'While substantial attention has been paid to the depiction of racial and cultural othering experienced by middle-class female Indian immigrants in the Global North, this article grapples with a rare figure in the fiction of the Indian diaspora: a female immigrant employed as a live-in domestic worker. By focusing on the novel Jasmine (1989) by Bharati Mukherjee and two short stories, “A Pocket Full of Stories” (2009) by Sujatha Fernandes and “Almost Valentine’s Day” (2014) by Mridula Koshy, the article examines how these divergent representations of domestic servitude complicate prevailing interpretations of the Indian diasporic experience, particularly by requiring an engagement with the complex intersection of class, race and gendered identities. Moreover, as this article demonstrates, with their contrasting ideological underpinnings, the three works compel readers to revisit the myth and reality of upward social mobility, and to reconceptualize the meaning of integration and exclusion in a transnational context.' (Publication abstract)
'Veronica Brady, vigorous supporter of Aboriginal causes and deeply concerned with social-injustice issues, underlined that Anglo-Australians were to be excommunicated from the land until they would come to terms with it and its first peoples (in Jones 1997). Nearly twenty years after this statement was postulated, it is my purpose in this paper to look at the land from an Anglo-Australian and non-Indigenous Australian perspective in order to assess if Australian contemporary society has moved beyond what Brady considered a “super ego status” and reconciled to the presence not only of its Indigenous, but also its non-Indigenous others. To do so I will exemplify novels which are part of and influenced by the matrix of relations and social forces in which non-indigenous Australian writers are situated on, including Suneeta Peres da Costa’s Homework (1999) and Michelle de Kretser’s Questions of Travel (2013).'
Source: Abstract.
'Today, the ethnic minority and integration discourse of the 1980s and earlier, has been replaced by the diaspora dialogue. This has led to a significant paradigm shift in all facets of studies connected with communities who have left their native countries ans settled in new ones. Australia, with its multiethnic population has its own share of narratives of estrangement and belonging.' (277)
