In Native Speaker, the typical Oedipal theory does not hold up to explain the

complex inner dynamics of Henry's household. The Name of the Father, one of the

fulcrums of Lacan's theory, which "sustains the structure of desire with the structure of

the law"300 and initiates the individual into the Symbolic order of society, exists only

nominally. Henry's father is not an impressive, awe-inspiring figure endowed with

significant power, nor does he represent and embody the structure of the law governing

the white-dominant world outside his home; to the contrary, Henry's father, who is

intimidated by the Symbolic order, silently endures humiliation and endlessly toils for the

daily survival of his family. As a result, he is seen at best as "the most holy and fragile

animal" (306) or the "low master" (47) by Henry. Although he is stern and steely at home

and wields some power over his employees in his stores, Henry' father is for the most

part a socially castrated, emasculated being outside the familiar and narrowly confined

realm of his daily life. The only exception, however, is found in his interaction within the

Korean community, which serves as his "selfobject," sustaining him through the tough

times at the beginning of his life in the States. With his compatriots, Henry's father can

relax and be his usual self, the boisterous, "funny one": "He'd make them all laugh with

old Korean jokes or his impressions of Americans who came into his store, doing their

stiff nasal tone, their petty annoyances and complaints" (50).

 The carefree demeanor Henry's father exhibits around his Korean friends contrasts

sharply with the overly cautious and timid manner with which he carries himself around

his neighbors after his later move to Ardsley, an affluent, predominantly white residential

area. The jarring contrast succinctly portrays how people out of touch with the base of

their selfobjects or "holding environment" must feel and how feelings of marginality