By Kezia Page
Taking an interdisciplinary strategy, web page casts gentle at the function of citizenship, immigration, and transnational mobility in Caribbean migrant and diaspora fiction. Page's historic, socio-cultural research responds to the overall development in migration discourse that provides the Caribbean adventure as unidirectional and uniform around the geographical areas of domestic and diaspora. She argues that enticing the Caribbean diaspora and the large waves of migration from the area that experience punctuated its history, involves not only figuring out groups in host nations and the conflicted identities of moment new release subjectivities, but additionally reading how those groups interrelate with and have an effect on groups at domestic. specifically, web page examines socio-economic and political practices, remittance and deportation, exploring how they functionality as tropes in migrant literature, and as methods of theorizing such literature.
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Extra resources for Transnational Negotiations in Caribbean Diasporic Literature: Remitting the Text (Routledge Research in Postcolonial Literatures, 29)
Example text
This was a community of writers with two branches: those “abroad” and those “at home,” adding a further layer of hybridization to an already complex Caribbean space. Obviously, both branches shared not only a colonial but also an enabling relation with London, so that in these negotiations England’s identity too is not one-dimensional. Clarke recounts how he was influenced by the program and by Selvon in particular, even before he emigrated to Canada and began to publish. He tells Craig in their interview that Selvon’s use of Trinidad speech in Londoners opened his eyes to what was linguistically possible, and that “that was the fi rst time we heard, coming from this established medium of the BBC, things about ourselves, and so we said, well, this is another aspect of the revolution” (Craig 124).
My own politics would have stressed the ‘progressiveness’ in the title Progressive Conservatives so I do not see it as a dichotomy . . My politics [are]socialist . . But so far as organized politics and the dialectics of politics is concerned, I would have to say I have no politics” (Craig 120). Going beyond Selvon’s insistence on the “universal” intention of his work side by side with its West Indian identification (Fabre in Nasta 1988; Nazareth in Nasta 1988), Clarke makes it very clear that his continuing sense of a Barbadian identity is even in fact diluted by his Canadian identity: “ .
So I think that the West Indians who live here have less of a traumatic adjustment than is the case . . of a European who comes from a country of a different language and culture” (126). This suggests either that by 1986 Clarke had revised his view of Canada, or that, as a privileged migrant who went to university in Canada, worked as a mainstream journalist and by the 1970s was a political candidate, he had never quite had to consider himself as an exile. In the interview, his discussion of the character Boysie in The Bigger Light, the 1975 second sequel to The Meeting Point (1967), indicates his view that the student, or “intellectual” does indeed encounter migrant space in a different way than (for example) the domestic workers in The Meeting Point.