Somehow, fate powerfully manipulates the opportunities that promoted Mustafa’s intellectual development. Furthermore, Mustafa is destined to be the new colonizer. He takes his fate by his arms and wrestles to control it. Mustafa is not a passive servant of European power because he has been an active participant in the acquisition of English knowledge and culture. In the article, “Cultural Hybridity and Contamination in Tayeb Salih's Mawsim Al-Hijra Ila Al-Shamal,” Geesey (1997) explored how the interaction between Great Britain and Sudan resulted in cultural “contamination” for culturally hybrid black people (p.129). The hybrid impact of cultural contact embodies the “shifting forces and fixities” (Geesey, 1997, p.129). Mustafa cannot fight the Europeanization that consumes him, and instead, he uses his whiteness and Oriental identity to influence other Europeans too. Through his indifference to people, his sexual escapades, and the murder of Jean Morris, he characterizes the invader. Mustafa tells the narrator about his destiny: “I, over and above all else, am a colonizer, I am the intruder whose fate must be decided…I came as the invader into your very homes” (Salih, 1969, p.79). He empowers himself through sex and violence, not because he simply wants to conduct a vendetta against the British but to regain his power. Fighting the domination of the white side of himself, however, destroys him. He goes from one place to another because he is a journey of finding his identity that he can never find when he is already broken into pieces.
The psychological domination of the oppressor is reversed and undercut through the physical and sexual domination of the oppressed. In “The Empire Renarrated,” Makdisi (1992) argued that Mustafa is the narrator’s foil because while the latter wanted to stay in the past, the former insists in binding the past and present. In other words, he is willing to be the hunter, whereas before, his people have been the customary quarry of the British.
Geesey, P. (1997). Cultural hybridity and contamination in Tayeb Salihs Mawsim al-hijra ila al-Shamal (Season of Migration to the North). Research in African Literatures, 28(3), 128-140.
Makdisi, S.S. (1992). The Empire renarrated: Season of Migration to the North and the reinvention of the present. Critical Inquiry, 18(4), 804-173.
Nassaar, C.S. (1998). Becketts Waiting for Godot and Salihs Season of Migration to the North. Explicator, 56(2), 105-4.
Salih, T. (1969). Season of migration to the North. (D. Johnson-Davies, Trans.). New York: New York Review of Books.
Velez, M. (2010). On borderline between shores: Space and place in ‘Season of Migration to the North.’ College Literature, 37(1), 190-203.
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