandinternational,peacefulandcontested,static andmobile, representing and represented,demarcatedandborderlessspaces,andsoon.Identities,ontheotherhand,betheysocial,cultural,religiousorwhatsoever,canbeshapedandchangedbysociopolitical,economic,ideologicalandmostimportantly cultural forces. Thus,both space and identity,willynilly, influence one another, either positively or

negatively.Importantly enough, now that the boundaries arebecomingporousandtheworldisshrinkingintermsoftime,place and space. The construction of space and identity isperformed at a larger scaleby awider range of individualsthankstothehugeprogressionwitnessedbyICTs:particularlysocial media and social network sites. Considering the factthat, nowadays, the construction of spaces and identities isincreasingdramaticallyinalmosteverypartoftheworld,thetwoconcepts:bothlocallyandglobally.Thus,theorizingspaceand identity in the postmodern era sparks new trends andinsightsthatmayopennewhorizonsforabetterfuture.

Thisstudyseekstoopenupadialogueaboutthetheories,poetics, politics and practices of space and identity. In thisbook,articlesincludethetopicsas:


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The politics and ideology of constructions and discoursesofspace,placeandidentity

Postcolonial/orpostmodernist constructions of space,

placeandidentity Thelanguageandsemioticsofspaceandplace Genderedspaces:thetensionbetweenprivateandpu

blicspheres Cartographies of space in the works of Orientalism

andOccidentalism Alterity and hierarchies of power and their implica

tionintheproductionofspace Realandimaginedterritories:territorialterrors Therelationalityofspacetoidentity:thinkingspatial

lyaboutidentity Therepresentationofplaceandspace insocialmedia

andSNSs The negotiation of diasporic and translocal spaces,

placesandidentity Mobility,movement, and their effectsupon thepro

ductionandontologyofspace Topophilia andTopophobia:describinghuman emo

tionstowardsspace ReligionasspacefortheexpressionofMuslim immi

grantsidentity

Identity,certainly,hasbeenmoveditspoliticalshapeanddiverse inpolitical, cultural, socialandphilosophicaldimension.Inthisregard,thisbookhasbeenpreparedasaproductof that perspective. Topics in thebook hasbeen discussedduring2ndInternationalPhDResearchersForumheldon910th of May, 2014 in OujdaMorocco. While the spaces are


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gettingcloserinourage,thosediscussionshavegetacademicians fromMorocco,Tunisia,Algeria, Italia,FranceandTurkey together. These academicians as experts in their fields

havecoveredthechangementof identityandspacewith literal,religius,politicalandphilosophicaldimensions.Thus,thatbookhasformedaframeforanewacademiccooperationandbasebetweenAKVAMandCERHSO. It isourwish that thismeaningfulcooperationcouldbesupportedinthefutureandcould provide a sample for all organizations from East toWest,alsofromNorthtoSouth.

Webelievethat,discussionsinthisbookwillbebeneficialforallacademicians, researchesandexpertswhoare interestedtostudyinthefieldsofidentity,belongingandspace.

Prof.Dr.ErolESEN Mohammed BELBACHA

AKVAM

CERHSO


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nsz

Mekan ve kimlik, aknlk uyandrc ierie sahip iki kavramdr. aknlayolaan sebep ise,bukavramlarn iindeyer alan deiebilirlik ve geicilik zelliidir.Dier yandan,

mekanlarkamuilezel,ulusalveuluslararas

,tart

mal

veyabark,statikveyahareketli,temsiledilenveyatemsiledilmiolan,snrolanilesnrszolanarasndakiilikiyialkandrabilir. Birdieryandan, istersosyal,kltrelveyadiniolsunkimlikler, sosyopolitik, ekonomik, ideolojik veya daha danemlisi kltrel gler tarafndan biimlendirilebilir veyadeitirilebilir.Bundandolaykimlikvemekan,isteristemez,birbirlerinipozitifveyanegatifolaraketkilerler.

nemlibirbiimde, snrlar artkgeirgenyapdadrvednyazaman,mekanveyeranlamndagiderekklmektedir. Mekann ve kimliin yaplandrlmas, zellikle sosyalmedyavesosyala sitelerikapsamndageni bilgiveiletiimteknolojileri (ICTs) sayesinde ok saydabireyler tarafndanicra edilmektedir. Bu gereklik kapsamnda, gnmzde,kimlik vemekann yaplandrlmas dnyann her tarafnda,yerelvekreselikiierikilenemlildeartmaktadr.Dolaysyla,kimlikvemekann postmodernadateoriletirilmesi,daha iyibirgeleceeyeniufuklaraabilecekolanyeniynelimlervealmlarteviketmektedir.

Bualma,mekanilekimliinteoriler,iirlerveuygulamalar ileyenibirdiyaloaalmasnhedeflemektedir.Kitapierisindekimakaleler,aadakikonulariermektedir:


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Mekan,kimlikvealanayneliksylemlerveyaplandrmalarnideolojisivepolitikas

Mekan,kimlikvealannsmrgesonrasyadapost

modernyaplandrlmas Mekanvealanndilivegstergesi Cinsiyetletirilenmekanlar: zel ve kamu arasndaki

gerilim Douculuk veBatclk almalarndamekann hari

tas Mekannoluturulmasndagvegcnsonularnn

hiyerarisivedeiimi Gerekvehayalitopraklar:karasaldehet Mekanvekimliin ilikilendirilmesi:Kimliinuzam

saldnm Mekanvekimliin sosyalmedyada temsilive sosyal

alar Diasporikvenakledilenmekan,alanvekimliintart

lmas Mekann ontolojisi ve oluturulmasnda hareketlilik,

dolamveetkileri Topofiliavetopofobi:nsanlarnmekanaynelikduy

gularnntanmlanmas Mslmangmenlerinkimliinin ifade alan olarak

din

Hi kukusuz kimlik vemekan,bilinen siyasi kimliinden syrlmakla kalmam, siyasi, sosyal, kltrel ve felsefiynlerdeneitlenmeyebalamtr.Dolaysylaelinizdekibukitap, bubak asnnbirrn olarakhazrlanmtr.Bukitaptaelealnankonular,910Mays2014 tarihleriarasndaOujdada (Fas)gerekleen 2.UluslararasDoktoraAratrmanlarForumunda tartmayaalmtr.Mekanlarnbirbi


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rineyaklatgnmzdebu tartmalaraynzamandaFas,Cezayir,Tunus, talya,FransaveTrkiyedenkatlmclardabuluturmutur.Herbirikendialanndabireruzmanolanbu

aratrmaclar,kimlikvemekankavramnnokboyutludeiiminiedebi,dini,siyasivefelsefialardanelealmlardr.Bukitap ite byle bir fikir alverii ortamnda, AKVAM veCERHSO arasnda akademik ibirlii temellerinin atlmasnadabirereveoluturmutur.Temennimiz,bugzelibirliiningelecektededestekbulmasveDouveBatdan,KuzeyveGneyden ilgiduyantmakademikkurumlar iinrnekbir

deneyimolmasdr.Kitapta sunulan tartmalarn, kimlik, aidiyet vemekan

almalarna ilgi duyanbtn akademisyen, aratrmac veuzmanlarafaydalolacanainanyoruz.

Prof.Dr.ErolESEN MohammedBELBACHA

AKVAM

CERHSO


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UzmaAslamKhansTrespassing:

ChangingCulturalStructures/ChangingIdentities

OmarAKFOU

This article aims at exploring thedifferentmanifestations of

cultural identity in the novel Trespassing authored by the

Pakistani writer Uzma Aslam Khan. Through reading this

piece of literature, the reader gets aware of the cultural

identitiesthatonegeographicalandculturalspacesuchasthe

city of Karachi canbear visvis the internal and external

factorsthattendtoreconfigurethespaceaswellastheprocessof the construction of cultural identity. The main questions

addressedinthenovelarebuiltaroundtheconstructionofthe

cultural identityandthemultiplicityofdeclarations/voicesof

identity that one geographical, national and social structure

such as Karachi can embrace; and the images and

representations of the concept of home that flirt the

imaginationsof thedislocatedpersonas in themost intimatemoments. The novel, thus, provides a range of identities

which are an inevitable outcome of the process of social,

cultural and diasporic constructions as well as the ongoing

processesofidentityformationandhomerepresentations.

Keywords:Identity,Hybridity,Structure,Space,Discourse

Page:522


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UzmaAslamKhannTrespassingEseri:

DeienKltrelYaplar/DeienKimlikler

OmarAKFOU

Bumakale,PakistanlyazarUzmaAslamKhantarafndanele

alnanTrespassingadlromandakikltrelkimlie ilikinok

farklbeyanlar ortaya karmay amalamaktadr.Eserinbu

ksmokunduunda,okuyucukltrelkimliinoluturulmas

srecindemekanyenidenoluturmayameyilli iselvedsal

faktrleri tayan Karai ehrindeki gibi tekbir corafik ve

kltrel alan olan kltrel kimliklerin farkna varmaktadr.Romandayeralan temelsorular,kltrelkimliinoluturul

masveKaraigibi tekcorafya,ulusvesosyalyapyasahip

kimliklerin seslerinin okluu etrafnda temellenmektedir.

Romanayrca,sregelenyurttemsilivekimlikoluturulmas

srecigibisosyal,kltrelvediasporikyaplandrmasrele

rininvazgeilmezsonucuolanbirdizikimliksalar.

AnahtarKelimeler:Kimlik,melezlik,yap,mekan,sylem

Sayfa:522


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UzmaAslam

Khan's

Trespassing:

ChangingCulturalStructures/Changing

Identities

OmarAKFOU

Therhetoricofhybridityor mestijae isundoubtedlytackled

and highly scrutinized inmost of postcolonial studies. To

begin with, hybridity does stand for the ongoing travel or

crossoverofidentitiesgeneratedbycolonialism;itmeansthat

thehistoryofthecolonizedisnotastatic,butinconstantand

continuousflowormotion.Hybridityisseenasaconstructed

processrather

than

apre

given

entity.

This

could

be

patently

elaborated inthe limelightofwhatStuartHallcalls cutand

mix[]theprocessofculturaldiasporization.1Moreinterest

ingly, Bhabha traces back to Frantz Fanon to suggest that

liminaliyandhybridityareprerequisiteattributesofthecolo

nialcondition; it isamatterof fluxandagony.UzmaKhans

Trespassing, comparable tomostof theDiaspora literature, is

highlyconcerned

with

the

predicament

or

the

trauma

of

the

migrantwho isdeprivedofaunitary identity;becausehe is

oscillatingbetweentwocultures,eachofwhichisdwindledor

subdivided.Thus, living in a certain land,which is thenot

1 Stuart hall, New Ethnicities, Stuart Hall: Critical Dialogues in Cultural

Studies. Eds. David Morely & KuanHsing Chen (London: Routledge,

1996),p.

448.


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my land urges the fact that one should tuck away himself

properlyorviolatehisorherownauthenticity.

In this respect,postcolonialismprovidesapertinentde

marcation from the traditionaldefinitionswhichwerebased

onbinarism.AnjaliPrabhugenuinelyargues:

Postcolonialtheoriesofhybriditydoawaywiththeolddichot

omy of colonizer/colonized,which is substitutedby ideas of

multiplicity,plurality,anddifferenceinalessspecifiableway.2

FollowingPrabhu

sargument,

it

becomes

discernable

that

hybridityendeavorstoprovideawayoutofbinarythinking;

orletssay,itattemptstodismantlepowerstructuresallowing

theinscriptionofagencytothesubaltern,andevenpermitsa

restructuringanddestabilizingofpower.Inprivilegingsub

alternagency,hybridity then, turns tobeapossible resistive

force to cultural hegemony. In plainwords, embracing the

hybridized

nature

of

cultures

steers

us

away

from

the

prob

lematicbinarismsthathave,uptillnow,framedournotionsof

culture.

Eventhough,hybridity,which istheequivalentwordof

thenotion third space, canbedefinedasa thresholdexperi

encethatplacesagroup inastateofconfusionanddisorder.

Thestateofbetwixtandbetweenislikedeathandlosswhich

isduetotheimpulsetofindaroadbacktotheoldlifewhich

is impossible in this stage while the potential for transfor

mationandrenewal isalso limited.Thethirdspacebecomes,

hence,aplaceofundefinedpotential;that is tosay, thedeci

sions thataremade in thisphasedetermineorshape the fu

2 AnjaliPrabhu,HybridityLimits,Transformations,Prospects(NewYork:New

YorkUniversity

Press,

2007),

p.xiii.


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tureofthegroupboth internally intermsofselfidentityand

externallyintermsofrelationswithothersinthesurrounding

settings.By the same token, the third space comes after the

ritual subjecthas alreadybeen separated from society inhis

previous stage, andbefore his or her reintegration into the

newrole.Itisaninbetweenstagecharacterizedbyinversion,

ambiguity,humilityandmostlyderogation.

Apersonwholivesthethirdspaceoraliminalisblatant

lystrippedofstatusandauthority,removed fromsocialand

culturalstructures,maintainedandsanctionedbypowerand

forceandleveledtoahomogeneoussocialstatethroughdiscipline and ordeal. In hisbookGeographies ofResistance, Steve

Pileetal,definesthirdspaceasbeing:

a location forknowledgewhich (a) elaborates the groundsof

dissimilarity onwhichdualismsarebasedand(b)acknowledge

that therearespacesbeyonddualisms;and (c)accept that this

third

space

itself

is

continually

fragmented,

fractured,

incom

plete,uncertain,andthesiteforstrugglesformeaningandrep

resentation.3

Indeed,Bhabhadescribes the third spaceasa state that

holds assignationsofsocialdifferences wheredifferencesis

neither One nor the Other but something else besides, in

between.4Mostly,apersonwhoenduresthethirdspaceexpe

rience findshimself torn and severed fromhis own culturalidentity thathe resolves.That is to say, in order topractice

within the confines of a new space, the inbetween person

3 DavidSlater, Questionsof(b)ordersandresistance inglobal times,The

GeographiesofResistance.eds.Keith.M.andPile.S.(NewYork:Routledge,

1994),p.273.

4 HomiK.

Bhabha,

TheLocationofCulture(London:

Routledge,

1994),

p.219.


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525

endeavors toshowakindof totalalignmentandcompliance

with the newway of life through speaking its peoples lan

guage and adapting himself/herself with the new environ

ment. Precisely, by adopting the new style of life, the in

betweenpersonfallsinwhatBhabhacalls thestateofmimic

ry whichisdoomedtobeabidforachievingrecognitionand

reinclusionasaredemption towardhis/herunfairexclusion.

Indeed,thisreinclusionremainshardlyobtainableorawillo

thewisp since thenative ismainly reckoned apersonanon

gratta, alienoranoutsider in suchanew space. In short, it

becomes apparently palpable from all that hasbeen unfoldthatthepersonwholivesthethirdspacefindshimself/herself

livinginadilemmaandtrauma.

Salamaat'sTendencyTowardsCulturalAssimilationand

theCelebrationofDifference

Thus,the

importance

of

the

novel

Trespassing

emanates

from

the fact that it allows a window which permits to take a

glimpseontheagonieswhichhauntSalaamat,Nessrine,Dia,

AnuandDannishwhonotonlyundergoprocessesofidentifi

cation, assimilation, adaptation, alienation but also, and

more relevantly, theyare subject to structural changesvis

vistheirsocietiesandculturesattheverymomentofcrossing

the

cultural

and

social

limits

or

rather

structures.

More

perti

nently, the character Dannish is subject to an antiMuslim

discoursethatinundatestheAmericandisgruntledperception

oftheMuslimOtherafter911withdiscursivelyconstructed

imagesthatfueledtheprocessofOtheringtherein.

Salaamat inTrespassing isexemplaryof suchhybridized

peoplesincehelivesinastateofliminalityorinaneithernor

state.Hedanglesbetweentwostates:hisownvillageandthe


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526

currentvillage;andhistraumaishighlydetectedinhisinces

sant flashbacks or interiormonologues, especiallywhen the

narratordescribeshim:

Orhecouldkeepsitting,watchingthecloudsform,wondering

howlongitwouldtakethemtoreachhisoldvillage,manykil

ometersdownthecoast.Hedneverbeenback.5

Thenarratorextendshisdescriptionofthe innatepreoc

cupationsthathauntSalaamat:

Summerused tobe theseasonforrepairingnets.Itused tobe

whenwomen saton thedunesoutside thecrumblingwallsof

theirhomes,drinkingtea,layersofcottonmeshsprawledonthe

sand.Hed sitwith themwith thoughtsofpoachersquietlyat

bay.Thetalkwasofrain.6

Salaamat aspires to the returningmoment to his home

whichis,

obviously,

unattainable.7

Consequently,

the

flirting

memoriescanbeofsomeuseinhiscase:

Salaamatandtheotherchildrenwouldwatchthewomendarn

thenets, imagining they sewed gods rainy robes,waiting for

thedropstofallsotheycouldplaywithHim.Nowhesatatthe

footoftheboulder,watchingthisotherworldtumbleandcrash

aroundhim.8

5 UzmaAslamKhan,Trespassing(India:PenguinGroup,2003),p.236.6 Ibid.,p.236.7 Inmydiscussionofthenotionofhomelateron,itwillbelucidthathome

issimilarlychanging.Thehomethatwasisnotfixedintime.Itundergoes

theprocessofbeingandbecomingaswell.

8 Uzma236.


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527

Following thisdescription, itbecomes lucidly clear that

Salamaat sticks to celebrating his own national identity; he

feelsakindofaffinityornostalgiatowardshishomecountry.

Indeed,thisconcomitantillusionofhomedoeshaunthim,for

he isunabletoforget itbecauseitdoes, innately,existwithin

him.Also, this innatedepictionevinces toagreatdegree the

trauma that the character experiences and undergoes.He is

unable tocelebratedifferenceovertly; thus,hekeepsvaloriz

ingandnamelypraising, silently,his identity in the formof

memories.

Besides,itisnoticedthatthecharacterSalaamatbecomesboredandnamely fedupwith theEnglish language thathe

keepsspeaking,listeningtoaswellasreadingwhich:

MostofthenewswasinEnglish.Hetriedtoreadtheheadlines

and ads later inhis room.He recognized the letters from the

backsofcars,andrepeatedthesoundsofzinMazda,oinToyo

ta.

He

fingered

the

words

and

enjoyed

their

weight

on

his

tongue.Hecouldstringsoundswithoutmeaning, theway for

yearshedlistenedwithoutspeaking:SevenYearsIntoSovietIn

vasion,RefugeesKeepPouringIn.HairLoss,WhatHairLoss?MQM

CallsForStrike.NiceGirlsDontShave.MoreBusesSetAblaze.US

Increases Aid To Iraq. Women Protest Hudood Laws. Jammaati

IslamiCallsForAntiSovietRally.9

Thisdelving

in

decoding

the

English

language,

demon

strates the idea that Salaamat keens and extremely hankers

afterhisownmother tonguewhich is the incarnation ofhis

own identityandculture.English isameaninglessmundane

languagewhich isdoomed,accordingtohim,because itcan

nottranslatecultures.Yet,hispsychologicaldilemmaandloss

9 Ibid.,pp.

238

9.


25/45

528

traumatizeandmakehimsufferfromastringent,unbearable

butinevitablestatusquo.

SalaamatsIncessant

Quest

for

Self

integration

ThoughSalamaathas triedhard to fulfillhisassimilationand,

hence,integrationwiththeAmericanpeople,heismostlyseen

asanalien,strangeroranoutsiderwhodeservestobemargin

alized to theperiphery. Indeed,Salamaatasanativehasbeen

relegated to themarginand therefore,being consideredasan

appendageto

the

white

subject.

He

is

seen

as

astigma

that

shouldbe erased from society.He is also seenasan intruder

whodestroystheconsensuswhichmakesoutofhimanoutsid

er to the structureor inPakistani terms ajnabias the skinny

manhasinterjected: Wecantallowanajnabiinhere.10

Clearly, Salaamat is a subject to linguistic violence that

targetsandsecludeshim.As ifthelinguisticpoliticsofseclu

sion

do

not

suffice,

Salaamat

is

subject,

furthermore,

to

physi

calviolence:

Thebossswunghisbaton.BeforeSalaamatcouldpullaway; it

cutacrosshisarm.Hebuckled.Asecondmanstruckhisknee.

A third,hisstomach.Whoareyou toanswerus?Theyhissed.

Yourejustanajnabi.11

These two examplesdemonstrateplainly that Salaamat,asanative, is rejectedby thewhite subjectandmostly reck

onedasa personanongrata inthisnewmodeoflife.Hehas

beenmostly attacked linguisticallywithpejorative and vitu

perativeexpressions.Thesebeingsystematicallyusedtorele

10 Ibid.,p.128.

11 Ibid.,p.136.


26/45

529

gatehimtothemargin,asbeinganalienwhothreatenssocial

stability, theoutcome is thathedeserves,urgently, tobeex

terminatedanderasedfromthesocialstructure.

NessrinesHybridPositioninComparisonwithDia's

LiberalandAnu'sTraditionalStance.

Indeed,Salaamatwhoendeavors toassimilatehimself to the

new culture:Karachis culturevia speaking its languageand

interactingwithitspeople,especiallyworkingfortheKarachi

people,12still

lives

in

the

borderline

between

two

states:

the

statescouldbefeelingandthought,privateandpublic.

NissrineorNini,Diasfriendalsoundergoessuchhybrid

identitysincesheisrepresentedontheonehandasamodern

izedgirlwhoiswelleducatedandspeaksfluentlytheAmeri

can language.She isalsoembodiedasagirlwhoassimilates

herself to theAmericanotherculture,buton theotherhand,

sheis

depicted

as

atraditional

girl

who

clings

to

her

own

cul

tureandnormswhichismanifested inthewaysheperforms

heridentity:

Shevisitedrelativesregularly;pickedupkeyUrduphrasesand

usedthemoncue;learnedtocook;excelledinschool;groomed

immaculately;behavedwithmodesty.Sheembodied two con

flicting worldviews, modern and traditional. Like the fable

Hansel (orhad it reallybeenGretel?)TheyoungNinihad thepresenceofmindtomarkherwaytoahomeshedneverbeen

encouragedtoknow.13

12 SalaamatworksforKandsomeandHero.

13 Uzma113.


27/45

530

Through the illuminationwhich is textuallyengraved in

this passage, it becomes manifestly comprehensible that

thoughNini lives in a state ofbetween andbetwixt, she is

distinctfromSalaamatinthesensethatsheis,absolutely,not

hauntedorevenoverwhelmedbytheillusionofhome,given

that she has been uprooted or deracinated from her roots

whenshewas stilla littlegirland,since then,shehasnever

beenencouragedormotivatedtogotoherhomeland.

Dissimilar toNessrine,Dia is representedasaWestern

izedgirlparexcellencesinceshehaspatentlyadhered to the

Westernstyleof lifeviaadaptingherselftothewesternmannersanddemeanorsthroughadoptingtheotherculturewhich

is portrayed inher transparent clothes and free relationship

withDannish.Indeed,Diasdemeanor,asbeingseenthrough

the lensesofSalaamat, is contradictingor collidingwith the

Pakistanis norms; she goes against themainstreambecause

herdeportmentbecomesadeviation fromher culturesbasi

callybindingrules,notablywhenSalaamatsays:

Dias apricot shalwarwas soaked through andwhen the tide

pulledin,Salaamatcouldseethebacksofherlegs.Andherbut

tocks.Shedbeenonlytwelvewhenhedfirstseenher,agleeful

bowlerinherfathersarms.Andnowhereshewasgivingher

selftoanotherman,herclothesaretransparent,herhonormore

reckless than thebreeze.But thenchastitydidnotrun in their

blood.14

So, thisshows theextent towhichDiahasstrippedher

selfoffherown traditionsand insteadmelted into theother

wayof lifeovertlyandrecklessly.Salaamatsreaction,which

isovertlydeclared inhisjudgmentofDiasmanners, iscom

14 Ibid.,p.232.


28/45

531

prehensible, given that his traditionalmental structure still

forceshisperceptionofthesurroundings.

Dissimilar toDiawho has embraced theAmerican cul

ture heedlessly,Anu,Dannishsmother, sticksdeterminedly

and adherently to her traditions and norms; she is not that

easily influencedwoman,rathershe is incarnatedasastead

fastwomanwhokeepsfaithfultoherowncountryandforefa

therswhich is lucidlydetected in thekindsof food sheeats,

mannerofeating,conversingwithpeopleandsoon:

[]shewas fundamentallyawkward inhighsociety.ShehadnotbeenbornintoitShewastwentythree,marriedatsixteen,

educatedonlytillclassnine,cleverenoughtounderstandEng

lishbutcouldspeakitwithanaccentthatwashatefultoherin

Englishspeakingcompany.15

Sheisnotonlyrejectingtheotherculture,butalsoproud

ofherpureblood:

Itseemedthatinherpresence,thewomenalwaystookparticu

larpleasureinrepeatingthenamesofthosewhodbetterprov

en their reproductiveworth. But theywould never have the

pinkbloomonhercheeksthatherpurebloodgiftedher.16

It becomes discernable that Anu flagrantly withholds

herselffrom

the

American

culture;

even

if

her

level

of

educa

tionenablesher tospeakEnglishsoundlyandaccuratelybut

shekeepsspeakingitinherway.Shedoesadherentlystickto

hercultural identitywhich remainsher raisondtrewhich is

palpable in her faithfulness to her traditions ever since her

15 Ibid.,p.15.

16 Ibid.,p.72.


29/45

532

girlhoodaftershegotmarriedattheageofsixteen;andfrom

thattimeshealignedherselftosuchtraditionalwayoflife.

TheIn

between

from

Endurance

to

Openness:

TheEndurancesofInbetweenness

Inthestateof inbetweeness,asdiscussedbefore,theselfbe

longs neither to his native culture nor to the host one. It is

impossibleforthehybridtoretrievewhathelosesasfarashis

native culture is concerned. In the process of the changing

identity,there

is

no

going

back.

In

this

theoretical

framework

comesDaanishwho isaPakistanistudentwho travels to the

Americatostudyforthreeyears.Hegoesbackhomeafterhe

finisheshisstudiesandfindsoutabouthisfathersdeath.He

isahybridcharacterwho suffersduringhisstay inAmerica

becauseofhisnativecultureandorigins.Intheprocessfora

thirdspaceheissubjecttotheWesterndisavowal.

WhenDaanish

travels

to

America,

he

crosses

the

cultural

boundaries and starts undergoing a subconscious develop

mentofhis identity.Duetothisdisplacement,he is involved

incrossculturalencountersthatsubjugatehimtoadiscourse

thatismainlycharacterizedbydisavowalonthebehalfofthe

Americans. That is to say, though he is recognizedby the

Americans when he speaks English, dresses like them and

shares

the

same

interests,

he

is

still

an

alien

to

them.

Although

he isno longer thatPakistaniwho isattached tohis culture,

religionandnation,he isnotgranted thechance to integrate

whollyintheAmericansocialandculturalstructuresoffering

himtheonlypossibilityofremainingmimicoftheWesterners.

HisbadpronunciationofEnglishandcoloroftheskindemar

cate his Self and theAmericanOther.He endureswhen he


30/45

533

triestodefendhimselfandhiscultureorwhenheattemptsto

clarifyhisculturetotheAmericangirl:

Well,yes. Realizingshewouldnotbeconvincedtillhequotedfigures,heclarified, InPakistan,onaverageaphysicianearns

about ten dollars an hour.While this is extremely high com

pared to the national average, and its not enough to send a

childtoAmericaon,isit? Inthefollowingyearshewouldcome

torepeatthesefiguresnumeroustimes,hedsay,withfarmore

exasperation than the first time,not everyonewhosbrownor

blackiseitherdirtpoororfilthyrich.Thereareinbetweens.17

ThedefensivepositionthatDaanishoptsforcomesfrom

hismeetingwiththecoreofImperialismandOrientalism.He

istryingtodeconstructthestereotypesandimagesoftheOri

entalistdiscoursethatareleveledonhisnationandpeople.He

clarifies to the American girl what she takes wrongly for

granted; and he attacks directly the stereotypes brown,

black, dirt clarifying that theyarejustgeneralizations thathavenothingtodowithreality.Throughouthisyearsofstudy

in America; he endures to explain each time he meets an

Americanthatthereareinbetweens.

Anotherstereotype thatDaanishhastoendureand tries

todeconstruct is thathe ismistaken foranArab.During the

GulfWar, theArabsweredepictedas terrorists;anddefen

sively,Daanishhas toclarify thathe isnotanArab: Well,youbeinganArabandall,theseeventsIamnotanArab

Daanishretorted,beforehislipssnappedshut.18Intheclass

room,heenduresthestereotypesandgeneralizationsforheis

mistakenbyhisteacherforanArab.Evidently,Daanishisnot

17 Ibid.,p.31.

18 Ibid.,p.148.


31/45

534

accepted in theAmerican societyandhe is, therefore, subju

gated systematically and discursively to exclusionism and

stereotypes.EventheotherMuslimstudentswhostudywith

Daanish endure the same pain of generalization asDaanish

did:

In the following days, otherMuslim studentsbegan relating

similar incidents. One said someone had scribed Go home;

Towelheadonhisdoor.Hehadneverwornatowelonhishead

oraturbaneither.Grafittiwaspaintedacrossthebrickwallofa

warehouse:

Save

America,

Kill

an

Arab.

19

The character Daanish lives in a state of liminality or

betweenness leading him to a constantly shifting identity

which ismainly engenderedby the innatepsychologicalde

mands of his original culturalbelonging and the outer de

mands of selfintegration and assimilation in the American

socialandculturalnetstructure.Eventhoughheisaspiringto

integrate in theAmerican culture,which isnoticeable inhis

crossdressingandnamelyhisaccent,butheisstilldoomedto

be a native of Pakistan and an alienwho could never fully

integrate in theAmericancultureand society.Consequently,

this position gives a room to the third stance, as he put it

Thereareinbetweens. 20

Indeed,Daanish tries vehemently and for years to con

firm andmainly advocate the idea of relativism, discarding

tremendouslythenotionofabsolutismwhichmoldsthebina

ry thinkingviapatentlydeclaring that thereare inbetweens

who shouldbe taken intoconsiderationandnot forgranted.

Infact,thoughDaanishendeavorsardentlytoidentifyhimself

19 Ibid.,p.164.

20.Ibid.,

p.31.


32/45

535

withtheAmericansasanimportantorequalmemberamong

them,heisbeingalwaysseenasanOtherandanaliencrea

ture.Despitethefactthatheattemptstounfoldthattheissue

ofcomplexiondoesnotdefineaperson,hestill remainsal

mostthesame,butnotquite.21Hisargumentisdismissedand

rejectedwhich is apparently depicted inAvtar Brahs lucid

argument:

Color or looks often serve as the racialized signifier in and

throughwhich economic inequalities and statepolicies articu

late(which

contributes

to)

concepts

as

core

and

periphery,

cen

terandmargin.22

Asasequel,thisstatementdisclosestoahighextentthat

the issue of color remains a crucial componentwhich does

relegatethenativesandmostlywidentheflagrantdiscrepancy

betweenthewhitesubjectandthenatives.

TheAlienationatHome

After theculturalencounterof the inbetweenwith theother

cultures,heiscompelledtogobackhomeonedayoranother.

However, thisgoingbackhome isnevereasily fulfilled.The

inbetweenhas to rediscoverhiscultureandhome fromhis

newthirdspacestance.Accordingly,homeisnotafixedenti

ty;it

changes

according

to

the

necessities

of

modernity

and

development.Thus,home isno longerrecognizedbythehy

bridperson.StuartHallgenuinelyargues:

21 Bhabha86.22 Avtar Brah, Geographies of Diaspora: Contesting Identities (London:

Routledge,1996),p.199.22 StuartHall, Culture, Community,Nation , (Cultural Studies: 1993), p.

362.


33/45

536

These hybrids retain strong links to and identificationswith

thetraditionsandplacesoftheirorigins.Buttheyarewithout

the illusion of any actual return to thepast.Either theywill

never,in

any

literal

sense,

return

or

the

place

to

which

they

re

turnwillhavebeen transformed out of all recognitionby the

remorseless process ofmodern transformation, in that sense,

thereisnogoinghomeagain.Thatiswhytheyspeakandsing

andwrite so eloquentlywithin themetaphorical languagesof

voyaging,travelingandreturn.

Similarly,theenduranceofDaanishduringhisstayinthe

UnitedStatesisperpetuatedwhenhereturnsbackhomewiththeillusionofreturningtothepast.Thefirstpalpabletrans

formation thatoccurs toDaanishshome is insidehisprivate

roomwherehegrewup in theconfinementofhisbooks,his

fathersgifts,andthepositionoftheroomsfurniture,sincehe

usedtohavehisbednearthewindowsothathecouldseethe

stars at night,but hisbed is removed from that position to

anotherwithout his consent.Moreover, another,but,metaphoricalchangethatoccurredtohishomeishisfathersdeath.

Hisfatherwasasymbolofbelongingtohimandakeycom

ponent ofhishome and roots,buthisdeath alienateshome

fromDaanish.

Athomeheisseenasastranger.Althoughheisoriginal

ly fromPakistan,he is subject tonew stereotypes.Hiscoun

trymenperceive

him

as

an

Americanized

person

which,

sub

sequently, leads them to categorize him as the Amreekan

boy.24Daanish is,manifestly, strangeandalienathome.His

hybrid identity causes him troubles of reintegration in his

native cultural structure.Both ofhis language anddress es

trangehimintheeyesofhiscountrymen;andthenewaware

24 Uzma233.


34/45

537

ness thatheacquiredduringhisstudies inAmericadoesnot

fitinwithhisnativecommunity.

Incidentsof

the

First

Encounters

with

Home:

PrivacyasExample

The rediscovery of home that Daanish undergoes is very

symbolicinthesensethatthehybridisinthequestforretriev

inghis imagesabouthomebut thisquest isneverachieved.

Hisencounterwiththerealityofhisdifferencefromhisnative

culturefloatsonthesurfaceoftheplotinthefirstreencounter

withhome.WhileatAmerica,Daanishhasacquiredasenseof

privacywhich hewas not used to in Pakistan.After going

back toPakistan,hisprivacy is invadedbyhismotherAnu.

Hisroomandprivatestuffsarenotrespected:

Anuwastheonlyonewhocouldhavegonethroughhisthings.

Yet shedenied it.He shookhishead: thedoctorwouldnever

haveinvaded

his

privacy.

It

had

to

be

her.

Why?

And

it

seemed

shewas still at it: hisbooks and the envelope full of photo

graphswerealsogone.Sowashisbloodycamera!25

Thisinstanceofthefirstreencounterissignificantsinceit

clarifies the physiological anxieties that the hybrids face at

home. Thus,Daanish is a hybridwhose encounterwith his

culturecauseshimanxietieswhichleadhimtoconstantmono

loguesinwhichhequestionshisnativecultureandcomparesit to theAmerican one.His private room is invadedby his

motherwho changes everything therein. She also takes his

veryintimatepicturesthathehadwithAmericangirls.Every

thing thathebringswithhim fromAmerica is takenbyhis

motherinanattempttomakehimforgettheAmericanculture

25 Ibid.,p.153.


35/45

538

and experiences. Subsequently, his own hybrid identity is

beinginvaded.

TheOpenness

of

the

Position

of

the

In

between:

FromEssentialismtoPluralism

Ihaveaddressedtheconceptofidentityinrelationtothecalls

forpurismofidentityandhowitissubvertedbyitsrelativity

andmobility.Indeed,thecallsforessentialismandpurityare

no longer atwork. Themobility of identity from being to

becomingunderminestheideasofafixedandstagnantiden

tity.Purityof identityengendersanexclusioniststancevis

vis the others.Due to the displacement of identity and en

counterswithothercultures,thepurityofidentityissubvert

ed.Owingtothecrossingoftheculturalborders,theidentity

developsandacquiresnewvalues,attitudesandculturalfea

tureswhichopenapluralconstructionofidentity.Thisplural

identityopensup for thehybridsavantagepositionagainst

thecallsforpureidentitieswhichisacentralideainTrespassingincarnatedinDaanishshybrididentitywhichisshapedby

pluralistichands.

Ineffect,thethirdspacestartsbyenduranceandanxieties

butendsupbyavantageposition.Hishybrididentityisem

poweringDaanishratherthan inflectinghimcontinuouspsy

chologicalpainandsufferance.Thestateofbeingneitherfrom

thenative

culture

nor

the

host

one

guarantees

Daanish

an

in

between statewhere hebecomes the onewho subverts the

dichotomiesoftheSelfandtheOther.

Daanishspositionasahybridmakeshimasourceofde

velopmentandprosperity intheeyesofhiscountrymen.His

third spacepositionmakes theothersathome seek toknow

himandseekhishelptotravelabroad.Oneofhiscountrymen

says,

asking

for

help:


36/45

539

Didyoutalktothepresidentaboutmyvisa?Askedtheman.

What?

Thevisa!

Callhim,

Daanish

again

pointed

to

the

driver.

26

Daanish, also, embodies the role of the onewho is the

source of knowledge.His hybrid identity enables him tobe

thereferencetogettoknowAmerica.Whenhereturnsforthe

funeralofhisfather,Daanishreceivesthemourningpeoplein

hishouse.He is accompaniedbyhisunclewho silences the

otherattendantsandasksDaanishtotalkabouthisexperience

andknowledgeofAmerica.

Inanutshell,thedialogicnatureofthenovelTrespassing

reflectstoagreatdealthedifferentmanifestationsofthecul

turalidentityinonespace:Karachiwhichseemstobeashet

erogeneousasthosesameidentitiesthatcoverthetextualpro

duction of the novel. The oscillationbetween the tradition

al/native andmodern/Western,neither/nor and thepast and

the future enriches the culturaldiversity inKarachi cityandAmericaaswell;however,thepsychologicalprocesswrapsan

anxiety that disturbs the process of cultural communication

insideKarachiandoutside,thatisinAmerica.Thecrossingof

onestraditionalculturalandsocialbordersengendersadeep

and subconscious crossing from one cultural/social structure

toother alien structures.Hybridity in thissense isaprocess

thatimplies

agony

and

pain

at

the

beginning

of

the

process

of

being and becoming;yet,itprovedtobeavantagepointas

seeninthecaseofDaanish.

26 Ibid.p.

167.


37/45

540

REFERENCES

ASLAMKHAN,Uzma.Trespassing.India:PenguinGroup,2003.

BHABHA,

Homi

K.

The

Location

of

Culture.

London:

Routledge,

1994.

BRAH,Avtar. Geographies ofDiaspora:Contesting Identities. London:

Routledge,1996.

HALL,Stuart. Culture,Community,Nation, CulturalStudies:1993.

7,3:349363.

HALL, Stuart. New Ethnicities, Stuart Hall: Critical Dialogues in

CulturalStudies.eds.DavidMorely&KuanHsingChen.Lon

don:Routledge,1996.

PRABHU,Anjali.

Hybridity

Limits,

Transformations,

Prospects.

NewYork:NewYorkUniversityPress,2007.

SLATER, David. Questions of (b)orders and resistance in global

times,TheGeographies ofResistance. eds.Keith.M.&Pile.S.

NewYork:Routledge,1994.


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609

AKVAMataGlance

EuropeanResearchCenterofAkdenizUniversitywasfoundedon2003.AKVAMbegan itsactivitiesas institutionalizingEU Youth and Education Programs within the university.Today,AkdenizUniversity is in cooperation for exchangingbachelor, master and doctoral students and lecturers fromuniversitiesasthatpartofErasmus+EUprograms.Withitsactivities,AKVAMisleadingvarioustrainingsandresearchesamongseveraluniversityunits intheregionandalso inTurkey.AKVAMsupportsEU integrationprocess,alsoTurkeysadoptingprocessintoEUanddevelopmentofrelationsamongmemberstates.

MainactivitiesofAKVAMareresearchprojects,publications,exchangeprograms, trainingprograms forseveralprofessionalgroups,nationaland internationalpanels,seminars,conferences and symposiums. AKVAM also contributes fordevelopment of civil society dialoguesbetween Turkey andEuropebyartandculturalactivities implementedbyvariousorganizations in Turkey and abroad. TurkeyEU relations,multiculturalism, multilingualism, migration studies, WestEastdialogueandsocialstudiescanbecountedasAKVAMsresearch fields.Ashavingabroadnationaland internationalcooperationandcommunicationnetwork,AKVAMismemberofEuropeanNetwork forEducationandTraining (EUNET http://www.europeannet.org/home/),whichhasmorethan60NGOsfrom21EUmembercountries,since2010.


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610

SomeactivitiesofAKVAMareas:InternationalEuropeanYouthWeeks,TurkishGermanCooperationForums,seminarsand conferences for Intercultural Dialogue, exhibition and

conferences named as Turkey Days, training programs onmulticulturalism,workshops formusic, theatreandart,panels,seminarsandcongress.LongtermprojectsarealsopartofAKVAMactivities.DevelopmentofBilingualPreschoolEducationProgramforTurkishchildrenlivinginGermanyisoneofthoselongtermprojects.

European Research Center ofAkdenizUniversity cares

cooperationwithnationalandinternationalpartnerships,participationfocusedforeducationactivitiesandculturalorganizationswhileimplementingitsactivities.

ContactInformation:

Akdenizniversitesi ktisadive dariBilimlerFakltesi,BBlok,Kampus,TurkeyAntalya

Tel.:00902423101855 Fax:00902422279095Mail:[email protected]:http://akvam.akdeniz.edu.tr/tr


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611

BirBaktaAKVAM

AkdenizniversitesiAvrupaBirliiAratrmaveUygulamaMerkezi(AKVAM)2003ylndakurulmutur.Merkezfaaliyetlerine,ABEitimveGenlikProgramlarnniversitebnyesinde kurumsallatrma almalar ile balamtr. BugnAkdenizniversitesi,Erasmus+isimliABdesteklemeprogramna katlan hemen tm lkelerden niversitelerinbirokblmilelisans,ykseklisansvedoktoradzeyinderenciveretimyesideiiminde ibirliiyapmaktadr.AKVAMyrtt almalaryla, niversitebirimleri arasnda,blgedeveTrkiyedebirokeitimvearatrmayanclketmitir. AKVAM gerekletirdii faaliyetlerle ABninbtnlemesrecineolduukadar,yelkelerarasndakiilikileringelimesineveTrkiyeninTopluluauyumalmalarnadadestekvermektedir.

Aratrma ve uygulama projeleri, yaynlar ve deiimprogramlar ilebirlikte eitlimeslekgruplarnaynelik eitim programlar, ulusal ve uluslar aras paneller, seminer,konferansvesempozyumorganizasyonlar,AKVAMntemelfaaliyet trlerinioluturmaktadr.Merkez,ayrcayurtiindenveyurtdndaneitlikurumvekurulularlagerekletirilensanat ve kltrel faaliyetler yardmyla Trkiye ve Avrupaarasndasivildiyaloungelitirilmesenedekatkvermektedir.TrkiyeABilikileri,okkltrllk,okdillilik,garatrmalar, DouBat diyalou, sosyal almalar AKVAMnalmakonularnnbykbirksmnoluturmaktadr.Ulusalveuluslararasalandageni bir iletiimve ibirliiana


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612

sahip olan AKVAM, 2010 ylndanberi Avrupa almalaryrtentoplam21ABlkesinden60nzerindesiviltoplumkuruluunu bnyesinde toplayan European Network for

Education and Trainingin (EUNET http://www.europeannet.org/home/)tamyesidir.

AKVAMngerekletirdii faaliyetlerdenbazlar yledir:uluslararasAvrupaGenlikHaftalar,TrkAlmanbirliiForumlar,KltrlerarasDiyalogSeminerveKonferanslar,TrkiyeGnleri sergivekonferans etkinlikleri, okkltrllk eitim programlar,mzik, tiyatro, resim ve sanat

atlyeleri,paneller,seminerlervekongreler.AKVAMnfaaliyetleriarasndauzunsrelimodelprojelerdebulunmaktadr.rneinAlmanyadayaayanTrkiyekkenli ocuklaraynelikolarakikiDilliOkulncesiEitimProgramGelitirmeprojesibunlardanbirtanesidir.

AkdenizniversitesiABAratrmaveUygulamaMerkezi, tm faaliyetlerini yurtiinden ve yurtdndan ortaklarla

yrtmeye, eitim vebilgilendirme almalarnda katlmcodakllaveyrttfaaliyetlerikltrelorganizasyonlarladesteklemeyezelzengstermektedir.

Adresveletiim:

Akdenizniversitesi ktisadive dariBilimlerFakltesi,BBlok,Kampus,TurkeyAntalya

Tel.:00902423101855 Fax:00902422279095Mail:[email protected]:http://akvam.akdeniz.edu.tr/tr


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CERHSOat

aGlance

The Centre for Human and Social Studies and Researches(CERHSO) is aMoroccan research institution and an independentacademiccentrewhichwasfoundedon23July2002inOujdabyanumberofexpertsandresearchers indifferent

fieldsofknowledge.TheCentreaimsatachievingthefollowingprincipalob

jectives: Developing research in various fields of science and

knowledge,especiallyhuman,socialandlegalsciencesandfuturestudies.

Facilitating and encouraging researches and studies

directly or indirectly related to the objectives of theCentre. Supportingandencouragingstudentsandresearchers

interestedinitsacademicandscientificprojects. Contributingtothepromotionofculturalactivitieson

theregionalandnationallevel. Establishingaspacefordialogueandcommunication

betweenintellectualsandresearchersnationwide. BuildingbridgeswithMoroccan intellectuals and re

searcherslivingabroad. Weaving tiesofcollaborationwithdifferentuniversi

tiesandinstitutionswithsimilarinterests.Toachievetheseobjectives,theCentreadoptsthefollow

ingmeasures:


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614

Conducting intellectualandacademic researchesandstudies.

Preparing, printing and publishing these researches

andstudies. Carryingoutresearchesandstudiesrequestedbyoth

erinstitutions. Translating some scientificworks fromArabic into a

foreignlanguageandviceversa. Organizingconferences,seminarsandforums. Organizingworkshopsandtrainingsessions.

Creatingresearchunitsandgroups. Foundingpublicandspecializedlibraries. Issuingamagazineorabooklettocovertheactivities

oftheCentre.

ContactInformation:

Angle of YaakoubMansour Avenue and Iraq Avenue,60000Oujda,Morocco

Tel.:00212536688194 Fax:00212536683392.Mail:[email protected] Web:www.cerhso.ma


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BirBaktaCERHSO

Beeri ve Sosyal almalar ve Aratrmalar Merkezi(CERHSO),farklalanlardaalanuzmanlarvearatrmanlartarafndan 23 Temmuz 2002 tarihinde kurulanbamszbirakademikaratrmamerkezidir.

Merkezinamalarunlardr:

Hukuk,sosyalvebeerialmalarbataolmakzere,biliminheralanndaaratrmalargelitirmek

Merkezin alma alanlar ile dorudan veya dolaylolarak ilintili aratrmalarn gerekletirilmesini salamakveteviketmek

Merkezin akademikvebilimselprojeleri ile ilgilenenrencileri ve aratrmanlar desteklemek ve teviketmek

Blgeselveulusaldzeydekltrel etkinliklerindzenlenmesinekatkdabulunmak

Ulusalaptaaydnlarvearatrmaclararasnda iletiimvediyalounsalanmasiinzeminhazrlamak

Yurtdnda yaayan Fasl aydnlar ve aratrmaclararasndakprilevistlenmek

Benzerilgialanlarndaalanfarklniversitevekurumlarlaibirliialargelitirmek

Bu amalar gerekletirebilmek iinMerkez, aadakialmalaryrtmektedir:

Akademikveentelektelaratrmalarnvealmalarnyrtlmesi


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Bu aratrma ve almalarn hazrlanmas,baslmasveyaynlanmas

Dier kurumlar tarafndan talep edilen aratrma ve

almalarnyrtlmesi Arapadandierdillere(veyatersi)bilimselalma

larnevirisi Forum,seminervekonferanslarnorganizasyonu altaylarveeitimprogramlarnnorganizasyonu almabirimlerivegruplarnnoluturulmas Kamusalvezelktphanelerinkurulmas

Merkezin etkinliklerine ynelik dergi veya kitapkbaslmas

Adresveletiim:

Angle of YaakoubMansour Avenue and Iraq Avenue,60000Oujda,Morocco.

Tel.:00212536688194 Fax:00212536683392.Mail:[email protected] Web:www.cerhso.ma

uzma aslam khanʹs trespassing: changing cultural structures/changing identities

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