By P. Griffith
Concentrating on orally transmitted cultural varieties within the Caribbean, this ebook reaffirms the significance of fantasy and image in folks recognition as a method of resourceful conceptualization. Paul A. Griffith cross-references Kamau Brathwaite and Derek Walcott s postcolonial debates with concerns at seminal websites the place Caribbean imaginary insurgencies took root. This e-book demonstrates the methods residually oral varieties distilled heritage, society, and tradition to cleverly face up to aggressions authored via colonialist presumptions. In an research of the archetypal styles within the oral culture - either literary and nonliterary, this extraordinary e-book offers perception into the way humans take into consideration the area and characterize themselves in it.
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Concern of the group was to . . fashion tools out of it in order to live out of it; to find words to name its features” (“World” 53). While marginalization synchronizes, therefore, with liminal insecurity and fluidity,5 “home,” informed by a nexus of wholeness, becomes valuational correlate of identity. As religious ritual suggests, “home” is earthbound and otherworldly: complex of space and spirit, time and timelessness. Relatedly, Brathwaite’s persona in Rights of Passage wails a jeremiad of bitter exile over his “harbour- / less” condition (34).
However, Ulysses’ act of being bound to the mast, says Harris, “transforms the wild race from or towards annihilation, the yoke of death, into . . ” Ulysses’ ritual voyage is an entry into and transcendence of the abyss of death—a crisis or interval that Harris finds coterminous with the underworld of colonial history. The Nana’s sweeping concretizes, likewise, as drama of “symbolic adjustment” to the adverse existential condition. The ritual visually enacts the dancer’s defiant faith in life and replays history’s “exit” as both exodus into an alienating “desert” and cyclic journey.
In the Caribbean, the process of reuniting god and man or evoking life from death is prominently signified ritually through vodun also. ” His “original twinned nature . . ” Deren notes that vodun centers on the “concept of the Marassa, the notion of the segmentation of some original cosmic totality” (38), privileging, as in the Dogon cosmogony, the “simultaneous physical and spiritual constitution of a person” (Griaule and Diertelen 56). This gestalt concept drives Dogon “rites which accompany and follow the individual’s death” (56).