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different value judgements placed on this cooperation. See, for example, Markia Sherwood, ‘Elder Dempster and West Africa 1891–c.1940: The Genesis of Underdevelopment’, International Journal of African Historical Studies , 30, 1993 , pp. 253–76 for a particularly negative spin, while P.N. Davies, ‘The Impact of the Expatriate Shipping Lines
her fellow Caribbeans, perhaps even that is something that is more common in the West Indies rather than is customarily acknowledged. Bill Schwarz raises in his introduction the question of what is specific to the West Indian expatriate situation, asking if, as well as similarities, there are differences between West Indian and other colonial immigrants. Perhaps one difference lies here. Almost
, anti-colonial newspaper would republish articles from The Times Literary Supplement ?) 38 The West Indian novel, the product of the Smollets and the Fieldings (as Lamming liked to think it) of the new Caribbean nations, was for a time at least an expatriate form. What happened with the literary magazines, with political newspapers, with the novel, was repeated across the culture as a whole. Many fissures opened up as a
nuanced thread in his fiction: the sense of unease and exile the colonial subject may experience in England. This is a pervasive preoccupation of West Indian writers who treat Caribbean immigrant and expatriate experience in Britain. Naipaul has pointedly dissociated himself from West Indian social and political communities and their late modern histories both in the Caribbean and in Europe, preferring
-confederation Newfoundland, the USA, Bermuda, the Bahamas and India, the IODE was restricted to Canada. In the USA the Daughters of the British Empire consisted of a small number of loyal chapters on the eastern seaboard. In common with women involved in Bermuda and the Bahamas, they were largely British ex-patriates. 16 Alternatively, in India in 1905 Miss Susie Sorabji, a Parsee Christian teacher, organized the Kaiser
, although only in the widest possible sense could these be seen as missionary. The Society for Promoting Christian Knowledge was formed in 1699, ostensibly to publish religious works, but later provided limited financial support for missionary work in South India. And the Society for Propagation of the Gospel in Foreign Parts, formed in 1701, supported chaplains to expatriate communities abroad. Missionary
himself’ the colonial expatriate is convinced that only people of his own type can possibly rule – and this insistence is only made more strident by his encountering in the West Indies ‘a thoroughly civilised community, wearing the same clothes that he does, speaking no other language but his own, with its best men as good as, and only too often, better than himself’. 52 James went on
, no. 4 (December 2009 ): 599–617; Andrew Thompson, ‘The Language of Loyalism in Southern Africa, c. 1870–1939’, English Historical Review 118, no 477 (2003): 617–50; Dubow, ‘How British Was the British World?’; John Lambert, ‘The Last Outpost: Natalians, South Africa, and the British Empire’, in Settlers and Expatriates: Britons over the Seas , OHBE Companion Series