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.. throughout all cultural moments” may “misrepresent far more heterogeneous conditions and operations”. (1991, Pp.5-6). This leads us opening the relationship between the Orient and them Occident, which, when analyzed from a cosmopolite standpoint confirms that the hegemonic cultural construction of Eastern and Western relationships may get “ constructed, deconstructed and reconstructed as people pursue their identities” ( 1994: 27). In the same vein Handler ( 1994: 27) affirms that identity has “ de facto become a globalised concept, ubiquitous” “ in the different corners of the world”. Therefore, the fact that Europeans define themselves as fixed, unfaltering, supremacist identity compared to the orientals loses ground for cosmopolitanism implies a pluralistic approach where one identity is not fixed and static but more global and fluid.

 

In fact, the film deeply depicts this picture of Liz breaking all barriers or obstacles in order to reach the final end of ultimate self fulfillment which the western culture could not secure. Brought up in the western culture, she finds no happiness or self-satisfaction about her life and she finally decides to travel to Italy, India and Bali with the aim of finding the missing parts in her inner self. In this specific realm, the dichotomizing relationship between colonizer and colonized has no raison d’être as Liz embraces the ideology of individuals having numerous belongings who co-exist with other individuals of various cultures with equally opposing interests and loyalties. Liz, consequently is representative of those people of different roots living up in places where they forge new identities. The pre established image about the orientals as the “ other”, exemplified by Ketut, Guru Gita as well as Tulsi, in the European mind subsequently leads to the contention to the equality and togetherness of all human beings as well as value for human dignity.

 

This exchange and interaction between these two opposing poles interestingly form a complementary whole for both parties. This “richness” which paves the way to “self creation” (1998, ****), is evidenced through the involvement or partnership between the colonized and the colonizer as the effectiveness of border land also emerges. This accounts for the objective to build up the terrain to “ achieve a globality beyond the colonial”( Dirlik, 2003). As such, the main characters in the film are symbolical of mediators who come to terms with their colonial past in order to re organize as well re shape a new future, where the “ Other” is valorised as an active and truthful subject and not insignificantly an object of history.

 

Liz is characterised as an “ antevesin” which in the film is explained to be “ the one who lives by the border because they renounce to the comfort of family life in order to seek enlightenment” . In this view, seeking self evolution is indeed a process which takes times to realise. It is common that the process of self evolution constitutes particles of different cultures. As such, Beck (2002, Pp. 35) refers to cosmopolitanism as an attempt to deal with the “clash of cultures within one’s own life”. In cont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。