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Westerners and Easterners are interdependent in building a mutual culture and Bhaba’s emphasis on notions like “diaspora, discplacement and relocation” ( 1994, Pp.247), showcases the evolving and flexible of the nature of culture and equally provides a possibility through which the other can recover from this dominated position as the West will depend on the latter for mutual cultural construction. Seen from this standpoint, this theoretical framework illustrates three preponderant components in terms of the deconstruction of barriers, connection between eastern and western constructions as well as the complementary paradigm of both cultures.

At one point, in the film, she also pictures the scene of her wedding with her American husband but she was dressed in Indian style. Such image casts the light on ‘cultural hybridity’ whereby two persons are getting married with two different dressing codes, one western and the other purely eastern. In the path of seeking spiritual enlightment, she lives in an Ashram with the Indians sharing the same culture as them. Through the meditation session in the ashram, she learns to understand the ‘Guru Gita’ which was none of her religious habit. Also, she also builds friendship ties with the Indian girl Tulsi to whom she dedicates her ‘Guru Gita’, the sacred book. In this sense Ahmed (1999) suggest how hybrid individuals are able to unite in a shared harmony.

It can be further argued that, at the intersection of both cultural identities both Eastern and Western lie the optimum of cultural hybridity. In fact, the optimum can be reached at the harmonious interaction of different cultures which leave room for coexistence. Language interaction in the film, is effective in exemplifying Fanon’s expression that “ to speak …means above all to assume a culture, to support the weight of a civilization,” (1967: 17-18). This point can clearly be justified as in the film, other Europeans in the Ashram use Indian words such as “seva” and that Liz teaches English, to her spiritual master Ketut. Thus, verbal communication the language of the colonizer does not attest for hegemonic discourse but instead vindicates willingness for active participation in culture. Also, this recognition and approval of role shapes the meaning of culture as it is subject to transformation. As such language interaction represents the affirmation of other voices that have been restricted from expression so far. The cultural construction is equally dynamic so that it no more sees language as a possession of the colonizer due to its dependence on the role of the colonized as well to give it shape. This argument purports that Said’s emphasis has remained on the misdeeds of the Europeans rather than establishing the way in which cultural interaction could eventually take place.

CHAPTER 3: Constructing a Cosmopolite Identity

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