By John Hutnyk
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Extra resources for Bad Marxism: Capitalism and Cultural Studies
His work on Fort Ross is part of an attempt to ‘dislodge a dominant’ and foster a more inclusive heritage history, ‘for a United States with roots and routes in the Asia Pacific’ (1997:303). This would have the site show not only the Russian presence of the middle 1800s, but would also acknowledge the impact of this presence on local peoples (and environment), and would understand the lives of the Aleuts, Siberians and Koniags, who came with the Russians to Fort Ross. ) resources become available to replace the outmoded ones.
Just considering the absurdity of including the racist violence and atrocity of the slave trade under any revamped notion of ‘travel’ would be sufficient to show the likely inappropriateness of generalising extensions of the travel trope in its Euro-American modes. Referring to ‘transatlantic enslavement’ as one of the harsh conditions of travel, ‘to mention only a particularly violent example’ (Clifford 1997:35), he gathers deportation, uprooting and other terms under the more inclusive ‘diaspora’ to which he devotes a useful essay (although still wanting to ‘sort out the paradigms’ [1997:247]).
Qxd 5/8/04 10:46 PM Page 44 44 Bad Marxism who arrived there in the early 1800s, looking ‘out’ would have been looking ‘back’. Significantly, he also realises that among all the arrivals since then, there are none who ‘remember a time on the coast before strangers arrived’ (1997:302). Indigenous populations seem continually to strive to appear from underneath the myriad travellers in Clifford’s text, as the focus is instead on the west-to-east extension of Russia’s ‘great Asian encounter’ and the development of its trading links with China, and the luxury goods which ‘fuelled’ the transformation of the Pacific (1997:303).