Glissant Translation Project – serie

This collection of interviews is a diamond, remarkable in the way that it assembles so many of the major strains of Glissant’s thought, and stunning in the expansive erudition at work in the composition of that thought. Two structuring experiences inform the writer’s reflections on language and poetic engagement. On the one hand, there is the acculturation of his French intellectual ancestry, begun in the Martinican colonial system and continued in his mature student years in Paris, with the achievement of a Doctorate at the Sorbonne in 1980. On the other, there is his genetic heritage as an Antillean, nurtured in the Creole language of a people whose nearly forgotten history he will take pains to redeem. A lifelong interrogation of these two vital experiences of language are crucial to Glissant’s concept of Relation, viewed as a transformative and vital process intrinsic to the project of poetics. Relation reverberates throughout Glissant’s consideration of the many topics broached in this volume: medieval Europe and the creation of nation-states, the evolution of the epic and its global iterations, decolonization, creolization, landscapes and cultures, political engagement vs. the task of the writer, globality, questions of identity and Being. Absolutely the best introduction to Glissant’s thought.

This book reproduces the texts of four lectures, followed by discussions, and two interviews with Lise Gauvin published in Introduction à une poétique du divers (1996); and also four further interviews from L’Imaginaire des langues (Lise Gauvin, 2010). It covers a wide range of topics but key recurring themes are creolization, language and langage, culture and identity, ‘monolingualism’, the ‘Chaos-world’ and the role of the writer. Migration and the various different kinds of migrants are also discussed, as is the difference between ‘atavistic’ and ‘composite’ communities, the art of translation, identity as a ‘rhizome’ rather than a single root, the Chaos-World and chaos theory, ‘trace thought’ as opposed to ‘systematic thought’, the relation between ‘place’ and the Whole-World, exoticism, utopias, a new definition of beauty as the realized quantity of differences, the status of literary genres and the possibility that literature as a whole will disappear. Four of the interviews (Chapters 6, 7, 8 and 9) relate to particular works that Glissant has published: Tout-monde, Le monde incrée, La Cohée du Lamentin, Une nouvelle région du monde. Many of these themes have been explored in his previous works, but here, because in all the chapters we see Glissant interacting with the questions and views of other people, they are presented in a particularly accessible form.

This exciting, challenging book covers a wide range of subject matter, but all linked together through the key ideas of diversity and ‘Relation’. It sees our modern world, shaped by immigration and the aftermath of colonization, as a multiplicity of different communities interacting and evolving together, and argues passionately against all political and philosophical attempts to impose uniformity, universal or absolute values. This is the ‘Whole-World’, which includes not only these objective phenomena but also our consciousness of them. Our personal identities are not fixed and self-sufficient but formed in ‘Relation’ through our contacts with others. Glissant constantly stresses the unpredictable, ‘chaotic’ nature of the world, which, he claims, we must adapt to and not attempt to limit or control. ‘Creolization’ is not restricted to the Creole societies of the Caribbean but describes all societies in which different cultures with equal status interact to produce new configurations. This perspective produces brilliant new insights into the politicization of culture, but also language, poetry, our relationship to place and to landscapes, globalization, history, and other topics. The book is not written in the style conventionally associated with essays, but is a mixture of argument, proclamation, and poetic evocations of landscapes, lifestyles and people.

This book reproduces the texts of four lectures, followed by discussions, and two interviews with Lise Gauvin published in Introduction à une poétique du divers (1996); and also four further interviews from L’Imaginaire des langues (Lise Gauvin, 2010). It covers a wide range of topics but key recurring themes are creolization, language and langage, culture and identity, ‘monolingualism’, the ‘Chaos-world’ and the role of the writer. Migration and the various different kinds of migrants are also discussed, as is the difference between ‘atavistic’ and ‘composite’ communities, the art of translation, identity as a ‘rhizome’ rather than a single root, the Chaos-World and chaos theory, ‘trace thought’ as opposed to ‘systematic thought’, the relation between ‘place’ and the Whole-World, exoticism, utopias, a new definition of beauty as the realized quantity of differences, the status of literary genres and the possibility that literature as a whole will disappear. Four of the interviews (Chapters 6, 7, 8 and 9) relate to particular works that Glissant has published: Tout-monde, Le monde incrée, La Cohée du Lamentin, Une nouvelle région du monde. Many of these themes have been explored in his previous works, but here, because in all the chapters we see Glissant interacting with the questions and views of other people, they are presented in a particularly accessible form.

This collection of interviews is a diamond, remarkable in the way that it assembles so many of the major strains of Glissant’s thought, and stunning in the expansive erudition at work in the composition of that thought. Two structuring experiences inform the writer’s reflections on language and poetic engagement. On the one hand, there is the acculturation of his French intellectual ancestry, begun in the Martinican colonial system and continued in his mature student years in Paris, with the achievement of a Doctorate at the Sorbonne in 1980. On the other, there is his genetic heritage as an Antillean, nurtured in the Creole language of a people whose nearly forgotten history he will take pains to redeem. A lifelong interrogation of these two vital experiences of language are crucial to Glissant’s concept of Relation, viewed as a transformative and vital process intrinsic to the project of poetics. Relation reverberates throughout Glissant’s consideration of the many topics broached in this volume: medieval Europe and the creation of nation-states, the evolution of the epic and its global iterations, decolonization, creolization, landscapes and cultures, political engagement vs. the task of the writer, globality, questions of identity and Being. Absolutely the best introduction to Glissant’s thought.

This exciting, challenging book covers a wide range of subject matter, but all linked together through the key ideas of diversity and ‘Relation’. It sees our modern world, shaped by immigration and the aftermath of colonization, as a multiplicity of different communities interacting and evolving together, and argues passionately against all political and philosophical attempts to impose uniformity, universal or absolute values. This is the ‘Whole-World’, which includes not only these objective phenomena but also our consciousness of them. Our personal identities are not fixed and self-sufficient but formed in ‘Relation’ through our contacts with others. Glissant constantly stresses the unpredictable, ‘chaotic’ nature of the world, which, he claims, we must adapt to and not attempt to limit or control. ‘Creolization’ is not restricted to the Creole societies of the Caribbean but describes all societies in which different cultures with equal status interact to produce new configurations. This perspective produces brilliant new insights into the politicization of culture, but also language, poetry, our relationship to place and to landscapes, globalization, history, and other topics. The book is not written in the style conventionally associated with essays, but is a mixture of argument, proclamation, and poetic evocations of landscapes, lifestyles and people.

We are all now entering into a new region of the world, which designates its sites on all the given and imaginable expanses, and of which only a few had been able to foresee in the distance its wanderings and obscurities. […] This region itself, we soon foresee, as difficult as it may seem to formulate its partition, is mixed in time as much as in space, a common site which hides another gap. Time has changed and space has changed. A steep separation of time and space, overwhelming one another. A new region that is an epoch, mixing all times and all durations, an epoch also which is an inexhaustible country, accumulating expanses, which are looking for other limits, in incalculable but always finite number, as has been said of atoms. […] we are entering into this new region of the world, of totalized space, of relativized time, where everyone already admits that differences are determinant, but most often they refuse to recognize that their sum, their realized quantity, sketches another Relation, quite different because we have so long ignored it, but we know that it is made and brewed from inextricable and propitious contaminants. […] And we enter into the Whole-World, which always for us covers the totality of the world, but here it is that this Whole-World is also in our actuality another region of the world, a whole new region, and the world is there, it is right-here, it is ahead of us, who say it without saying it while saying it again, undertaking a new category of literature. None of the regions of the world is really unknown, the explorers have driven their trains to their endpoint, yet there is another region of the world in the world, which we have not traveled so much, for we will have to cross it all together, it is this very improbable Whole-World, and a few had knowledge of it. Well then, the world is completely recognized, and the Whole-World covers entirely the world, however and for us the Whole-World is to be discovered and known. It is a part of the world, which right-here transcends the world and designates it.

We are all now entering into a new region of the world, which designates its sites on all the given and imaginable expanses, and of which only a few had been able to foresee in the distance its wanderings and obscurities. […] This region itself, we soon foresee, as difficult as it may seem to formulate its partition, is mixed in time as much as in space, a common site which hides another gap. Time has changed and space has changed. A steep separation of time and space, overwhelming one another. A new region that is an epoch, mixing all times and all durations, an epoch also which is an inexhaustible country, accumulating expanses, which are looking for other limits, in incalculable but always finite number, as has been said of atoms. […] we are entering into this new region of the world, of totalized space, of relativized time, where everyone already admits that differences are determinant, but most often they refuse to recognize that their sum, their realized quantity, sketches another Relation, quite different because we have so long ignored it, but we know that it is made and brewed from inextricable and propitious contaminants. […] And we enter into the Whole-World, which always for us covers the totality of the world, but here it is that this Whole-World is also in our actuality another region of the world, a whole new region, and the world is there, it is right-here, it is ahead of us, who say it without saying it while saying it again, undertaking a new category of literature. None of the regions of the world is really unknown, the explorers have driven their trains to their endpoint, yet there is another region of the world in the world, which we have not traveled so much, for we will have to cross it all together, it is this very improbable Whole-World, and a few had knowledge of it. Well then, the world is completely recognized, and the Whole-World covers entirely the world, however and for us the Whole-World is to be discovered and known. It is a part of the world, which right-here transcends the world and designates it.

Édouard Glissant has emerged as one of the major figures of 20th-century postcolonial literature, and his novels, poetry, and essays have been widely translated and studied. Little has been written, however, about his cultural and educational activism which informed and shaped his theoretical work. This edition sheds light on this chapter of Glissant’s career by translating and annotating the collaboratively composed and staged play, Histoire de Nègre, which he helped to write and perform while teaching at the Institute for Martinican Studies.Featuring borrowed texts from postcolonial literature, primary historical documents, Creole songs, new ensemble-based scenes, and Glissant’s original writing, Histoire de Nègre was created in 1970-1971 by a group of schoolteachers at the Institute and performed for thousands of working-class spectators throughout Martinique. The play tells a tale that crosses time and space to stage the histories of slavery, colonialism, and anti-black violence, and the people’s resistance against these forces. Our edition presents the first English-language translation of Histoire de nègre as well as documenting its complex historical and literary references, performance history, and place in its intellectual, literary, and theatrical contexts.Intellectually rich, formally innovative, yet long-neglected, Histoire de Nègre offers a privileged window into Glissant’s theatrical and educational activism, which formed the basis of his influential theoretical work Caribbean Discourse. The play exemplifies Glissant’s work as a theatre artist and educational activist, expanding our knowledge of his thought and legacy.