Abstract
This chapter focuses on the concept of hospitality as theorized by Derrida and Rosello. It maps the different levels of inhospitality experienced by protagonists in Miano’s Tels and Crépuscule 2, Diome’s Ventre, Chen’s Lettres chinoises and Thúy’s Vi. I examine how the new beginning experienced by the protagonists reshapes masculinities in the texts. Male protagonists’ unease in a host country, which rejects their alterity, in the case of Diome and Miano and renders them vulnerable, is central to this chapter. Kristeva’s Etrangers à nous-mêmes, Ahmed’s Strange Encounters and Kinouani’s Living While Black serve as an alternative way of conceptualizing this Black masculine strangeness in French society. While Canada allows for multiculturalism and maintaining traditions, Chen problematizes the male protagonist’s inability to harness the two cultures available to him. Conversely, Thúy depicts Canada as a hospitable country to refugees, but where extant traditions lead to a nineteen-year-old taking responsibility for his family in the absence of his father. While values are upheld, there are distinct shifts as the protagonist’s notion of masculinity and his relationship with his sister change. Thus the texts all foreground migration as a deeply transformative experience which allows women writers to reconceptualize masculinities.
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Notes
- 1.
Even asylum seekers are tasked with proving their precarity in order to claim asylum. In addition, this is further complicated if the asylum seeker has sought access to another country and been rejected there, under the ‘Dublin’ policy. For the complex nature of asylum status in France, see Office française de la protection des réfugiés et apatrides (2020).
- 2.
I develop this notion further by drawing on Fanon, and Butler’s reading of Fanon’s predicament (Kistnareddy 2020).
- 3.
In Strangers at Our Door (2016) Bauman argues that there is a form of migration panic currently. However, as with socio-economic migrants, refugees and asylum seekers have always been part of humanity’s history. For Bauman, it is the unknowability of the stranger which poses problem: ‘strangers tend to cause anxiety precisely because of being “strange”’ (2016: 8). According to Bauman, most people operate in a ‘comfort zone’ and those who are different are ‘barred entry’ (2016: 107).
- 4.
See also Macé (2017).
- 5.
See Ndiaye (2018) for a problematization of this notion.
- 6.
Diome herself admits that the story is 80% based on her own experiences in a television interview ‘Fatou Diome: Le mythe de la France Eldorado’ (Youtube, INA 2014).
- 7.
Still observes that hospitality happens between men and that women are excluded from this system (2010: 125).
- 8.
This notion is explored further in the short story ‘Afropean Soul’ as I discuss with the concept of community in the next chapter.
- 9.
Silverstein observes that the presence of these Muslim immigrants in ‘postindustrial France’ is deemed to be ‘unnecessary’ and now only constitute ‘a problem to be managed’ (2018: 23).
- 10.
- 11.
- 12.
For more on hybridity in Miano’s Afropean novels see Unter Ecker (2016).
- 13.
Amandla groups all people of African origin under the same term in keeping with the fact that she argues that the society cannot tell the difference between those who were born in France or DOM-TOMs and those who were born on the African continent.
- 14.
Speaking as the mayor of Paris in 1991, Jacques Chirac underlines ‘il est certain que d’avoir des Espagnols, des Polonais et des Portugais travailler chez nous, ça pose moins de problème que d’avoir des musulmans et des Noirs’ (in Fassin 2012: 5). However, speaking as the President in 2005, in the aftermath of the suburban riots, Chirac condemns ‘le poison pour la société que sont les discriminations. Nous ne construirons rien de durable si nous ne reconnaissons pas et n’assumons pas la diversité de la société française. Elle est inscrite dans notre histoire. C’est une richesse et c’est une force’ (2012: 5). Chirac’s shifting position is testament to the changing terrain of politics regarding race in France. However, Fassin argues that these boundaries between the white French population and migrants from Africa are not a recent invention, they have simply become more visible. In this way, notions of colour and race, due to hypervisibility in a white French society, thus become highly significant.
- 15.
See Cazenave and Célérier (2011).
- 16.
The race of the field policemen involved is never overtly enunciated, whether in de Maillard et al.’s factual study (2017) of the stop checks carried out by the police in France, or in Miano’s and Diome’s novels. That these policemen might belong to the dominant white French segment of the population is taken for granted and leads to a generalization of the collective comportment of policemen in France.
- 17.
In the USA multiple protests tore the fabric of the nation in the aftermath of George Floyd’s death at the hands of a white Minneapolis police officer in May 2020. Instances of police brutality and the embeddedness of racism are flagrant in both France and the USA, as seen with Luhaka and Traoré. See also Traoré and De Lagasnerie (2019).
- 18.
See Genette (1980).
- 19.
Diome refers to Dadié’s (1959) novel of the same name here. It unveiled the vicissitudes of life for Black migrants in Paris.
- 20.
Miano also reflects on this propensity for women to bleach their skin. See Kistnareddy (2020).
- 21.
Conversely Wassink and Hagan (2020) note that nearly half of all international migrants return to their country of origin within five years of emigration.
- 22.
See also Ahluwalia (2007).
- 23.
- 24.
Recently, Kustov (2020) published a salient article arguing that there are now several countries which reject the notion of emigration and are proponents of creating opportunities locally.
- 25.
This concept is explored by Connell in Masculinities (1995) through the notion of hegemonic masculinity, which is reinforced by women who also perpetuate the idea that women are inferior to men.
- 26.
Indeed, as George Floyd’s death has demonstrated in the USA, racism and its impact have far-reaching consequences, which are echoed with Traoré in France as I underline in the next chapter.
- 27.
Naidu contends that this was ‘too little, too late’ for the French Canadians (1995: 2).
- 28.
For a detailed discussion of Multiculturalism in Canada and Europe see Mielusel and Pruteanu (2020).
- 29.
Bissoondath calls this ‘selling illusions’ (1994).
- 30.
See Mullings et al. (2016).
- 31.
Exceptions are made to an extent for refugees, who are unequivocally welcomed, but they also are controlled eventually and integrated into the Canadian community through the laws of immigration.
- 32.
See the Canada Government Website (2020).
- 33.
See Price (2013).
- 34.
See Immigration Gouvernement Québec (2020).
- 35.
The concept of identity in the ‘in-between’ or ‘third space’ is also explored by Bhabha (1994).
- 36.
- 37.
- 38.
See Dufault (2001).
- 39.
See Bouvier-Lafitte (1999) for an extended discussion of language and identity in Franco-Chinese writing.
- 40.
For a discussion of exophony in a European context, see Arnt et al. (2007).
- 41.
- 42.
See Porra (2011).
- 43.
See also De Balsi (2018).
- 44.
As Robinson (1998) has observed, for two decades, between the 1970s and mid-1990s, the UNHCR registered a total of 839,228 ethnic Vietnamese and ethnic Chinese in numerous refugee camps throughout East and Southeast Asia. Many of these would make their way to Canada.
- 45.
See Buss (2018).
- 46.
As Vietnam was also simultaneously influenced by the American presence, English was also a medium of communication. In Vi, Ha, the family friend uses English with her American friends. It later enables her to communicate with the other countries who need a translator in the refugee camps. She ultimately also lives in the USA with her husband.
- 47.
Describing how Vietnamese and Chinese refugees integrate different social strata in Victoria, Canada, Woon (1986) highlights the fact that knowledge of English leads to better paid jobs and maintenance of social status. By contrast, those who do not manipulate the language are restricted to lower paid employment which requires little interaction with others, thereby also causing a sense of dis-ease in migrants.
- 48.
- 49.
The growing Chinese populations led to the imposition of a head tax in 1885 (Price 2013). In 1914, the Komagata Maru, a ship carrying Asians was not allowed to dock and its passengers deprived of food and medical assistance as the Canadian government would not accept more Asians into the country. In the aftermath of the Japanese attack on Pearl Harbour, Japanese immigrants were interned in camps, and their properties seized and sold (Price 2013). According to Price, ‘persistent lobbying on the part of Asian Canadians and their allies, including Asian countries and newly independent countries of the Caribbean, finally put an end to racist immigration preferences in 1967’ (2013: 637).
- 50.
See Louie on Asian masculinities (2003).
- 51.
See Gao (2003).
- 52.
In La domination masculine (1998) Bourdieu highlights the fact that in conservative societies such as the Kabyle population he observes in Algeria, male members of the family are the only ones allowed political agency and given the opportunity to operate in the public sphere.
- 53.
This is also linked to a form of Bourdieusian ‘habitus’ insofar as these values are ingrained in them and are perpetuated from generation to generation.
- 54.
See also my article on ‘willful subjectivity’ in this novel (Kistnareddy forthcoming-a).
- 55.
See Opper (2020).
- 56.
See de Beauvoir (1939 [1976]).
- 57.
In her autobiography When Heaven and Earth Changed Places (1989, rep 2017), Le Ly Hayslip describes the lives of the women who survived by entertaining the American soldiers, including her own sister.
- 58.
See Hai (2009).
- 59.
See my discussion of masculinities in Vi (Kistnareddy forthcoming-b).
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Kistnareddy, A.O. (2021). Migrant Men: (In)Hospitality in France and Canada. In: Migrant Masculinities in Women’s Writing. Global Masculinities. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-82576-8_2
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