By B. Mehta
Notions of id, Diaspora, and Gender in Caribbean Women's Writing makes use of a distinct 4-dimensional lens to border questions of diaspora and gender within the writings of ladies from Martinique, Guadeloupe, and Haiti. those divergent and interconnected views contain violence, trauma, resistance, and elevated notions of Caribbean id. In those writings, diaspora represents either a wound created by way of slavery and Indian indenture and the discursive praxis of defining new identities and cultural probabilities. those framings of id supply inclusive and intricate readings of transcultural Caribbean diasporas, specially by way of gender and minority cultures.
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Extra info for Notions of Identity, Diaspora, and Gender in Caribbean Women's Writing
As a discourse aimed at transcending prejudice, marginalization, and racialized antagonisms, indianité calls for the insertion of Indianness within a broader spectrum of Guadeloupean identity to overcome cultural parochialism and engage in a truly transformational deliberation of French Caribbean identity. In other words, indianité provides the text for a revised creolization in which Diasporic Identities in Francophone Caribbean Women’s Literature O 21 Indianness is not assumed or imagined but actively demonstrated in everyday praxis.
These individuals demonstrate another kind of heroism inscribed within a complex abjection and resistance dialectic that also uncovers the maternal roots of history at the same time. The novel raises many questions that provide the conceptual framework for my analysis. How does an author articulate a silent history by exposing the birth pangs of revolution? How does she memorialize these invisible heroes and heroines by unveiling the shroud of secrecy surrounding the history of slavery in colonial Saint-Domingue?
Rape and pain inflicted on the genitals are among the most common forms of torture” (2004). Torture grafts a patriarchal map on the female body in the form of visible scars, lacerations, and ripped flesh to indicate how codes of torture reveal an active-passive gender dialectic. Within this structure, men do the whipping for the most part7 and women carry the permanent imprint of these masculinist markings. For this reason, a slave commander can repeatedly flog a pregnant woman by desensitizing himself to the suffering that he does not share with her.