Ethnic Routes to Becoming American: Indian Immigrants and the Cultures of Citizenship Essay Example
Ethnic Routes to Becoming American: Indian Immigrants and the Cultures of Citizenship Essay Example

Ethnic Routes to Becoming American: Indian Immigrants and the Cultures of Citizenship Essay Example

Available Only on StudyHippo
View Entire Sample
Text preview

What does it mean to be American? This question has numerous responses. In her book Ethnic Routes to Becoming American, Sharmila Rudrappa examines the experiences of South Asian immigrants in Chicago and their journey in becoming ethnic Americans. She offers a glimpse into the history of the immigrant experience in America and reveals how South Asians, like Europeans in the early 20th century, embrace their American identity through full assimilation.

Keeping the and their contents, the text could beand unified as follows:

She examines two ethnic institutions dedicated to promoting multiculturalism, despite paradoxically contributing to the Americanization of their South Asian participants. Apna Ghar, a shelter for abused women, offers a safe refuge while also striving to incite social change among South Asian women within their communities. It encourages victims to leave abusive relationships, fostering independence and self-empowerment. The second case study fo

...

cuses on the Indo American Center, a cultural organization that fosters a sense of community among Indian Americans and educates them on integrating their American and Indian backgrounds. Both case studies highlight how South Asian immigrants grapple with questions of ethnic authenticity and identity, ultimately questioning whether embracing an American national identity means abandoning their ethnic roots. The effectiveness of cultural organizations in helping immigrants preserve their ethnic identities while assimilating into American society is a personal query posed throughout Rudrappa's examination of American citizenship and the social rights associated with it.

The case studies conducted by Rudrappa showcase the inseparable connection between both realms — immigration and identity. They shed light on how immigrants question the genuineness of their newly-formed identity. Prior to exploring Rudrappa's case studies, I pondered fundamental inquiries that deeply resonate

View entire sample
Join StudyHippo to see entire essay

with her discourse. As someone of Indian origin living in America, I sought to comprehend my own interpretation of being American.

I want to believe that being American simply means living in America, within its geopolitical boundaries, and embracing the ideals celebrated by the country. However, I recognize that this one-dimensional understanding neglects the non-geographic aspects of American identity. For me, being American involves personalizing and adapting these ideals to cater to my individuality, while still upholding the core principles of life, liberty, and the pursuit of happiness. Immigrants, like many Indian individuals, often struggle to balance assimilation with maintaining their cultural heritage. This raises questions about which cultural practices make us part of the national community and whether we must abandon our former identity. To comprehend this, it is important to understand the concept of the transnational community and how it encompasses economic, political, and emotional ties between migrant communities, their host societies, their homeland, and other diasporic communities with the same origin.The questions regarding gender paradigms within Indian diasporic communities are discussed and challenged in the reading, and are ultimately countered by the case studies of Apna Ghar and the Indo-American Center. In 1989, Apna Ghar was founded by a group of South Asian women in a primarily White-American neighborhood of Chicago.

Apna Ghar, a state-funded shelter, does not discriminate against women based on race or sexuality, even though its entire staff is of South Asian descent. The shelter aims to create an environment that supports Indian immigrants, motivating them to leave their abusive relationships and start anew with empowerment. The women, who find themselves in an unfamiliar cultural setting, desperately long for a taste

of their homeland and a support system that helps them maintain their Indian identity. However, once they regain a sense of their racial identity, they often return to their abusive husbands. The shelter staff is frustrated by the emotional dependency displayed by these Indian women, who negotiate with their spouses, insisting on the condition that they will not be abused again if they return (Rudrappa 73). Despite their husbands' wrongdoings, many women choose to return to the comfort of their extended family homes and preserve their Indian traditions, reliant on their husband. This is the only lifestyle that these women fully embrace without hesitation. They are aware that severing ties with their abusive networks would brand them as social outcasts in the eyes of their extended family and community, leading to isolation and a loss of identity.

Women with a South Asian identity frequently experience violence. Cultural reasons and issues of citizenship contribute to domestic violence among Indian women. Many South Asian immigrants marry in order to gain green or legal status, but once the convenience of marriage ends, violence often occurs. Divorce is not culturally acceptable in South Asian society, so women are afraid of being isolated from their community if they leave their marriages. Additionally, South Asian women who immigrate to America for marriage often lack support networks and awareness of resources like Apna Ghar. According to network theory, these women depend on social networks in their host society to survive in an unfamiliar environment. Furthermore, many of these women are illiterate, making them even more vulnerable to domestic violence (Rudrappa 70-3; Portes).

These women often rely on their husbands financially and cannot survive without

their support. They fear losing their identity if they leave their abusive relationship and are unsure of what to do in a new country with unfamiliar traditions. Apna Ghar aims to help these women become independent by embracing American culture. As America historically considered certain immigrant groups as culturally inferior, Apna Ghar organizes classes to teach their clients how to be more "American". They learn to raise strong-minded children who are aware of the real world, and are encouraged to think independently and creatively. The women also receive training on shopping, cooking, and dressing like Americans, and some even receive English lessons. In addition to providing shelter, social workers intervene in the lives of working class immigrants with the goal of improving their social and economic status through assimilation into American culture. Many social workers believe that changing old norms is necessary for achieving a more advanced civilization, reflecting their perspective as white, middle-class women.

Social workers, as they instruct South Asian immigrants on various aspects of American life such as infant care, parent-child relationships, diet, hygiene, and family life, emphasize the adoption of household practices prevalent in white middle-class families (Rudrappa 153). However, despite effectively guiding immigrants towards assimilation into American society and its consumer-driven culture, Apna Ghar and social workers do not always receive praise for their efforts. Instead, domestic violence services are often criticized for supposedly ruining homes and eroding Indian culture. Critics argue that these shelters encourage women to leave their marriages rather than adhering to traditional gender roles and attempting to make their marriages work. They believe that organizations like Apna Ghar are destroying the ethnic identity of Indian women and

undermining the nuclear family structure, resulting in a lack of community solidarity. This situation is intriguing because it suggests that South Asian diasporic communities in America have a desire to maintain their native identity and resist assimilation into Western culture. Despite claiming to create a sense of home for immigrant women, Apna Ghar's approach of Americanizing through education and training creates a contradiction in their stated purpose.Ethnicity is the root cause of their troubles, particularly when it comes to patriarchy and their submissive reliance, as evidenced by how they guide their immigrants towards adopting a more American way of life.

They focus on professionalizing women rather than allowing them to maintain their ethno-traditional ways. The Indo American Center, like Apna Ghar, was established in Chicago with the goal of helping South Asian immigrants maintain a dual identity. The center aims to balance pride in Indian culture and appreciation for America, encouraging loyalty to the adoptive country while integrating both cultures. The IAC seeks to improve the well-being of Indian-Americans by fostering community regardless of social status or religion, helping them adjust to American life through training and education, and promoting acceptance by mainstream Americans. The center aims to reduce hostility towards these immigrants.The Center serves as an open space for new, working-class immigrants. Here, they can learn English, prepare for citizenship, and integrate the best of both cultures. The Center offers classical Indian dance lessons and Indian language classes for middle-class suburban children. Additionally, they hold workshops to educate school children about Indian culture. These initiatives aim to define and strengthen Indian practices for both Indian immigrants and the general American public. The Center believes that

increasing Americans' knowledge of the Indian American community will help make the assimilation process less overwhelming. Ethnic Neighborhood Tours attract numerous American tourists as they provide an idealized view of Indian immigrants without threatening the collective American identity.

According to this concept, the Indian identity of immigrants is only expressed privately in their homes. However, once they leave their confined geographical area, they are viewed as Americans. The IAC intentionally shapes its own definition of what it means to be a Native American, aiming to make immigrants more acceptable to the American public by becoming model minorities with a culture influenced by their home country but limited by American principles (Rudrappa 108). Although Apna Ghar mostly consists of economically-dependent, middle-class South Asian women, the Indo American Center welcomes new Indian immigrants of all genders and ages. This diverse demographic provides a better understanding of the transnational community and its impact on their American identity. The push-pull theory is applicable to skilled migration among South Asians as many perceive the United States as an opportunity to improve their economic and social status. Push factors include employment issues, political corruption, and limited educational opportunities in India. On the other hand, pull factors for South Asians include better job prospects, higher education, and reuniting with family members who previously migrated to the United States (Portes). This explains why there is a predominance of skilled migration from India, as many Indians aim to pursue better education or job opportunities.

The objective of many skilled immigrants is to also return or remit money back home, particularly India, thereby mitigating the Brain Drain and fostering economic growth in their homeland. Their notoriety for

pursuing advanced education and specialized careers in sectors like science, technology, and business shapes their image among other Americans (Cornelius). The Indo-American Center's immigrant community acknowledges the positive influence they bring to maintaining America's economic prosperity. They're known for having a strong work ethic ingrained from youth that carries through into their professions. This has resulted in Indians being seen as members of the American community, making it simpler for them to integrate into American society. Although the Indo-American Center continuously works on molding participants into "real Americans" with proud Indian roots, discussions persist about identity authenticity within the center itself. Indian immigrants consider both India and America as homes rather than pledging allegiance exclusively to one country. They maneuver through their identities seeking genuineness while establishing an authentic Indian voice in America. Members of the Indian diaspora encounter challenges when striving to establish their dual identities as both Indian and American upon moving to the United States.Indian Americans, in contrast to early 20th century European immigrants who had to renounce their ethnic identities to be accepted as White, are instantly classified as non-White Americans upon arrival. This necessitates them to establish their existence within a largely white society. They find themselves culturally alienated not only in their native India but also in the United States (Rudrappa 138).

Indian immigrants grapple with the challenge of finding a balance between preserving an authentic Indian community and their American identity whilst residing in ethnic enclaves. Despite the strides they make, both economically and culturally into Western society, maintaining their Indian essence without sacrificing their American persona can be demanding. Consequently, many emulate the lifestyles and communities of their

White counterparts to present themselves as model minority Americans. However, affirming their Indian roots remains difficult. For several Indians, multiculturalism appears to offer a potential solution by fostering acceptance for cultural differences in public spaces and encouraging them to nurture a dual identity. Yet some Indian-Americans are reluctant to publicly identify with their ethnicity. Groups such as the Indo-American Center strive to overcome this issue by providing an environment where Indian Americans can express themselves confidently without undermining American culture or contesting notions of American citizenship - even if not explicitly stated so. Rudrappa's case studies shed light on how Indian Americans perceive their identity vis-a-vis American citizenship.

Indeed, mere citizenship does not define an individual as American; rather, it's the assimilation process that truly molds one's identity as an American. The journey of today's Indian immigrants can be likened to that of Catholic-Irish immigrants who arrived in the United States during the late 1800s. During this period, there were concerns among American nativists that these Catholic-Irish would always remain outsiders and fail to fully absorb American culture. For many nativists, being an American citizen implied embracing both public and private life with American values and principles. Public education played a significant role in promoting the assimilation of European immigrants by teaching English and American history while work culture ensured adherence to standard working practices without accommodating holidays or traditions from immigrant homelands. Moreover, mutual aid societies emerged to assist immigrant communities in blending into the American society, although their intentions could sometimes be misunderstood as encouraging ethnic unity.

Organizations such as the National Croatian Society were initially established to assist fellow countrymen in unfamiliar lands. However,

these organizations ultimately embraced secular principles of freedom, individuality, and republicanism, as well as a specific consumer and work ethic. These transformations necessitated abandoning their ethnic traditions (Rudrappa 151). The Indo-American Center mirrors the early European mutual aid societies by promoting the assimilation of immigrants. For instance, just like Apna Ghar, European women, who were considered the pillars of nuclear family structure, were targeted for assimilation from the 19th to the mid-20th century. Drawing parallels between present-day Indian immigrants and their European counterparts suggests that cultural organizations like Apna Ghar and the IAC may not actually support multiculturalism or the preservation of ethnic identity. Although Rudrappa's book raises critical questions, she does not explicitly answer them within her text. Instead, she employs case studies that allow readers to form their own conclusions about the concept of being American, particularly for Indian immigrants, and whether a dual identity integrating their new and former nationalities is feasible.Upon reading Ethnic Routes to Becoming American, it became apparent that the concept of America is constantly evolving due to the impact of various cultures' commodities on the everyday lives of middle-class Americans. This leads me to question the role of cultural organizations in America in fostering this dual identity.

While my personal interpretation of what it means to be American can vary from others, this diversity is the charm of the American identity. It's plausible that one's Americanness is a mentality that doesn't need official paperwork for confirmation. An American citizen embodies confidence in their convictions and principles while upholding others' right to express theirs. The liberty to chase happiness, freedom, and life is afforded to every American provided it does

not hinder others from doing the same. Agencies such as Apna Ghar and Indo American Center are pioneers in offering Indian immigrants a friendly atmosphere to adapt in America, given they accept their American persona. Contrary to creating divisions as some might worry, these cultural entities bolster American nationalism and embed the ideals of being an US citizen. Even with attempts to cling on ethnic uniqueness and reject Americanness, our shared culture, language and doctrines as Americans bind us into a unique yet proudly held American identity.

Get an explanation on any task
Get unstuck with the help of our AI assistant in seconds
New