Among Caribbean community members in Australia there is fluidity in the way in which blackness is discussed and performed. Many of the community members who have emigrated to Australia directly from the Caribbean do not speak of themselves as black, except when referring to their racialization in white majority countries such as Australia, the United Kingdom, Canada and the United States of America. Their identity, on the other hand, is tied to the territory in which they were raised, such as Jamaica, Trinidad, Guyana etc. One example, again from the book Adding Pimento, is the description by  
Trinidadian Patricia Ann Thomas of being racialized in the workplace by the wife of a former boss: "Don't forget you're a black girl in a white country." I was astonished and asked her how she got here' (Smith, 2014, p. 116). Thomas questions assumed white authority by alluding to the immigrant status of Anglo-Saxon Australians despite their self-appointed position as the nation's 'founders'. In contrast, the members of the Caribbean community who were born to Caribbean parents and raised in London already have a sense of identity tied to blackness and assert this through embracing the term 'black British'. Otis Binnie, in Adding Pimento, states: 'I was born in England but never thought of myself as English but as "black British" (ibid., p. 126). This identity has emerged in response to the racial 'othering' of their parents who were treated as 'Other' in the English nation when they emigrated to Britain in the 1950s and 1960s. These examples illustrate Torres-Saillant's point that 'the racial experience of people in contemporary society exists within the chronologies of distinct social histories' and that 'their understanding of that experience corresponds to differentiated geographies of knowledge' (Torres-Saillant, 2009, p. 12).