context, the nuances of Caribbean colour/class hierarchies are elided in broader society, as the colour of the epidermis, interpellated through the white gaze, takes precedence and has homogenizing effects. Nevertheless, the Caribbean colour/class hierarchies continue to be played out within the community itself.  
Historically, African Caribbean people have been migrating to Australia since the nineteenth century and have been racialized in accordance with the social and political situation surrounding their migration. Yet, the migration story of African Caribbean people to Australia is still virtually unknown among Australian scholars, who claim that the discourse around non-Indigenous blackness began in the early 2000s with the 'humanitarian entrants from African countries'. The discussion prior to the 2000s focused on 'Indigenous and non-Indigenous' (read: Indigenous and white), presumably because African Caribbean people have been and are an extremely small group in Australia (Fozdar and Perkins, 2014, p. 123). This ties in with what Guantai suggests is the 'invisibility' of non-Indigenous black people in Australia whose ancestors, in some cases, were among the first groups of so-called 'migrants' in the nineteenth century. In the work of scholars who have written about Caribbean migration history (Higman, 1976; Pybus, 2006; Smith, 2014), there was a marked contrast between the treatment of African Caribbeans who came to Australia in the nineteenth century by Anglo-Saxon and Celtic Australians and the treatment of Aboriginal people by the same groups. Barry Higman (1976, p. 43) writes:
while the Aborigines were subjected to genocide and anti-Chinese feelings ran high on the goldfields, the black West Indians and Americans could be viewed by the whites as exotics who did not pose any immediate threat to the emerging white colonial society.