Abstract:
This project calls for a renewed consideration of Mary Prince's 1831 Caribbean slave narrative in critical readings of 20th-century women's migration novels. Specifically, I offer readings of how the signs "gender" and "labor" are strategically deployed and manipulated in contexts of migration. Such deployments and manipulations suggest that the notion of "authenticity," often used in feminist and postcolonial readings of women's narratives, is too narrow a construct to be as productive in literary scholarship as it has been assumed. To lend textual specificity to these elements, After Mary Prince examines the ways in which Prince's History establishes a precedent for 20th-century novels where migration shapes understandings of work and gender, effectively destabilizing labels of "authenticity." Published for the first time only two years before England put its 1833 Emancipation Bill into effect, Prince's narrative was both laden with the Anti-Slavery Society's editorial agenda and subjected to legal scrutiny that questioned the text's veracity as well as Prince's own "feminine" moral character. This series of textual and sociohistorical impediments is central to my consideration of agency and how it is simultaneously created and de-centered in 20th-century women's migration narratives. My focus lies within the Caribbean and the American South, where movement is cast in terms of escape and return, and where geographical context stages complicated formations of cultural expectation, memory, and identity. Specifically, in relation to Prince's History, the chapters focus on Zora Neale Hurston's Their Eyes Were Watching God; Gloria Naylor's Mama Day; Maryse Condé's I, Tituba, Black Witch of Salem; and, as an epilogue, Edwidge Danticat's recent work The Dew Breaker. These texts perpetuate key questions of how gender and labor mutually construct, even as they struggle against, each other. This project contends that these narratives are useful counter-examples to current strands of race and gender theory that, even in the name of empowerment and liberation, maintain problematically singular tropes of "authentic" identity categories.
