Love_and_Loss_in_Caryl_Phillips__Crossing_the_River_

University of Stuttgart American studies Winter term 2008/2009 G3: Remembering Slavery Instructor: Dr. Elfi Bettinger Love and Loss in Caryl Phillips “Crossing the River” -Importance of Diaspora- Table of Contents 1. Introduction p. 3-4 2. Chapter one p. 4 1. Love p. 4-5 2. Loss p. 6-7 3. Re-Memory p. 7 3. Chapter two p. 8 3.1. Love p. 8 3.2. Loss p. 8-10 3.3. Re-Memory p. 10-11 4. Chapter three p. 11 4.1. Love p. 11-12 4.2. Loss p. 12-13 4.3. Re-Memory p. 13-14 5. Chapter four p. 14 5.1. Love p. 14-15 5.2. Loss p. 15-17 5.3. Re-Memory p. 17 6. Conclusion p. 17-18 1. Introduction Diaspora always means loss. Loss of culture, loss of family, loss of home. So what has this to do with Caryl Phillips novel' Is there any kind of Diaspora involved' In how far is it important for the novel' These are quite important questions for my essay which will show the significance of love and loss and therefore a part of Diaspora in Philips Crossing the River. What all of Phillips main characters have in common is that they all – also Hamilton- have to endure the loss of beloved persons. My task in this essay will be to prove that they all have to experience Diaspora in this way, even though some of them are already free in their time or never where slaves like Hamilton who is a white slave trader. Diaspora is the main theme of the novel which keeps together the four kind of different stories in the four chapters. This is shown in the symbol of the three sold siblings who live in different times and places and who all have different stories to tell and surely do not know each other. The narrator tells us already on the first page: “I sold my children. I remember.”[1] Hamilton figures to this concept, because he is the slave trader to which the unnamed father sold his children. Due to this he needs to be a part of the novel. After love and loss also remembering or re- memory is a quite important aspect of Diaspora as already mentioned in the excerpt above. In this novel the loss of beloved persons is mostly demonstrated through the memory of the characters. Therefore also memory will be analysed later on in this essay. It will be shown that especially the story about Travis consists only of Joyce’s memory of him and their child Greer. Of course there are a lot more aspects of Diaspora, like loss of identity, re-establishing identity and separation, but these will be left out in my essay or just briefly mentioned in order of not having a too wide spread topic which then could only be treated superficial. My first topic to deal with will be love in every chapter, because this forms the basis of my other topics in a certain way which will be deeper analysed further on in this text. 2. Chapter one The first chapter deals with Hamilton Williams who is a freed slave sent to Liberia by his former master Edward in order to build up a Christian colony in his home country Africa. The problem is that Nash even if Liberia means freedom for him, misses his former master and his life in America to which he was used to. 2.1. Love It is difficult to tell what kind of love connects the two of them. On the one hand in his letters Nash always addresses Edward as his “Dear Father”[2], therefore it could be kind of father and son relationship, because Edward treated his slaves good and became a father figure for Nash who maybe did not know his biological father. Furthermore we learn from Nash’s letters that he sees his former environment in America, especially Edwards’s brother as his own family members in some way. He writes to Edward after receiving an answer from him: “I am sad to learn that your brother has been called to his long and happy home, but reassured by the information that his was only a short illness of ten to twelve hours. That your good lady wife, Amelia, still enjoys rude health must be a great blessing for you. I would be happy if you could give her my regrets, and inform her that there are many in this dark country of Liberia for whom she represents the highest achievement in womankind. … Whatever your reasoning, I am overjoyed to receive news of my friends and family, with the one obvious exception. “[3] It is obvious that Nash regrets the death of Edwards’s brother and as if it would have been his own brother he is glad to hear that it was a fast death and the dying did not have to endure a long torture. This surely points to a familiar or friendship relationship, at least from Nash’s point of view. On the other hand there are a lot of small hints that Nash and Edward have a deeper relation to each other than this. The “one obvious exception”[4] seems to point straight at Edwards’s wife who ironically Nash hopes to be in good conditions. Therefore it could be that these two men have a homosexual relation to each other, because a former slave normally would never say about his master, even if he is a friendly one, “How good the Almighty is to have blessed you with such a master as this, for there is not another under Heaven such as your master.”[5] It nearly seems that Nash is grateful that he has been a slave just for meeting Edward who he would never have met without being enslaved. Of course it could just mean that Nash is thankful for being treated well by his master, but the number of statements like this and their intensity could easily be interpreted as a homosexual relation. Moreover Nash writes to Edward: “You are ever present in my affections.”[6] This is for sure something you would tell your lover, but never your master. Of course there are a lot more of these ambiguous statements in Nash’s letters like “I am ever hopeful that we might see each other's faces again in the flesh, but if the Lord has ordained it otherwise, then I trust that we shall be amongst that number that John saw surrounding the Throne of the Lamb, where sorrow, pain and death are neither felt nor feared no more. “[7] No matter weather Nash’s love is close like a son to his father or homosexual, in this excerpt it seems that Nash wants to express that his love is kind of eternal, because he emphasizes that they will be reunited in heaven, if they can not be during their life. Thus it appears that Nash’s feelings for Edward are quite strong and nearly unshakeable. Nevertheless the two of them are separated and have to experience and endure this part of Diaspora until the end of chapter one and Nash’s resignation. 2.2. Loss Nash’s biggest hardship in Liberia is that he can not be with Edward. He does not only loose his used environment of America, but also his psychological parent, his confidant and maybe his lover. As said before loss and separation are important aspects of Diaspora, indeed, Nash has to endure this after being freed though he can not free his mind of his master Edward. Furthermore Nash is no longer a slave, but a free citizen of Liberia and therefore needs to establish himself a new identity, because he lost his old identity by being freed by Edward. The problem Nash has to deal with is that he lost everything he was used to and tries to build up a new identity that would please Edward instead of Nash himself. Identity for Nash seems to be the greatest loss in his life and therefore he tries to hang on to Edward can not help him, because he does not receive Nash’s letters in which he bangs first for financial support, and later on just for spiritual guidance from his confidant, that would help him to establish a new self: “Why your heart remains hard against me is a mystery which has caused me emotions of great distress. But so it must be. I can never guide your hand. “[8]. This means that Nash does not receive any guidance from Edward, because he mostly does not even answer his letters. Therefore Nash has also lost his spiritual guide and teacher he would have needed to deal with the new situation in Liberia. This is not the only time Nash tries to get in contact with his beloved Edward he lost: “If, dear Father, these lines should find you in the land of the living, I will be more than glad to hear from you. I have written many letters to you at different times across the breadth of the last few years, and yet you seem reluctant to engage with me.”[9] Even when he tells Edward that “The truth is, our religion, in its purest and least diluted form, can never take root in this country. “[10], Edward does not help him with his heavy task. This separation between Nash and Edward is surely a result from Diaspora and therefore also Nash’s loss of Edward takes part in his experience of African American Diaspora. Everything that is left of Edward for Nash is his memory of him. 2.3. Re- Memory Re- Memory is a result of Diaspora, because without loss there would not be any re- memory of a person, a place or a culture. Mostly this is everything that is left for the victims of Diaspora. For Nash his re- memory consists of his American home which he had to leave behind. Due to his master Edward who always treated him well, he also in freedom wants to be a good Christ and an educated man. He even tries to establish a colony that is like his home and convert the others there. Furthermore Nash has the memory of Edward himself which kind of pushes him forward and helps him to live as Edward thought him until the end of this chapter when he gives up on Edward and with him on everything he learned in America. Therefore he tells Edward in his last letter “That my faith in you is broken is evident. You, my father, did sow the seed, and it sprouted forth with vigour, but for many years now there has been nobody to tent to it, and being abandoned it has withered away and died. Your work is complete. “[11]. With this resignational lines Nash gives up his hope, his re-memory of Edward, and his life. Soon after having written this letter Nash dies and Edward who comes to Liberia is too late to see him once more alive. For Nash Diaspora means that he had to leave America and Edward behind and due to this loss he could not establish a new identity without Edwards’s spiritual guidance, nor a native African, because his life ends nearly in the moment he gives up on Edward. 3. Chapter two The second chapter tells Martha Randolph’s story. After being sold away from her husband and her daughter she runs away and pioneers northwards. 3.1. Love The love that Martha feels is always said to be the strongest love on earth: The love of a mother to her child. Of course Martha also has strong feelings for her husband Lucas and later on for Chester, but nevertheless the most important person in her life is her daughter Eliza Mae. Although Martha could not protect her daughter from a live in slavery or from being sold, she would do everything for her beloved daughter. She even pioneers towards California although she is too old and too weak for such a journey because she hopes to find her child there: “My daughter. The energy of youth once more stirred within her. I know I’m going to find my child in California.”[12] To find Eliza Mae is Martha’s only hope and the only thing she desires in her life to become happy again. Her child gives her straight even if she is not there, because Martha knows that it is difficult to find her daughter, but for her whole life she does never give up on it. The only thing Martha needs to get up and continue travelling and searching is the thought of her daughter, maybe free somewhere in the north: “Perhaps he girl-child had pioneered west'”[13] It is important to understand that Martha could give up on her husband Lucas and her lover Chester, but not on Eliza Mae to understand how deep her feelings for her daughter are. 3.2. Loss Although Martha would have given everything for her daughter she could not help being sold away from her and Lucas. Even though Martha loved her husband she gives him up after he has been sold, because she knows that “if a trader buys a man, it is down the river. To die.”[14] Martha is aware of the fact that she will never see Lucas again, and also that she does not have to search for him, because he will quit sure be death before she ever could find him. She shares this knowledge with all other slaves: “That much we all know”[15]. Nevertheless with the loss of Lucas she has to endure the deprivation of a person who is quite important for her. Anyhow she continues living and after running away and therefore becoming free she meets Chester who becomes her new love. He is the only one who could help her to deal with the loss of her family: “For ten long years, this man has made me happy. For ten long years, this man has made me forget – and that’s a gift from above. I never thought anybody could give me so much love, even without trying, without appearing to make any effort, without raising no dust about it. … Always there when I needed him.”[16] This shows how important Chester was to Martha, he is the only person who could make her forget about the past in slavery and being sold away from her daughter. Chester is the one with whom Martha starts a happy new life, but this ends abruptly when Chester gets shot and Martha looses her love and her recent life the two of them had built up together. Suddenly all her thoughts about Eliza Mae are back, and there is no one who is there for her or makes her forget anymore. The gravest loss in Martha’s life of course is the one of her daughter. This in a metaphorical way broke her neck. The only person Martha could not let go or forget about for the rest of her life: “My Eliza Mae holds on to me, but it will be to no avail. She will be a prime purchase. And on her own she stands a better chance of a fine family. I want to tell her this, to encourage her to let go, but I have not the heart.”[17] From this day on Martha will search her daughter – who could even be seen as a symbol of freedom and happiness – until she dies. The loss of her daughter for Martha is the worst that ever happened to her no matter during slavery or later on. It is her pure Diaspora, her only Diaspora you could even say. “Martha’s maternal pain at separation echoes the paternal guilt and longing expressed by the initial narrator of the novel.”[18] Being sold several times-even by her own father- , loosing her husband and Chester is of course bad, but she could deal with it, the only thing she can not compensate - never in her life – is loosing Eliza Mae. Of course Diaspora always means also loss, but for Martha this was the worst that could happen to her. Loosing her culture, her home country, her background was not easy, but with her role as mother she had established herself a new identity which brakes down when she is separated from Eliza Mae. She tries again with Chester, and he makes her forget, but he never is able to give her everything she needs, because soon after he dies Eliza Mae is back on Martha’s mind. This shows that even if Martha gave up her search for ten years of her life with Chester, she never could completely give up her child as for example she had given up her husband when he was sold. Being without her daughter, having to life without her is a kind of shock Martha could not handle trough the rest of her life. 3.3. Re-Memory Of course Martha remembers Chester and Lucas, but her re-memory consists mostly of Eliza Mae. How is memory and re-memory divided' The difference is here that Martha is not hound by Lucas or Chester. For sure she misses both of them and also thinks of them and her life with them a lot, but these memories do not have any affect on her current life, whereas the re-memory of Eliza Mae chases her not only in her dreams, but also in her daily life. It is due to her daughter that Martha runs away. She would have been sold down south and therefore would not have had any chance to find her child anymore. After Chester’s death she even joins a pioneering group of blacks that went west. Martha only went with them because she hoped to find her daughter. Furthermore the memory of Eliza Mae keeps Martha somehow alive, she has a target, namely to find her child: “Then, when she had finished, she blew out the lamp and sat quietly in the dark. Eliza Mae was once again back in her mind, not that her lost child had ever truly vanished. Perhaps her girl-child had pioneered west' “[19] Diaspora is shown in this chapter not only by loss and re-memory, but it is of course an important part of it. Diaspora for Martha means that she lost her roots and every identity she established for her self, not because of herself, but due to the decision of others. This is also shown in the end of her story, by the symbol of having no name for a woman without identity or beloved persons: “She wondered who or what this woman was. They would have to choose a name for her if she was going to receive a Christian burial. “[20]. 4. Chapter three This chapter discusses the Diaspora itself. It consists of the journey of a slave ship that takes the blacks away from their homes, their families and culture. The way how Diaspora starts in the first step of slavery is shown out of the point of view of a white slave trader, namely James Hamilton. 4.1. Love Hamilton is newly wed when he starts his journey towards the African coast; therefore he surely is in love with his wife. He tells her in one of his letters that “[his] affection for [her] goes beyond any words [he] can find or use, and [he] simply [wishes] that it [was] possible for [her] to travel with [him], and strengthen [his] purpose in fatigue and difficulty, without actually suffering them. How trifling they would seem to [him]!”[21] Within these letters Hamilton is a loving husband who nauseates slavery and his job as a slave trader. He feels pity for the blacks he has to enslave and the only thing that helps him enduring these experiences is the love to his wife and his knowledge of needing this job to build up a common life with her. In this chapter Hamilton’s letters and his love towards his wife are quite important to point to the fair treatment of the whites in the novel. It is obvious that also the ´bad` slave traders are human beings that are able to have feelings. Hamilton’s character is not pictured as dark and cruel as in other stories about slavery. This of course must not be true for all slave traders or owners in this time, but in Phillips novel it is explicitly shown that also more or less ´good` persons existed who did not like slavery but had to do their jobs. In the log entries on the other hand Hamilton is shown as the cold captain he is expected to be. 4.2. Loss It is not really loss what Hamilton has to endure, because he will sooner or later be reunited with his wife. Therefore this should better be called separation, which may symbolise that slavery will also divide whites later on in history in two political parties. The more important loss in this chapter forms the one of the slaves that are taken from their home and families against their will. In Hamilton’s log entries it appears without any comment like: “brought with her 5 slaves, 2 fine boys, and 3 old women whom I instructed them to dispose of.”[22] Obviously it does not matter if the old women are the boys’ mothers or grandmothers, they are not useful as slavers, and therefore only the boys will be kept on the ship and brought to America. This shows exactly that family relations do not matter and hence the blacks have to endure a lot of loss and separation already before they arrive in America and slavery. Often there were blacks from many different parts of Africa on a ship so that they did not even understand each others dialect and therefore they completely lost any relations to other people within their cultural background. Moreover got no names from the traders, but numbers; this symbolises their completely loss of identity on their way into slavery. It is just said for example “…2 girl slaves,…, died. Nos 117 and 127.”[23] Also the “loss of the father stands historically for displacement , slavery, exile, asylum and marginalization, psychologically for alienation and loneliness, but also for the hope to survive and relocate oneself.”[24]This fits to this chapter because it is to Hamilton that the unnamed father sells his children and with this action hands them into slavery and Diaspora. Moreover this start into slavery for the blacks causes Diaspora in a way, because they loose their names and their identity. They are brought away from their cultural and familiar background into an unsure future. Furthermore they are separated from all and everyone they knew so far, and everything that is remaining for them is memory. 4.3. Re-Memory Hamilton remembers his wife, especially in his letters, because he can not be with her due to his job as captain of the Duke of York. He tells her in his letters that “[his] sole pleasure is to dream of [their] future children and [their] family life together.”[25]Hamilton’s memory seems to strengthen his character as loving husband and a good man, although he is a slave trader. It shows that he also can be different from the captain he is in his log entries, when he has to be cold and cruel. On the one hand, for Hamilton re-memory means hope and anticipation for his reunion with his wife, for the blacks on the ship re-memory is all that is left for them and everything they can take with them to an unsure future in an unknown country with strangers ordering them. All they can do is “huddle together, and sing their melancholy lamentations. [They] have lost sight of Africa…”[26]This is the starting point for the blacks Diaspora, here they are torn apart from everything they know. Although they do not know each other mostly they huddle together because they are sure that the same doom is awaiting them from here on. 5. Chapter four The fourth chapter is completely different from this: Travis is free, but still he can not do what he wants because society forbids him to be with Joyce. This chapter is based on racism which bases separation and loss. 5.1. Love There are two kinds of love involved in Joyce’s story -similar to Martha’s story- on the one hand the relationship between Joyce, a white woman, and Travis, a black GI who is stationed in England during World War II and on the other hand the feelings Joyce has for their common son Greer. “In crossing the river, (…), the ostracism Joyce and Travis encounter as mixed couple in Britain during WW II is very much a bequest of a system which regarded, (…), the union of black and white as “an unnatural connection”…”[27]and therefore their love has a lot of difficulties to overcome and handle with. Travis is Joyce’s great love, but they live in a time when relationships between whites and blacks were not accepted in society; it was allowed, they could even marry thus such a relation was difficult and not normal. Therefore she writes in her diary: “When I came to make the appointment, he told me that he’d done other GI bride’s wedding. I didn’t tell him that he’d not have done one like this, though.”[28] It is obvious that Joyce is aware of her relation not being accepted, that her future life is going to be difficult and full of opponents of her love. When he has to leave, Joyce is sure that “he’d come back to [her]. He really [wants] [her].”[29] Although they both know that they would never be allowed to live together in America and therefore he could not take her with him after the war, he comes back to marry her[30]. The second kind of love in this chapter is Joyce’s love for her child: “Nobody said anything, but when they lifted him clear of my body and began to towel him down, I knew what they were thinking. I stared at him. My beautiful son. The nurse placed him in my arms. He’s like coffee, isn’t he, love.”[31] Of course she is aware that it is despised by society that she as a white woman gives birth to a black child, but this does not matter for Joyce as long as she can be with Travis and they can handle the racism together. Surely the other persons do not say anything directly to Joyce, but she feels that they believe her love is wrong. Maybe it would have been more accepted if Travis was white and Joyce black, because in this time actually the man had the power over his wife – not like in history before, but still the man was the deciding part of a married couple. Therefore in Joyce and Travis` relationship a black man had the power over a white woman, whereas whites were considered to be better than blacks and be a higher kind of human being. Their relation completely twists the believes of the whites of the time. 5.2. Loss Joyce is strong enough to fight racism with Travis, but when she looses him, because he dies on the Italian coast, she can not continue. For her it feels as if she was left alone, her baby child can not help her to handle the situation, and she knows that she will not have any chance for a good life as a lone mother of a black child without a home, a job, or money[32]. Therefore she is forced to endure another hard loss. She had to give her son away: “And so we were sensible, my son and I. Into the care of the Country Council as an orphan, love. His father would never see him. Never.”[33]Of course she does not want to do this, but she knows that she has to. She would have no chance to start a new life with her son in this society, in this time. Joyce regrets that she has to give Greer away, but nevertheless it is her only way out of this difficult situation. Her hope is that one day “he would come looking. That he would find [her].”[34]It is terrible for her to live without Greer and even after she finds a new man and establishes a new family, she never forgets about Travis and Greer who were her real family, her real love. What else could she do under these circumstances' Some people will say, she could have fought for her and Greer, after they already lost Travis, but would she really have had a chance' She says it herself, her decision is sensible. She has to. And when Greer finds her she even is ashamed for what she did. “This cruel reunion (probably a one-time occasion) shows how the diaspora can hurt right at home, even in the heart of a loving wife and mother. Perhaps the African father of the Epilogue calls Joyce his “daughter” not because she loved Travis but, rather, because she has been “sensible” (in the words of the social worker) and given up their son for the sake of convenience – or is it survival'”[35] It may be that Joyce has to do the same decision as the unnamed father who decides to sell his children- Joyce gives away Greer. It is obvious that Diaspora touches Joyce at home in some way ironical in everything she could achieve because she left Greer behind. She has a new home, a new family and has to justify herself -somehow in front of all this- to Greer who surely in the orphanage did not have such a good life. 5.3. Re-Memory The whole chapter consists of Joyce’s memories of Travis, Greer, Len and her mother. Of course the most important memories are the ones of her GI husband and their son who she had to leave behind. This is another kind of Diaspora shown than in the other chapters, the story points out that Diaspora continues after slavery and does not stop with it. Still there are families that are torn apart and to whom only their memories remain. There is no longer a slave trader who takes beloved persons away, but in this place is society which does not allow Joyce to live her life with Greer, because she would not get a chance, a job, a place to live, or simply a happy future with her child. Nevertheless the memory of Greer and Travis is ever present in Joyce’s life.[36]Greer is lucky and knows where he is from and therefore can find his mother, but I guess this chapter also points at the ones who do not know their parents or never saw their children again, because of Diaspora. There are a lot of people that don’t know their exactly roots, due to Diaspora they are spread around the whole world. An example for this is also Greer, because he does not know his father or where he and his roots where from. The only thing he could learn from Joyce is that he war a GI from America. 6. Conclusion For me the worst story was the one of Martha, because she looses her daughter and with her identity several times. Although she really tries to find Eliza Mae Diaspora does not allow her to find the child which could be everywhere in America. She does not even know if Eliza Mae is well or ended up death in a cruel family that bought her. Of course also Joyce looses her child, but she knows that Greer lives in the orphanage and furthermore meets him again and can talk to him. She does not completely loose sight of her son like Martha does. It was her decision to give Greer away, Martha could do nothing to help herself from being sold away from her child. Martha did not have any choice to make, but had to endure several times what others did to her. For sure one could also feel sorry for Nash and in the end even for Edward ho comes to late to see Nash again, but even the author Caryl Phillips says: “I don’t have that much sympathy with [Edward],I see him every day”[37]. Therefore the chapter about Nash for me is not as tragedy as the other two. Hamilton on the other hand does not have to endure real loss, because he will be reunited with his wife after the job is done. It is good that he is pictured as a human being and not only as a cruel captain, but he does not have to endure that much of Diaspora, because it is just for a sequence of his life, not for ever, as for the slaves. To end up with I think that Diaspora is still alive, as long as memory keeps it alive. There are still people that suffer from it although slavery is long past. This novel gives a good overview of how Diaspora can touch people, because the chapters content totally different stories that play in different times and places, but nevertheless every character has to endure Diaspora in some way which differs from story to story and always is hard to handle for the affected character. Works Cited Books: Phillips, Caryl. Crossing the River (New York: Vintage Books, 1995) Essays: Garvey, Johanna X. K. “Passages to identity: Re-Membering the Diaspora in Marshall, Phillips and Cliff“. Black Imagination and The Middle Passage. Ed. Maria Diedrich, Henry Louis Gates Jr., Carl Pedersen. New York/Oxford: Oxford University Press. 1999 Julien, Claude. “Surviving through a Pattern of Timeless Moments: A Reading of Caryl Phillips's Crossing the River“. Ed. Maria Dietrich, Henry Louis Gates Jr., Carl Pedersen. Oxford OVP. 1999: 92 Lendent, Bènèdice. “Remembering Slavery: History as Roots in the Fiction of Caryl Phillips and Fred D`Aguiar”. The Contact and the Culmination. Essays in Honour of Hena Maes- Jilinek liege. 1997. p. 279 Riemenschneider, Dieter. “One Hundred Years of Darkness: “I am no langer of Monrovia, having relocated into the heart of the country“: Caryl Phillips's Crossing the River writing back to Heart of Darkness“. Ed. Glage, Liselotte. Amsterdam/ Atlanta. 2000: p. 91 Works Consulted Books: Phillips, Caryl. Crossing the River (New York: Vintage Books, 1995) Essays: Birat, Kathie. “A Shameful Iintercourse: Meaning and Signifying in Caryl Phillips's Novels of Slave Trade“. GRAAT: Publication des Groupes de Recherches Anglo-Américaines de l'Université François Rabelais de Tours. 20. 1999 Buchanan, Brad. “Caryl Phillips: Colonialism, Cultural Hybridity and Racial Difference“. Contemporary British Fiction. Ed. Richard Lane, Rod Mengham, Philip Tew. Cambridge: Poility Press. 2003 Garvey, Johanna X. K. “Passages to identity: Re-Membering the Diaspora in Marshall, Phillips and Cliff“. Black Imagination and The Middle Passage. Ed. Maria Diedrich, Henry Louis Gates Jr., Carl Pedersen. New York/Oxford: Oxford University Press. 1999 Hall, Stuart. “Cultural Identity and Diaspora” Frameswork 36 . Ed. Pines, Jim. Julien, Claude. “Surviving through a Pattern of Timeless Moments:A Reading of Caryl Phillips's Crossing the River“. Ed. Maria Dietrich, Henry Louis Gates Jr., Carl Pedersen. Oxford OVP. 1999 Lendent, Bènèdice. “Remembering Slavery: History as Roots in the Fiction of Caryl Phillips and Fred D`Aguiar”. The Contact and the Culmination. Essays in Honour of Hena Maes- Jilinek liege. 1997. Moore, Jane. “Sex, Slavery and Rights in Mary Wollstonecraft`s Vindications”. The Discourse of Slavery. Ed. Plasa, Carl and Ring, Betty J.. Routledge London/ New York. 1994 Riemenschneider, Dieter. “One Hundred Years of Darkness: “I am no langer of Monrovia, having relocated into the heart of the country“: Caryl Phillips's Crossing the River writing back to Heart of Darkness“. Ed. Glage Liselotte. Amsterdam/ Atlanta. 2000 ----------------------- [1] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.1 [2] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.23 [3] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.29 [4] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.29 [5] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.20 [6] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.28 [7] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.21 [8] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 40 [9] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 41 [10] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 62 [11] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 63 [12] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 89 [13] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 88 [14] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 77 [15] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 77 [16] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 85 [17] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 77 [18] Garvey, Johanna X. K. “Passages to identity: Re-Membering the Diaspora in Marshall, Phillips and Cliff“. Black Imagination and The Middle Passage. ed. Maria Diedrich, Henry Louis Gates Jr., Carl Pedersen. New York/Oxford: Oxford University Press. 1999: p. 261 [19] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 88 [20] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 93 [21] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p.108 [22] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 113 [23] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 116 [24] Riemenschneider, Dieter. “One Hundred Years of Darkness: “I am no langer of Monrovia, having relocated into the heart of the country“: Caryl Phillips's Crossing the River writing back to Heart of Darkness“. ed. Glage Liselotte. Amsterdam/ Atlanta. 2000: p. 91 [25] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 110 [26] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 124 [27] Benedicte Lendent. “Remembering Slavery: History as Roots in the Fiction of Caryl Phillips and Fred D`Aguiar”. The Contact and the Culmination. Essays in Honour of Hena Maes- Jilinek liege. 1997. p. 279 [28] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 227 [29] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 226 [30] Cp. Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 225 [31] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 228 [32] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 230 [33] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 230 [34] Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 231 [35] Julien, Claude. “Surviving through a Pattern of Timeless Moments:A Reading of Caryl Phillips's Crossing the River“. ed. Maria Dietrich, Henry Louis Gates Jr., Carl Pedersen. Oxford OVP. 1999: 92 [36] Cp. Caryl Phillips. Crossing the River (New York: Vintage Books, 1995) p. 231 [37] Benedicte Lendent. “Remembering Slavery: History as Roots in the Fiction of Caryl Phillips and Fred D`Aguiar”. The Contact and the Culmination. Essays in Honour of Hena Maes- Jilinek liege. 1997. p. 279