By Bénédicte Boisseron
“Rich in scope and audacious in its serious imaginative and prescient, Creole Renegades incisively advances debates approximately basic elements of our postcolonial and globalized reports similar to the enigmas of racial passing, creoleness, and returning and leaving ‘home.’”—Anny Dominique Curtius, writer of Symbiosis of a reminiscence
“An very important publication that tackles the phenomenon of exiled Caribbean authors from a brand new point of view, underscoring their contentious courting with the house island. Boisseron keeps the paintings of ‘decentering’ Caribbean experiences, relocating the locus of study from the Antilles or Europe to North America.”—Richard Watts, writer of Packaging Post/Coloniality
“This insightful process illuminates very important shifts in Caribbean literature and permits Boisseron to make new, crucial contributions into the articulation of subjectivities in twenty-first century literary criticism.”—Frieda Ekotto, writer of Race and intercourse around the French Atlantic
Exiled writers usually have tremendous complex relationships with their local lands. during this quantity, Bénédicte Boisseron examines the works of Caribbean-born writers who, from their new destinations in North the United States, query their cultural responsibilities of Caribbeanness, Creoleness, or even Blackness. She surveys the works of Edwidge Danticat, Jamaica Kincaid, V. S. Naipaul, Maryse Condé, Dany Laferrière, and others who every now and then were good bought of their followed nations yet who've been disregarded of their domestic islands as sell-outs, opportunists, or traitors.
These expatriate and second-generation authors refuse to be uncomplicated bearers of Caribbean tradition, usually dramatically distancing themselves from the postcolonial archipelago. Their writing is often infused with an attractive feel of cultural, sexual, or racial emancipation, yet their deviance isn't defiant. as an alternative, their emancipations are these of the nomad, whose real and descriptive travels among issues on a cultural compass aid to deconstruct the “sedentary ideology of Caribbeanness” and to reanimate it with new perspectives.
Underscoring the often-ignored contentious courting among glossy diaspora authors and the Caribbean, Boisseron finally argues that displacement and artistic autonomy are usually appear in guilt and betrayal, valuable topics that emerge many times within the paintings of those writers.
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Additional info for Creole Renegades: Rhetoric of Betrayal and Guilt in the Caribbean Diaspora
Example text
Rarely is it mentioned that not only runaways but also slave women from the plantation captured by the maroons became collateral damage in the bigger plan of creating a sustainable maroon society. 45 But again, as many historians would admit, maroons were people at war who sought to survive—by whatever means. The anthropologist Kenneth Bilby, who researched the artistic expressions, song lyrics, and stories of Winward maroons—descendants of free maroons from Jamaica—points out in True-Born Maroons that stories of maroon betrayals abound in both written and oral traditions, which suggests that ancestral maroon betrayal is still an unresolved issue in maroon consciousness.
Given that survivor’s guilt is one of the main features of the Haitian diaspora, the moral conflict between writing as remittance or subsistence adds a crucial layer to the already complex question of diasporic betrayal and guilt in the modern Haitian context. Chapter 4, “V. S. Naipaul and Jamaica Kincaid: Rhetoric of National DisAllegiance,” questions the assumed duty of loyalty that befalls immigrants in 25 26 Creole Renegades regards to their native postcolonial nations. Should publicly criticizing home be necessarily viewed as an act of treason in Caribbean diasporic writing?
Relying heavily on the social study of the Martinican Frantz Fanon (Peau noire, masques blancs), this section draws an unprecedented parallel between the makoumé (homosexual in Creole) and the débarqué (returnee). It proposes a theory of homosexuality as the symbolic site of denied access to return. Fanon has famously contended that the homosexual exists elsewhere but not in the Antilles. Fanon’s old view, as the chapter argues, applies today to the departee: after coming out, there is no way back for the one who left the Antilles.