In “The Caribbean Imaginary in ‘Encancaranublado,’” Diana Vélez argues that the Caribbean is a space that can be theorized productively within the diaspora and borderland paradigms ( 1994 , 828). This chapter proposes that hospitality can also offer an apt theoretical framework to analyze the
serious crimes facing the world. One of the great modern ironies of international criminal justice, however, is that the original proposal that gave rise to the icc was for a court of a very different nature. In 1989 a coalition of Caribbean states led by Trinidad and Tobago proposed to the General
From the middle of the 20th century Rastafari and non-Rastafari peoples alike arrived in Shashamene, Ethiopia from the Caribbean, North America and Europe. This migration was regarded as repatriation, a return home. The chapter will focus on the movement of Caribbean peoples, mainly of African and mixed ancestry, analysing their move as a diaspora experience thereby interrogating key concepts such as belonging, rooted-ness, home and host. Repatriates perceive themselves as belonging to an African diaspora as the descendants of slaves forcibly removed from Africa. Consequently, they identify as ‘Ethiopians’, ‘natives’ who have ‘returned home’ to their ancestral place of origin. In another way they are part of a Caribbean diaspora since they have literally moved from the Caribbean and their ‘shared cultural expressions, social conduct and popular attitudes’1 have resulted from an upbringing in the Caribbean, where Rastafarianism emerged, details which repatriates readily acknowledge. This simultaneous connection to the Caribbean and belonging to Ethiopia, and to Africa, questions and supports notions of rooted-ness. Repatriates’ complexity of attachment to and influence from multiple sites therefore has the conceptual potential to revise political and cultural notions of belonging.