By H. E. Jaques

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Although constituted differently, politically, the migrant offers another point of entry to this complex positioning, as O’Toole’s memoir demonstrates. The migrant, too, is caught between displacement and a configuration of home place constituted by history, experience, myth, and memory, which together can fuel a longing to return. But return more often offers a reminder of the new differences that exist, necessarily, outside the register of nostalgia. For example, on a visit home, O’Toole remarks, “While recognizing my renewed kinship, I nevertheless still felt like a visitor who had come back to look and then leave.

While away, I did not stop longing to return; my return felt inevitable, even if its timing was uncertain, even though, now, return seems temporary, as much a pending departure as a longed-for arrival. As I have written elsewhere (Kelly, 1993; 1997), my desires around Newfoundland were contradictory, marked by ambivalence: I desired to be here where I was not entirely at home and to be away where I could be more at home with myself. Considering the impact of loss, personally and culturally, has helped me to recognize the cultural constitution of my own ambivalence and the deep and far-reaching implications of its basis in loss, and, in particular, in melancholy as a response to loss.

Like Susan Tilley, through many of my experiences, I came “to recognize the depth to which I was personally marked by culture, history, and language” (Tilley, 2000, p. 241) as I lived daily incidents that demonstrated a broader devaluing of many of the things I had been taught, at home, to love and to honor. The halls of academia are not the same as the floors of the factory, but the dynamics are similar, as neither space exists outside of the social and cultural. Being middle class only shelters somewhat.

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