"Nation and Migration: The Politics of Space in the South Asian Diaspora" (Book Note)

 

In recent years, diaspora studies have gained prominence in anthropology and sociology, becoming a focal point due to the ongoing processes of migration and globalization. Diasporic populations offer researchers a relatively new field to explore, generating fresh empirical data and providing a lens through which major theoretical issues like nationalism, ethnicity, and identity can be addressed. This trend is evident in the volume under review, which focuses on the diverse 'South Asian' diaspora, spanning locations from Trinidad to the UK and representing a variety of experiences and cultural contexts.

 

The introduction by Peter van der Veer suggests that South Asian diasporas have given rise to distinct 'politics of space' through two key articulations: that of nation and migration, emphasizing spatial boundaries, and that of nation and religion within various South Asian nationalisms, leading to the 'ethnicisation of religion.' For instance, John Kelly's essay on Fiji illustrates how religious identity plays a central role in forming both an indigenous 'Fijian nation' (historically Christian) and an 'Indian nation' (Hindu). The study shows how divisions based on ethnicity, race, or language can transform into fervent religious identities, deployed in political struggles over state or economic control. It also sheds light on the global dissemination of modernized Hindu sects among diasporic populations through organizations like ISKCON and the Sai Baba mission.

 

Similarly, Steven Vertovec compares the ethnicization of religion among Hindus in Trinidad and Britain, examining the institutionalization of Hinduism among Trinidadian Indians and its ties to political mobilization during decolonization. Aisha Khan's contribution focuses on struggles over representation and identity within the divided Muslim community in Trinidad, emphasizing the shift from discourse about cultural origins to one about Islamic authenticity and purity.

 

A distinct perspective is presented by Madhavi Kale's article on the construction of 'Indian culture' in colonial British Caribbean. The essay highlights that state characterizations of Indian indentured labor were not only influential in colonial governance but also contributed to later constructions of the Indian community. This piece emphasizes the importance of situating academic discourses on cultural continuity within their political-historical contexts.

 

As van der Veer suggests, the opposition between nation and migration, involving the crossing of national boundaries, serves an ideological function by anchoring the concept of a nation in physical space. Verne Dusenbery's essay on Sikh nationalism delves into the theme of territoriality, questioning why the construction of a Sikh homeland was necessary for the existence of the Sikh diaspora. Dusenbery explores how individuals identified as diverse 'Punjabis' outside India were transformed into 'Sikhs,' emphasizing religious identity over regional identity. This shift naturalized their connection to a homeland, portraying Sikhs as an 'ethno-territorial community' bound by ties to their supposed homeland, a potent means of identity formation. Interestingly, the interest in Khalistan among diasporic Sikhs was more about positioning themselves within the discourse of multiculturalism in Canada, which recognized only 'national' cultures, rather than an actual desire to return to the homeland.

 

Other essays in the collection explore identity formation within diasporic communities. Slyomovic's essay on the Muslim World Day Parade in New York City focuses on performance and contestation related to public displays of culture. Westwood's essay on South Asian masculinities in Britain illustrates local negotiations between different 'diasporic' groups. Khandelwal's contribution provides demographic and historical information on the formation of the Indian community in Queens, New York. Parminder Bhachu's essay traces the cultural evolution of dowry practices among Punjabi Sikhs in the UK, linking choices of dowry items to shifting class locations and illustrating how consumption styles reflect cultural transformation within a multi-ethnic society.

 

However, some doubts arise. Firstly, the concept of a 'South Asian diaspora' is questioned, considering whether it is a convenient construct that may obscure more than it reveals. The definition of diaspora becomes complex when the nation itself is a nineteenth-century construct, and the term is applied to communities that migrated before the concept of Indian nationality existed. Secondly, the focus on the 'politics of space' prompts doubts about whether these essays reflect a Foucaultian politics of space or people vying for spaces in an increasingly place-less world. The concern is that discussions about space, place, nation, and ethnicity might divert attention from the concrete individuals who shape and compete for these places and identities through their social practices. Nevertheless, the collection of high-quality essays provides valuable material for reflecting on these critical issues.

 

 

 

 

 

 

 

 

 

Brent Hayes Edwards, " The Practice of Diaspora" (Book Note)

 

While the trans-Atlantic connections between Africa, Europe, and the Americas have long been a subject of study, the recent resurgence in interest, particularly among younger scholars, can be largely attributed to the impact of Paul Gilroy's seminal work, "The Black Atlantic: Modernity and Double-Consciousness" (1993). As a sociologist trained in cultural studies, Gilroy argued for a diasporic model of cultural connection to comprehend the similarities and differences among black communities around the Atlantic. His work proposed the concept of "counter-modernity," challenging Western humanism and its institutions. While Gilroy's argument was both exciting and frustrating, particularly for its lack of empirical engagement, it played a pivotal role in reshaping the history of the Atlantic world.

 

"The Practice of Diaspora" by Brent Hayes Edwards situates itself between the theoretical and empirical approaches. Edwards, a literary scholar, focuses on contemporary cultural debates with a specific historical goal: to recover and analyze the trans-Atlantic relationships that developed among black intellectuals during the interwar period. Unlike Gilroy, Edwards adopts a more chronologically focused and empirically grounded approach, emphasizing Paris and the Francophone world. His methodology emphasizes language, translation, and the role of literary work in creating linkages and a common black sensibility in the Atlantic world, using sources such as journals, anthologies, and book prefaces to demonstrate that black internationalism was a tangible outcome of correspondence, translation, and other written practices.

 

In Chapter 1, Edwards discusses his sources and method, highlighting his commitment to "anti-abstractionist uses of diaspora" and introducing the notion of "ddcalage" to interpret how diaspora functions, emphasizing the disjuncture of time and distance inherent in any understanding of diaspora. Chapter 2 explores the correspondence between Rend Maran, the Martinican poet, and Alain Locke, the African-American writer and critic. Their relationship, sparked by Maran's influential work "Batouala," reveals the complexities of being black, a French citizen, and a colonial administrator in Africa. Chapter 3 delves into the life of Paulette Nardal, a Martinican in Paris who founded the bilingual journal "La Revue du monde noir" and hosted a weekly salon for black university students and visiting writers from Harlem, adding a significant gender dimension to Edwards's historical analysis.

 

In Chapter 4, the focus shifts to a detailed exploration of a single text, Claude McKay's novel "Banjo" (1929). Set in the port city of Marseilles and depicting black workers and drifters, Edwards discusses the novel's significance in creating a view of vagabond internationalism. Despite its promise of a black cosmopolitanism from below, this vision remains unfulfilled. Chapter 5 extends the proletarian theme by examining the collaboration between George Padmore and Tiemoko Garan Kouyaté through their connections with the Soviet Comintern. This final chapter intertwines black internationalism, anticolonialism, and Marxist-Leninism.

 

Kouyaté, born in Segu, Mali, emerges as a fascinating figure, expressing his wish to C. L. R. James that "Trotsky was a black man." Kouyaté's story becomes an allegory for activist-intellectuals, characterized by piercing ideas and imaginative effort but lacking institutional support. Edwards poignantly notes the fragility of connections, such as a momentary possibility of collaboration between Kouyaté and W. E. B. Du Bois that remains unrealized.

 

The detailed insight and verve that Edwards brings to this history reveal a conceptual and empirical richness uncommon in similar studies. While familiar figures like Du Bois, James, and Garvey make appearances, Edwards's committed exploration of lesser-known figures like Maran, Nardal, and Kouyaté adds excitement to the study. Even figures like Nguyen Ai Quoc (later Ho Chi Minh) are present through their relationships with Lamine, Senghor, and others in the Union Intercoloniale.

 

Some historians may have reservations about "The Practice of Diaspora." It reads more like a series of essays than a sequence of chronological chapters, with occasional digressions into conceptual discussions that might feel dense with names and jargon. Additionally, the concept of "décalage," while causal, is not fully developed as a historical theory. The focus remains on "publication" history rather than "event" history, and a broader pattern beyond these tenuous links may not fully materialize.

 

 

 

 

 

 

 

 

 

 

Brent Hayes Edwards, " The Practice of Diaspora" (Book Note)

 

While the trans-Atlantic connections between Africa, Europe, and the Americas have long been a subject of study, the recent resurgence in interest, particularly among younger scholars, can be largely attributed to the impact of Paul Gilroy's seminal work, "The Black Atlantic: Modernity and Double-Consciousness" (1993). As a sociologist trained in cultural studies, Gilroy argued for a diasporic model of cultural connection to comprehend the similarities and differences among black communities around the Atlantic. His work proposed the concept of "counter-modernity," challenging Western humanism and its institutions. While Gilroy's argument was both exciting and frustrating, particularly for its lack of empirical engagement, it played a pivotal role in reshaping the history of the Atlantic world.

 

"The Practice of Diaspora" by Brent Hayes Edwards situates itself between the theoretical and empirical approaches. Edwards, a literary scholar, focuses on contemporary cultural debates with a specific historical goal: to recover and analyze the trans-Atlantic relationships that developed among black intellectuals during the interwar period. Unlike Gilroy, Edwards adopts a more chronologically focused and empirically grounded approach, emphasizing Paris and the Francophone world. His methodology emphasizes language, translation, and the role of literary work in creating linkages and a common black sensibility in the Atlantic world, using sources such as journals, anthologies, and book prefaces to demonstrate that black internationalism was a tangible outcome of correspondence, translation, and other written practices.

 

In Chapter 1, Edwards discusses his sources and method, highlighting his commitment to "anti-abstractionist uses of diaspora" and introducing the notion of "ddcalage" to interpret how diaspora functions, emphasizing the disjuncture of time and distance inherent in any understanding of diaspora. Chapter 2 explores the correspondence between Rend Maran, the Martinican poet, and Alain Locke, the African-American writer and critic. Their relationship, sparked by Maran's influential work "Batouala," reveals the complexities of being black, a French citizen, and a colonial administrator in Africa. Chapter 3 delves into the life of Paulette Nardal, a Martinican in Paris who founded the bilingual journal "La Revue du monde noir" and hosted a weekly salon for black university students and visiting writers from Harlem, adding a significant gender dimension to Edwards's historical analysis.

 

In Chapter 4, the focus shifts to a detailed exploration of a single text, Claude McKay's novel "Banjo" (1929). Set in the port city of Marseilles and depicting black workers and drifters, Edwards discusses the novel's significance in creating a view of vagabond internationalism. Despite its promise of a black cosmopolitanism from below, this vision remains unfulfilled. Chapter 5 extends the proletarian theme by examining the collaboration between George Padmore and Tiemoko Garan Kouyaté through their connections with the Soviet Comintern. This final chapter intertwines black internationalism, anticolonialism, and Marxist-Leninism.

 

Kouyaté, born in Segu, Mali, emerges as a fascinating figure, expressing his wish to C. L. R. James that "Trotsky was a black man." Kouyaté's story becomes an allegory for activist-intellectuals, characterized by piercing ideas and imaginative effort but lacking institutional support. Edwards poignantly notes the fragility of connections, such as a momentary possibility of collaboration between Kouyaté and W. E. B. Du Bois that remains unrealized.

 

The detailed insight and verve that Edwards brings to this history reveal a conceptual and empirical richness uncommon in similar studies. While familiar figures like Du Bois, James, and Garvey make appearances, Edwards's committed exploration of lesser-known figures like Maran, Nardal, and Kouyaté adds excitement to the study. Even figures like Nguyen Ai Quoc (later Ho Chi Minh) are present through their relationships with Lamine, Senghor, and others in the Union Intercoloniale.

 

Some historians may have reservations about "The Practice of Diaspora." It reads more like a series of essays than a sequence of chronological chapters, with occasional digressions into conceptual discussions that might feel dense with names and jargon. Additionally, the concept of "décalage," while causal, is not fully developed as a historical theory. The focus remains on "publication" history rather than "event" history, and a broader pattern beyond these tenuous links may not fully materialize.