By Fabienne Viala (auth.)
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Extra info for The Post-Columbus Syndrome: Identities, Cultural Nationalism, and Commemorations in the Caribbean
Example text
In Ortiz’s representation, the curse is transformed into an act of good fortune. 66). This deviation at sea, remembered as a mistake 38 ● Post-Columbus Systems of Memory in history books, becomes an omen of good fortune, or an act of Fortuna, that brought him to the region so that he could contribute to the growth of a new Caribbean civilization, arising out of Taíno culture. Likewise, if we follow Ortiz’s story, Columbus’s return home is not to be understood as his return to Europe, in chains and defeated, but as the recurrent voyages he made to the Caribbean.
For the Barbadian writer, the Arawak and African cultural skills derived from the notion of circularity: perpetuation, survival, inward relation, and restoration of equilibrium. In contrast, we find in Missile and Capsule that Brathwaite describes the missile culture, brought by Columbus and whose goal was to annihilate and conquer, in terms of recalling the evil connotations of sugar in Ortiz’s view. I contend that Brathwaite’s theory of Creolization was a free adaptation of transculturation in the specific context of Anglophone postcolonial nation building to facilitate a strategy of collective remembrance that I call anamnesis.
This is how the Caribbean tobacco-smoking ritual came to be recognized, understood and adopted by the black slaves to commune with the supernatural world—it was a practice close to the rituals performed in Africa before the Middle Passage, but whose exact procedure had been lost during the voyage. What was apparently lost and forgotten because of the trauma of the slave trade in fact remained at a latent stage in collective memory; transculturation allowed it to be remembered with a different, mixed, and enriched Taíno-African performative style.