Rediscovering Puerto Rico and the Caribbean: US Strategic Debate and War Planning on the Eve of the Second World War

Island at War ◽  
2015 ◽  
pp. 3-28
Author(s):  
Jorge Rodríguez Beruff
Author(s):  
Thomas S. Davis

Samuel Selvon was a Trinidadian writer whose vivid portraits of daily life in both the Caribbean and post-Second World War England garnered international acclaim. Selvon’s episodic storytelling, vernacular narration, and stylistic inventiveness have led critics past and present to classify his writing alongside both his modernist predecessors, and his postcolonial contemporaries. Selvon was born in Trinidad in 1923 to an East Indian father and an Anglo-Scottish mother. In his own words, he grew up as a ‘Creolized West Indian’. He worked as a wireless operator for the Royal Naval Reserve during the Second World. After the war ended in 1945, Selvon relocated to Port of Spain and began his early forays into journalism, contributing to The Trinidad Guardian and serving as the fiction editor for The Guardian Weekly. Selvon’s early stories and sketches, now collected in Foreday Morning, demonstrate his early preoccupation with the details of everyday life, a preoccupation that cuts across his writings. In 1950, somewhat disenchanted with what he called the ‘very complacent and easy going’ Trinidadian life, Selvon migrated to England on a boat that also carried the Barbadian novelist George Lamming.


2010 ◽  
Vol 19 (1) ◽  
pp. 9-23 ◽  
Author(s):  
Matthew Wood

Migrants to Europe often perceive themselves as entering a secular society that threatens their religious identities and practices. Whilst some sociological models present their responses in terms of cultural defence, ethnographic analysis reveals a more complex picture of interaction with local contexts. This essay draws upon ethnographic research to explore a relatively neglected situation in migration studies, namely the interactions between distinct migration cohorts - in this case, from the Caribbean island of Montserrat, as examined through their experiences in London Methodist churches. It employs the ideas of Weber and Bourdieu to view these migrants as 'religious carriers', as collective and individual embodiments of religious dispositions and of those socio-cultural processes through which their religion is reproduced. Whilst the strategies of the cohort migrating after the Second World War were restricted through their marginalised social status and experience of racism, the recent cohort of evacuees fleeing volcanic eruptions has had greater scope for strategies which combat secularisation and fading Methodist identity.


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