By Marie-Agnes Sourieau, Kathleen M. Balutansky
Brings jointly well-liked writers from the English, French, Spanish and Dutch-speaking Caribbean in an exam of creolization and its effect upon the region's literary construction. the gathering seeks to redefine Caribbean identification and aesthetics.
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Additional info for Caribbean creolization: reflections on the cultural dynamics of language, literature, and identity
Each individual citizen of Suriname internalized a profound sense of his or her new rights and duties and knew how to trace and/or imagine that his or her roots reached farther back than the postslavery society. The experience of broken kinships and other intimate relations for two centuries had traumatic consequences for the family structure of the Creoles, whose vitality and drive to survive (necessary if parents are to bring up their children) had been paralyzed.
Within such panoramic clarity an invisible seed smoldered that would erupt into a flower of all-consuming fire and war. One needs more than a formal appropriation of Achilles' armor if one is to arrive within a capacity to lift an invisible seed of fire, within Hephaestian technology, into a trigger of simultaneous densities and transparencies. The creolization of Legba, therefore, within a tormented Haiti and Caribbean, is an issue of complex linkages and mixed traditionstranscending black, transcending whitein which the seed of all-consuming fire turns around into an incandescent imagination that may so balance shadow and light, age and youth, strength and weakness, poverty and wealth, that it throws a ceaseless bridge across the chasm of worlds, an apparently doomed world of materialism and conflict and another real (however apparently unreal) world buried in the content of imaginations history seeks to exploit, for purely formal, stylistic reasons, rather than as an immersion in creative difficulty, in a true, far-reaching, evolving cross-cultural regeneration of the heart and mind of an age.
Previous page page_40 next page > < previous page page_41 next page > Page 41 Many Panamanians hate the Chombos because they are not all Catholics (since their grandparents were originally from the West Indies, many of them practice other religions); because they prefer to speak French and English in their homes; and finally because, according to racist Panamanians, too many Chombos have failed to participate sufficiently in the process of ethnic whitening in order to "better the race"or to put it more frankly, to erase all that is African.