What aspects of "Funny in Farsi" relate to intercultural theory, postcolonial theory and/or theories of language contact and development?

For this question, I will address postcolonial theory and intercultural theory in Funny in Farsi.

The book, of course, documents Firoozeh Dumas' life growing up in Whittier, California, in the 1970s. Dumas' witty account of her Iranian-American life is both entertaining and instructive. There are certainly aspects of the book that relate to postcolonial theory and intercultural theory.

Postcolonial theory basically embraces the idea of colonialism as an oppressive force, where the imperialist is a terrifying figure of authority and tyranny. Postcolonial literature highlights how the subaltern or politically disadvantaged individual navigates life apart from the oppressing force. In other instances, the term "postcolonial" also refers to individuals who choose to immigrate to the western sphere and to integrate into western society. Meanwhile, intercultural theory focuses on how these individuals adapt to their foreign environments and communicate with their western counterparts.

In that vein, the stories in Funny in Farsi focus on the Dumas family's challenges in adapting to American society. Initially seven years old when she steps foot on American soil, Firoozeh finds herself in the mature role of family translator. It's a difficult position for the young Firoozeh, who has always been taught to revere her elders and to rely on parental wisdom. In the book, we learn that Firoozeh's father had spent several years as a graduate student in Texas and California before the family emigrated to America.

However, once the family is settled in its new country, Firoozeh discovers that her father's strain of American English is often incomprehensible to the majority of locals. Firoozeh soon learns that her father spent most of his college years sequestered in the library; he was well-versed in the principles of petroleum engineering, but had little concept of the mechanics of the English language beyond his field of expertise. Firoozeh and her family's efforts at assimilating into American culture represent different types of "hybridity." In postcolonial lingo, hybridity refers to subaltern efforts to adapt to a postcolonial environment.

Firoozeh's father relies on his familiarity with pre-WWII British English to guide him through his interactions with Americans. This is significant because Iran was briefly occupied by Allied and British forces during World War Two; at the time, western forces had worked to secure Iranian oil fields against encroachment by Axis powers. So, Firoozeh's father's frame of reference is strongly colonial in nature.

Additionally, his positive experience as a graduate student at American colleges also fuels his enthusiasm for western culture. He revels in the ability to enjoy ham dinners and lobster meals in America. Interestingly, Firoozeh's father is already familiar with western-style freedoms: prior to the radical takeover by groups loyal to the Ayatollah, these freedoms were championed by the visionary Shah of Iran, who favored modernity and scientific progress.

Meanwhile, Firoozeh's mother learns English by religiously tuning in to The Price is Right and Let's Make a Deal on a weekly basis. The family accepts the differences between Iranian and American culture but continually falls back to a preconceived frame of reference when difficulties arise. Firoozeh relates that her mother has difficulty pronouncing "w" and "th" sounds, speaks without the proper use of verbs, and refers to everyone as "it." Essentially, she speaks English with an Iranian flair.

Both Firoozeh's parents also utilize strategic essentialism to integrate into American culture. In postcolonial theory, this is the belief that a marginalized group can utilize a shared group identity to protect their rights. Firoozeh's father sees the tribal identity as essential to his family's well-being. Firoozeh documents her father's propensity to enjoy Disneyland with his Iranian-American colleagues from work and his inherent belief that a shared identity strengthens individual relevance.

The stories in the book also exemplify how intercultural communication is a process that involves enculturation, deculturation, and acculturation. Enculturation describes Firoozeh's experience, where a young child learns to assimilate into a foreign culture through socialization and cultural learning experiences. Firoozeh's detailed descriptions of her school experience and Disneyland adventures attest to this form of enculturation.

Later in the book, Firoozeh details how her knowledge of the Shushtari language makes it difficult for her to excel in French. She enters to compete in an impromptu speech contest in French at the University of California during her junior year in high school. Despite her trepidation, Firoozeh wins first prize and spends two months in Paris as a result. Her experiences navigating the French culture, language, and people are documented with great humor and openness. Here, Firoozeh details how her young adult years encompass a delicate balancing act between deculturation and acculturation. While she retains much of her Persian heritage, Firoozeh also comes to accept western (French and American) cultural norms as she journeys towards intellectual mastery and spiritual maturity.