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r of things p 326) that the other, exemplified by the medicine man or the Guru Gita, is representative of an “ identical newness” “ indispensable to [her]” as Liz “ emerges in the field of knowledge” . In an attempt to oppose hegemonic discourse, Spivak advocates modes of “ negotiation” and “ critique” which “ unsettle the dominant from within”. (1997, Pp. 85) The form of reversal of knowledge and power symbolizes the negociation and appropriation of “ persistently transforming conditions of impossibility to possibility” (1986: 201).

 

Just like Xena, in Xena The Warrior Princess makes use of Laoma’s powers to confront and overpower the Green Dragon, so does Liz combines western civility as well as eastern civility and she thus finds the “ perfect balance”. The knowledge of self affirmation and expression that she acquires puts into question the notion of civility as a human being so far. This analysis supplements Adorno’s contention that the “ neurosis” that defines the “ native informant” should be altered into the source of “ healing force, that of knowledge” ( 1967, Pp. 252). In this perspective, Spivak ( 2003, Pp.15) vindicates that interaction with the other yields to an openness with the latter, enabling him to redefine himself as a subject of development. The re-appropriatiation of knowledge and power dynamics may be interpreted as a response to “an accumulated record of misinterpretations in the narrowly realist sense” in Ahmad’s view (1992, Pp. 185- 186) .

 

Chapter 2:The meeting of cultures

Drawing from the notion of hegemonic culture, Orientalism has helped to define Europe as its “contrasting image, idea, personality, experience” (1979, Pp. 1-2) so that the West makes use of the East to establish its meaning as well as construct its culture. However cultural hybridity is an influential means of envisioning an interrelated and united structure between Eastern and Western relationships such that an opportunity of re determining the alienating processes of stereotyping the other becomes possible. In this prospect, Ahmad articulates that “borders materialize as an effect on intensifications of feeling…individual and collective bodies surface through the very orientations we take to objects and others” ( 2004 , Pp. 39). Analyzed from a practical point of view, the film Eat pray love (2010) significantly illustrates the deconstruction of boundaries through cultural hybridity in every aspect.

 

The scenes in the film contextualize the idea of interwoven cultures from different countries such as notably Italy, India and Bali. Liz crosses the bridge of western culture in order to espouse the eastern culture. Her voyage of self-discovery pushes her forward to the discovery of other cultures and through her journey, she mends the connection between the east and the west. As a result, the spiritual journey of Liz enables her to espouse different ‘food culture’, ‘dressing code’ and also ‘religious cults’ so that she is she is symbolical of the living example of the essence o本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。