This essay examines C. L. R. James's relationship to the heroic and inspiring arc of labour rebellions that swept the colonial British Caribbean during the 1930s. The essay begins by discussing James's 1932 work putting the case for West Indian self-government, The Life of Captain Cipriani, and its generally positive reception in the Caribbean. We then turn to the 'outbreak of democracy' represented by the Trinidad general strike in 1937 and James's attempt to rally solidarity with this and subsequent rebellions elsewhere while in the imperial metropole itself as a leading member of the International African Service Bureau. Finally, this essay stresses how the Caribbean labour rebellions themselves, with their demonstration of the 'modernity' of the mass of working people in the West Indies and apparent vindication of the Marxist theory of permanent revolution, played their part in the shaping of James's majestic The Black Jacobins.
Faith Smith's analysis, in Creole Recitations, of the nineteenth-century scholar John Jacob Thomas's often contradictory allegiances offers us a way of reading the counterintuitively parallel career of the poet Eric Roach a century later. Roach is the subject of Laurence Breiner's monograph Black Yeats: Eric Roach and the Politics of Caribbean Poetry (2008). The positions Smith and Breiner ascribe to Thomas and Roach, respectively, articulate an enduring Caribbean contradiction between an aspiration to erudition on the one hand and the urgency of self-representation on the other. This essay argues that by obscuring the full range of Thomas' positions, which Smith's study so fully recuperates, and denigrating those same positions in Roach's work, which Breiner's study resuscitates, nationalist elites obfuscate their own connections to the full range of colonial and nationalist values by which they, too, have been influenced.
This essay uses the three interlocutors' reflections to return to Creole Recitations, and to reconsider Thomas's nineteenth century as an arena for thinking about Caribbean male intellectuals' self-fashioning and desire, diaspora and degeneration, the sexual politics of creolization, and what it means to think of the period as merely preceding the anglophone Caribbean's important political and cultural developments.
Faith Smith's Creole Recitations offers a feminist critique and compelling alternative to the dominant narratives of Trinidadian and black nationalism. Smith's analysis of Thomas's participation in the anglophone Caribbean public sphere of the late nineteenth century makes visible that already in the 1870s, Thomas defined creole identity as normative and national in part by contrasting it to Indian and other ethnic identities. Smith illuminates the significant role women and womanhood played in the construction of creole identity and respectable middle-class nationalism. As importantly, Smith offers 'recitation' as a model for understanding social and cultural formation in the Caribbean. In contrast to the long-held view that recitation was necessarily an alienating act of mimicry, Smith reveals that recitation functioned as a creative process used both to resist and to appropriate colonial discourse. Through it, Thomas and other Afro-Caribbean intellectuals shaped the perception and material reality of their individual, ethnic, and national communities.
Apart from the fact that it is one of very few book-length studies of a Caribbean-based British Caribbean black intellectual from the nineteenth century, and one of even fewer written by a literary studies scholar, Faith L. Smith's Creole Recitations stands out because of the light it sheds on the mechanics of anglophone Afro-Caribbean intellectual formation, self-representation, and epistemology posited in newspapers, nonfiction books, and speeches produced in the Caribbean during this period. This article is a reading of a conceptual thread that runs through Smith's book—the ways in which the approaches to transnational engagement embedded within English colonialism are at once accepted, interrogated, or utilized by Caribbean public figures in the nineteenth century. As such, Smith's book provides a way for us to situate modern Caribbean studies within an intellectual genealogy and a model for contextualizing the issues, experiences, and approaches that began to be highlighted with the advent of postcolonial studies.
