Philosophiae Doctor - PhD / This study examines temporal entanglement in three novels by Jamaican-born author Nalo Hopkinson. The novels are: Brown Girl in the Ring (1998), Midnight Robber (2000), and The Salt Roads (2004). The study pays particular attention to Hopkinson's use of narrative temporalities, which are shape by creolisation. I argue that Hopkinson creatively theorises black women's subjectivities in relation to (post) colonial politics of domination. Specifically, creolised temporalities are presented as a response to predatory Western modernity. Her innovative diasporic science fiction displays common preoccupations associated with Caribbean women writers, such as belonging and exile, and the continued violence enacted by the legacy of colonialism and slavery. A central emphasis of the study is an analysis of how Hopkinson not only employs a past gaze, as the majority of both Caribbean and postcolonial writing does to recover the subaltern subject, but also how she uses the future to reclaim and reconstruct a sense of selfhood and agency, specifically with regards to black women. Linked to the future is her engagement with notions of technological and social betterment and progress as exemplified by her emphasis on the use of technology as a tool of empire. By writing science fiction, Hopkinson is able to delve into the nebulous nexus of technology, empire, slavery, capitalism and modernity. And, by employing a temporality shaped by creolisation, she is able to collapse discrete historical time-frames, tracing obscured connections between the nodes of this nexus from its beginnings on the plantation, the birthplace of creolisation and, as some have argued, of modernity itself.

This thesis examines a recent trend in contemporary science and speculative fiction to produce new and/or alternative iterations of reproduction that are not limited by biology, gender, or species. Through Donna Haraway’s notion of “cyborg regeneration” and recent critical and theoretical revisionings of this concept, I investigate this trend in three key texts: Jeanette Winterson’s The Stone Gods, Nalo Hopkinson’s Midnight Robber, and Larissa Lai’s long poem “rachel” from her book of poetry Automaton Biographies. Each of these authors offers representations of reproduction that counter gender stereotypes and essentialism and produce new cyborg maternal or explicitly non-maternal figures unbound to patriarchal models of repronormativity and colonialist constructions of the mother. By portraying these nonunitary maternal figures and/or non-reproductive bodies, I argue that these sf texts present new forms of procreation that further feminist conversations about gender, the body, the limits of the human, future populations, and desire.

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This project argues that there is a previously unnamed canon of literature called Magical Feminism which exists across many current popular (even lowbrow) genres such as science-fiction, fantasy, so-called realistic literature, and contemporary television and film. I define Magical Feminism as a genre quite similar to Magical Realism, but assert that its main political thrust is to model a feminist agency for its readers. To define this genre, I closely-read the image of the female magic user as one of the most important Magical Feminist metaphors. I argue that the female magic user–commonly called the witch, but also labeled priestess, mistress, shaman, mambo, healer, midwife– is a metaphor for female unruliness and disruption to patriarchy and as such, is usually portrayed as evil and deserving of punishment. I assert that many (although not all) of the popular texts this genre includes are overlooked or ignored by the academy, and thus, that an important focus for contemporary feminism is missed. When the texts are noticed by parts of the academy, they are mostly considered popular culture novelty acts, not serious political genres. As part of my argument, I analyze third wave feminism’s attempt to reconcile traits previously considered less than feminist, such as the domestic. I also deconstruct the popular media’s negative portrayal of contemporary feminism and the resulting reluctance for many young women to identify themselves as feminist. I also argue that this reluctance goes hand in hand with a growing attempt to seek new models for empowering female epistemologies. My assertion is that these texts are the classrooms where many readers learn their feminism. Finally, I list a short bibliography as a way of defining canon of texts that should be considered Magical Feminist.