Abstract
This essay will explore, I will explore a paradigm of early Caribbean literary history that privileges the mythic consciousness and material culture of indigenous Caribbean people, and the occult knowledge and revolutionary imaginary of transplanted African slaves. Positioning memory as the central impetus of my essay, I will apply memory’s late-twentieth-century reinstitution as a legitimate episteme and analytical tool to evaluate the pre-Columbian archives collected in the work of Ricardo E. Alegría (Apuntes en Torno a la Mitología de los Indios Taínos de las Antillas Mayores y sus Origenes Suramericanos, 1978 [Notes Towards a Mythology of the Taino Indians of the Greater Antilles and their Origins in South America]), and Louis Allaire’s work on the Island Caribs of the Lesser Antilles (Vers une Préhistoire des Petites Antilles, 1973 [Towards a Prehistory of the Lesser Antilles]). Archaeological and prehistorical, these texts will add the value of indigenous consciousness to the constitution of literary history. The present reading will demonstrate how a critique of remembering narrative, visual, and complex symbolic systems (which define categories of cultural membra) may release suppressed voices and inscribe them in their rightful place, where ‘literary’ histories should properly begin. To illustrate how the propulsion of the Taino into historical consciousness would shape a Caribbean literary history, I will proffer Father Ramon Pane’s Relación Acerca de las Antigüedades de los Indios, 1498 (An Account of the Antiquities of the Indians: Chronicles of the New World Encounter). Pane’s significance derives from his text’s priority as the first documentary account of indigenous lives and beliefs written in a European language on Caribbean soil. But his relationship to the colonizing project, as a Spanish intellectual worker commissioned by the state to collaborate with Columbus, codes his work with certain issues of accuracy and intentionality that would add the dynamic of multivoiced tensions to the volume. Separated by nearly three centuries from Pane, William Earle reflects in his Obi; or, The History of Three-Fingered Jack (1800) the irresistible power of memory and rememory as animating impulses in the responses of Caribbean subjects to slavery and oppression. In the slave rebel Obi, memory functions as a will to remember and to avenge the crimes of slave dealers against his father, mother, and grandfather, and against their people, the Feloops. My critique will illuminate that these impulses are the energies that drive Obi to oppose the formidable weight of slavocratic power with the militant terror of rebellion, the threat of occult knowledge (specifically obeah), and the imaginary of revolution. Received principally through his mother’s narrative retellings of the crimes alluded to above, Obi’s relation to memory defines rememory in that it destabilizes family history, threatens political structures and inscribes itself on the public consciousness as an inerasable fact—persistent, repeatable, indelible. This trope of persistence and repeatability links Obi, other obeah practitioners, and runaway slaves with runaway Amerindians. All these groups used caves as sites of ritual and resistance in the politics of marronage. Further, where obeah practitioners used bones, hair, dirt, and stone in their rituals, Amerindians imbued carved objects of stone and wood (zemis) to embody cultural power and mystical meaning. These belief systems and mythic forms approximate Foucault’s and Sylvia Wynter’s epistemes, the condition of possibility for all knowledge within a culture. So defined, they name a complex of mores (customs, values, beliefs) that produce the moral constitution which is the objective of this essay.
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Notes
- 1.
Quoted in Daniel McCool, The Fall and Rise of America’s Rivers (New York: Columbia University Press, 2012), 167.
- 2.
I am using a modern English translation by Susan C. Griswold, ed. Jose Juan Arrom (Durham and London: Duke University Press, 1999), hereafter referred to as Antiquities.
- 3.
Jose Juan Arrom’s Introduction to the Antiquities (pp. xi–xxix) provides valuable biographical and other backgrounds to Pane and his text.
- 4.
These sources throw modest light on Earle’s biography: Andrew Kippis and William Godwin, eds. The New Annual Register, or General Repository of History, 1814–15 (London, 1780–1825), 23–4. On Earle’s authorship, see David Erskine Baker, Isaac Reed, and Stephen Jones, Biographia Dramatica, or Companion to the Playhouse (London: Longman, Hurst, Rees, 1812), 1:214; and Samuel Austin Allibone, A Critical Dictionary of English Literature and British and American Authors, 4 vols (Philadelphia, 1801), 1:539.
- 5.
Christopher Columbus, Journal entry for October 11, 1492, http://www.historyguide.org/earlymod/columbus.html (accessed July 11, 2014).
- 6.
For representative scholarly opinion, see William F. Keegan, “Destruction of the Taino,” Archaeology (January/February, 1992): 51–56; Lynne Guitar, “Documenting the Myth of Taíno Extinction” KACIKE: The Journal of Caribbean Amerindian History and Anthropology. Retrieved July 11, 2014, http://www.kacike.org/GuitarEnglish.html; Maximilian C. Forte, “Extinction: The Historical Trope of Anti-Indigeneity in the Caribbean” http://indigenouscaribbean.files.wordpress.com/2008/05/forteatlantic2005.pdf (accessed July 11, 2014).
- 7.
Pane, Antiquities, 11.
- 8.
Scott, “Archaeologies of Black Memory, an Interview with Robert Hill,” Small Axe 5 (1999): 82–83.
- 9.
Harris, “History, Fable and Myth in the Caribbean and Guianas,” Selected Essays of Wilson Harris, ed. A. J. M. Bundy (New York: Routledge, 1999), 151.
- 10.
Morrison, Beloved (New York: New American Library, 1987), 35–36.
- 11.
Beloved, 36.
- 12.
Sylvia Wynter, “The Ceremony Must Be Found: After Humanism,” Boundary 2 (Spring/Fall 84): 20.
- 13.
Kenneth Bilby, True Born Maroons (Gainesville: University Press of Florida, 2008), 74–76; 326–329.
- 14.
Bilby, 289–290.
- 15.
The “quarrel” has been widely historicized by leading Caribbean authors and scholars. For a distinguished critical essay, see Edward Baugh, “The West Indian Writer and his Quarrel with History,” Small Axe 16 (2012): 60–74.
- 16.
Walcott, “The Almond Trees,” in Castaway and other Poems (London: Cape, 1965), 36–37.
- 17.
Edward Kamau Brathwaite, “History of the Voice,” Roots: Essays in Caribbean Literature (Ann Arbor: U of Michigan P, 1993), 259–304.
- 18.
Baugh, “Quarrel with History,” 61.
- 19.
Edouard Glissant, Caribbean Discourse: Selected Essays (Charlottesville: University of Virginia Press, 1992), 25.
- 20.
Eduardo Galeano, Memory of Fire, I: Genesis, trans. Cedric Belfrage (New York: Pantheon Books, 1985), XV.
- 21.
Gregorio Kohon, “The Aztecs, Mazada and the Compulsion to Repeat,” in Rozine Josef Perelberg, Time and Memory (London: Institute of Psychoanalysis, 2007), 114.
- 22.
Pane, Antiquities, 13.
- 23.
Pane, Antiquities, 8–9
- 24.
Pane, Antiquities, 20.
- 25.
Pane, Antiquities, 31.
- 26.
Pane, Antiquities, 14.
- 27.
Pane, Antiquities, 6.
- 28.
See Warner, Fantastic Metamorphosis, 31–32; and William F. Keegan, Taino Indian Myth and Practice: The Arrival of the Stranger King (Gainesville: University Press of Florida, 2007), 42–43.
- 29.
Wilson Harris, “Merlin and Parsifal: Adversarial Twins,” in Selected Essays of Wilson Harris: The Unfinished Genesis of the Imagination, ed. Andrew Bundy (London: Routledge, 1999), 64.
- 30.
Benjamin, “A Berlin Chronicle,” in One Way Street (Verso: London, 1997), 314–316.
- 31.
Kerwin Lee Klein, “On the Emergence of Memory in Historical Discourse,” Representations 69 (2000):136, 138.
- 32.
See also Satya Mohanty, “the epistemic holds particular power for the oppressed,” in “The Epistemic Status of Cultural Identity: On Beloved and the Post Colonial Condition,” Cultural Critique 24 (Spring 1993): 65, 72.
- 33.
Earle, Three-Fingered Jack, 72.
- 34.
An uncommon African ethnicity, it appears to have been a European invention to label the Jola people who occupied an area on the west coast of Africa between the Gambia and the Casamance rivers. Mungo Park also uses this marker to identify the same people in his Travels in the Interior Districts of Africa (Edinburgh: Oliver Boyd, 1816), 1:15–16.11. Three-Fingered Jack claims ethnic kinship with them and legitimizes his nationalistic and revolutionary aspirations in their name.
- 35.
Kerwin Lee Klein, “Emergence,” 136–137; see also Scott, “Archaeologies,” XIV.
- 36.
Pane, Antiquities, 21.
- 37.
Irving Rouse, The Tainos: Rise and Decline of the People Who Greeted Columbus (New Haven: Yale University Press, 1994), 13–14.
- 38.
Jose J. Arrom, Taino: Pre-Columbian Art and Culture from the Caribbean (New York: Museo del Barrio, 1997), 106.
- 39.
Caroline Rody, “Toni Morrison’s Beloved: History, “Rememory,” and a “Clamor for a Kiss,” American Literary History, 7 (Spring 1995):101.
- 40.
Ceiba wood was used to make the zemi of the Taino god Baibrama, an image discovered in Jamaica in 1757; see Nicholas Saunders, The Peoples of the Caribbean: An Encyclopedia of Archaeology and Traditional Culture (Santa Barbara: ABC Clio, 2005), 146, 159.
- 41.
Saunders, 289; and Keegan, Talking Taino, 95.
- 42.
Recorded in Pane, Antiquities, Chapter 19, a myth involving a Taino man, a talking tree, and a behique (shaman) is illustrative of this kind of anthropomorphism.
- 43.
For an illuminating source on transgenerational trauma and the obligations it imposes on blood relations, see Jacques Derrida, Specters of Marx, the State of the Debt, the Work of Mourning, & the New International, trans. Peggy Kamuf (New York: Routledge, 1994), 9–10.
- 44.
Pane, Antiquities, 90.
- 45.
Pane, Antiquities, 143.
- 46.
Pane, Antiquities, 157.
- 47.
Rody, “Toni Morrison’s Beloved: History, “Rememory,” and a “Clamor for a Kiss,” American Literary History, 7 (Spring 1995):101.
- 48.
Pane, Antiquities, 122.
- 49.
Pane, Antiquities, 104.
- 50.
Pane, Antiquities, 110
- 51.
Saidiya V. Hartman, Scenes of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America (New York: Oxford University Press, 1997), 72.
- 52.
Hartman, 74.
- 53.
Monica Schuler, “Enslavement, the Slave Voyage and Astral and Aquatic Journeys,” in Jose C. Curto, and Renee Soulodre-LaFrance, Africa and the Americas: Interconnections during the Slave Trade (Trenton, New Jersey: Africa World Press, 2005), 193.
- 54.
Klein, “On the Emergence of “Memory,” 137.
- 55.
Pierre Nora, Les Lieux de Memoire (Realms of Memory) (New York: Columbia University Press, 1996–1998), 19.
- 56.
Melanie Newton urges the need for these anti-marginalizing and decolonializing practices in her essay, “Returns to a Native Land: Indigeneity and Decolonization in the Anglophone Caribbean,” Small Axe 17(2013):110.
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Sandiford, K. (2018). “Memory, Rememory, and the Moral Constitution of Caribbean Literary History”. In: Aljoe, N.N., Carey, B., Krise, T.W. (eds) Literary Histories of the Early Anglophone Caribbean. New Caribbean Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-71592-6_2
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