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Loss of identity in literature
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Derek Walcott, acclaimed Caribbean author, writes to make sense of the legacy of deep colonial damage. Born in 1930 in the island of St. Lucia, Walcott has a melancholic relationship with Caribbean history which shapes the way he carefully composes within “The Sea is History.” Walcott’s application of Biblical allusions seeks to revise and restore Caribbean identity.
Born on the island a former British colony in the West Indies, established poet and playwright Derek Walcott developed a burning passion for writing as a young man. His family descended from a line of slaves in the West Indies, and the legacy of slavery is a common theme threaded throughout his work. Both mother and father were schoolteachers and strongly supported Walcott’s love of reading. In the poem “Midsummer” he wrote: “Forty years gone, in my island childhood, I felt that the gift of poetry had made me one of the chosen, that all experience was kindling to the fire of the Muse (Poetry Foundation, 1).” This early vocational recognition enthused Walcott and at the age of fourteen he published his first poem in the local newspaper. By 19, Walcott had self-published his two first collections, 25 Poems (1948) and Epitaph for the Young: XII Cantos (1949), which he distributed himself on street corners. Continuing as a prolific poet, Walcott penetrated the literary world with his publication of the collection In a Green Night: Poems 1948-1960 (1962), “a book which celebrates the Caribbean and its history as well as investigates the scars of colonialism and post-colonialism” (Poetry Foundation, 1). This book closely parallels with the theme of “The Sea is History” and is perhaps one of the first publications that inspired a long and distinguished career seeking to r...
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...continues to see Walcott’s need to reiterate that there is an identity lost and his aim to restore the Caribbean character.
There is a sense of a Caribbean writer’s role as a “revolutionary hero” who must paint his words to restore a Caribbean sense of identity. This dedication t to the Caribbean’s story of struggle is, without a doubt, far from “dismissed” in Walcott’s work. Walcott delicately articulates that “In the Caribbean, history is irrelevant. Not because it is not being created, or because it was sordid; but because it has never mattered, what has mattered is the loss of history, the amnesia of the races, what has become necessary is imagination, imagination as necessity, as invention.” In order to explain the present conditions of the modern Caribbean, he cannot avoid recounting the tragic phases of its colonial past, as he does in “The Sea Is History.”
Fluorescent turquoise waters, a vibrant city culture, as well as an unending supply of mimosas and sunburns within a resort, benefits the common wealthy couple looking for a swell time. When people imagine the Caribbean, they probably visualize the soft sands of the Spice Island Beach Resort. Many people see the Caribbean as relaxing paradise. What people don’t understand, are the years of history hidden behind the mask of many resorts. In the book entitled “Empire’s Crossroads: A History of the Caribbean from Columbus to the Present Day”, Author Carrie Gibson differentiates how people view the Caribbean nowadays, by altering their visualization with four-hundred pages of rich history and culture, that argues the ideology about the Caribbean
This week’s articles carry a couple related, if not common, themes of imagined, if not artificial, constructs of race and identity. Martha Hodes’ article, “The mercurial Nature and Abiding Power of Race: A Transnational Family Story,” offers a narrative based examination of the malleable terms on which race was defined. To accomplish this she examines the story of Eunice Connolly and her family and social life as a window into understanding the changing dimensions of race in nineteenth-century America and the Caribbean, specifically New England and Grand Cayman. While Hodes’ article examines the construction of race in the Americas, Ali A. Mazrui’s piece, “The Re-Invention of Africa: Edward Sai, V. Y. Mudimbe, and Beyond,” looks at the construction of African identity. Although different in geographic loci, the two articles similarly examine the shaping influences of race and identity and the power held in ‘the Other’ to those ends.
History can significantly influence the ways in which a place, along with its community, evolves. Now considered postcolonial, not only are Hawaii and Antigua heavily defined by their colonial pasts, but they are also systematically forced into enduring the consequences of their unfavorable histories. Through their unconventionally enlightening essays, Jamaica Kincaid and Juliana Spahr offer compelling insights into how the same idea that exists as a tourist’s perception of paradise also exists as an unprofitable reality for the natives who are trapped in their pasts yet ironically labeled as independent. The lasting impacts of colonialism on the history of Antigua and Hawaii can be noted through their lasting subservience to their colonizing
The ocean is what connects the people of the Caribbean to their African descendants in and out of time. Through the water they made it to their respective islands, and they, personally, crafted it to be temporal and made it a point of reference. The ocean is without time, and a speaker of many languages, with respect to Natasha Omise’eke Tinsley’s Black Atlantic, Queer Atlantic. The multilingualism of the ocean is reminiscent that there is no one Caribbean experience. The importance of it indicates that the Afro-Caribbean identity is most salient through spirituality. It should come to no surprise that Erzulie, a Haitian loa, is a significant part of the migration of bodies in Ana Maurine Lara’s Erzulie’s Skirt. Ana Maurine Lara’s depiction
The majority of the nearly 500,000 slaves on the island, at the end of the eighteenth century endured some of the worst slave conditions in the Caribbean. These people were seen as disposable economic inputs in a colony driven by greed. Thus, they receive...
8. Shepherd, Verene. Engendering History: Caribbean Women in Historical Perspective. New York: St. Martin's Press, 1995.
...d issues of post-colonialism in Crossing the Mangrove. It is clear that Conde favors multiplicity when it comes to ideas of language, narrative, culture, and identity. The notion that anything can be understood through one, objective lens is destroyed through her practice of intertextuality, her crafting of one character's story through multiple perspectives, and her use of the motif of trees and roots. In the end, everything – the literary canon, Creole identity, narrative – is jumbled, chaotic, and rhizomic; in general, any attempts at decryption require the employment of multiple (aforementioned) methodologies.
For the purpose of this chapter, these words by Stephen Vincent Benet in his foreword to Margaret Walker’s first volume of poetry, For My People (1942) are really important. They give an idea about the richness of the literary heritage from which Walker started to write and to which she later added. This chapter is up to explore those “anonymous voices” in Walker’s poetry, the cultural and literary heritages that influenced her writings. Margaret Walker’s cultural heritage, like her biological inheritance, extends back to her ancestors in Africa and the Caribbean. It is quite genetic, something she got by birth; which is quite there just by being African American. Echoes of ancient myths, lost history, mixed bloods, and complex identities are brought about along with the skin colour and the racial origins.
de Las Casas, Bartolomé. The Devastation of the Indies: A Brief Account. Translation, Briffault, Herma, Johns Hopkins University Press, Baltimore and London © 1992.
societies to reexamine their view of the Caribbean. In this paper the following topics in The
Laurent Dubois and John D. Garrigus. "Slave Revolution in the Caribbean 1789-1804: A Brief History of Documents.” Bedford/St. Martin’s, 2006.
Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.
...ur flag, planted coconut trees and our hedges. You asked a man what he did…he simply said he worked for the Americans” (Naipaul 258). This passage seems to display the opinions of Naipaul towards the colonialism of foreign nations in third world countries; the narrator states that it was the Americans who recovered the unpleasant lands that once were Trinidad and created from them a beautiful beach. It is for this reason that Naipaul faces the criticism of writers such as Walcott, whose writing praises the history of Trinidad as rich and beautiful while Naipaul tends to focus on the dark side of third world development and foreign imperialism. In conclusion, over V.S. Naipaul’s career he has proven his aptitude in the wielding of the English language and introduced to the literary world his own unique style while also attracting the animosity and criticism of many.
Trevor Rhone's Old Story Time Today's Jamaica seems overly preoccupied with the issues of class and colour. In Old Story Time Trevor Rhone mirrors a Jamaica struggling with the same subject in the Mid Twentieth century. Discuss these concerns of the play in detail making comparisons/contrasts to the current Jamaican and Caribbean societies.
The way in which Benítez-Rojo and Mintz tackle the question of Caribbean identity in their articles, is a removed, objective ideal, in contrast to Michelle Cliff’s portrayal of Jamaican identity. Cliff’s portrayal touches the heart and soul of Caribbean identity. While Mintz and Benítez-Rojo are investigating trends in the Caribbean as a whole, from an outside perspective, Cliff offers the personal, tactile imagery of what it is to live in the Caribbean, utilizing the objective account of history as a background. Furthermore, Cliff deals with Jamaica, one island in the Caribbean, while Mintz and Benítez-Rojo are dealing with the Caribbean on a grand scaled overview. The fact is neither article can be taken as complete truth. In fact, although Cliff uses history in her novel, I believe the account of history from someone who has completely accessed the interior of a place, is always going to be biased. Likewise, Mintz and Benítez-Rojo in making their hypotheses, are lacking an insider’s view. It is the difference between a Caribbean person and Caribbeanist, respectively. Therefore, while on a logical level, an analytical level, Benítez-Rojo and Mintz’s, conclusions as to Caribbean identity could rightly be accepted, these two authors do not possess the experience and intensity to make me as a reader, convinced of their conclusions.