Extract
[...] Becoming-postcolonial, becoming-Caribbean: Édouard Glissant and the poetics of creolization. Textual Practice, 99-117. https://doi.org/10.1080/09502360802622300 Faulkner, W. (1954). The Faulkner reader: selections from the works of William Faulkner (p. ix). Random House. Faulkner, W. (1992). The sound and the fury. Modern Library of the World's. [...]
[...] It becomes clear that creolization is not at work here. Ethnic groups live side by side. The unity of such a country refers to the way of life, ideals, and the political or economic community they all share. Thus, one can be American and Irish, American and Jewish, or Black and American, Native Indian and American, etc. Today, of course, almost everyone agrees on the following distinction. However, it is important to emphasize that 20 or 30 years ago, writers and researchers (Darcy Ribeyro, Guillermo Bonfil Battalla, Rex Nettleford, among others) quickly agreed on the following distinction regarding the Americas: The indigenous populations that have always lived in these areas: the Native Americans, from South to North - this part that we call Mesoamerica; The transplanted people, who remained as they were before their arrival: in this category, we find Canada, the United States, and to a certain extent, Chile and Argentina, it is a 'Euro-America'; (iii) Finally, the people born of creolization: Brazil, the Caribbean, the Caribbean coast of South America, part of Central America, that is, Plantation America or Neo-America (Burns, 2009). [...]
[...] (1966). The Achievement of William Faulkner (p. 162). London: Constable. Mühlhäusler, P. (1986). Pidgin and creole linguistics. Oxford: Blackwell. Murdoch, H.A. (2003). Rhys's Pieces: Unhomeliness as Arbiter of Caribbean Creolization. [...]
[...] The latter refers in particular to the radical separation that governed the palpable existence of the plantation (Meschonnic, 1979; Nasta, 1980). Similarly, Faulkner (Faulkner, 1954; Millgate, 1966), who spoke so often of Black people, never devoted himself to one of those monologues that he had written with such skill and power describing Black characters. He ventured to do so for a certain number of mulatto characters and in a tour de force that has become a classic (Faulkner, 1992). However, this rupture did not define territories in which different layers of the population must be confined for eternity. [...]
[...] All the Americas contain microcultures, where pidgin becomes creole, where creoles return to the manner of pidgin, where languages emerge or die, where the old and rigid sense of identity clashes with the new open path of creolization. This phenomenon probably has no political or economic power, but it is precious for man's imagination, his capacity for invention. References Axel, B. K., Dirks, N. B., Asad, T., Silverblatt, I., & Silverstein, P. A. (2002). From the Margins: Historical Anthropology and Its Futures. Burns, L. (2009). [...]
