Citation
Ms. Yashaswi Singh
&
Assistant Professor, Amity School of Languages
Abstract
This project aims to explore the central bond present between Amir and Hassan in The Kite
Runner by Khaled Hosseini emphasising on the themes of friendship,
betrayal, and redemption. Their bond is placed against the backdrop of
Afghanistan's socio-political landscape; the vibrancy of the pre Taliban years
and the subsequent years of the Taliban-ravaged Kabul and rising ethnic
disputes; their bond is an assimilation of innocent games, unwavering loyalty,
internalised prejudice and ethnic divides.
The research will also look at
how Amir's need for approval, cowardice and internalized class privilege
results in a lingering sense of guilt which haunts him even after many years
which eventually leads to the fulfilment of his moral responsibility towards
his previous passivity.
This project uses the psychoanalytic framework based on Freudian theory
exploring the guilt
of Amir as a manifestation of moral authority of the superego which
turns memory into this
psychological burden creating
a lasting impact
on one‘s identity.
Side by side, the study employs the use of Critical Discourse Analysis
(van Leeuwen‘s Social Actor Network) to look at how language and narrative
representation is able to bring forth power dynamics between Pashtun and Hazara
identities in Afghanistan.
Through close textual analysis, Amir‘s story will be used as a means
of understanding that true redemption is not a singular event and also
tentative in nature, it is rather a continuous process of taking complete
accountability and facing the past constantly. Also it concludes that
redemption in the novel is brought about
by a perfect balance struck between psychological guilt and ethical/moral responsibility; The study
by integrating psychoanalytic theory and discourse-based analysis, emphasizes how Hosseini presents
ethical transformation not only as an internal
struggle but also as
a socially entrenched process.
Keywords: Khaled Hosseini; Friendship; Betrayal; Redemption; Guilt; Moral Responsibility; Ethnic Discrimination;
Freudian Theory
Introduction
Overview of the
Narrative Bond:
The Kite Runner by Khaled Hosseini (2003) delves into the bond between Amir, a
privileged Pashtun boy and his devout Hazara servant and secret half-brother,
Hassan, an emotional center of the story. Their plot plays out against the
backdrop of pre-Taliban color and subsequent years of destruction of Kabul;
Hosseini uses kite-playing to portray the aspirations of these two young boys
and their later disillusionment which shall be mended
like a kite string for their bond to start afresh. This re-reading of their bond highlights the palpable
fragility that their friendship possesses which has undercurrents of guilt,
treachery and asymmetries as far as ethnic divides and power dynamics are
concerned; alongside the quest of redemption by Amir to reverse his previous passivity
of the kite tournament, nevertheless it is a partial redemption: one that is incomplete and
imperfect. Hosseini explores the nature of Afghan identity and the complexities
of the labyrinth of human relationships through this asymmetrical fragile bond
between the two main characters in the novel.
Key Themes
Explored:
The soul of the novel becomes the
friendship between Amir and Hassan, founded on common pleasures such as
kite-flying and pomegranate tree inscriptions (“Amir and Hassan, the Sultans of Kabul” (Hosseini 24) their friendship is based on the unconditional loyalty of Hassan and the conditional care of Amir, which is
torn by the ethical prejudices and differences of classes and ethnicity in a
divided Afghanistan. (Pashtun-Hazara power imbalances).The turning point of
their friendship is when Amir abandons Hassan alone with Assef when he assaults him and chooses
to save a kite to procure the trophy
rather than defend his friend; this treacherous betrayal demonstrates that
self-preservation trumps solidarity showing
systemic prejudices and a superego on the part of Amir who sees Hassan just as “the
servant’s son”. This pivotal betrayal
in the novel unfolds further
injustices and unravels
the plot their
friendship is about
to take.
A key theme in the novel is the redemption arc of Amir.
When Amir goes back to Afghanistan and adopts Sohrab, it is a reversal of his
previous failure, a partial atonement of his inaction in childhood as he turns
guilt into action by confronting
inherent sins and societal cruelties highlighting atonement as a linguistic and
psychological change of ostracism to inclusion. The themes shed light on the
therapeutic aspects of the individual against the chaos of Afghanistan implying
that the actual healing necessitates the recognition of the effects
of discrimination. This rereading of the narrative bond with a special focus on the triad of friendship
,betrayal and redemption against the backdrop of Afghanistan‘s 1970s-2000s
chaos reveals The Kite Runner as a
profound metaphor for postcolonial trauma, encouraging readers to not limit
their empathy on the basis of boundaries and differences. It sparks discussion
on how individual betrayals sustain cycles of discrimination, nevertheless
redemption remains very much possible through brave reparations.
A
Scholarly Rereading: Interweaving Friendship, Betrayal, and Redemption in Amir and Hassan's Relationship
Published in 2003, The
Kite Runner is the breakthrough novel of Khaled Hosseini, which has
received critical acclaim due to its unapologetically gruesome depiction of
both socio-political catastrophe of Afghanistan, beginning with the Soviet
invasion and continuing through Taliban rule, and the subtle cracks in human
relationships in face of ethnic divides. Central to the novel is the emerging
asymmetrical relationship between Amir, the reflective Pashtun narrator
belonging to a well-off Kabul family, and Hassan, his loyal Hazara
friend, representing silent
perseverance and unwavering loyalty — "For you, a thousand times over"
(Hosseini 67) amid betrayal and subjugation .This project re-reads their
relationship in the light of the thematic trio of friendship amid differences,
betrayal undercurrents, and the arduous pursuit of redemption, using the
psychological, discursive, and thematic prisms to deconstruct how the ethnic
discrimination and individual prejudices and insecurities deteriorate
solidarity, nevertheless opening up avenues to moral responsibility. It is
these motifs that allow the analysis to shed light on the Hosseini‘s narrative
as a miniature of Afghan exile and reconciliation that find response in world
discourses of guilt and atonement in postcolonial literature.
Critical opinion places The Kite Runner in the body of trauma fiction, in which
interpersonal relationships are the reflection of national traumas. The
linguistic structure of the novel, according to critical discourse studies,
i.e., passive constructions and categorical exclusions, affirms the initial
distinctions in the friendship between
Amir and Hassan,
which develops into inclusive nomination as the
process of redemption is achieved. It is a rereading
that expands earlier psychological interpretations, including superego guilt
models, by incorporating historical ethnic backgrounds such as Hazara
subjugation in Kabul: "Flat-nosed, mice-eating donkeys" slur (Hosseini 10); betrayal is not an isolated
malice, but a manifestation of a larger
Pashtun hegemony over the Hazaras— Amir
says about Hassan, “He’s not my friend... He's my servant” (Hossseini, 73)
highlighting Pashtun-Hazara power dynamics reinforcing inequality.
Methodological Framework
This re-reading involves a hybrid methodology, the use of close textual
analysis that has been backed
by critical discourse analysis (Social Actor Network by van Leeuwen) and
Psychoanalytical theory (guilt superego by Freud)
to unpack the interweaving themes
of friendship, betrayal
and redemption. It follows
ethical change through foregrounding of Amir inner monologues and psyche and
dialogue.
The implication goes around to the modern
context of the Afghan diaspora
where ethnic betrayals
are a source of manifestation
of intergenerational guilt but narratives such as Hosseini‘s encourage the idea
that justice can be restored but only through continual brave acts. In the case
of literary scholarship, it does add value to the interpretations of
negotiations of reconciliation through fiction and it calls on the reader to
recognize and challenge the privileges in his or her own races of life. Overall
the friendship between Amir and Hassan bears testimony to the fact that
although betrayal does leave an indelible mark, the quest to redeem oneself;
however, in an imperfect way, mends the torn fabrics of friendship and to a
great extent restores the belief in humanity.
Primary Framework: Psychoanalytic Lens (Freudian Superego
Guilt)
Based on the internalization of the moral
authority that was introduced by Sigmund Freud
(1962), the analysis offers a
discussion on guilt as a driver of betrayal and redemption in Amir‘s journey.
The psyche of Amir with childhood insecurities (e.g. the death of his mother
during childbirth that created
paternal resentment because
Amir thinks his father hates him because
he was the reason Baba lost his wife) turns into a superego-based
torment after the betrayal i.e. insomnia, shame and avoidance of relationships
is discussed in Mishra (2011). The lens encodes the textual moments of guilt in
psychological depth (e.g., the moment
when Amir sees Hassan and says that the “oxygen seeps out of the room” [Hosseini, 78]).
Secondary Framework: Critical Discourse Analysis
(van Leeuwen's Social
Actor Network)
The
model proposed by Van Leeuwen (2008) breaks down how language constructs social
actors and tracks linguistic redemption arcs for instance
Amir‘s shift in addressing Hassan:
from "the servant's son" to "my brother"; as
Amir shifts from an inaction/passive form of narration (e.g. "Things happened to Hassan”) to an
active one (“I had one last chance to
make a decision" ) this exposes discursive tactics from exclusion to inclusion, i.e. of Hassan being called
“just a Hazara” (Hosseini 73) and giving way to
association through personal associations, i. e. ―Hassan, my brother‖.
Thematic Dissection: Friendship, Betrayal, and Redemption
The asymmetric, not exactly equally reciprocated friendship of Amir
and Hassan in the narrative, with Hassan‘s indelible
loyalty towards Amir —"For
you, a thousand times over" (Hosseini, 371) and shared joys such as storytelling and kite fighting
is tainted with inequality and imbalance. These race disparities and power dynamics (Pashtun-Hazara power
imbalances) transcends their bond as the Pashtun hegemonic superiority of Amir
starts manifesting in subtle yet grim forms of subjugation and ill
treatment of Hassan,
including teasing Hassan
over his illiteracy or his harelip
or feeling envious
of the fact that Baba favoured
him more. Research indicates that this oppression on the weak is a result of
intensely internalizing colonial
hegemonic legacies, wherein Hazaras are characterized as "Flat-nosed, mice-eating donkeys"(Hosseini, 10),
reiterating class-based respect against practising inclusivity.
The story centres
on the cowardice of Amir when Hassan is raped by Assef, a Pashtun act of supremacy and racial oppression symbolizing the existence of oppressions of an entire
race over weaker
sections of community for eg.
, Amir being more concerned with the kite trophy rather than saving Hassan from
assault and justifying it by saying, “He
was just a Hazara” (Hosseini, 73). This disloyalty is further carried with Hassan being framed as a thief and the banishing of him and Ali reflective of Baba‘s secret
paternity and ―lineage of treachery‖. Trauma study findings reveal that
catharsis of superego guilt through such acts that are expressed in the form of
insomnia and relational exile leading to discrimination cycles.
Amir returns to Kabul in 2001,
prompted by "There is a way to be good again" (Hosseini 192) reversing
his previous passivity (inaction during Hassan‘s gang rape in the kite
tournament) by deciding to adopt Sohrab — his "One last chance" (Hosseini 239) to redeem himself.
Linguistic research demonstrates a shift from dehumanizing dialogue ("the servant's son") to
personal inclusion ("Hassan, my
brother"), which breaks down binaries such as that of Pashtun and
Hazara. However, Sohrab's silence and his failed suicide attempt emphasizes the
incompleteness of redemption rendering it
as a partial redemption on Amir‘s part, which is consistent with postcolonial
beliefs that healing or recovery is not complete; it continues over time while
experiencing migration, loss of
homeland etc. as in the case of Sohrab who is not able to cope and he needs
constant reassurance and vigilant care to come back to himself.
Analysing Friendship, Betrayal and Redemption
The Fragility of Friendship: Asymmetries and Ethnic Undercurrents
The friendship of Amir (Pashtun) and Hassan (Hazara) is revealed as
a poignant bond of which the foundation is of grim asymmetries and
inequalities, forged in the indelible pomegranate tree pact of "Sultans of Kabul" (Hosseini
24) which is suggestive of deceptive equality. The harelipped Hazara servant,
Hassan, with his unwavering loyalty towards his friend—"For you, a thousand times over" (Hosseini 371) —, Amir protects
him from bullies
and endures extremely derogatory slurs for his sake in
contrast to Amir‘s conditional friendship tainted by jealousy over Baba‘s love
for Hassan "I always felt like Baba
hated me a little" (Hosseini 15).
Hassan makes up for Amir's paternal neglect at the hands
of the domineering Baba by offering him absolute brotherhood. Ethnic
differences, however, create lasting grim effects on their friendship which
further adds to its fragility: Pashtuns like Amir have access to education and
privilege, while Hazaras, who are viewed as "flat-nosed,
mice-eating... donkeys,"(Hosseini, 10) are exploited, ignored,
marginalized and forced into slavery. This mismatch due to ethnic divides shows
itself as manifestation in Amir's subtle yet deeply impacting cruelties towards
Hassan, such as making fun of Hassan's lack of literacy during storytelling or
giving him castoffs disguised as illusory "generosity"
because he is envious of Baba's special affection towards Hassan which he
finds ludicrous. Scholarly perspectives interpret this as postcolonial
remnants: cruelties like forcing Hassan to eat mud (Hosseini 54), which
symbolize ingrained inequality, are a manifestation of Pashtun control over Hazaras, which
dates back to
19th-century conquests.
Thematic analyses highlight Amir's enviousness stemming from his
mother's death during giving him birth, which thematic
analyses annotate as a destructive undercurrent in the novel. He internalizes Baba's supposed hatred toward him, saying, "I
had killed his beloved wife." True reciprocity, thus on the part of Amir is
prevented by such jealousy, which casts Hassan as a foe rather than an equal.
This dynamic is reflected in larger Afghan ethnic lore, where Hazaras are
subjected to ritualized subordination. Thus, friendship turns into a precarious
link between Sunni-Shia and class divides (Pashtun/Hazara), brittle against the
kite strings of the story, which stand for soaring union blown away by cultural
winds("I was Pashtun, he was
Hazara" [Hosseini 22]) i.e. a friendship grown fragile due to the
ethnic hierarchies and eroded by personal insecurities.
The Betrayal: Cowardice, Ethnic Violence, and Intergenerational Cycles
We see the pinnacle of betrayal following the kite-flying tournament
in the novel when Amir, aloof, watches Hassan being gang-raped by Assef and his
group—a Pashtun demonstration of dominance—instead of protecting his friend and
stopping Assef from committing the heinous act, Amir runs away: "I ran because
I was a coward... He was just a Hazara" (Hosseini 72–73).
This is the epitome of betrayal. Amir's dread of being
dehumanized and losing Baba's favour is the antecedent to superego guilt, which
is the reason for this passivity and for Amir‘s prioritizing of the prize kite over protection (Freud 1962). Compounded by accusing Hassan
of stealing, knowing
that his allegiance would
force a confession (Hosseini 89), and the act drives Hassan and Ali out,
causing the family as well as the friendship to fall apart.
This shadow is exacerbated by ethnic discrimination: Hazaras, who are disregarded as "flat-nosed,
mice-
eating... donkeys"
(Hosseini 10), experiences persistent widespread
erasure, including ritual violence and educational barriers.
Similar to past pogroms, Assef's
attack "purifies" Afghanistan from Hazaras or the
marginalized for Pashtuns (Malik et al. 2017), and Amir's cooperation
internalizes these prejudices by making fun of Hassan's illiteracy or harelip
in order to assert his superiority (Hosseini 28).
A "lineage of
treachery" is fostered from generation to generation as Baba's
treachery—seeking Hassan through an affair
with Sanaubar and then hiding
it—reflects Amir's (Hosseini 209).
According to Freud, guilt appears as shame-induced
PTSD, which includes incitement for revenge, social disengagement, and
flashbacks (Tomkins 1987). Therefore, treachery embodies Afghanistan's ethnic
mistrust and goes beyond personal failing.
Redemption’s Quest: Linguistic Reconfiguration and Healing
Rahim Khan's 2001 summons: "There is a way to be good again"(Hosseini,192) serves as the catalyst for Amir's arduous journey of redemption returning to
a Taliban-ravaged Kabul, Amir bears the retaliation from Assef, before saving Sohrab
from the atrocities of an orphanage and adopting him as
a surrogate atonement. This act marks the transition from the inaction of the
kite tournament to agency and accountability which flips the narrative from "I watched" to "I had one last chance to make a decision."
Linguistically , redemption is marked in terms of shifts
that is we can see disassociation being transformed into association via
personalization ("Hassan, my brother") and repetitive vows, which severs
ties from previous selves: "That was
the old me. I am different now." If we talk in terms of psychology, it addresses superego
accusations, redeeming the heinous insensitive acts of both Amir and those of Baba‘s bringing about
reconciliation in American exile where the silence of Sohrab brings to surface
the memories of unresolved wounds. However, the redemption process is imperfect
and flawed and the resultant healing out of the said atonement, therefore,
tentative; the fact that Sohrab attempts suicide highlights its incompleteness and inefficacy, which
is consistent with models of trauma recovery that emphasize on remembrance
and reconnection and suggest that healing isn‘t continual.
According to scholars, this is an allegorical restoration that
combines national healing with personal ethics, wherein language breaks
down binary distinctions between Sunni/ Shia and Pashtun/
Hazara and other such binaries
in favour of inclusivity. By proposing redemption as linguistic and ethical
reconfiguration in the midst of relocation, it critiques inherited hypocrisies
which are the result of hegemonic superiority.
Conclusion
In this rereading of the bond of
Amir and Hassan in The Kite Runner, the paper establishes their friendship not as the most idealistic friendship but one
tainted with ethnic divides, personal insecurities and where tempests of
betrayal give way to the precarious calm of redemption; nevertheless the endurance of the friendship with redemption soars
high in the sky just like their kites. Hosseini weaved together the
ethnic strands and hues of remorse into this bond which encourages to readers to break
free from binaries
such as Pashtun/Hazara and so on and so forth and to inculcate inclusivity across
divides.
The paper by discussing Amir and Hassan bond reveals
that betrayal is simply not just a result of individual failing but a systemic
inherent ethnic prejudice that manifests itself psychologically and
intergenerationally as an ever present
superego guilt as in Amir‘s
case. The analysis
unfolds redemption as a
painful, incomplete and consistent process and that betrayal and redemption as
these recurrent phenomena which are breakable through brave acts and
confronting one‘s prejudices, mirroring
Afghanistan‘s wider socio-political traumatic scenarios. By employing the use of Freudian superego theory with van Leeuwen‘s
critical discourse analysis, this paper highlights how individual guilt is
intertwined with societal ethnic discrimination in postcolonial contexts.
This retelling of the narrative bond ultimately affirms
the resilience of human bonds although forged with betrayal yet with true atonement, however
imperfect can reiterate
goodness and can mend broken bonds re-establishing humanity
across societal divides. Thus, the paper critiques the hegemony of Pashtun and
other such hegemonic powers which divide people across boundaries and also
tries to encourage empathy among readers and to confront their very own
privileges in their respective lives.
Works Cited
[1.]
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[2.]
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[3.]
“Deconstructing Betrayal,
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[5.]
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