The article focuses on Caribbean women who traveled to Great Britain after World War II to train as state-registered nurses and then migrated to Canada. The author provides brief biographical information about the interviewees featured in the paper, compares their recollections with the predominant images and ideas of Black women in Great Britain during that time, and discusses the women's reactions to nursing in Canada. She also explores the interviewees' revelations about their occupation, involvement in organisations that represented their interest, and the lessons they wish to pass on to future generations.
Curdella Forbes deploys a complex of historically marked territorial metaphors - plot, plantation, squatting, trespass, and transgression - to read two apparently different texts, Maryse Condé's quasi-tragic 1976 novel Heremakhonon, which is set on the African continent, and a hilarious e-mail (which Forbes has titled 'Puncie') circulated on the Internet. Arguing that these diachronous texts exemplify a culture of ideological disobedience that is celebrated as evidence of Caribbean identity yet undercuts Caribbean (and diasporic) modes of imagining identity and relation, Forbes shows how trespass and transgression, and the enduring concepts of plot and plantation, acquire completely different contours and raise different ethical questions depending on location. Thus Africa, as an ostensibly valorized original homeland for black Caribbean people, and the no-man's-land of cyberspace produce sites of ethical discomfort that radically test the celebrations associated with transgression in a postcolonial context.
Examines how a Caribbean thinker, Theophilus Scholes, used the figure of the "white Negro" to expose the linkages between ethnological preoccupation with black bodies and an imperial network of power that held implications for political equality.
In this essay Glenn A. Elmer Griffin adopts a January 2009 parricidal attack in St. Lucia as an instantiation of the escalating problem of fratricidal crime in the postcolonial Eastern Caribbean. Following the work of Kamau Brathwaite, Griffin argues that this violence constitutes the nonarrival of postcoloniality as it is anticipated by Frantz Fanon's periodization of fraternal violence. The familial murder embodies an unbroken period of self-killing that warrants a critical reexamination of the provisions of our postcoloniality and the terms of West Indian identity formation.
