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AN UNDERGRADUATE THESIS
By
TYAS WAHYUKIRANA
Student Number: 124214077
AN UNDERGRADUATE THESIS
By
TYAS WAHYUKIRANA
Student Number: 124214077
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“I suspect the truth is that we are waiting, all of us, against insurmountable
odds, for something extraordinary to happen to us.”
-Khaled Hosseini
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For
My parents who always give me endless support and
love
My beloved sister whose presence encourages me
And
For those who believe in humanity and the galaxies
inside our mind
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ACKNOWLEDGEMENTS
My love for meaningful words that create great story has brought me to
thesis. Throughout the process of my thesis writing, I absorb and learn so many
lessons and knowledge. Therefore, I would like to thank my advisor, A.B. Sri
Mulyani, M.A., Ph.D. who has patiently guided me in writing my thesis and to
support from my family and friends, whose names cannot be mentioned one by
one. Their unwavering support gives me strength to grow and expand my horizon.
group of amazing individuals with which I grow the most in the four years of my
college life. This community plants and waters the seeds of dreams, dedication,
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TABLE OF CONTENTS
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CHAPTER V: CONCLUSION........................................................................64
BIBLIOGRAPHY .............................................................................................67
APPENDIX ........................................................................................................69
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ABSTRACT
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ABSTRAK
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CHAPTER I
INTRODUCTION
the development of that particular society. Then, those elements materialize into
the narrative of the literary work. Even though not all literary works have the
mentioned function, however, some portray the real life condition; for instance,
putting the setting similiar to the reality though essentially still fictional.
portraying Afghanistan before the revolution and after the revolution. The story is
told from the perspective of the main character, Amir. As a result, The Kite
Runnertakes the experiences of those eras through the lens of Amir’s journey.
Since the accident of 9/11 in 2001, Arab world has been in a chaos
because of the civil war like in Syria or terrorism such as ISIS in Iraq.
Afghanistan is not different; conflicts and terrorist groups such as Taliban still
exist. After the invasion of theUS in 2001, Afghani government still struggles on
its feet.Political and cultural relation between the US and Afghanistan exist in The
The topic between the Middle East society and Western society has
always been a riveting topic since its idelogy and culture are usually polarized,
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strict religion and culture. Meanwhile, the Western society including the US
Even further the two types of societies meet with each other despite the fact that
also occured through creation of subjects who willingly submit to being ruled
(Loomba, 2005: 29). The hegemony and colonization of the Western ideology in
The Kite Runner are rather subtle and voluntarily absorbed by the two main
characters.
differences between the two societal constructions, but it goes further into
analyzing the relationship, the assimilation, and the struggle of the people when
fundamental objectives. First, it seeks to reveal how the colonial encounter takes
opression (Gandhi, 1998: 125). Consequently, The Kite Runner also digs deeper
on telling the transformation of the two main characters when they face a different
contemporary world to analyze the culture, the ethnicity, and the identity of the
Afghanistan. The Kite Runner provides the portrayal of Amir and Baba having an
Afghan root,then in the future they are influenced by the US culture. The two
who experiences diaspora in his life. He moved from Afghanistan to the US just
like Amir and Baba do in the story. Thus, it is more relevant to analyze The Kite
Amir, the main character, and his father, Baba. The two characters are chosen
because the two of them become the central characters in the story. Subsequently,
their struggle in adapting the new place, the US, are the most distinctive.
Furthermore, this research aims to analyze the different result of identity and
adaptability between these two persons from different generations in the story.
Amir and Baba are Afghans who move to the US for better future—they
migrate to a new place with a different culture and social environment to escape
from a possible prosecution. In the US, they can be safe and start a new life.In that
light, the two characters should be analyzed further in the context of diaspora
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since they are entities who moved to other countries to build new lives there.
experiences the meeting of two different cultures which affect their identities.
Eventually, the meeting of these two different cultures does not always result into
Runner, Amir and Baba face different progress of identity formation. This
research also explicates the resistant identity of Baba and the hybrid identity of
B. Problem Formulation
In order to limit the scope of the study, the writer issues two questions on
1. How are Amir and Baba depicted in Hosseini’s The Kite Runner?
2. How are Amir’s and Baba’s identity constructed in the context of diasporic
progress and the formation of identity of the two main characters(Amir and Baba).
background, and religion. First objective is to know how those twocharacters and
characteristics are materialized in the narrative through the lens of those three
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aspects. At the last, this study also has objective to reveal how Amir and Baba’s
the formation and the comparison of their identity show how their diasporic
identitiesareconstructed.
D. Definition of Terms
In this section, the writer explains the important terms which are used
people have, that make them different from other people. Furthermore, in the
context ofcultural identity, Stuart Hall says never unifies; it is fractured and
the Self (the colonizer) but not quite (Bhabha, 1994: 86).
Resistanceis the act of reclaiming one’s own past. It is the action of the
colonized to erode the colonialist ideology by which past had been devalued
CHAPTER II
REVIEW OF LITERATURE
determine where this research stand. Moreover, those four researches are relevant
to the topic of this research. Two of them explain about the process of identity in
postcolonial study and the diasporic discussion. The other two studies explain
the characters.
agency of the two characters in the novel is highly affected by their surrounding.
The concept of identity does not only stop on the sense of self but also how the
individual exercises social responsibility and discharge duty in social order. The
(Tinambunan, 2015).
This study, in accordance to the discussion of The Kite Runner, does not
only analyze how the identity is formed but also comparing the construction of
identity of Amir and Baba from the same diasporic experience but having
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different result of identity construction. This research digs deeper not only the
identity construction of the main character, but also it examines how the identity
researcher talks about how the main character of the story struggles to find his
identity through three stages of diasporic experience; Africa, India, and London.
home and postcolonial resistance. In Africa, Willie feels lost; he does not see
Africa as his home because of the superiority of his wife and non-existent
connection with the African people. Then, he moves to India, he still does not
belong there, India is not home because the architecture copies of those foreigns
ones and Willie fails to join the cause of social movement in India. Lastly, in
London, Willie finds home as the comfortable place of St. John Wood house. The
perspectives of two people. In that light, this research highlights the factors that
might differentiate the result of identity eventhough both characters undergo the
Kureishi and The Namesake by Jumpa Lahiri. The researcher explains how the
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main two characters coming from different generations have the quality of a
hybrid. They tend to use abivalent mimicry to establish their identities. Lastly, the
researcher compares the hybrid situation between the first generation and the
identity of the main characters. Though, this research only uses one novel instead
of two novels.
Last but not least is the study completed by Adhika Agung Pratomo, a
London as Seen through Two Main Characters in Hanif Kureishi’s My Son The
Fanatic: A Postcolonial Study. The author analyzes how the main two characters
accept the British culture and identity (hybrid) and reject it (resistance).
Furthermore, the paper investigates how the main characters develop a stance
against the British society. The study covers the hybridity on the spectrum of
While Pratomo mostly analyzes the reactions of the main characters, this
research particularly analyzesthe comparison and the factors that create the
different stand points between Amir and Baba in term of hybrid identity. Both
characters try to blend in with the new culture. However, there is a different result
identity.
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analysis of the characters or the literary symbols in the novel. A few of the
carries such rich content of postcolonial materials even though the relationship
between the colonized and the colonizer in the novel is not a direct one. Thus, this
research digs deeper on the understanding of the novel through postcolonial lens.
There are four theories applied on this research. The first theory
two main characters (Amir and Baba). The secondtheory is the theory of diaspora.
The third is the theory of postcolonial identityand the last is the theory of
hybridity. Those four theories are exerted in order to analyze how the identity of
the main characters proceed and develop within the realm of diasporic discourse.
In order to analyze the main characters, the researcher applies the theory
the research utilizes the theory from M.H. Abrams that a character is the person
shown in drama or narration and the persons seen by the readers to have morality
and temperament expressed by their dialogue. Characters are being provided with
particular moral, intellectual, and emotional qualities. They have dialogue, action,
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long as the character does not stray way from the “plausibly grounded
quality” and shown without many individualizing details. Forster says that flat
character can be portrayed in one sentence. The advantages of flat characters are
that they are easily recognized and remembered (Forster, 1927: 67-72). Whereas,
which the author explains the characters inside the story. An author is able to
characterize a character using two ways which are “showing” and “telling”. In
showing, usually the author simply shows how the characters talking and acting.
Thus, the readers can “infer the motive and disposition of the characters.” In
telling, the author intervenes directly to describe and often evaluate the characters
(1972: 161-173), there are nine ways to analyze a character. Those are personal
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point viewmeans the character described through the perspective or the opinions
of other people. Character speech means the characterization done through what
when that particular character delivers opinions (Murphy, 1972: 164). Seeing the
past life of a character, readers can see clues such as events that shape the
character. This way, characterization can be done by the direct comment from the
author, the person’s thoughts and conversations or from the perspective of another
167).Character reaction means the characterization can be seen through how the
comment from the author means the author describes the character directly
This research utilizes sixways taken from the Murphy’s theory: another’s
reason why this research only uses six ways instead the nine ways is because the
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other three ways (direct comment from the author, personal description, another
character’s point of view) does not suit to the materials analyzed.For instance,
direct comment from the author can not be used because there is no direct
comment from the author. Those are ways to analyze the portrayal of the two
main characters (Amir and Baba) in the Hosseini’s The Kite Runner. This theory
2. Theories of Diaspora
post-colonialism, the subaltern still moves to the colonial country to seek social
that are dispersed from an original “center” to at least two “peripheral” places
(Safran, 1991:83). It means this group of people moved out from their original
original place. They believe that they are not and perhaps can not be fully
accepted by their host country. They see the ancestral home as a place of eventual
return when the time is right. They are also commited to the maintenance or
restoration of this home land and have high solidarity within the group (Safran,
1991: 83-84). Safran basically formulates that diaspora are communities overseas
that are still bound to their original country and have the strong connection with
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their original community. He also states that there is no diaspora that exactly the
ideal type. If that is so, then it can only be defined toone group such as Jewish
Introduction states that diaspora has its’ value in “the elucidation of those
racial discourse” (Gandhi, 1998: 131). Diaspora revolves around the process of
cultural mutation that refuses stagnancy and stability of meaning and identity. The
culture moves within the diasporic experience, it always changes. It mutates when
does not only stop on the idea of Western or colonial identity but also it has the
minority and migrant populations. The dispersed community who are once
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disconnected from their homeland, now are capable to find themselves in border
accordance with the host countries’ norm as well as resisting it. It means that
collective home far from home. At the end it creates forms of community
consciousness and solidarity that retains the identifications apart from their
Diaspora forms a community with their own fellows. This community share
Jim Clifford describes it, the term diaspora is “a signifier not simply of
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paradigm belives in a conception that human beings have their inner core self. It
emerges when they were born. The essentialist core of an individual is the identity
view, the sociological conception says that identity is formed in the “interaction”
between self and society. The individual still retains its “core.” However, this core
is changed and modified with the “dialogue” with the cultural world (outside)
(Hall, 1993: 275). This view enunciates that individuals internalize the meaning
and the values of culture as part of themselves—at the same time align their
subjective feelings in accordance with the objective cultural space the individuals
occupy. A human being’s identity is contingent toward the cultural world which
shapes them. The third one is the post-modern conception. This view argues that
become open-ended, variable, and problematic. Our identity shifts and changes at
different times.
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fixed but becoming continous process of history, culture, and power. Cultural
separate and distinct identities. It denies the existence of authentic and originary
individual forms their identity by identifying one self with a certain social group.
This social group usually exist structured in a society such as white American or
African American. Each person, however, over the course of one’s life, is a
Hogg and Abrams further elaborate that in the context social identity,
group (1988). Using self-comparison process, persons who are similiar to the self
are categorized with the self. Self-categorization and self-comparison result into
accentuation of the perceived similarities between the self and other in group
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members and the contrast between self and out-group members” (Hogg and
other group members then adopt the identity of the social group to the self.It
the self (Hogg and Abrams, 1988). Specifically, this self-enhancement also
improves one’s self-esteem by judging the in-group positively and the out-group
negatively.
colonizer’s power relation. Hybridity sheds light that it is not always true the pre-
Furthermore, hybridity theory propagates that being a hybrid means that a person
in a place between the First World and the Third World. Hence, in the hybrid
realm, an individual has two cultures meeting and diffusing with each other.
Bhabha also states that culture is never constant but dynamic with other cultures’
colonized and also the domination held by the colonizer. Not only that, hybridity
also questions the images and the presence of authority. It means questioning the
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authority and identity of the colonizer upon the colonized (Bhabha, 1994: 112-
113).
hybrid individual stands in-between the culture of the colonized and the culture of
the colonizer. However, the individual never fully possesses one culture.
when the colonized imitates the identity and culture of the dominant culture in
recognizable Other.
resemble the colonizer—in order to gain the same power. Mimicry happens when
the Other imitates the culture, language, habit and other colonizer’s attributes in
interaction, Bhabha explicates in his theory of ‘The Third Space’ that it is where
identity.
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The third space concept elucidates that the new hybrid culture emerges
from it. The perspective in seeing the colonizer and colonized is no longer a
accented”but is also “double-languaged” for in it, there are not only (and not even
so much) “two individual consciousnesses, two voices, two accents, as there are
As an hybrid individual, one uses not only two voices or two accents but
alsotwo languages. This occurance happens because the individual has not only
and two periods of time within their identity which constantly fight each other to
be enunciated.
the colonizer through resistance. Elleke Boehmer states that the goal of the
colonized might take “the approximation and assimilation” or later more radically,
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they become “reversal and resistance to the colonizer as the reaction to the
dominant culture (Boehmer, 2005: 165). It means that the colonized might be be
able to assimilate or take the stance of opposition; resisting the influence and
by the dominating power, and altering them into tools to express their own deeply
held identitiy and cultural being (Ascroft, 2001:20). The colonized enacts
C. Theoretical Framework
This research studies Configuring the Identity of Amir and Baba in the
analyzing the identity in the context of diaspora, the writer needs several theories
writer uses the theory of M.H. Abrams’ theory of characterization. This theory is
thoughts of the characters in order to analyze the identities of the characters in the
story. This theory is suitable because it provides the relevant tool of analysis; it
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Baba in the context of diaspora using diaspora theory and identity theory. The
experience diaspora and to identify the traits they possess as a part of diasporic
formations.Subsequently, the main characters are also analyzed from the lens of
hybridity theory. Hybridity theory is used to analyze Amir’s identity traits which
stand between two cultures. On the opposite of the spectrum, Baba is analyzed
CHAPTER III
METHODOLOGY
The object of the study is a novel The Kite Runner written by Khaled
Hosseini, an Afghani and American author. The story was published first in 2003.
This novel consists of 401 pages divided into 25 chapters. The Kite Runner is
published by Penguin Group (USA). The Kite Runner is Hosseini’s first novel and
the most well-known one. More than 38 million copies have been sold worldwide.
Afghanistan; those are A Thousands Splendid Suns and And The Mountains
Echoed. The novels have a similar tone; about family, love, and tragedy. Hosseini
The Kite Runner itself tells a story about Amir, a privileged young boy
who lives with his father (Baba), a Hazara servant boy named Hassan, and
Hassan’s father—Ali. The two young boys are extremely close despite their
different backgrounds. However one day, Amir fails to help Hassan out of
cowardice when Hassan gets raped by an evil young boy, Assef, who is the son of
Baba’s friend who lives close to them. Amir drowns in guilt and sorrow; he then
considered as a thief.
After Hassan and Ali go away from Amir’s house, the revolution begins
in Afghanistan. The monarchy falls. Amir and Baba have to move to US.
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However, 25 years later, Amir has to save Hassan’s son from Taliban and he can
This story reveals that Amir and Baba are the entities affected by the
diaspora—voluntarily moving from Afghanistan to the US. The study reveals the
construction of identities of Amir and Baba. It shows whether Amir and Baba
react in the same way or not in adapting the US culture. Moreoever, whether or
relevant because the writer wants to know the influence and the hegemony of the
formulation.
characteristics. There are the non-western called as exotic ‘Other’, the language
used, hybrid identity, and the last one is the existence of cross cultural interactions
postcolonial criticism since the story mostly talks about how Amir and Baba
change their life and identities when they fuse with a new culture. It is even more
highlightened when the two of them adapt to the new culture. It also shows how
the process of Amir and Baba having a contrast development in attaining a new
identity. At certain point, Amir is more open in receiving the new culture even
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The issues of cultural identity take part quite big in the story. It is
context of the characters and the hybridity theory in which there is a crosscultural
interaction in the novel. The novel also tells how Amir’s dynamic growth as an
individual with two cultures learnt and adapted by him. Then, the theory of
hybridity and resistance are applied to analyze how Amir as an hybrid character is
C. Method of Study
This research uses library research. The sources are collected through
books to find related studies and theories. The primary source isThe Kite Runner
novel by Khaled Hosseini. The secondary sources are from books to gain theories
order to understand the object of the study, the writer conductedclose reading on
The Kite Runner novel. In this step, the writer took notes the important points
related to the topic of the research. Then the writer decided what kind of topic and
approach suitable to the novel.The second step was searching for supporting data
fromlibrary and internet articles. Library and internet research became the sources
which wereimportant in analyzing the novel based on the decided topic. The
writer collected supporting theories and related studies to analyze the novel based
on postcolonial perspective.
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resistance.
Lastly, the writer drew a conclusion on the research. The conclusion was
based on the analysis of the novel to show that the main goal of this research had
been achieved.
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CHAPTER IV
ANALYSIS
formulation. The theories and method mentioned earlier are used in this chapter.
In order to configure the identity of Amir and Baba in the novel, the analysis is
segmented into two parts. First is finding out how are Amir and Baba
Baba as the main characters.In general, Amir and Baba’s characterizations are
past life, character’s thoughts, character’s habits, and conversations among other
characters. Amir lives as a rich boy in Kabul with his Baba, a rich businessman.
However, their condition changes when they move to the US, they become poor.
Baba has to work in little jobs with little payment. Nevertheless, Amir
writer. The complete analysis of Amir’s and Baba’s characteristics are as follows.
background inside the novel is necessary since his life and personality are closely
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Aghan society are really palpable in the story and Amir also takes part of it. For
lamb, had a habit of greeting every guest in an event, eaten together from a large
plate with family, and so on. Those are the examples of customs and practices of
Afghan people.
Examining the social hierarchy in the novel, Amir is included in the upper class
Kabul. His father, Baba, is one of the richest businessmen in Kabul. “So Baba
proved them all wrong by not only running his own bussiness but by becoming
one of the richest merchants in Kabul. Baba and Rahim Khan built a successful
Amir always gets what he wants. It can be seen when Amir has a birthday, he gets
many presents, the presents are only left piling up in the corner. “Sitting in the
middle of my room the next morning, I ripped open box after box of presents. I
don’t know why I even bothered” (2007:110). Amir is financially secure in his
father’s wealth. Therefore, Amir has access to a better education, better books,
The adults in the novel generally spoil and treat Amir very well because
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such as Amir’s birthday and a family gathering, the way the adults talk to Amir
always project good manner and affection. “...plus Kakas and Khalas who were
(2007:102). “Some of them tousled my hair and shook my hand too. I was so
proud of Baba, of us” (2007: 16). They give special attention to Amir, as well. “
People raised their heads from their platters, called out their congratulations. Kaka
Faruq patted my back with his clean hand” (2007:93).Culturally speaking, Afghan
culture of respecting wealthy people puts Amir in a big advantage because of his
father’s influences. Thus, it entails into set of solicitous social treatments by the
educated ethnic group. Furthermore, Amir’s bloodline is one of the noble families.
His grandfather, Baba’s father, is an honorable judge in Kabul who even has met
the King and Amir’s mother is one from royal family(2007: 16). As a result,
novel, Amir and his Baba have a Hazara servant family consisting of Hassan and
his father, Ali. The society in general degrades Hazaras. They usually mock the
physique of Hassan and Ali by caling them “flat-nosed” since they have the
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between Amir and Hassan works also confirms that hierarchy. Amir and Hassan
come from different ethnicities. Pashtun people look down on Hazaras people. It
can be seen from the response of Amir’s teacher when Amir shows the book of
Hazara’s history.
The following week, after class, I showed the book to my teacher and
pointed to the chapter on the Hazaras. He skimmed through a couple of
pages, snickered, handed the book back.
“That is the one thing Shi’a people do well,” he said picking up his
papers,” passing themselves as martyrs.” He wrinkled his nose when he
said the word Shi’a, like it was some kind of disease (2007: 10).
beginning of the novel shows how Hassan is always the one who serves Amir’s
necessity. “I woke up to find toasted bread, brewed tea, and a boiled egg already
on the kitchen table. My clothes for the day were ironed and folded, left on the
cane seat chair in the foyer...” (2007: 86).It builds an environment where Hassan
always depends on Amir’s goodwill and whims to get certain benefits. Hassan can
only get a chance to hear a story when Amir is willing to read it for him. Hassan
can only play outside when Amir wants to. Hassan can only eat good food, watch
movies, get presents when Amir wants to or at least when Baba commands so.
The Hazaras’ life and survivability typically are contingent toward the goodwill of
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cultural background are exactly the reasons of his sufferings. Amir, as a boy,
always feel that he is out of place—the standard and hierarchy that on the surface
favor him become the means to bring pain into his life.
First is the Afghan patriarchal culture that upholds masculinity and male-
education to Amir is also distinctly masculine, just like the culture of Pashtun
men. In his childhood, Amir is the sole child of a wealthy bussinessman. Thus, he
lives a lavish life. However, as a child pampered by material things, Amir suffers
from the indifference and distance between him and his father, Baba. Baba is
disappointed because Amir does not seem strong and masculine. Throughout the
child, a coward compared to Baba who is strong, masculine, brave, and hard-
headed.
Of course, marrying a poet was one thing, but fathering a son who
preffered burying his face in poetry books to hunting...well, that wasn’t
how Baba had envisioned it, I suppose. Real men—real boys—played
soccer just as Baba had when he had been young (2007:21)
child to his Baba since Amir builds the perception of himself by mirroring Baba’s
opinions of him. Thus, Amir becomes a child who is too hard on himself,
constantly trying to win Baba’s love and affection, however, most of the times
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falls short on Baba’s expectation. Even in one time, Baba blatantly feels
disatisfied with Amir since Amir is a very different person than Baba. Amir does
not concede to the cultural standard on how to be a good Pashtun man. Taking
point to the extreme, Amir eavesdrops how Baba sometimes thinks that Amir is
not his son. The conversation between Baba and Rahim Khan bellow signifies that
fact.
Amir does not adhere to Baba’s expectation of great Pashtun men. Thus,
this condition pushes Amir to take some terrible decisions. In order to win Baba’s
love, Amir lies that Hassan steals his money and his watch resulting in Hassan
and his father, Ali, to move out from Amir’s house. In consequence, Amir also
gain Baba’s affection. “I waited another thirty minutes. Then I knocked on Baba’s
door and told what I hoped would be the last in a long line of shameful lies”
(2007:113). Amir suffers because he does not fit to the definition of men the
Afghans demand. This suffering even supercedes the fact that Amir is provided
well by his Baba. It is signified when Baba holds a extravagant birthday party for
Amir. Amir feels sad and bitter. All the materials things he gets never amount to
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Analyzing further into Amir’s behaviour through the lens of cultural background,
society. The cultural background of Aghan society dictates Amir to avoid and
undermine Hazaras, however Amir treats Hassan as a dear friend and an equal
personality and merit that Amir himself does not have. Amir loves Hassan.
Hassan is Amir’s bestfriend since they were infants. Sometimes, Amir openly
shows his affection to Hassan which is not suitable to how Pashtuns treat Hazaras
in common.
“What?” I said,
“What does that mean, ‘fascinating’?”
I laughed. Clutched him in a hug ang planted a kiss on his cheek.
“What was that for?” he said, startled, blushing.
I gave him a friendly shove. Smiled. “You’re a prince, Hassan. You’re a
prince and I love you (2007:33).
difficult condition. His conscience suffers when he has to treat Hassan as his
servant. He, sometimes, feel guilty and adverse when he realizes the inequality
that befalls the Hazaras. Amir wants to ignore the condition, but it still hurts him.
The narative bellow shows how Amir silently hates the fact that Hassan is always
34
In one of those brief bursts of lights, I saw something I’ll never forget:
Hassan serving drinks to Assef and Wali from a silver platter. The light
winked out, a hiss and a crackle, then another flicker of orange light:
Assef grinning, kneading Hassan in the chest with a knuckle.
Then, mercifully, darkness (2007: 109)
does not so, Amir will be judged by other Pashtun society even by his Baba.Amir
despises himself for letting Hassan gets hurt by Assef because Amir is afraid of
I thought about Hassan’s dream, the one about us swimming in the lake.
There is no monster, he’d said, just water. Except he’d been wrong about
that. There was a monster in the lake. It had grabbed Hassan by the
ankles, dragged him to the murky bottom. I was that monster (2007: 94).
Even further when Amir is an adult, when General Taheri, Amir’s father-
in-law, calls Sohrab, Hassan’s son, a Hazara. Amir is angry and reprimands
General Taheri not to call him Hazara ever again. “And one more thing, General
Sahib,” I said. “You will never again refer to him as ‘Hazara boy’ in my presence.
materials and social status, however, at the same times those privileges become
the reasons of suffering for Amir’s childhood. Amir goes through his early life
Even before Amir lives in America, many aspects in his life are
influenced by American culture. Amir grows up with liberal values taught by his
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
35
father in his childhood life. Baba thinks that extreme conservative values are
useless. It can be seen on how Baba perceives lowly to the Mullah that teaches
Amir religion. “ ...but first understand this and understand it now, Amir: You’ll
never learn anything of value from those bearded idiots” (2007:18).Amir, even in
his early life, is taught to undermine the conservative values of his people. His
Baba lives by his own rules not bound by the conversative values. Such exposure
also influences Amir to be more open minded and prefer secularized western way
of thinking. Amir’s American cultural background is shown from the clothes and
activities that are American; going to thecinema watching western movies, having
childhood.“We saw Rio Bravo the first time, but we saw our favorite Western,
only recognized through the life style and habits that Amir does. It also happens
when Amir learnt literature and western perspectives when he was a child. He
reads Victor Hugo, Jules Verne, Mark Twain, Ian Fleming as well as the authors
from Afghanistan. Amir’s reading materials also play a part in influencing him to
be more American.
apparent such as books and recreational activities. Amir’s inherent values and
ideologies are also westernized. For example, he accepts Soraya as his wife,
eventhough in the past Soraya has run away and slept with another man.
dirty woman who will never get married.Even further, Amir’s American values
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
36
are also materialized when he evaluates his gender position in Aghan society. He
is aware of the double standard Aghan people set for woman. When it comes to an
affair outside marriage, Aghan society only applies social repercussion to women,
but the man never gets the blame. Even when Amir tries to get close to Soraya, he
dreads the gossips that might spread. “—I was fully aware of the Afghan double
standard that favored my gender. Not Did you see him chatting with her?But
Wooooy! Did you see how she wouldn’t let him go?” (2007:159). Amir even more
understands this when Soraya is upset because the women in her family humilliate
her. His thoughts on gender equality are distinctively western thoughts compared
influenced by his Baba.“May be it was because Baba had lived by his own rules, a
maverick who disregard or embraced societal customs as he had seen fit” (2007:
195).
again. Amir suffers in Afghanistan but America understands him. Amir is always
fond of America, even when he grows up, the idea of America liberates him.
America gives Amir a life where he can forget his past. He can forget Hassan and
his sins. “America was different, America was a river, roaring along, unmindful of
the past. I could wade into this river, let my sins drown to the bottom, let the
waters carry me someplace far...If nothing else, for that I embraced America”
(2007:148).
Life in America also gives Amir chance to pursue his education based on
37
being an introverted child who likes poetry are rejected. However, in America, all
of those things are accepted. Amir grows to be an adult who is in line with his true
writer.
not a pious individual. He has a complex relationship with his religion, Islam. His
about Islam and its values and rituals. “When I was in fifth grade, we had a
mullah who taught us about Islam. He lectured us about the virtue of zakat and the
duty of hadj; he taught us intricacies of performing the five daily namaz prayers,
and made us memorize verses from the Koran...” (2007:17). Not only that, outside
school Amir also has Ali, Hassan’s father, an actor that educates and disciplines
other religious rituals. The lack of faith is also projected not only by the minimum
religious exercises but also to the doubt of the concept of God itself. Amir is not
sure whether God exists or not. Amir’s distance from religion is a result of Baba’s
teachings as well. Baba never imposes religious conduct in his home. Amir also
never sees the necessity of it. In his childhood, mostly Amir is taught to be secular
only does sholat once when Sohrab, Hassan’s son is hospitalized because Sohrab
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38
comitts suicide. “Then I remember I haven’t prayed over fifteen years, I have
From the beginning of the novel until near the end, Amir refuses to be
devoted to God and doing any religious practices. However, it changes at the end
of the novel when Amir faces desperate situation of Sohrab’s suicide. He turns to
religion and God as a salvation. “There is a God, there has to be, and now I will
pray, I will pray that He forgive that I have neglected Him all of these years....”
(2007: 373). Amir asks God if Sohrab is saved then Amir will be religious and
doing any means possible to worship him. “I bow to the west and kiss the ground
and promise that I will do zakat, I will do namaz, I will fast during Ramadan and
Amir and his religion go through different phases in Amir’s life. In his
childhood and some part of his adult life, Amir does not want to be religious. The
fact that he has hurt Hassan badly only strengthens his decision not to be
religious. Amir thinks that he is a sinner guilty of bad things. However, at the end,
religion different from his Baba who is wholly secular, Amir believes in religion
because Amir needs it. Amir is also not wholly pious just like the mullah of his
childhood. Amir has his own shares of doubts about God. He does not follow the
religion blindly, he questions it, even challenges God, as well. However, at the
end, Amir holds his religion because it salvages him and partly because he needs
39
Baba lives and develops most of his life in Aghanistan. The cultures of
Aghan and Pashtun are interwoven strongly in his personality and behaviours.
Afghan culture is also a religious-based one, an Islamic culture. Baba comes from
this construction of partriarchal values. Thus, Baba manifests this value in his
ways of handling his family. Baba, as a man in a Pashtun family, is the leader of
Amir’s family. Within the perspective of Amir, Baba owns and directs everything.
People also respects Baba because of his power and his masculinity.
Even Rahim Khan gives a nickname to Baba as Toophan agha or Mr. Hurricane
because of his physical strength and power. Rumor has it that Baba has once
wrestled a black bear in Baluchistan with his bare hands. The culture of patriachal
also projected through Baba’s character. Baba is seen as a strong powerful man
and he puts importance into a man-oriented strength and habit. This view affects
Amir’s childhood greatly since Baba’s expects Amir to be like him. Baba is often
disappointed because Amir can not play basketball, skip stones, do fist fight, or
40
concept of manhood puts Amir in suffering since Amir can not fulfill the
Amir lets other children bully him. Rather than playing soccer or any physical
sports, Amir chooses to read books and write stories. Baba shows disgust and
dislike when Amir cries over a death of a chapandaz, a horse man. “I remember
how Baba’s hands clenched around the steering wheel. Mostly, I will never forget
Baba’s valiant efforts to conceal the disgusted look on his face as he drove in
Baba’s habits. Afghan society puts an importance into brotherhood and ‘lavish’
events. Baba is a very generous individual who helps others a lot and yet very
reluctant to be paid back. When Amir has his thirteenth birthday, Baba holds a
splendid party and invites most people in his community. It is important for
Afghan people to invite people as many as possible when one holds an event. It is
used to strengthen the sense of brotherhood and connection. Afghan people feel
insulted when they are not invited to an event. This is why, when Amir and Baba
Afghan people value brotherhood and unconditional favor with their own
community and people. Many people give food and services for free in Amir’s
birthday because Baba helps them in the past. “Like the butcher, Del
said Baba had done enough for his familiy already. It was Rahim Khan who
whispered to me, as Dello marinated the meat, that Baba had lent Dello the money
to open his restaurant” (2007: 102).This is exactly why when Baba moves to the
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
41
US, he is bewildered by the individualistic values there. When Baba wants to buy
food using a check because he does not bring money, he is asked to show his ID.
Thus, it results in Baba getting angry and violent because Baba thinks the shop
owner knows him well already. Hence, Baba expects them to trust him as a friend.
Afghan people value honor and pride as their utmost priorities as well,
goes to the US. He rejects food stamps or any kind of social welfare given by the
US government. Baba hates pity and Baba believes that every honorable Afghan
Baba also upholds highly of his political pride and standpoint. Baba hates
doctor eventhough the doctor is born in the US. “I do not care where he was born,
Baba also follows several Aghanistan traditions that are mostly derived
from Islamic culture. Baba still does celebrate several important days in Aghan
financial privileges work for Baba’s favor and interest. Relationships between
Baba’s and other people in Afghanistan are also strong. The brotherhood and
42
prefers western life-style that is free and moderate.Baba’s habit and behaviour
reflect his preference to the US culture. The western culture prefers liberal values
Muslim, he drinks alchohol and eats pork. “Baba was pouring himself a whiskey
from the bar....” (2007: 17). He also openly denies God and His importance. “If
there is a God out there, then I would hope he has more important things to attend
Baba’s choices of recreation and life style are also distinctly American. He
likes to drive a car that has a western brand as a show of his wealth. “Then, Baba
and I drove off in his black Ford Mustang” (2007: 29). His recreational activities
with Amir and Hassan. He likes western food and drink such as sandwich and
coca cola. He also watches the World Cup games in television. Not only his
When Amir asks about the concept of sin in Islam, Baba disdainfully disregards
the mullah’s teaching and defines his own concept of sin. “I mean all of them.
Piss on the beards of all those self-righteous monkeys” (2007: 18). Baba sets his
own teaching regarding religion to Amir. “Now, no matter what the mullah
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
43
teaches, there is only one sin, only one. And that is theft. Every other sin is a
Baba tends to set his own moral values, personal thoughts, and principles
rather than following what is inside the religion or any religious scriptures. Baba
gets exposure and leverage to exercise his liberal values because he is a rich
businessman. Thus, he can attain such life-style financially and without being
condemned socially. Just like Amir, Baba even strengthens his superior
portrayed by his choice of house (a western-style mansion), car, and the way he
treats Amir with western toys and clothes. Baba’s political point of view is also
distinctively siding to western view. Baba favors western or countries that are
allied to western countries. Baba, for instance, thinks that America, Britain, and
Israel are the best capable countries in the world. His political point of view
usually causes Baba to get animosity from Afghans—they called him pro-Jewish,
anti-Islam. “There are only three real men in this world, Amir,” he’d say. He’d
count them off on his fingers: America the brash saviour, Britain, and Israel”
(2007:136).
different with his perspective when he is still in Aghanistan. Baba loves the idea
of America but he can’t bear to live in America. “Baba loved the idea of America.
disatisfy him. The fruit, the water, the air, almost everything. Not only that, the
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
44
job Baba has also is physically draining. He works as a gas station attendant
(2007:141). “But the Bay Area’s smog stung his eyes, the traffic noise gave him
headaches, and the pollen made him cough. The fruit was never sweet enough, the
Baba does not like to learn English, as well. He likes the culture of
America when he is still in Afghanistan, but Baba hates American language when
it is necessary for him to use it. Baba does not want to take EFL classes suggested
by Amir (2007:138).
apathetic toward the higher deity—he has a rather secular way of thinking. It is
seen from his comment on mullah’s teaching and his obvious diregard on haram
food. “They do nothing but thumb their prayer beads and recite a book written in a
tounge they don’t even understand” (2007: 18). From the perspective of Amir as
the narrator, Baba is never seen as pious, it is never written down that Baba does
prayer or any other religious rituals. As an adult who lives in a religious society,
For Baba, his successes and achievements are caused by his own hard work and
effort. He rejects the concept of supernatural force that helps his life. It can be
seen on his response when Baba and Amir are trapped to live in a basement for a
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
45
week because the truck that will bring them to Peshawar, Pakistan,breaks down.
When all of the people pray to God and ask Baba why he does not pray, Baba says
that prayer will not help them but eight cylinders and a good carburetor will.
in his life such as upholding honor, giving charity to the poor, protecting the weak
and so on. These actions of Islamic values, however,are not entirely derived in the
name of religion in itself, however, seen as moral values in general by Baba. This
is exactly why Baba defends the young woman who will be raped by a Russian
soldier when they flee Afghanistan to Peshawar. “Tell him I’ll take a thousand of
He also upholds honor when Baba warns about Amir’s relationship with
Soraya when they meet in the flea market. Any connection or relationship outside
conclusion, Baba sees religion as a social convention and not a source of spiritual
Discourse
is neccesary to revisit Amir and Baba from the lens of diasporic approach since
people going out from their original country to live in another country. In modern
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
46
society, mostly the diasporic experiences are caused voluntarily because they
want to move to find a better place or life. Amir and Baba are also a part of
voluntarily diasporic experiences when they seek a better life in the US. They
Just like Safran says diaspora communities still have a strong connection
with their home country (Safran, 1991:48). Amir and Baba also have a deep
community, Amir and Baba move from one place to another. This movement also
causes a change of cultural background and more diverse spheres of life. Hence, a
Amir and Baba also undergo changes. In accordance to the theory of identity, this
of Amir and Baba, it is essential to scrutinize the changes of identity before and
In regards of the notion of identity, Amir’s and Baba’s identity are also
dynamic and keep changing throughout the novel since identity is something that
is not fixed. Therefore, it is important to trace every single change and shift of the
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
47
identity of Amir and Baba. The first phase is the identity Amir and Baba acquire
closely affected by their background and environment. Amir’s identity is built and
manifested around the character of Baba and the social system of Afghanistan
society.In analyzing further how the transformation of the identity of Amir and
Baba occur, this research utilizes the concept of self-categorization and self
themselves belong to a certain social group. Then, the similiarites are used to
define one’s identity in a social group (Hogg and Abrams, 1988).It means that this
identification on social groups in their life. Thus, they constitute their identities
based on what social categorization or social group they belong to. This section is
essential to establish the comparison of their identities before and after move to
their identities.
as follows.
Amir comes to the US, Amir finds a new place to live with a new fresh start. Big
changes happen, Amir likes his life in the US because he can bury his past.
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48
Eventhough everything changes, life in the US suits him fine since Amir is able to
be himself without so many expectations from Baba and the society. There is no
rich man with many financial benefits, now he is categorized as the member of
lower class society with a small house and a second-hand car. Amir does not have
luxurious toys and plenty of money. He needs to go to school as the oldest one in
class. People do not spoil and acknowledge him anymore. How Amir identifies
in the US.Amir and Baba’s father and son relationship gets better. They talk more
and help each other more partly because now they only live together without other
people. Hence, the frequency of their interaction increases. Baba even initiates
intimate physical contacts with Amir. He hugs and congratulates Amir with
affection when he graduates from high school. Baba accepts Amir as who he is
and Baba is proud of his son. “He walked to me, curled his arm around my neck,
(2007:143). Amir also sees Baba as a father and normal human being. He no
longer idolizes him and tries so hard to win his love. Baba, in the US, gives love
to Amir unconditionally. Amir does not need to adhere to any standard or to win
Baba also supports Amir’s decision to take the major of English creative
writing. Baba embraces Amir’s traits and passions. Therefore, Amir is able to
pursue his dream to be a successful novelist (2007:197). Amir takes EFL classes
to improve his English (2007: 138). He takes his education seriously. Hence, he
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
49
getsA’s on his creative writing courses. It is seen from the Baba’s comment on his
grade.
Amir is going to be a great writer,” Baba said. I did a double take at this.
“He has finished his first year of college and earned A’s in all of his
courses” (2007:151).
Society
other groups of society do not attain. Moreover, Amir has a royal blood from his
mother. People respect him, he gets privilege of good education and is invited to
important events. All are changed when Amir moves to the US. Now, Amir
society, Amir has to live in a poor neighborhood with also other poor people
compared to the majority society of the US. The choices of welfare is also limited
for Amir because he is an immigrant. Amir lives in area that has a rather shady
(2007:137).
Amir also mostly lives with his fellow Afghan people. Amir understands
that as a minority, it is better to stay close with his own people. His social life
solidarity among the immigrants is needed. They help each other in getting jobs
and information since they can not depend on government or the US society in
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50
him to get things and help from people even without paying any money. Many
people help to prepare his birthday party without getting paid (2007:102). Now, in
America, Amir has to help Baba to sell knickknacks that people no longer wanted
in the flea market. It is how usually Afghan immigrants get more money to
survive. Even though it is small, it helps them. “The early Sunday mornings, we
drove to the San Jose flea market off Berryessa, rented a spot, and sold the junk
Not only that, Amir also has to work from a low-paying job first in order
for him to feed his family. Amir works as security officer and at the same time
writes his novel. Amir starts from bellow in the US compared in Afghanistan
Amir has his father business to depend on. The constrast is immense between the
lives in Afghanistan and the US for Amir. His identity is changed completely in
the US.
Afghanistan, Baba is the owner of the business. He directs everything with his
own hand; making innovations, doing business deal, travelling around and such.
However, in the US, Baba changes position into a part of working class society.
Blue collar workers. Baba does a hard labor of being a gas station attendant. He
has to work for long hours and follow the direction of his boss. Compared to his
life in Afghanistan, Baba no longer has the luxury of sitting around in his room
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51
drinking vodka and smoking. Now, he has to work so hard until it takes toll on his
physical condition.
Six days a week, Baba pulled twelve-hour shifts pumping gas, running
the register, changing oil, and washing windshields. I’d bring him lunch
sometimes and washing windshields. I’d bring him lunch sometimes and
find him looking for a pack of cugarretes on the shelves, a customer
waiting on the other side of the oil-stained counter, Baba’s face drawn
and pale under the bright fluorescent lights (2007:141).
Baba is trusted and respected that the community helps Baba for free without a
same as any other gas-station attendants. People no longer idolize and respect him
anymore.
For instance, in Afghanistan, Baba does not need any money to buy food.
The people in Afghanistan trust Baba’s power and money. However, in the US
that does not happen. It is seen from one accident with Mr. and Mrs. Nguyen.
When Mr. and Mrs. Nguyen want to see Baba’s ID as an insurance. Baba is angry.
Pashtun man who has power on his own despite now he lives as a blue collar
worker. Baba refuses to have food coupons or welfare from the government. Baba
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52
believes that as a great Pashtun, he has to earn money on his own. Not begging
Baba dropped the stack of food stamps on her desk. “Thank you but I
dont want,” Baba said. “I work always. In Afganistan I work, in America
I work. Thank you very much, Mrs. Dobbins, but I don’t like it free
money” (2007:142).
The pinnacle of Baba’s change happens when Baba falls sick because of
cancer in his lungs. A terrible disease. The change of identity does not stop only
in the social functions but also his physical power. Baba refuses to be treated
because it will only spend so much money and Baba does not want Amir becomes
burdened financially. Baba’s strong and big body also whiters away eroded by
hard work and illness. The image of Baba completely changes in the US. The
comment of others Aghans in the flea market reveals how bad Baba’s health is.
“But the queries and compliments stopped when the weight loss didn’t. When the
pounds kept shedding. And shedding. When his cheeks hollowed. And his temples
melted. And his eyes receded in their sockets” (2007:171).In Afghanistan, Baba is
seen a strong man. Rumor has it that he even wrestle black bear in Baluchistan
with no weapon (2007: 13). It all changes in the US, his built is no longer sturdy
and healthy, but frail and weak. It gets even worse because of his illness. There is
a really staggering change in his identity. Now, he is a frail man who can not do
become warm toward Amir. One of the changes in identity that breeds into
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53
something good. Baba in America is selfless toward Amir. Even though Baba is
not happy in the US. However, Baba still stays there so Amir can get a better
opportunity in life. Baba works hard to make sure that Amir does not have to
work. Baba sacrifices his health for Amir. Baba wants Amir to get the best
education Baba can afford. Baba says, “Besides, I didn’t bring us here for me, did
I?” (2007:141) when Amir asks if they go to Peshawar instead of staying in the
US.
Baba also listens to Amir more. They spend more time together so
naturally they talk about everything more. Thus, the distance between them that
exists since Amir’s childhood shortens. Baba also expresses his feelings more to
Amir instead of being indifferent and cold. In the US, Baba takes care of Amir
greatly by sacrificing his interest and always prioritizing Amir’s needs. Baba
works hard for Amir’s sake. Baba is also more accepting of Amir’s personalities
and choices in his life. Back then, in Afghanistan, Baba shows strong dislike on
Amir’s hobby of writing story because it is not masculine at all. However, Baba in
the US, even wants to read the stories Amir made in his childhood. In the past,
Baba refused to do so. Near his death, Baba does the things that in the past he
how Amir and Baba face changes of conditions in their life. It is important to
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54
know the contrast of condition to know how Amir and Baba respond to the new
culture. Amir and Baba experience the diaspora, it means that they face cultural
mutation that refuses stagnancy and stability of meaning and identity (Gandhi,
identity crisis and struggle in facing the changes compared to Amir. In this
section, the researcher wants to analyze the reasons why such things happen.In
order to know the different process of adaptation to the new identities, the
researcher compares the process of attaining the identity between Amir and Baba.
needs to absorb the new culture in order to adapt and form a new identity. Bhabha
also emphasizes on the importance of mimicry when the colonized imitating the
identity of the dominant culture. Mimicry happens when the Other imitates the
since he was young. The activities, clothes, even books that he reads in his
childhood are mostly American ones. It helps to establish his fondness to the US
culture. His identity changes from a privileged unloved boy into the poor loved
55
US. He loves America because he can start a new life without utterly being
burdened by his identity of an Afghan which makes him unhappy. Amir is able to
break free from the privileges and superiority that make him suffer. Amir wants
to let go of his past as a Pashtun privileged boy who hurts Hassan. Amir likes to
live in a more individualistic manner compared to his Baba. Amir does not feel
tortured when he can not meet the people from his past, unlike Baba who longs to
come back to Afghanistan. Losing the financial privileges does not make Amir
suffer because in America Amir gets what he always wants: Baba’s love and a
loved one. Therefore, Amir is better in adapting the new cultural identity because
Amir is able to mimic and absorb the culture of the US. Amir learns
to identify himself as an American. He learns the way the American people live.
English creative writing and pursues a career as a writer. Amir is able to absorb
and mimic the US culture and internalizes it. He embraces the US and let go of his
without the judgement of the people or any social standard. That is why Amir is
better in internalizing and make peace with the new identity of the US culture.
deeper, Amir assimilates his previous identity to the new identity. He internalizes
his American identity. However, he does not forget his past as well. In this case,
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
56
the mix of both. In this section, the researcher examines the process and the
colonized and the colonizer’s culture. It means Amir is not entirely American but
Baba also explicates that a hybrid is not only double voiced but also double
the matter of language usage, Amir is a hybrid. When Amir lives in America, he
uses both languages. For instance, Amir still uses the Afghanistan language
(salaam alaykum, bachem, tashakor) but also uses distinctly American language
(goddamn, bastards) and so on. These are the instances of Amir’s hybrid
Amir also uses the combination of two cultures regarding the concept of
marriage—his marriage to Soraya. American culture does not judge women who
have past sexual relationships. However, it is not the case in Afghan culture, a
woman who has been with a man outside marriage is seen as dirty and impure.
That is why in the novel Soraya suffers from social judgement before meeting
Amir. Amir embraces American point of view by accepting Soraya and her past
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
57
life which is unacceptable for most Afghans. This paradigm is shown when Amir
However, Amir still retains part of his culture; no matter how much Amir
has become open minded, Amir admits that his pride and his honor as a man is
being insulted and mostly he does not want to talk about this matter (2007: 178).
The reason is that Amir has been educated by his Baba to value honor as a
regarding sex outside of marriage. At certain point, he follows the American view,
The realm of hybridity is also extended into the stance of Amir regarding
gender. Amir also revaluates how his own patriarchal culture is unfair with
women when it comes to sexual relationship. When the men do the same thing,
the social judgement is not as big as the judgement directed to the women. Amir
also absorbs equality between gender as the western culture (2007: 161). He also
supports Soraya when she wants to study and become a teacher. At the same time,
Amir also retains the concept of patriarchy in term of gender role. Amir still
strongly believes that it is the man that should provide for the family. It is
He nodded. “And what will you do while you wait to get good and get
discovered? How will you earn money? If you marry, how will you
support your khanum?”
I couldn’t lift my eyes to meet his. “I’ll...find a job” (2007: 146).
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resistance from his own family when he wants to adopt Sohrab as his son because
family is by feeling and love. It is shown from General Taheri’s comment on the
People here marry for love, family name and ancestry never even come into the
equation. They adopt that way too, as long as the baby is healthy, everyone is
happy. But we are Afghans, bachem” (2007:203). In this process, Amir takes the
American culture of adopting a child but still retains the Aghanistan value since
Sohrab is his step-brother’s son. There is still a blood relation. As a result, Amir
Amir as a hybrid also can be seen from his lifestyle in everyday life. At
religious holidays, does sholat everyday. “I prayed morning namaz while Soraya
slept—I didn’t have to consult the prayer pamphlet I had obtained from the
mosque anymore; the verses came naturally now, effortlessly (2007: 393).
However, he still has a habit of drinking wine with Soraya. “After General Taheri
and his wife left, Soraya and I celebrated with an expensive bottle of Merlot I had
Moreover, the custom Amir uses in the US also is a hybrid one. When he
was married to Soraya, the wedding ceremony is a hybrid culture. The rituals, the
clothes, and the place combine both American and Afghanistan cultures. There are
still the Muslim/Afghanistan traditions such as putting Quran on top of the bride’s
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head, wearing traditional green suit but also there are dancing and the usage of
wedding ring and tuxedo which are western culture-based (2007: 184).
Meanwhile, Baba fails to absorb and accept the new identity of the US
culture. Baba lives most part of his life as an Afghan society. He has spent years
Afghan because all of his achievements, pride, and acknowledgements are derived
takes away all of that. Baba changes from a powerful wealthy man into a poor
working class society.Baba loses things that are precious to his identity.
Hence, Baba is not happy living in America. Even though when Baba
not want to have changes of identity to be an American. Amir says that Baba
loves the idea of America, but not America itself (2007: 136).
For Baba, his failure is caused by his inability to adapt and his high
attachment to the past cultural identity. He is older than Amir and has internalized
to adapt to a completely different place, the reason being that the individual has
60
his past life to define who he is. He still takes pride in hanging the picture of his
glory days in the hallway. Baba thinks that America makes him suffer. The
environment does not suit him, the taste of the food is not to his liking (2007:
138). The fact is strengthened by Amir’s observation of his Baba. Baba always
yearns to come back to Afghanistan. Amir thinks that Baba is like the widower
who remarries but can’t let go of his dead wife. Baba always replays the
memories of his home in Afghanistan. Baba misses the scenery and the people
Paghman. He missed people milling in and out of his house, missed walking down
the bustling aisles of Shor Bazaar and greeting people who knew him and his
father, knew his grandfather, people who shared ancestors with him, whose pasts
his Afghan community. Baba can only be himself when he gather around people
he knows. That’s why Baba likes to go to the flea market because in there he can
chat and converse with his fellow Afghans. Baba is still strongly attached to his
identity as an Afghan. He can’t let it go. The reasons are because his previous
identity makes him happier and the new identity seen as degradation of Baba’s
worth. It is shown from Amir’s statements. “For me, America was a place to bury
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influence of the colonizer and instead strenghtening one’s own previous identity
the identity of being an Afghan and refuses to absorb and internalize his new
each other. It means in America, an individual has to give their identity when
making a transaction. Thus, there is clarity and accountability for each side.
When, one individual wants to use check and not using money to buy, then a
license is required. It’s not the case in Afghanistan, sometimes, people do trade
based on trust and brotherhood alone. No license is needed because people trust
each other. The resistance and rejection to this American social system can be
seen when Baba is angry with Mr. and Mrs Nguyen because they ask for a license
when Baba can not pay the fruit. It is the culture in America that Baba resist.
“Almost two years we’ve bought his damn fruits and put money in his pocket and
maintain the social system of Afghanistan even though it is no longer suitable for
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Not only that, Baba’s refusal of American culture is also extended on his
support the individual by giving a certain amount of money. This resistance is not
merely about not accepting the money from the American government but Baba
wants to retain his Afghan values of honor and manhood. In Afghanistan, real
men work for himself not begging or getting money from other people. Baba
refuses the social welfare because it insults his honor and dignity as a man.
learn the English language. It is harder for Baba to learn English compared to
Amir, however, Baba states it directly that he does not want to learn English.
Amir’s suggestion to take English classes for EFL speakers is refuted completely.
“Maybe I’ll spell ‘cat’ and the teacher will give me a glittery little star so I can run
home and show it off to you,he’d grumble” (2007: 138).Baba’s cultural values as
an Afghan is terribly deep rooted.He still wants to resist the American way by
retaining his Afghan language, Farsi. Thus, he is hurt when his environment no
identity as an Afghan but he has to face the fact that he lives in a different place
63
attaining identity.He resist the new identity, however, he still lives in a realm that
resulting in constant struggle of unhomeliness and longing for his past identity.
Thus, Baba’s adaptation to the new identity faces such strong resistance.Thus,
instead of embracing the new identity like Amir, Baba becomes resistant.
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
CHAPTER V
CONCLUSION
This research aims to know the depiction of Amir and Baba and how
their identities are constructed in the diasporic discourse. In this chapter, the
researcher concludes the discussion by answering those two purposes. First is the
character and the characterization of Amir and Baba. The two characters are
analyzed through the lens of their Afghan cultural background, their American
background, and their religion. In the realm of their Afghan cultural background,
both Amir and Baba have deep rooted Afghanistan cultural background that
influences their identities such as celebrating Eid and preference to create events.
discriminates the Hazaras and prioritizes the Pashtuns. The norm is also
patriarchal or man-oriented which upholds the honor of men and masculine traits.
sources of sufferings for Amir. The realm of the US influence is also explicated in
the character of Amir and Baba. The two main characters are wealthy individuals
in the beginning of the novel. Therefore, they have access to the American culture
liberty). Furthermore, in the realm of religion, Amir and Baba differ from each
other. Baba detaches himself from the concept of religion, seeing it only as
obstacles from pragmatic and critical thinking, Baba thinks religion serves only as
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a social convention. Meanwhile, Amir still believes in religion though his stance
is not a blind devotion. He still criticizes religion. Amir does religious activities
because he sees the neccessity of it. He does it in order to feel secure and fulfill
identities. This second problem formulation is divided into two parts. The first
part analyzes the changing of Amir and Baba’s identities before and after arriving
in the US. Amir changes from a privileged unloved boy into a poor loved son,
member of society. Whereas, Baba changes from a powerful wealthy man into a
poor member of working class society, and a valliant indifferent father into a
compassionate one.
The second part analyzes Amir’s hybrid identity and Baba’s resistant
identity. Amir successfully assimilates his past identity and his new identity.
Therefore, Amir becomes a hybrid who possesses both cultures. The hybridity is
shown through several aspects of Amir’s life in the US. The first aspect is his
Second, Amir also uses the two perspectives of both Afghan and American in
seeing the sanctity of marriage. Third, Amir has two perspectives in regards of
(getting jobs and pursuing career). However, he also still believes in the obligation
of a husband to be able to provide for his wife. Fourthly, Amir also combines the
belief of American in adopting a child but he still retains blood relation concept in
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his family when adopting Sohrab. Hybridity also is shown on his habit of religious
exercises but at the same time Amir drinks wine. Another proof of his hybridity is
revealed through the combination of Afghan culture and American culture in his
to the US culture. Baba also has a deep attachment to his past identity as an
Afghan. Not only that, Baba sees his new identity as a degradation of self-worth
since all of Baba’s achievements sdo not exist in the spheres of his new identity.
Thus, Baba resists to accept his new identity in the US. Baba’s resistance
materializes in several aspects in his life. First is his resistance of American social
welfare from the government. His resistance toward the American culture is also
seen from Baba’s refusal to learn English language by taking EFL classes.
changes in their culture and identity. The success of the assimilation depends on
the ability to identify to the new culture and also how much the attachment of the
previous culture affecting the new identity. In Hosseini’s The Kite Runner, Amir
individual. Meanwhile, Baba is the example of the one who fails to adapt his
BIBLIOGRAPHY
Hall, Stuart and Paul Du Gay. Questions of Cultural Identity. London and New
Delhi: Sage Publication, 1993.
Hosseini, Khaled. The Kite Runner. New York: Penguin Group, 2007.
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McCall, George J. and J.L. Simmons. Identities and Interactions. New York: Free
Press, 1978.
APPENDIX
The Kite Runner is the story of Amir revolving around his childhood life
in Afghanistan and America when he is an adult. The story starts from Amir’s
childhood with Hassan and his father, Baba. Amir is a rich boy with so many
privileges, he befriends his servant’s son, Hassan, a Hazara. Young Amir always
feels disconnected and disliked by his father despite all the luxury and expensive
activities Amir and Baba do together. Amir likes to read and play with Hassan.
reading a story under a tree. One day, Amir wants to get Baba’s affection by
winning a kite competition. Amir wins, and Hassan offers to run the losing kite
and give it to Amir. However, Hassan is assaulted by Assef and his friends. Assef
exchange of the kite, Hassan refuses. Therefore, Hassan is raped by Assef. Amir
stays hidden out of cowardice. Ridden by guilt, Amir lies to make Hassan and his
After that, Afghanistan faces a revolution, Baba and Amir have to go the
US to seek for a better life. In the US, they both have to work hard as members of
poor society. Amir meets Soraya and marries her. Baba falls ill because of cancer
and dies shortly after Amir’s marriage. Amir then graduates from his creative
writing major, then he works as a security officer while writing his first novel. His
novel gets published. Not long afterward, a very sick Rahim Khan, Baba’s friend,
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tells Amir to come to Pakistan and informs Amir that Hassan and his wife have
been killed by Taliban, a terrorist group, leaving a child named Sohrab. Rahim
Khan also tells Amir that Hassan is his half-brother. Baba had an affair with
Unfortunately, Sohrab is captured by the leader of Taliban in Kabul who turns out
to be an adult Assef. Assef offers to free Sohrab if Amir can kill him. Amir agrees
to it then the bloody fight begins. Assef beats Amir mercilessly. Despite that,
Amir feels freedom because he feels that this is the redemption and price he has to
pay for his sin to Hassan in the past. Nearly beaten to death, Amir is saved by
Sohrab when Sohrab uses his slingshot and crushes one of Assef’s eyes. It gives
them chance to escape to Pakistan. Amir is hospitalized since his injuries are fatal.
finds difficulty in the immigration regulations and wants Hassan to stay in the
orphanage for a while. This reality crushes Sohrab, he tries to commit suicide.
After that, Amir succeeds to bring Sohrab to the US. In spite of that, Sohrab has
become mute and traumatized. He no longer speaks or tries to interact with other
people. Nevertheless, as time goes by, Sohrab starts to be able to feel emotions. It
starts with Amir inviting Sohrab to play kites which is responded with a small
smile by Sohrab. The novel closes with Amir runs across a field with a smile to
run a kite for Sohrab just like what his father, Hassan, did in the past for Amir.