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Jamaica kincaid first time seeing england essay
Concerns with cultural identity
Discussion of cultural identity
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Jamaica Kincaid's essay On Seeing England for the first Time
"It's shit being Scottish! We're the scum of the fucking earth! Some people hate the English. I don't. They're just wankers. We're the ones what were colonised by wankers. We couldn't even pick a decent bunch of people to be colonised by."
-Irvine Welsh, Trainspotting
The cultural ties to empire are not so easy to efface as the political ones. This is perhaps one of the most important lessons the world has learned from the mass movement towards independence on the part of European colonies in the past half-century. Even we Americans, more than two hundred years after having rejected the British monarchy and all it stands for, are forever poking our noses in the supermarket tabloids to find out what crisis either Diana or Fergie is embroiled in this week. Have we progressed so little? Don't we owe it to ourselves to pay our own culture the tribute which is its due?
This is one of the many questions that Jamaica Kincaid's essay, "On Seeing England for the first Time," raises. Being a "colonial" herself, she is forever being forced to question where her cultural loyalty should lie. Is she first and foremost an Englishwoman? An African? An Antiguan? Kincaid's essay is an attempt to come to terms with her own identity by exploring the influence of a colonial culture on her daily life as a child as well as on her education. She inundates the reader with "English images," just as she was once inundated with them as a schoolgirl. We sicken of the surfeit of imagery just as she must have when every waking moment, an image of England somehow wormed its way into her consciousness. "Made in England . . . those three words . . . ran through every part of my life, no...
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...e United States for some years, she has maintained her Antiguan citizenship. Her writings, including "On Seeing England for the First Time," are all examinations of her own past and her cultural identity. Even though she has left her island home, she is actively engaged in a struggle to achieve a synthesis of what is English and what is African in her origins. Through her writings, Kincaid attempts to assert her present self-an Antiguan woman-and all that her present self signifies. Perhaps such a synthesis-or even just the struggle for it-is the best that any of us can hope for.
Works Cited
Gordimer, Nadine. "Where Do Whites Fit In?" Hoy and DiYanni. 292-298.
Hoy, Pat C. II and Robert DiYanni, eds. Encounters: Readings and the World. 1st ed. New York: McGraw-Hill, 1997.
Kincaid, Jamaica. "On Seeing England for the First Time." Hoy and DiYanni. 351-360.
...her and daughter goes deeper than the surface, where mother daughter banter seems normal in this day and age. In actuality, during this oppressive state between Britain and the Caribbean, the mother favored British lifestyle and all that was affiliated with it, yet in opposition, the girl was anti- imperialism, therefore causing conflict among each other. In what seems to be a sort of monologue, “Girl” goes onto contain a theme involving political overtones less apparent and contrary to that of “A&P.”
Imagine your culture being thrown aside and a new one was all that was taught to you? How would you react to it? In this story the author, Jamaica Kincaid, is talking about how she reacted to this and what happened to her. The author grows up in a place where England colonization had taken place. She grew up in Antigua, a small island in the Caribbean. She is taught all her life about England, a place she has never seen. At an early age she started to realize that the English had taken over her culture. After many years of hating this country she had to see the place that had taught her a different culture and ideas. When she arrives there the hate for the country tripled and she starts to pick apart the entire place and everywhere she goes. As she moves through the countryside her feelings of hate start to show them self’s in her thought and words. The feeling of deja vu, she has been there before, starts to come in after all of the years of maps and description of the foreign land.
Abcarian, Richard. Literature: the Human Experience : Reading and Writing. : Bedford/Saint Martin's, 2012. Print.
For the purpose of this chapter, these words by Stephen Vincent Benet in his foreword to Margaret Walker’s first volume of poetry, For My People (1942) are really important. They give an idea about the richness of the literary heritage from which Walker started to write and to which she later added. This chapter is up to explore those “anonymous voices” in Walker’s poetry, the cultural and literary heritages that influenced her writings. Margaret Walker’s cultural heritage, like her biological inheritance, extends back to her ancestors in Africa and the Caribbean. It is quite genetic, something she got by birth; which is quite there just by being African American. Echoes of ancient myths, lost history, mixed bloods, and complex identities are brought about along with the skin colour and the racial origins.
DiYanni, , Robert . Walker, Alice. “Everyday Use.” Literature: Reading Fiction, Poetry, Drama, and the Essay. 4th. New York: McGraw Hill, 1998. 408-413. Print.
The British abolished the slave trade in 1807 and slavery in 1833; however, the French did not abolish slavery until 1848, due to many differences between the two countries, especially during the late eighteenth and early nineteenth centuries. The British generally understood the mindset of their slaves to a greater extent than the French, and by showing the British people the horrors of slavery they abolished it fifteen years before the French. According to Hochschild, the British were able to sustain a powerful and successful abolition movement because of their superior, widespread media and literature, and their complete absence of censorship. On the other hand, France lacked these stimuli for abolishing slavery, and they were also preoccupied with their own French Revolution of 1789 and the Haitian Revolution of 1791. Also, the monarchy before the French Revolution used royal censors, and after Napoleon took power in 1802, he employed an overwhelming amount of censorship that fully stifled the growth of literacy and prevented the spread of media and abolition literature in France. France's abolition movement was slower to develop than Britain's because the French citizens did not possess as much knowledge about slavery due to censorship, an inferior media system, and less widespread abolition literature, causing the population to have less motivation for the abolition of slavery.
Pratt, Mary Louise. “Arts of the Contact Zone.” Ways of Reading 8th Edition. Eds. David Bartholomae, A.P. New York: Bedford/St. Martin’s. 2008. 499-511.
Griffin, Susan. “Our Secret”. Ways of Reading Eds. David Bartholomae and Anthony Petrosky. Sixth edition. Boston. New York: Bedford/St. Martin’s, 2002.
2nd ed. of the book. New York: St. James Press, 1995. Literature Resource Center -. Web.
Abcarian, Richard, Marvin Klotz, and Samuel Cohen. Literature: the Human Experience. Boston, MA: Bedford/St. Martins, 2010. Print.
Winthrop had decided to leave England to found a godly community in the new world. Like most Puritans, Winthrop was extremely religious and subscribed fervently to the Puritan belief that the Anglican Church had to be cleansed of Catholic ritual. Winthrop was convinced that God was going to punish the English Puritans for its heresy against God. As the leader of the party heading for the new world he believed in creating a society based on a moral code that was rooted in the bible. Winthrop and the other Puritans hoped to establish in the new world a pure church that would offer a model for the churches in England, thus purifying the Anglican Church from within. "They sought homogeneity, not diversity, and believed that the good of the community outweighed protecting the rights of its individual members".
To show how stories can affect colonialism, we will be looking at British authors during the time of colonialism. During this period of British colonialism, writers like Joyce Cary, author of “Mister Johnson” wrote novels about Africa and more specifically, a Nigerian named Johnson. Johnson in this novel is represented as “[an] infuriating principal character”. In Mr. Cary’s novel he demeans the people of Africa with hatred and mockery, even describing them as “unhuman, like twisted bags of lard, or burst bladders”. Even though Cary’s novel displayed large amounts of racism and bigotry, it received even larger amounts of praise, even from Time Magazine in October 20, 1952. The ability to write a hateful novel and still receive praise for it is what Chinua Achebe likes to describe as “absolute power over narrative [and...
Throughout history people have used marijuana for its dried leaves, flowers, stems, and seeds to relieve pain, stress, and other medical issues from one’s life. Within the recent years it has become one of the most debated issues in the United States. In the 1930s, the U.S. Federal Bureau of Narcotics (now the Bureau of Narcotics and Dangerous Drugs) claimed that marijuana was a “gateway” drug and was a powerful, addicting substance. During the sixties marijuana became a symbol for rebellion against authority so it became very popular by college students and “hippies”. So in 1982, Drug Enforcement Administration increased pressure on drug farms and houses which decreased the use of marijuana. In the past twenty years marijuana has become a
Griffin, Susan. “Our Secret”. Ways of Reading Eds. David Bartholomae and Anthony Petrosky. Sixth edition. Boston. New York: Bedford/St. Martin’s, 2002.
to those who follow it. In The Puritan Dilemma, by Edmund S. Morgan, the author writes about