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"ABSTRAKTesis ini membahas perbedaan sudut pandang dalam melihat India sebagai bagian dari identitas diaspora yang digambarkan dalam novel The Namesake 2003 karya Jhumpa Lahiri dan film adaptasinya 2007 yang disutradarai oleh Mira Nair. Baik penulis novel maupun sutradara film merupakan migran keturunan India, namun berasal dari dua generasi yang berbeda. Lahiri merupakan migran generasi kedua sementara Nair adalah migran generasi pertama. Dengan menggunakan perspektif esensialis dan non-esensialis dalam konsep identitas, perbandingan antara novel dan film adaptasi menunjukkan dua kutub yang berbeda dalam melihat India sebagai akar budaya yang direpresentasikan melalui tokoh-tokoh di dalamnya. Analisis menunjukkan bahwa novel menekankan identitas sebagai sesuatu yang cair, dapat berubah dan bertransformasi, sesuai dengan sudut pandang non-esensialis. Sementara itu, film adaptasi justru menekankan bahwa identitas India dimaknai sebagai identitas yang stabil, tidak berubah dari waktu ke waktu, yang mencerminkan perspektif esensialis. Meski demikian, seluruh upaya sutradara untuk memperlihatkan India sebagai akar identitas dalam film adaptasi tetap tidak dapat mengelak dari tuntutan bahwa identitas budaya akan selalu mengalami perubahan sesuai dengan konteks ruang dan waktu yang didiami oleh subjek diaspora.

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ABSTRACTThis research investigates the different point of view in seeing India as part of diasporic identity portrayed in The Namesake 2003 , a novel written by Jhumpa Lahiri, and its film adaptation which goes by the same name 2007 directed by Mira Nair. Both the novel rsquo s author and the film rsquo s director are Indian descendants who come from different generations. Lahiri belongs to the second generation migrant whereas Nair comes from the first generation. By using essentialist and non essentialist perspectives in the concept of identity, the comparison between the novel and the film adaptation shows two different perspectives in seeing India as the root of identity as depicted through the characters. The analysis denotes that the novel stresses identity as a fluid notion that always undergoes changes and transformations representing the non essentialist point of view. Meanwhile, its film adaptation accentuates India as the essence of diasporic identity that is unchanged, timeless, and stable from time to time, reflecting the essentialist point of view. However, the director rsquo s efforts to show India as the root of identity in the film adaptation cannot escape from the fact that cultural identity will always undergo changes according to the space and time inhabited by the subject of diaspora."

"Locating the politics of ethical collective identities in postcolonial South India, this work explores the ways in which different cultural communities forge their self-understandings in terms of practical reason: with respect to ideas of what a good life truly is and how we should live ethically in practice. Drawing upon more than ten years of ethnographic fieldwork, the author discusses the ethical concepts, practices, and politics of the Adivasi community of Jēnu Kuṟumba, the state of Tamil Nadu, and the recently established religious discourse of the deity Sanesvara. Values and conceptions of a good life of communities are constructed and articulated in ritual and political performances in public spaces. These rhetorical performances constitute what Foucault has called techniques of the self, where people imagine, debate, and shape their identities in a field of competing ethical concepts and imaginations. Analysing the acts of self-creation, hegemony, and cultural resistance in the given context, this anthropology of ethics gives us a crucial perspective in studying contemporary identity politics: that identities are constituted through both practical reason and political contestation."