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Extra info for Vergilius Redivivus: Studies In Joseph Addison's Latin Poetry (Transactions of the American Philosophical Society)
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.