Object Study on My Candle

Definition of Diaspora

Diaspora is the term that is used to describe the dispersed movement that is happening between homeland and the groups of people or people in general. It was first originated from the Jewish people when they were first scattered to countries outside of Palestine after the Babylonian captivity. Referencing from Burman’s article, “Diaspora” is both fraught and excited with a signifying excess of due to the connotations of exile, loss, and remembrance. It also conditions the environment. Under the theme of “Diaspora”, there are many categories and one category is what we have discussed in this class. It is the relation of “Diaspora” with different kinds of objects which bring forth a deeper meaning than what it simply looks like on the surface. Each object in a diasporic context carries their “personal” story that is related to individual(s) or group(s) of cultural people moving from homeland.

Introduction

In this essay, it aims at discussing the topic of candles as objects, and it is divided up into different layers. Firstly, it will cover the definition and a short history of candles. Secondly, there is the basic description of the candle which follows by the story that entails how my friend Vivian gave the candle to me. The story will continue telling how does the candle creates a certain relation through this friendship that is sentimental in nature which connects myself and Vivian as well as the two locations where I am moving back and forth- Toronto and Hong Kong (where my homeland is). Then thirdly, it involves seeing candle from a more academic perspective with the help of Carrier and Appandurai. Lastly, the point that is highlighted here is exploring how the understanding of an individual candle can later be expanded into a wider scope among the different ethnic groups like Chinese, Jewish and African Americans; religion, music and DIY.

Definitions of Candle

Before digging into the actual candle that this essay is aiming to discuss about, it will be interesting to find out the different definitions of a candle that can relate to. In the book “Red Candles”, candle represents a person when “Red Candle” is a poem in 2^nd part and section of the book. There is a line at the top of the first page of the poem which says “When the candle turns to ashes the tears begin to dry up”; there is a sentiment of sorrow when the candle turns to ashes and here it can talk about the person (poet) has turned into ashes. A phrase taken from another book called “Candles in the Night”- “Light a candle of understanding in your heart”, candle here is an object that carries understanding in your heart which actually shows gentiles’ amazing understanding of Jewish’s expression through stories. Candles in the book “The Story of the Lamp” are one of the stories that represent how light can be illuminated as “lamps”. The story talks about how candles are made and often we have forgotten how light is illuminated when lamp was not even invented yet.

Short History about Candles

Candles have been around human’s history for a long time. They have been used in religious ceremonies, meditations and timekeeping etc. The earliest known candle was believed to originate in China around 200 BC, and was made of whale fat. Candles didn’t appear in Europe until sometime after 400 AD, due to largely to the availability of olive oil for burning in lamps. The material used to make candles was changed a few times from the 18^th to 19^th century.

Description of the Candle

The candle that I am using in this essay is a lavender fragrance candle that is contained carefully in a designed box. It weighs 290g, 10.2 Oz and with a dimension of 11cm (h) X 9.3cm (w) X 9.3 (b). The box is made up of thick card-board paper wrapped around with royal purple paper inside and purple paper outside. There is a white label at the front that says, “LAVENDER FRAGRANCE FONT” with the font style of Lucia Bright and small cursive words that mark “Fine Fragranced Luxury Candles”. On the other side of the box, there is small reminder of warnings in use and directions to use the candle. An elegant royal purple sketching of lavender is also designed all around the box. It is probably produced in a factory with a fine line of production that is hands- free of men labour, a.k.a. , computer- driven. It is made in California, USA and claims to burn for 100+ hours. It states it is exclusively produced for Asquith & Somerset, BS39 5QQ, England. The date of production is not printed on the box. Neither do I know how much the production cost nor the selling price because it is a gift from my friend, Vivian who is in London.

Story about the Candle

Vivian got this gift for me randomly one day from a bookstore in London. She told me she got this gift not intentionally but rather coincidentally how she found this purple, lavender scented candle on a normal day after jogging in London. Even though Vivian and I are far apart physically, we were still able to keep in touch and support each other during the past 3 years of university. Our friendship was not built over night but it has been built up for an at least 6 years altogether. Therefore when she thinks of me often and it is not intentional but rather thoughtful to buy a Christmas gift for me, it really created a huge impact on me, emotionally in particularly.

Since it is a gift given by one of my best friends, this object has been attached with a deep sentimental value. Not only did Vivian get this present for me from a bookstore on an ordinary day in London after jogging but she also instantly thought of me when she saw the purple and lavender scented candle because I am a big fan of the purple lavender scent. The story of how she thought of me without the prior intention of buying a Christmas gift but ended up getting one is particularly smoothing and refreshing. The object has been personalized after hearing the story because the candle is unlike any other kind of candle but one that can light up many memorable but subtle thoughts of Vivian who is miles away in another country. The candle does ignite some yearnings in my soul for Vivian because it is normal to miss someone who is very dear. And according to Burman’s article again, “Yearning” is a future- oriented and galvanizing mode of desire that is later to be distinguished from nostalgic. And to be honest, there are days when I am homesick, and looking at the candle makes me remember Vivian and Hong Kong. The action of looking at and remembering the candle in the end makes me feel better. There is an irony here too when the sentiment of nostalgia also works in a reversed way when looking at the candle stirs up a nostalgic sentiment but after understanding simultaneously it is impossible to see Vivian and to go back to Hong Kong instantly, the sentiment of peace and their “presence” rather usually takes over. It is an interesting fact how the candle can both initiate and mend the sentiment of nostalgia.

I have not burnt the candle yet but I suppose when I start burning the candle, it will be a mixture of feelings. It will first be an enjoyment to see the candle burning, melting and then releasing simultaneously the fragrance of lavender into air. Then later, it will become a sentiment of melancholy because when the candle has started burning, a sentiment of missing Vivian and the place, Hong Kong arises. Knowing how Vivian specifically got the lavender- scented candle for me is wonderful already. Therefore, whenever the candle is burning and I smell the lavender scent, a refreshing and satisfying sentiment eventually arise. The scent is a marker of her careful thoughts about me. When I have blown out the fire on the burning candle, all the sentiments will be put to a stop and a neutral sense of peace will usually be restored. All the sentiments will return when the remaining parts of the candle is lit up and start burning again.

The Candle in a Diasporic Object Perspective

Objects can simply be of one utility and humans have material needs when objects can satisfy them. (Carrier, 1995) Objects, particularly consumer goods begin to enter into more private and female realms once they are produced. This understanding of objects appears as there is the growth in “consumption” in social sciences which explore the interest in people’s relationships with objects. And the candle that I am talking about is indeed this kind of object when it enters into a more private and female realm as this candle is attached with personal sentiments between my friend Vivian and me. It is true that it is impossible for people to think about objects if we don’t attend to the ways that objects bestows distinction upon the owner. (Carrier, 1995) According to Appandurai (1986), he thinks economic exchange creates value. Value is embodied in commodities that are exchanged, rather than simply on the forms or functions of exchange, which make it possible to argue that what creates the link between exchange and value is politics, construed broadly. I agree that there is value in economic exchange because it is the most obvious manner of understanding value. However, I think in the form of exchange, in this context is my friendship between Vivian and myself, it is undeniable that there is a sentimental value that is embodied through this exchange too. And Carrier mentioned that objects implicated in personal relationships are gifts. He further explained that commodities are not oriented to the physical production of objects for such production is important in all societies, but they are supposed to be oriented to the social production of objects. (Carrier, 19) In order to see gifts in a clearer framework, Carrier continued explaining the gift exchange here is oriented to the system of social reproduction, thus explain with reference to the social conditions of the reproduction of people.

The thought of conducting interviews was considered but because of the object I am studying here is candle, which is a little bit too specific. Interviewees are thus difficult to find which results in the fact that my own experience with the lavender- scented candle will be the only example throughout this study. Carrier could also explain in academic terms how gifts can still create a sense of sentimentality in the mixture of bizarre commercialization and sentimentality. The gift also addresses the nature of the relationship that links those who transact the object and the nature of the relationship between person and objects. And in this context, it will be the friendship Vivian and I have for each other.

Candles and Ethnic Groups (Chinese & Jewish)

However, from my personal example of understanding the sentimental value of the candle as a gift which connects my transnational experience between Toronto and Hong Kong, candles can also be a kind of objects which connect groups of ethnic people together, for example: the Jewish and Chinese. In “Red Candle” book, the candle represents a person who is possibly a Chinese poet going through some sorts of hardship, obstacle and the poet is forced to respond to these things. In “Candles in the Night” book, the candle represents the significant light of understanding that is required which the Gentile has for the understanding of the Jews and this has displayed the Gentile’s extraordinary intellectual independence and moral courage. Due to the intense and dramatic history of the Jews, for Gentiles to write such writing to understand the Jews is not easy but it is most probably very thoughtful and dramatic too.

Candles and African-American Heritage

Not only do candles connect the Chinese and the Jewish (ethnic) people, candles are also capable of connecting and strengthening diasporic communities such as African Americans. There is a weeklong celebration held in the US honouring universal African-American heritage and culture, which is observed from 26^th December to 1^st January every year. During the celebration, a candle holder will be lighted up with 7 candles and culminates in a feast and gift giving. It was created by Maulana Karenga and was first celebrated in 1966 - 1967. Therefore, this celebration is an example of how candles have a function to bring communities, in this context, it is the African- American together and eventually reproduce themselves to be a significant group of citizens in the US. Through lighting up candles during celebration, it helps African- Americans to celebrate their victory in gaining a significant territory in the US as well as remembering where they come from- their homeland a.k.a. Africa (Different parts of Africa).

Candles and Religion

In Christianity, candles can be used for decoration and ambience, as a symbol to represent the light of God as well. Other religions like Sikhism, Buddhism, Hinduism use candles for ceremonial and celebrative reasons too. My friend first intended to buy this for me to use it during meditation of the Bible as well as a fancy decoration for my room. The purpose of candle in Christianity that has existed long time ago is translated into the purpose of my candle now and today.

Candles and Music

Candles can also be a kind of object to express a certain kind of sentiment through music. In the past, candles would mainly be used for religious and more formal reason but today, candles can be used in songs for a person to express feelings through.

Taking the example of “Candles” by Hey Monday (http://www.youtube.com

/watch?v=1vPBluieS6w), if you are looking at the chorus,

“Blow the candles out,
Looks like a solo tonight.
I'm beginning to see the light,
Blow the candles out,
Looks like a solo tonight.
But I think I'll be alright.”

Candles are used to create a more melodramatic and private atmosphere throughout the song. Blowing out the candles can be associated to seeing and understanding the loneliness of the singer. The single light of a candle is used to contrast the intense light in the power line. Candles in this context carry a sentimental value which helps humans express their emotions.

More information about the lyrics:

http://www.lyricsreg.com/lyrics/hey+monday/Candles+lyrics/

Candles and DIY

Comparing from the society in the past to today’s, there is an increase in the accessibility of candles. As much as the candles were more widely used for religious and formal reasons, only a certain group of elites could and would get them for how the candle served the function. The accessibility is therefore limited. As time pass by, the identity and role of the candle has changed from simply fulfilling its utility in religious ceremonies to now, candles are used for home decorations and gifts for the beloved ones. Candles have become something more personal and is powerful to bring people as family and ethnic units closely together. As you see, there is also an increase in the accessibility and diversity in the kinds and designs of candles from this new industry. From being a mass- produced product in the past, it has now even changed to something that is DIY (Design it Yourself).

More information about DIY candles:

http://www.victorystore.com/dyo/candles/

http://candles.lovetoknow.com/Candle_Making_Material

It is interesting to see the evolution of the role of candle throughout human history. Candles that are used for the sake of traditions like: religious, military, remembrance, purpose are still kept today. The meaning of candles is now expanded for private consumption of humans for simple home decoration, celebration of birthdays, anniversary, appreciation, etc., a figurative way of speech and expression in songs and lastly even for medical purposes like aromatherapy. As the society is changing, the identity of candle changes from one time to another in relation to the humans. It is obvious enough to see how candles have becoming a more personal, aesthetic and meaningful object to humans today than the past.

Conclusion

All in all, this study has certainly helped me to see and understand objects in a multi-dimensional way. Since “Diaspora” is a term that is used to describe the transnational connections between people and homeland, it can cover a lot more spaces and the people that are around. It expands the relationship between the object and the owner (From simply a friendship) to how the object can be related to so many other things in the world such as Chinese people, Jewish people, religion, Music and DIY. In this study, the object- candle has connected people together in different forms (as mentioned above) while creating different kinds of sentiments altogether. The emotional sentiment that attaches on the object makes the object more than just an object. Sentiment is a by-product of the relationship that is linked between the owner and the object. It might not necessarily be as steady as the connections that object can give to link the things together because sentiment is a yearning and it is inherently emotional.

Bibliography:

(1) I- to, Wen. Red Candles. Richard Clay (The Chaucer Press), 1972. Print

(2) F. W., Robins. The Story of the Lamp (And the Candle). Oxford University Press, 1939. Print

(3) James G., Carrier. Gifts and Commodities- Exchange and Western Capitalism since 1700. Routledge, 1995. Print

(4) Joseph L., Baron. Candles in the Night. The Jewish Publication Society of America, 1940. Print

(5) Appadurai, A. (1986) Introduction: Commodities and the Politics of Value in A. Appadurai (ed) The Social Life of Things: Commodities in Cultural Perspective. Cambridge: Cambridge University Press. Pp. 3-63.

(6) Jenny, Burman. Remittance: Or, Diasporic Economies of Yearning. Small Axe 12, 2002. Print. Pp 49-71.

(7) Wikipedia for DIY:

a. http://www.victorystore.com/dyo/candles/ http://candles.lovetoknow.com/Candle_Making_Material

(8) Link to Music:

a. http://www.lyricsreg.com/lyrics/hey+monday/Candles+lyrics/

A more interesting diasporic perspective- FOOD

Food has been an important element in human’s life throughout history. Not only it is an important element but also something that connects people together.

This week, we have 4 very different kinds of readings to describe food. Two are written in pretty academic manner while two others are written in a more vivid and easy going manner.

Mannur has used Jhumpa Lahiri’s novel “The Namesake” when the character, Ashima Ganguli, the protagonist’s immigrant mother assembles the dish to make a quintessentially Bengali dish more Bengali. The passage has begun with the replacement of taking canola oil over mustard oil because of diasporic perspectives. I like how the author Mannur has used a page from the novel on the side to share with the reader her personal experience how roti canai, flying pancakes, this taste of simple dish can transport herself to an earlier time and place. She has made a comparison of how roti canai in different places such as Malaysia, India, Singapore and Australia are very different and also a point how people have used food to think about their cultural identity. Through eating, Mannur has built up friendship with some Pakistani and Sri Lankan friends. This is an evidence how food connects people together. This piece of writing is convincing because it is a first-hand account of Mannur how she has learnt about being India was based on a diasporic upbringing. She is also intrigued by the role food has played in creating or destabilizing a sense of place and identity. She is eloquent enough to put her words to describe the nostalgic feeling due to diaspora. She can feel uncomfortable when there are spaces in the US landscape that don’t fit a standard expectation of what Indian means. It is interesting for reader to note her transition from disliking Indian spaces in the US to liking and exploring Indian spaces there. Indian food is re- imagined in exciting new ways. It is also through finding her favourite taste that she has re- imagined her childhood. Reading this has intrigued me to read her novel sometime. Her writing is easy to understand and keeps the reader anticipated to flip to the second page.

Sandra has taken another perspective in seeing food with a diasporic meaning. She has taken food as an object that connects the specific ethnic group, particularly the first-generation resident Koreans in Japan through the concept of bodily memory. Instead of using a personal account of lived experience as Mannur, it has used a more abstract concept of bodily memory, meaning the sensations and feelings that come along when eating Kimchee which can remind them of their painful history of moving to Japan. In attached with some background information here, being Koreans in Japan is not a glorious thing. They have been discriminated quite subtly. And in this case of the elderly, because they are old, they experience difficult relationship with their native cuisine due to their aging physiology, a.k.a. their stomach can’t take this like they used to be. Examples like Cho Han Chul and Koo Young Ja are used to deliver messages of how food has produce a bodily memory through Kimchee. This concept has been tied to Pierre Bordieau’s extension of Mauss’ framework, how there is the relationship between objective perceptions and social structure on human behaviour by locating bodily acts within a framework of behavioural strategies. He is concerned with integration of the body into social space and its refraction of embedded social relationships and meanings. (205) I appreciate how this article has been clear and lucid in talking about how Koreans in Japan contribute to this topic of diaspora in terms of food. After giving a general example of using Cho Han Chul, I like how the Sandra gives a historical framework “Colonial subjectivities” so readers can first understand how this topic first falls into place. It is because of how 90% Korean labourers in Japan were displaced therefore there is the special role which Kimchee plays in. Then Sandra explains the “Generational Locations”, meaning the element of generation in this whole picture. If it is set up in an elderly (first generation) setting, it might not be relevant to the theme of food in a diasporic persepective. Then when it comes to the last section before conclusion, Sandra has included “Postcolonial Identity and the Eating of Difference” subtopic so that the understanding of food can be better understood. The change in eating has been supported by the example of Koo Young Ja. Sandra has given another dimension of how food not only connects people to their personal but also social and political identities, as well as how they use what they eat to distinguish themselves from others. I personally think this article has explained and fulfilled the purpose of writing it well. The conclusion is useful to bring all the terms and suggested thoughts into a good closing.

Food for Thought:

(1) Can you imagine a situation or transition you’ve been through? For example: How you first hated the thing but through time, you begin to like it?

(2) Does Sandra’s article apply to the Koreans here in Toronto, Canada? And why?

Reflection on Visiting AGO- Maharaja Exhibition

Arts objects are created and exhibited because of the high relevance and responsiveness to the specific ethnic group community. They are deeply tied into history, an example would be, Maharaja’s patronage. And no matter what, arts objects are ultimately designed for opulence & appreciation.

There are a few things which are adjusted to make the exhibition display more socially acceptable especially in this place with great diversity, like Canada. 6 guiding principles are used to justify before an art object can be exhibited. Passive voice is not used for exhibition display to prevent the misconception of presumption. Another example for adjustment would be having no boundary between Pakistan and India on the map because of some political reasons. All of these adjustments are helpful to describe the objects in a way that connects people and groups together. In this context, it will be for the South Asians especially as their history is very fragmented. The setting in which the object is important too in displaying authenticity of the piece of art.

This style of writing for exhibition is beneficial in focusing on diversity in culture rather than diversity in arts and achieving the state of unity in the midst of diversity. The terms are also defined by the curator to make sure the visitors that are coming are content with the materials. All of these give reason for expanding the definition of arts and also representing the museum as a sign of money as well as power. This will thereby give strength to the exhibition. And through this exhibition, the South Asian culture in Toronto has been greatly addressed and acknowledged. This is a great step in celebrating multiculturalism in Toronto. An example given by the curator from AGO is how “In the search for mother’s garden”, using guilt, cooking and gardening to express has spoken volume to South Asian community because this art is described and expressed in a way that connects South Asian community.

From understanding how objects can be used to connect ethnic groups together to the museum, the exhibition can further build and sustain the special relationship between the community and the museum. The art store opposite to the museum provides an alternative angle to see arts in a contemporary manner.

Besides art objects, concepts like “colonialism” can be something in common that connect people together. “Victoria Albert Museum” is the world’s greatest museum of art and design. This is a kind of museum that

Personally, I find this trip to AGO extremely fruitful. This is my second time going to Maharaja Exhibition and it is very different from the first time because this time I went to see this exhibition from a curator’s perspective instead of just having my own and my friends’ some minimal perspectives. It is different in a sense how the curator’s perspective has helped in expanding my view from a personal appreciative one (E.g. How I am learning to appreciate the Indian Maharaja’s culture especially), to a wider (E.g. How it is connecting museum and community together as well as uniting the ethnic groups together) appreciative one. It has given a greater meaning in looking at the arts that expand from benefiting an individual to a community level. This view has been rewarding as I have been studying Diaspora and Transnational Studies so far.

About Khat..

These 4 articles have addressed the topic of Khat in Somalians’ and Yemens’ communities.

In “pop articles on qat”, it discusses the heated debate about Khat socially what the pros and cons in partaking Khat are. There is FDA, a.k.a “U.S. Food and Drug Administration” advisory on Khat which explains how the drug is to be used. This has offered some good statistics in seeing people’s habits in their consumption with Khat in Rome. It is regarded as illegal only when DEA, a.k.a. “Drug Enforcement Administration” says so, therefore people define Khat for themselves which therefore can result in misusing it. This explains for the article of having a Health Guide for Khat Users that gives hints which might be of help to minimize the risks with 11 points. I personally find this funny because it is like showing a comparison how to crack cocaine in appropriate dosage. This cloudiness in the use of Khat (For example: it is legal to chew but illegal to import Khat in Canada) has also led to two (Somali) Canadians smuggling Khat through Detroit Airport.

In comparison to “Bundles of Choice: Variety and the Creation and Manipulation of Kenyan Khat’s Value”, “pop articles on qat” is a stack of newspaper clippings that briefly describes the controversial issue of Khat and how the government in the US has given guidelines to how people should use it while, the previous article “Bundles” is a more detailed, thorough discussion of what Kenyan Khat (Miraa) is, the literature on value and its relevance to miraa, describes variable used in distinguishing the many different types of miraa., describes how consumers associate themselves with certain varieties and suggests why some varieties are more valued- culturally and economically- than others. The subtitles are clear and useful to help reader follow through the whole piece of argument in first understanding what Miraa is and different kinds of Miraa there are, then the values of Miraa and how it is linked to the idea of migration of how Somalians understand Miraa. It was interesting to find a constant and fluid change between the subject of “I” and plain general statement as one can’t usually find this mixture of narrative styles in a research paper.

Another similar way of writing about Khat is “Khat and the creation of tradition in the Somali diaspora”, this article discusses how Khat is a controversial topic because it is a tradition in the Somali diaspora. Instead of simply seeing the cons that Khat can bring in health- wise, Axel Klein has helped us to Khat from a cultural perspective in understanding why there the Somalis take Khat. One reason suggested was because of how there is unemployment, marginalization, social exclusion, family breakdown and poor health within the Somali communities and these partly cause the possible misuse of Khat. The writer has helped to explain this through the use of the subtitles, “Tradition and History”, “Khat in global market”, “campaigning against Khat use”, “the social context of khat use by Somalis in the UK”, “the Somali Khat tradition”, “Khat and the invention of tradition”. The paper is finished with “Khat and the invention of tradition” which is echoing the first subtitle “Tradition and history” how different pattern of Khat use in the UK, it is the “false memory” or creation of tradition that holds the key to many of the associated problems. Somalis didn’t really question or identify Khat is part of their culture without fully understanding the historical origin of this unhealthy consumption pattern. That leads to some sort of guideline, how etiquette is for appropriate use, and restrictions against excess. (58,59) Despite this fact, Axel Klein concluded Somalis in the UK still regard khat chewing as part of their tradition and culture.

“Peripheral Visions- Publics, Power and Performance in Yemen”, this article is a comparatively a very dense to the previous 3 articles. It is the longest one and the hardest one to understand. It is talking about Khat in a more political and public relational context.

2 Questions for Thought:

(1) Do we have a judgement for what is a good diasporic object? Khat is cultural and social to the Somalis, as a tradition, but taking in Khat can be destructive to health.

(2) From what I’ve been learning so far, I never thought of studying object diaspora can possibly relate to a bigger picture of legalization of drugs. Is there any other implication of studying object diaspora besides this? Should we still celebrate the use of an object even if it is potentially not healthy, while still brings cultural groups of people together?