Homework
To what extend can members of Manny´s family be descibed as typical 1st or 2nd generation immigrants?
I think not all persons of Manny´s family have the same view of culture. Manny has got a lot of problems with his family especially with his father.
I think that the family members from Manny´s family are the first generation immigrants. People from the first generation knew that they were not British. These people are just in the UK because the British goverment meeds factory workers, busdrivers and so on. In the UK they eam good money. They do not want to be british, because they identify with their culture, traditions and customs. Manny´s family live with the Indian Culture and this strong traditions. They do not like white people. You can say that they live in England but do not want to.
I cannot imagine to live in a country just because I could get a job there. It would be just possible if I like the country so much.
Manny is completly different from his family. I think he is the second generation immigrant. Second generation immigrants wants to be British, but they were not fully accepted from it he British people. They like the British. Manny goes to school because he wants a good education not just work in a factory. Manny´s friends also live in Britain. Ady is emigrated, too but Jeels fully British. Manny wants to be free and does not want to follow the strict traditions of the Punjab.
I also think that Manny does all these things to be in a completly diferent contract to his family. It is also a Protest to be free.
Mittwoch, 30. Dezember 2009
Second Generasian
(1)
The first generation immigrant knew that they were not British. I think they have a different cultural identity, so they don´t feel British. The feel a strong will to their homecountry. I think they don´t feel British, because they are the first once woh are immigrated into Britain. They feel like outsiders, bedause they (speak) do not speak the same language like the British people. An other reason is the other look, Indian people for example look different from Netherland people. Maybei the British werde racists at the first time.
The second generation immigrants wanted to be British, but they were not fully accepted from the British people. The Immigrants saw the British people. The immigrants saw hav the British people live and so they want it asweel.
(2)
Explain the chances which Manzoor sees for the third generation.
Manzoor sees the third generation as the most successful. They are the generation has become absorbed into the British culture. They are immigrated into the British life. So they have the most chances. The most of them have a virtually connection with the land or home contry, they have grown up like British kids.
They have the same chances and rights like the British teens.
(1)
The first generation immigrant knew that they were not British. I think they have a different cultural identity, so they don´t feel British. The feel a strong will to their homecountry. I think they don´t feel British, because they are the first once woh are immigrated into Britain. They feel like outsiders, bedause they (speak) do not speak the same language like the British people. An other reason is the other look, Indian people for example look different from Netherland people. Maybei the British werde racists at the first time.
The second generation immigrants wanted to be British, but they were not fully accepted from the British people. The Immigrants saw the British people. The immigrants saw hav the British people live and so they want it asweel.
(2)
Explain the chances which Manzoor sees for the third generation.
Manzoor sees the third generation as the most successful. They are the generation has become absorbed into the British culture. They are immigrated into the British life. So they have the most chances. The most of them have a virtually connection with the land or home contry, they have grown up like British kids.
They have the same chances and rights like the British teens.
Second Generasion
More and more British Asians are proud of their bi-cultural heritage. The decding factor is often which generation after emigration that the person belongs to.
In Britain today, it is cool to be Asian. The influence of British Asians on the cultural andscape is everywhere. Monica Ali´s Brick Lane is one of the most citically accalaimed movels of the year. The musicl Bombay Dreams is sold out in the West End. On television, both the BBC and Channel 4 have broadcast dramas centred on the lives of young British Asians, while Channel 4´s programme Bollywood Queen is a national talent search whose winner will get a part in an Indian film.
What is most significant about all these examles is that they show a new confidence among British Asians. They are not apologizing for their cultural heritage,but are making a virtue of it instead and using it to tell theier own distinctive stories. If is a confidence that has been a long time coming.
My father arrived in Britain 40 years agol. He left Pakistan, where his wife and young family remained, and travelled more than 6.000 kilometres to a cold. wet land full of pink strangers who spoke a different language. My father was just one of thousands of immigrants from the Commonwealth who left the West Indies. India and Pakistan and came to Britain at the invitation of the goverment. The British were seeking aimmigrants to do work that they themselves did not want to do. The country needed factory workers, bus drivers and postmen. These and a hundred other jobs were eagerly snapped up by the new immigrants.
The immigrants were invited for economic reasons, and it was from an economic standpoint that the new arrivals viewed their new home. To my father. Pakistan was always going to be home, but it was England where work had takem him, and he came seeking to offer his family a better life than we might have had if we had remained in Pakistan.
Coming to Britain offered new opportunities, but it also presented dangers. When you are a first-generation immigrant, it is very chlear what “home” is: it is the country where you were born, raised and educated. Once the immigrants settled in Britain and had children, it was inevitable that theier offspring would have a more complicated relationship both with Britain and their original culture.
For people of my father generation, the greatest fear was that their children stop thinking of themselves as Muslim or Pakistani and instead become just Brits with brown faces. He wanted us to have the best of this country, but he didn´t want us to be contaminated by its worst aspects. For him, the best part was the chance to receive a first-class education and the opportunity to make something of ourselves in a country that rewarded merit and talent. It was the freedom to become what we wanted to be. The worst aspect was worrying about where that freedom might lead. My father feared that we would grow up and forget that we were members of a family and not just individuals. He wanted us to be free, but not too free.
I was only three years old when I joined my father, together with the rest of my family, in 1974. We lived in Luton, an industrial town about 50 kilometres north of London. My first memories are of my father coming home from work in the Vauxhall car plant that was located in the south of the town. My mother earned money by sewing dresses at home.
Like most Asians at the time, our family was working class. Money was very tight and had to be spent wisely. If something did not earn us money or at least lead to the possibility of earning money, it was not worth doing. We did not go on holidays, because holidays did not serve any purpose.
At school, only exam results mattered, and mine had to be better than those of the sons of my parents´friends. Achievement was everything, but it had to be in certain, mainly academie activities. The working-class parents of my father´s generation used the success of their children to convince themselves, and the community, that they had made good.
I tried to be a good son, and mostly I was, I learned Arabic at home so that I could read the Koran. When Ramadan came once a year. I would do my best to fast, waking up before sunrice to eat, and then going through the day without food and drink until sunset. During religious festivals, I would go to mosque with my father and brother and follow the others in praying. I did not know the rituals, but I would follow those arround me and hope that God would forgive my ignorance.
At the same time as my parents were trying to wrap me in my religion and my Pakistani identity. I was also being exposed to other influences. At school, I was the only Asian in my class. The television I watched, the books I read and the music. I listened to were American and Western. These things spoke to a different side of my identity. I was reading about far-off places and listening to music that made me dream of a world bigger than the one where I lived. I did not want to be just another Asian living in a no-hope town. I wanted a more exciting life for myself, the world that Bruce Springsteen sang about, where you could get in a car and drive away from a town full of losers with a girl who loved you.
Those dual influences, British and Asian, forced teenagers like me to adopt two separate personas – the only way to negotiate the wildly differing worlds we experienced both inside our homes and outside. We secound-generation children of immigrants did not feel confident that we were wholly British, not did we feel we were truly Pakistanis. On the whole, we tried to fit in, and in front of friends we tried to bleach our identity so that we were not made to feel different. I left college and went to university, and from there I landed a job in the media. Today, I work for Channel 4 as a commissioning editor, and I also write for British newspapers. Thinking back to where I come from – the town where I return to see my family and my childhood friends – it seems incredible that i have got to where I have. Maybe some of it is talent, but mostly I attribute any success to the opportunities my family allowed me to take – and to the music of Bruce Springsteen which inspired me to follow my dreams and not settle for anything less.
When I was a teenager, the idea of being a writer or a journalist or working in television was completely ludicrous. Those things did not happen unless you knew the right people, and the right people where always white. Today´s young Asians are far freer to be who they want to be: the only thing preventing them is often their own families. The third-generation Asians to whom I talk are far more confident about asserting their cultural identity than I ever was, and it is that confidence which has allowed them to press themselves on to the national consciousness in a way that was impossible for their parents and older brothers and sisters.
It because of that confidence that everything Asian – from food to writers and music – has suddenly become fashionable. But with success there come´s a danger. The first generation of immigrants knew that they were not British. The second generation wanted to be British, but were not fully accepted. The third generation, the most successful, has become absorbed into the British culture. They have virtually no connection with the land of their parents, and they have grown up with the same cultural diet as their white friends. In many ways, that is a positive thing, but the worry is that once British Asians melt entirely into society, they will lose the very things that make them distinct – the language, the respect for family – and so become nothing more than what my father feared all those years ago: Brits with brown faces. The biggest challenge facing the next generation of young Asians is how to become committed citizens in a modern Britain without forgetting everything about their past.
Reprinted by permission of Spotlight Verlag GmbH, Munich, www.spotlight-online.de
Tasks:
1.Characterise first and second generation immigrants.
2.Explain the chances Manzoor sees for the third generation.
More and more British Asians are proud of their bi-cultural heritage. The decding factor is often which generation after emigration that the person belongs to.
In Britain today, it is cool to be Asian. The influence of British Asians on the cultural andscape is everywhere. Monica Ali´s Brick Lane is one of the most citically accalaimed movels of the year. The musicl Bombay Dreams is sold out in the West End. On television, both the BBC and Channel 4 have broadcast dramas centred on the lives of young British Asians, while Channel 4´s programme Bollywood Queen is a national talent search whose winner will get a part in an Indian film.
What is most significant about all these examles is that they show a new confidence among British Asians. They are not apologizing for their cultural heritage,but are making a virtue of it instead and using it to tell theier own distinctive stories. If is a confidence that has been a long time coming.
My father arrived in Britain 40 years agol. He left Pakistan, where his wife and young family remained, and travelled more than 6.000 kilometres to a cold. wet land full of pink strangers who spoke a different language. My father was just one of thousands of immigrants from the Commonwealth who left the West Indies. India and Pakistan and came to Britain at the invitation of the goverment. The British were seeking aimmigrants to do work that they themselves did not want to do. The country needed factory workers, bus drivers and postmen. These and a hundred other jobs were eagerly snapped up by the new immigrants.
The immigrants were invited for economic reasons, and it was from an economic standpoint that the new arrivals viewed their new home. To my father. Pakistan was always going to be home, but it was England where work had takem him, and he came seeking to offer his family a better life than we might have had if we had remained in Pakistan.
Coming to Britain offered new opportunities, but it also presented dangers. When you are a first-generation immigrant, it is very chlear what “home” is: it is the country where you were born, raised and educated. Once the immigrants settled in Britain and had children, it was inevitable that theier offspring would have a more complicated relationship both with Britain and their original culture.
For people of my father generation, the greatest fear was that their children stop thinking of themselves as Muslim or Pakistani and instead become just Brits with brown faces. He wanted us to have the best of this country, but he didn´t want us to be contaminated by its worst aspects. For him, the best part was the chance to receive a first-class education and the opportunity to make something of ourselves in a country that rewarded merit and talent. It was the freedom to become what we wanted to be. The worst aspect was worrying about where that freedom might lead. My father feared that we would grow up and forget that we were members of a family and not just individuals. He wanted us to be free, but not too free.
I was only three years old when I joined my father, together with the rest of my family, in 1974. We lived in Luton, an industrial town about 50 kilometres north of London. My first memories are of my father coming home from work in the Vauxhall car plant that was located in the south of the town. My mother earned money by sewing dresses at home.
Like most Asians at the time, our family was working class. Money was very tight and had to be spent wisely. If something did not earn us money or at least lead to the possibility of earning money, it was not worth doing. We did not go on holidays, because holidays did not serve any purpose.
At school, only exam results mattered, and mine had to be better than those of the sons of my parents´friends. Achievement was everything, but it had to be in certain, mainly academie activities. The working-class parents of my father´s generation used the success of their children to convince themselves, and the community, that they had made good.
I tried to be a good son, and mostly I was, I learned Arabic at home so that I could read the Koran. When Ramadan came once a year. I would do my best to fast, waking up before sunrice to eat, and then going through the day without food and drink until sunset. During religious festivals, I would go to mosque with my father and brother and follow the others in praying. I did not know the rituals, but I would follow those arround me and hope that God would forgive my ignorance.
At the same time as my parents were trying to wrap me in my religion and my Pakistani identity. I was also being exposed to other influences. At school, I was the only Asian in my class. The television I watched, the books I read and the music. I listened to were American and Western. These things spoke to a different side of my identity. I was reading about far-off places and listening to music that made me dream of a world bigger than the one where I lived. I did not want to be just another Asian living in a no-hope town. I wanted a more exciting life for myself, the world that Bruce Springsteen sang about, where you could get in a car and drive away from a town full of losers with a girl who loved you.
Those dual influences, British and Asian, forced teenagers like me to adopt two separate personas – the only way to negotiate the wildly differing worlds we experienced both inside our homes and outside. We secound-generation children of immigrants did not feel confident that we were wholly British, not did we feel we were truly Pakistanis. On the whole, we tried to fit in, and in front of friends we tried to bleach our identity so that we were not made to feel different. I left college and went to university, and from there I landed a job in the media. Today, I work for Channel 4 as a commissioning editor, and I also write for British newspapers. Thinking back to where I come from – the town where I return to see my family and my childhood friends – it seems incredible that i have got to where I have. Maybe some of it is talent, but mostly I attribute any success to the opportunities my family allowed me to take – and to the music of Bruce Springsteen which inspired me to follow my dreams and not settle for anything less.
When I was a teenager, the idea of being a writer or a journalist or working in television was completely ludicrous. Those things did not happen unless you knew the right people, and the right people where always white. Today´s young Asians are far freer to be who they want to be: the only thing preventing them is often their own families. The third-generation Asians to whom I talk are far more confident about asserting their cultural identity than I ever was, and it is that confidence which has allowed them to press themselves on to the national consciousness in a way that was impossible for their parents and older brothers and sisters.
It because of that confidence that everything Asian – from food to writers and music – has suddenly become fashionable. But with success there come´s a danger. The first generation of immigrants knew that they were not British. The second generation wanted to be British, but were not fully accepted. The third generation, the most successful, has become absorbed into the British culture. They have virtually no connection with the land of their parents, and they have grown up with the same cultural diet as their white friends. In many ways, that is a positive thing, but the worry is that once British Asians melt entirely into society, they will lose the very things that make them distinct – the language, the respect for family – and so become nothing more than what my father feared all those years ago: Brits with brown faces. The biggest challenge facing the next generation of young Asians is how to become committed citizens in a modern Britain without forgetting everything about their past.
Reprinted by permission of Spotlight Verlag GmbH, Munich, www.spotlight-online.de
Tasks:
1.Characterise first and second generation immigrants.
2.Explain the chances Manzoor sees for the third generation.
First and second generation immigrants
A poem by Nadami C.
The author wants to convey that people from two countries have two cultures. They often feel that they are “between the chairs”. They do not feel home in one country.
They consider themselves as foreigners or they are considered as foreigners.
I think Nadami Chandramohan is the tree of the poem. It is a kind of metaphore she used to describe herself as a tree. The roots could be the country where her parents come from. Roots are the part of a tree which make the tree strong and safety because of windy days. Often they are not visible but must be always there because they make the tree safety and are indispensible for the tree´s life. In contrast to the roots are the leaves. Leaves fall down every autum and grow new ones in spring. They are visible and skinny. Leaves are not strong and can not safe the tree. In autum they change their colour.
She says that she sometimes changes her “true colour” asweel. The people should recognize she, really is. She can neither identify with her classmates nor with her family. She feels foreign and pretends to be somebody is not.
All in all I think her messages ist that she wants to be free to make her own decicions and to be accepted. All the people should accepted her like she really is
A poem by Nadami C.
The author wants to convey that people from two countries have two cultures. They often feel that they are “between the chairs”. They do not feel home in one country.
They consider themselves as foreigners or they are considered as foreigners.
I think Nadami Chandramohan is the tree of the poem. It is a kind of metaphore she used to describe herself as a tree. The roots could be the country where her parents come from. Roots are the part of a tree which make the tree strong and safety because of windy days. Often they are not visible but must be always there because they make the tree safety and are indispensible for the tree´s life. In contrast to the roots are the leaves. Leaves fall down every autum and grow new ones in spring. They are visible and skinny. Leaves are not strong and can not safe the tree. In autum they change their colour.
She says that she sometimes changes her “true colour” asweel. The people should recognize she, really is. She can neither identify with her classmates nor with her family. She feels foreign and pretends to be somebody is not.
All in all I think her messages ist that she wants to be free to make her own decicions and to be accepted. All the people should accepted her like she really is
First and second generation immigrants
A poem by Nadami Chandramohan
- two cultures = people from two countries are “between the chairs” don´t feel at home in one country
- consider themselves as foreigners = they are considered as foreigners
- She = three
- The roots (parent´s home country) are often not visible, but they are indispensible for the tree´s life
- Leaves = visible, can fall down, change their colour
- She says that although she tries to keep up her image (adapt to the British way of life) sometimes her “true colour”
Shows = so people only rarely recagnize her for who she really is = she tries to conceal her culturae identity her ethnicity (colour)
- she can neither identify with her schoolmates nor with the family
=she feels foreign and pretends to be s.b she is not (seh has two different personas)
her message
She wants to be accepted and free. She demands freedom from the conflicting pressures she is exposed to and wants to be herself.
A poem by Nadami Chandramohan
- two cultures = people from two countries are “between the chairs” don´t feel at home in one country
- consider themselves as foreigners = they are considered as foreigners
- She = three
- The roots (parent´s home country) are often not visible, but they are indispensible for the tree´s life
- Leaves = visible, can fall down, change their colour
- She says that although she tries to keep up her image (adapt to the British way of life) sometimes her “true colour”
Shows = so people only rarely recagnize her for who she really is = she tries to conceal her culturae identity her ethnicity (colour)
- she can neither identify with her schoolmates nor with the family
=she feels foreign and pretends to be s.b she is not (seh has two different personas)
her message
She wants to be accepted and free. She demands freedom from the conflicting pressures she is exposed to and wants to be herself.
Dissuss why there might be such huge difference between the family members regarding identity
I think there are so many differences recarding identity between the family members, because of the other generation. The family members have other identity, because they have other views of life. The family members are the first generation immigrants so they knew they were not British.
The family follows the traditions of the Punjab and just the culture of India. They are strict and Manny wants to be free.
In the quote on page 22 line 22-26 Manny says that he feels very British. He seen Britain as his home and he likes to be born there.
I think the most diference between Manny and his Family is that he likes to be British and his family does not. For them ist is only important to live from the Indian culture.
I think there are so many differences recarding identity between the family members, because of the other generation. The family members have other identity, because they have other views of life. The family members are the first generation immigrants so they knew they were not British.
The family follows the traditions of the Punjab and just the culture of India. They are strict and Manny wants to be free.
In the quote on page 22 line 22-26 Manny says that he feels very British. He seen Britain as his home and he likes to be born there.
I think the most diference between Manny and his Family is that he likes to be British and his family does not. For them ist is only important to live from the Indian culture.
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