The Use of Power and Ideology in Guantanamo: A Critical Discourse Analysis of Andy Worthington’s The Guantanamo Files (Published)
The research deals with the use of power and ideology in Andy Worthington’s The Guantanamo Files (2007) as the narratives (generally called Gitmo narratives) of the detainees show the betrayal of American ideals, U.S. constitution and international laws about human rights. Since its inception, Guantanamo Bay Camp is an icon of American military power, hegemony and legal exceptionalism in the ‘Global War on Terror’. In order to the analyze the selected text, the ‘discourse as social practices’ with special reference to power and ideology which is the third dimension of the tripartite framework proposed by Norman Fairclough (1995), is applied comprehensively as a theoretical framework for this research. The research reveals the truth and reality of the power structure and hegemonic designs of American ideology to discriminate and to stereotype the male Muslims as terrorists in Guantanamo. The discourse of these Gitmo narratives is also related with the issue of closing this notorious camp which has gained a great attention for the international media, lawyers, human rights activists and civil society.
The African people have varying behaviors, mannerisms, beliefs, thought patterns and way of interaction and all of these differences formed their culture and impacted their way of life. However, with the coming of the Europeans of Africa came cultural infiltration, pollution as well as alteration. This paper analyses Chinua Achebe’s Things Fall Apart from the angle of masculinity and cultural clash as brought about by Westernization. The method of investigation is analytical and descriptive, using the formalist approach: that is looking at the actions, events, sentences and interactions of the characters in order to identity and discuss how males are portrayed, paying attention to issues of cultural realism, behaviors, actions and statements of the characters. The findings of the paper confirmed that African viewpoint of masculinity and cultural tends to be opposed to that of the Europeans, as the action and behaviors appropriate to a man in each society tend to differ. This led to different clashes from religious, cultural, ideological, to social beliefs. the conclusion that cultural clashes exist in the work and contributed to the final play out of the story, where the traditional belief system had to make way for Western ones; making things fall apart. The paper reveals that the male characters have both cultural and individual masculine idiosyncrasies and that the complexities of male roles confirm the pluralistic and slippery nature of masculinity.
Abu Ishaque’s Surya-Dighal Bari: Religious Hegemony in the Context of the Famine of 1943 in Colonized Bengal (Published)
Surya-Dighal Bari (The Ill-Omened House), published in 1955, translated into English by Bangla Academy awardee Abdus Selim, is Abu Ishaque’s first and classic novel. Ishaque is considered one the pioneers of modern Bangladeshi novelists. The background or plot of the novel is twofold. First, the time period, this is known as the famine of ‘50. In Bangla year 1350 (1943 AD), a devastating famine stroke this land just four years before the Partition of Bengal and almost five million people died of starvation. This famine was caused by some controversial policies and indifference of the British government. A heartbreaking scenario of this famine reported in “Bengal Provincial Hindu Mahasabha Relief Committee Report of Relief Works” says, ‘The streets of the “Second City of the British Empire” thronged with living skeletons, the emaciated deadbodies frequently found on the pavements of the metropolis, men and dogs fighting for a share of the garbage collected in the dustbins of Calcutta, unattended babies in the villages being dragged away by the jackals are the sights that are never to be forgotten’ (6). Secondly, the pre and post-Partition Bengal and its impact on ordinary people. The Partition was done on the basis of Hindu-Muslim religious riot the devastating impact of which is still perforating Bangladesh, India and Pakistan. After the partition, people became more dominated by religious fundamentalism. So called Imams and other leaders started to take the opportunity of the ignorance of ordinary people to dominate them. Even in the novel, it is depicted how the ill-omened house is haunted by djinns. And to be safe from them, people have to take Tabij (amulets) or other superstitious precautions. Politicians, who used religious sentiment as their political weapon, are not the characters of this novel, yet they dominate the plot. Readers can smell gunpowder though they don’t see a single gun. The famine emerged during World War II, the country became independent in the name of religion, and politicians were benefitted in various ways. This paper tends to show how insignificant this independence is for the ordinary people. Just within five or six years of independence, Ishaque realized that nothing positive was going to happen in independent Pakistan, a religion-based state. Independence in the name of religion is of no use to the ordinary people; rather, religion becomes another weapon of domination for the ‘independent religious-political leaders’. Politicians didn’t create war for economic- social- psychological freedom of these marginalized people. They wanted to fix up their own geographical border where they would practice power freely. National and international politicians created war and took their own shares. But the inextricable strike of the rodent paw of war descends on those who don’t know the who- what- why- how of the war. They don’t even know who are fighting against whom. The people dying of starvation are innocent and their only fund is some simple- impeccable dreams. One of these dreams is to have enough food for survival. This simple dream becomes an unreality when riot begins, war haunts and famine strikes. This paper also tries to show the true condition of a newly independent East Pakistan (now Bangladesh), where the infamous famine of 1943 has already stricken. It also tries to depict the condition of so called low life marginalized people. Has the controversial Partition of Bengal really benefited either Hindus or Muslims? Has it really freed people of religious, political or economic subservience? These questions are still valid because the devastating War of Liberation of 1971 again left an almost-permanent scar in the soul of Bangladesh. The necessity of the Liberation War proves that a partition on the basis of religion can never bring good luck to a country.