Existentialism as Reflected in Bapsi Sidhwa’s

An American Brat
Dr. Shamenaz, Associate Professor, Deptt of Applied Sciences & Humanities, AIET,
Allahabad.

Every individual believes in his/her own philosophy and wants to live a life according to

that. Any individual in the present scenario does not want to live a life based on any kind of

subjugation and bondages rather he/she want their own individual freedom, choice and

existence. So the philosophy that emphasize on individual existence, freedom and choice is

known as Existentialism. The word ‘existence’ in philosophy means something active rather

than passive. As J. A. Cuddon gives his views in the book, A Dictionary of Literary Terms

and Literary Theory:

The term existentialism means ‘pertaining to existence’;

or, in logic, ‘predicting existence’. Philosophically, it now

applies to a vision of the condition and existence of man,

his place and function in the world, and his relationship, or

lack of one with God. (294)

Existentialism stresses on individuality of existence and the problems that arises with the

existence. The themes of existentialism mean the stress on concrete, individual existence

and on subjectivity, individual freedom and choice. There are many philosophers related to

this philosophy but Soren Kierkegaard(1813-55) has a distinct place. As Cuddon says:

It is generally agreed that existentialism derives from

the thinking of Soren Kierkegaard, and especially in

his books Fear and Trembling(1843), The Concept of

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Dread(1844), and Sickness Unto Death(1848).(294-95)

So, it was Kierkegaard who in these books and other works was for the most part pre-stated

and elaborated upon the belief that through God and in God man may find freedom from

tension and discontent and therefore find peace of mind and spiritual serenity. It is an idea

that has prevailed in much Christian thinking over centuries. He also believed that it is up to

the individual to find his or her own moral perfection and in his/her own way. He wrote:

I must find the truth that is the truth for me ….

The idea for which I can live or die.

Other Existentialists have followed along this way of thinking, one must choose one’s own

way, make their own individual path without an aid of universal ideas or guidance. Some

other thinkers of this philosophy are- Jean Paul Sarte, Friedrich Nietzsche, Tydor

Mikhaillovich, Dostoyevsky and Franz Kafka. Even Feminist writers like- Simone de

Beauvoir and Absurdist writer like- Albert Camus have described existential themes in their

literary works.

Subjectivity, passionate choices and freedom are important to Existentialism.

Personal experiences and acting on one’s own convictions are also essential. Existentialist

thinker did not care for morality. Instead they have their own moral code of conduct.

According to Existentialists, humanity’s primary distinction is its freedom to choose. There

is no fixed instinct that drives humanity to do what it does. Choice is inescapable; not

making choices is choosing not to choose. Existentialism is an extremely diverse and varied

philosophy. Some themes that can be found in it are- existence, anxiety and anguish,

absurdity, nothingness and death.

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As existentialism allows for a lot of freedom in thinking that cannot be found in

other philosophies so many contemporary writers are fascinated by it. There are many

novels written by the writers of the Indian sub-continent which are based on the philosophy

of existentialism. Some Feminist Women Writers of the Indian sub-continents lay great

emphasis on existentialism and Bapsi Sidhwa of Pakistan is among them as she has

reflected this in some of her novels.

Bapsi Sidhwa is considered as Pakistan’s best known and the most successful

English language novelist. She is also considered as the pioneer of Pakistani writing in

English. Being the author of five novels, The Crow Eaters, The Pakistani Bride, Ice Candy

Man, An American Brat and Water, she is the voice of marginalized women and Parsi

community. Her fourth novel, An American Brat was published in 1994 and is based on

Parsis consciousness. It tells the story of a young Pakistani girl, Feroza Ginwalla and her

adventure in America. It is a story based on Parsis consciousness. It is an account of a

Pakistani immigrant to the United States, who struggle to blend dual cultures and thereby to

discover herself. In this novel, she centralizes Parsi community and examines several

themes of vital importance to Parsis in the last decade of the twentieth century.

The novel opens with Zareen Ginwalla sharing her concern about her daughter

Feroza, with her husband, Cyrus. Zareen is worried because Feroza is becoming backward

day by day. This is evident in her conservative responses and reactions to small everyday

matters. Zareen says:

She won't even answer the phone anymore! What if it is

someone I don't know?' I told her don't be silly. No one's

going to jump out of the phone to bite you!'(10)

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She continues relating another instance to her husband:

I went to bring Feroza from school today. I was chatting

with Mother Superior on the veranda- she was out enjoying

the sun - and I had removed my cardigan. Feroza pretended

she didn't know me. In the car she said: Mummy, please don't

come to school dressed like that. She objected to my sleeveless

sari-blouse!(10)

Her parents, Zareen and Cyrus were very much concerned over Feroza’s conservative

attitude, which stem from Pakistan‘s rising tide of fundamentalism. So she was send to

America for three months holiday.

Parsis, though a miniscule community in Pakistan, still they have their own identity.

The dressing sense of the Parsi ladies and other activities are different from ladies of other

communities. But Feroza was a typical Pakistani girl, so her mother wanted to send her to

America to stay to her uncle, who was only six years her senior, so that she may be

transformed into a modern and liberal girl free from all kinds of orthodox and conservative

prejudices.

Thus after much ado and discussion Feroza is sent to America for a short period of

three months. On reaching the States there are the usual initial adjustment problems and the

culture shock factor that has to be dealt with but her uncle, Manek acts as a mentor, guide,

friend and the bane of her existence in America. Since he is only six years older he is like a

friend to her and introduces her to the streets, cafes, restaurants, art galleries and other

places of interest. It is he who inspired her to stay in America and complete her studies
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there. He not only wants Feroza’s education and the development of her personality but also

her induction into the self-sufficient, industrious and independent way of American life.

In the new atmosphere, Feroza begins to change and sometimes the change is too

sudden for even Manek to handle. He thinks that she is too disrespectful__ has grown

shockingly brazen. In her turn, Feroza too feels that Manek has changed. Some of the

changes she had noted unconsciously since her arrival in New York. She sees him as

humbler and, paradoxically, more assured and quietly conceited, more considerate, yet at an

essential level tougher, even ruthless. She agrees with her mother when after a telephonic

conversation, she asserts that her brother has changed. Questions of immigration and the

coming-of-age intersect in the novel with Feroza’s going abroad and the gradual almost

imperceptible changes that occur in Manse. Edith Villarreal comments:

Coming of age is never easy. Coming to age as a woman

is even harder. But coming of age as a female immigrant

in a foreign country may be the most difficult of all. For any

woman born into the societies with restrictive social and

political codes, however, immigration may be the only real

way to come of age.

With Manek’s guidance, she gains confidence to live in America on her own self, as he

taught him all the aspect of American ways of life. So her stay in America makes her totally

different person, as she grows into a confident, self dependent and modern girl, free from all

religious and traditional prejudices.

Manek's help her to get admission to Southern Idaho College in Twin falls. It is

Manek, who orients her in the varying aspects of American ways of living and he gives her
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the necessary tips and instructions before her departure to the University. Thus armed,

Feroza enters into an independent American world and starts a new chapter in her young

life. She learns many things essential to live in America from her roommate Jo and becomes

familiar with the astonishingly independent lives of young people in America. Significantly,

she become skilled at socializing and gains confidence in her interactions with others. She

learns to drink wine and even flirt with young men. Every time she goes out with Jo and

flirts modestly with strange young men, her dusky face blooming and warm with the wine,

her eyes bright, she wonders what her family would have to say of her conduct if they

knew.

This progress towards autonomy is accompanied by a sense of wonder in Feroza.

Often, as she sit among her American friends, she feels that she has taken phenomenal leap

in perceiving the world from a wider, bolder, and happier angle. She begins to see how

much an abstract word like "freedom" could encompass and how many rights the

individuals had and, most important, that those rights were active, not, as in Pakistan, given

by a constitution but otherwise comatose. A person like Jo could ensure her rights through

law and, if required, demand accountability of the state.

After completing her education in Twin falls she and Jo take admission in the

University of Denver where she meets an Indian, Shashi, who goes on to become a dear and

cherished companion and friend. He helps and supports her in her studies and also

introduces her to his spiralling circle of Bangladeshi, Sri Lankan, Tibetan, Pakistani, Indian,

Middle Eastern, Far Eastern, black and white friends. This is a heady, challenging and

exciting new world for Feroza. By all these exposure, she gained confidence to live in

America.
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It is her newly acquired confidence and sense of freedom culminating her to fall in

love with a Jewish boy. And later on, she even challenges the customs and traditions of her

religion by deciding to marry a non-parsi, David Press. Although her family revolts against

her decision but she keeps firm on it and does not change her mind. They tried to resist her

by pressurizing through religious abandonment. Because it is a rule in Parsi community that

if any Parsi marries a non-parsis than that person is not allowed entering their Fire temple

and the death his/her dead body is not given place in dokhma (Tower of Silence). But all

this didn’t mean to Feroza, as she wanted to live a life of her own choice. But due to efforts

of her mother she was separated from her lover, David Press. Because of this she goes

through an emotional turmoil, but is very well supported by her Indian friend, Shashi. Later

on, she resolves to a conclusion that:

There would never be another David, but there would be other men,

and who knew, perhaps someday she might like someone enough

to marry him. It wouldn't matter if he was a Parsi or of another

faith. She would be surer of herself, and she wouldn't let anyone

interfere. It really wouldn't matter; weren't they all children of the

same Adam and Eve? As for her religion, no one could take it from

her; she carried its fire in her heart. If the priests in Lahore and

Karachi did not let her enter the fire temple, she would go to one in

Bombay where there were so many Parsis that no one would know

if she was married to a Parsi or a non. There would be no going

back for her, but she could go back at will. (316)

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So, through the character of Feroza in, An American Brat, Bapsi Sidhwa has very

beautifully reflected the philosophy of Existentialism. The novel ends with Feroza

becoming in her mother’s words “An American Brat’. She does not meekly return to

Lahore for an arranged marriage with one of the three ‘nice’ boys chosen for her. She

desires privacy and the freedom from social inhibitions which the First World provides. So

despite the paradoxes and the occasional insensitivity in the USA, she shuns the easy option

of a return to Pakistan. So the mature Feroza, despite an estranged love-affair and general

feeling of depression, prefers the struggle for freedom and survival.

Bapsi Sidhwa has expressed her views through her novels. She is raising her voice as

a protest against the age-old customs and traditions which bounds woman to enjoy life and

which is responsible for the predicament of women existing in the Indian sub-continent and

especially in Pakistan. We have marched in the new century so it is relevant that women

should get equal not be considered inferior anymore but should be consider equivalent to

men. There should be equal code of conduct for man and woman. What is right for a man

should also be consider right for woman. There should be equality but there should also be

morality.

References
1. Cuddon, J. A. A Dictionary of Literary Terms and Literary Theory, Fourth Edition. Delhi,
Maya Blackwell. 1998.
2. Sidhwa, Bapsi, An American Brat. New Delhi, Penguin Books, 1994.
3. Dhawan, R.K., Kapadia, Novy, The Novels of Bapsi Sidhwa. New Delhi, Prestige Books,
1996.
4. Edit Villareal, “Feroza Goes Native”, The Washington Post, Dec 16, 1993.
5. http://www.class.uidaho.edu/mickelsen/texts/existentialism.htm
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