Barbadian-Canadian, also found league cricket through the interpersonal networks of a tightly knit Afro-Caribbean community: When I came to Canada first, I eventually hooked up with the West Indian community people and they encourage me to you know, come out and have fun with them. So being new to the country I t’ink that was my
. I think the opponents underestimated our skills. We ol' but we not frail! It was only 20 overs. We finished and on to game two of the tournament by 11.30. Most of us West Indians playin’ with a few Indian and Sri Lankan police officers, so I cyan't say I really shocked when there was trouble, but I had hopes for the best. I knew
Bordering intimacy is a study of how borders and dominant forms of intimacy, such as family, are central to the governance of postcolonial states such as Britain. The book explores the connected history between contemporary border regimes and the policing of family with the role of borders under European and British empires. Building upon postcolonial, decolonial and black feminist theory, the investigation centres on how colonial bordering is remade in contemporary Britain through appeals to protect, sustain and make family life. Not only was family central to the making of colonial racism but claims to family continue to remake, shore up but also hide the organisation of racialised violence in liberal states. Drawing on historical investigations, the book investigates the continuity of colonial rule in numerous areas of contemporary government – family visa regimes, the policing of sham marriages, counterterror strategies, deprivation of citizenship, policing tactics, integration policy. In doing this, the book re-theorises how we think of the connection between liberal government, race, family, borders and empire. In using Britain as a case, this opens up further insights into the international/global circulations of liberal empire and its relationship to violence.
us, and perhaps two generations, who have been formed by [the cricket ethic] not only in social attitudes but in our most intimate personal lives, in fact there more than anywhere else” ( 1963 , p. 41). He continued: All of us knew our West Indian cricketers, so to speak, from birth, when they made their first century
’ good afternoon.” It end up dat he was my brother-in-law Trevor’s buddy, and it wasn’t a baker’s uniform but cricket clothes he wearing. I couldn’t believe my eyes. I say “You play cricket?”, stunned. I thought he’d say, “You know, just a few West Indians get together every once in a while
the Monday. One black Antiguan-American player from the New York team referred to his first trip to Canada as “such a good party. Could hardly believe we were in Canada. So many other West Indians came [to watch the game]. The music, food, the weather even! I told my boys we gotta come back. We been coming back each year since 1981.” These long-standing travel traditions are central to the making of
an exceptional player by their [Canadian] standards. There were lots of guys at my level back home … I played for the Ontario team and the Canadian national team versus the USA for three to four years, but at that time it was 80–90% West Indian. Even the selectors were West Indian … I was selected to play for Canada in the World
by this very aspect of conquest. Portal civilisations create institutions and practices of power capable of extensive contacts and relationships without conquest of vast territories. To be sure, they build empires and extend spheres of commerce, culture and travel in which explicit power is created. My synopses of the Venetian Mediterranean (during the era of Venice’s naval dominance) and the Omani West Indian Ocean (with its flows of slave trading) are indicative of the balance of engagement and explicit power. Nonetheless, they are distinct from oceanic
the way down to Madagascar are underestimated in the historiography (Paine, 2013: 268–72). Undoubtedly, as Nicolini has argued, they contextualised Swahili integration into Omani commerce. Conjoined circuits of Saharan trade, created by the empires of the Niger Delta and Ethiopia in earlier centuries, formed the backdrop of zones of contact, communication and exchange with Islamic and Christian civilisations. The importance of historical trades for commerce and state formation in the West Indian Ocean has also been underestimated. As elsewhere, cross
to explain the invisibility of women of colour in narratives of nationalism, postcolonialism and diaspora: “it is because she is ‘somewhere else, doing something else’ in less territorial transnational spaces” (Stephens, 2005 , p. 17) that the wife, mother, or girlfriend is ignored. Violet Showers Johnson found of “West Indian” cricket in Boston in the early 1900s, that girls and women were critical