This book analyses black Atlantic studies, colonial discourse analysis and postcolonial theory, providing paradigms for understanding imperial literature, Englishness and black transnationalism. Its concerns range from the metropolitan centre of Conrad's Heart of Darkness to fatherhood in Du Bois's The Souls of Black Folk; from the marketing of South African literature to cosmopolitanism in Achebe; and from utopian discourse in Parry to Jameson's theorisation of empire.
I am suggesting, then, that cultural study of blacktransnationalism could
benefit from greater attention to the circuits of capital within and against
which Africans and diasporic black peoples operated. Contemporary
analysis of other diasporic communities and their transnational cultures
– including Aihwa Ong’s work – has significantly foregrounded these economic structures and diasporic agency within them.27
Black Atlantic studies could also give greater attention to alliances that
were primarily political rather than racial. As Robin
and social club.
Michelle Stephens ( 2005 , p. 14)
draws from C. L. R. James’ work to discuss the homosocial
“routes” transnational Caribbean intellectuals of the
early twentieth century followed; they created “a blacktransnational community as black men travelling in colonial space in a
common state of desiring, desiring freedom, language, community –
and each other.” The