essay
atmed.oshia1414
lecture2_thefarmingofbones_4-7-2017.pptxLecture 2
pp. 104- 206
Essay # 3 – Due 4/24/2017
Representations of War and Genocide: In 1000-1200 words, discuss the novel, Edwidge Danticat’s Farming of the Bones, represent genocide and massacre. Focus on why in history, The Parsley massacre is not called a genocide, rather a massacre. Even though the parsley massacre was clearly an act of genocide, history calls it a massacre. Before discussing the novel, explain in your words the definitions of “massacre” and “genocide”? In many ways, The Farming of Bones is also a meditation on survival. Each character in the novel—Amabelle, Sebastien, Father Romain, Man Denise, Man Rapadou, just to name a few—have different methods of survival. Can you discuss these? Are there any characters in particular that have survived with a better quality of life than others? What does it mean to survive? Length: 1000-1200 words Due date: 4/24/2017
Nationalism
Definition: Nationalism therefore holds that a nation should govern itself, free from unwanted outside interference, and is linked to the concept of self-determination. Nationalism is further oriented towards developing and maintaining a national identity based on shared characteristics such as culture, language, race, religion, political goals or a belief in a common ancestry.[1][2] Nationalism therefore seeks to preserve the nation's culture. It often also involves a sense of pride in the nation's achievements, and is closely linked to the concept of patriotism. In these terms, nationalism can be considered positive or negative
Bio-politics
intersectional field between biology and politics
Term was coined in 1911 by G.W. Harris
Philosopher Michel Foucault has used the term in post-strucutarlist theory
Foucault's concept of biopolitics is largely derived from his own notion of biopower, and the extension of state power over both the physical and political bodies of a population. While only mentioned briefly in his "Society Must Be Defended" lectures, his concept of biopolitics has become prominent in social and humanistic sciences.
Joel’s death
“No funeral for Joel,” he said, “I wanted to bury him in our own land where he was born, I did, but he was too heavy to carry so far. I buried him where he did in the ravine. I buried him in a field of lemongrass, my son. “ He lowered his head, letting the tobacco mix drop to his chest. “He was one of those children who grew like weeds in the fields, my son. Didn’t need nobody or nothing, but he idd love his father. It wasn’t ceremonious the way I buried him, I know. No clothes, no coffin, nothing between him and the dry ground. I wanted to give him back to the soil the way his mother passed him to me on the first day of his life.” (108)
Death of two children
Joel, Kongo’s son and Senor Pico’s son
“Senor Pico’s son died today” I said.
“This is what I had heard,” Sebastien said, his voice rising with a smile as though it were not a sad thing at all.
“You should not rejoice for something like this, “I warned. “He was only a child” (pp. 110)
Is the death of Señora Valencia's baby boy just a coincidence, or is it an example of "an eye for an eye, a tooth for a tooth"?
Language and Rumours
Word of Senor Valencia’s invitation passed from mouth to mouth in the group. Shoulders were shrugged. Eyebrows were raised. Burlap sacks and straw hats were removed from heads for a better look at the house. Discussions began and ended in the same breath. What did she want with them anyway? Maybe there were all going to get to be poisoned. Many had heard rumors of groups of Haitians being killed in the night because they could not manage to thrill the “r’ and utter a throaty “r” to ask for parsley, to say perejil. Rumors don’t start for nothing, someone insisted. (114)
Do you think that Amabelle knew that the massacre was coming, or was she truly naive about the impending tide of events?
Think of holocaust and other genocides/massacres, what were the signs of the beginning stages of such events? Think back to the documentary.
”Cleansing of the country”
With news of the Generalissimo’s intentions to “cleanse the country,” Haitian workers attempt to return to their home country.
“We want to protect our people,” Unel said, “After Joel was killed, we formed the night-watchman brigade. If they come, we’ll be prepared for them.”
“I am going back,” another man spoke from behind me. “I won’t wait for things to go from talk to bloodshed, I’m going back to Haiti. I won’t take the automobile roads where all the soldiers are, I’ll travel through the mountains. I’m going back this Saturday. I’m prepared to leave all this behind. Thank you, Algeria. Our time here has been joyful, but now I must say good bye to you.” (125)
“I will stay and fight, “ Unel said, “I work hard; I have a right to be here. The brigade stays to fight. While we fight we can help others.” (126)
The symbol of the Sugar woman – 132
I dream of the sugar woman. Again.
The sugar woman grabs her skirt and skips back and forth in a very fast spin. She seems to be dancing a kalanda in a very fast spin, locks arms with the ari, pretends to kiss someone much taller than herself. As she swings and shuffles, the chains on her ankles cymbal a rattled melody. She hops to the sound of the jingle of the chains, which with her twists grows louder and louder.
The chains bind the sugar woman and she wears a silver muzzle. This muzzle was given to the sugar woman so that she would not eat the sugarcane. However, despite her confinements, she is dancing.
Like the workers, they come to the Dominican Republic to find work and a better life and stay due to the work that they find in the mills that they cannot find in Haiti. Regardless of their hard work, the workers cannot taste the sweetness of the sugarcane; instead, they are bound by it. In fact, they cannot escape it. Danticat even describes Sebastien with his sweat as thick as sugarcane juice and many of his defining scars a result of working in the cane fields.
The tensions of the massacre start (140)
“Please listen to me, “ he whispered in Kreyol, ”You must leave this house immediately. I have just heard this from some friends at the border. One of the Generalissimo’s orders, solders and civillians are killing Haitians. It may be just a few hours before they reach the valley.”
It couldn’t be real. Rumors, I thought. There were always rumors, rumors of war, of land disputes, of one side of the island planning to invade the other. These were the grand fantasies of presidents wanting the whole island to themselves. This could not touch people like me, nor people like Yves, Sebastien, and Kongo who worked in the cane fields. The Dominicans needed the sugar from the cane for their cafecitos and dulce de leche. They needed money from the cane.
Planning for escape (143)
“I have found three places for you, Mimi, and me in a truck crossing the border tonight.” I said finally.
“I’ve heard about the doctor’s Mass,” he said, “Santa Teresa, the little flower”
…You never believed those people could injure you,” he said with a scowl that seemed truly hateful, as though he was talking to someone other than me. “Even after they killed Joel, you thought they could never harm you.”
The massacre begins (pp. 153 onwards)
The soldiers formed a wall, blacking a line of men from Unel’s brigade. Unel and his friends had their machetes in their hands. Senor Pico stood on the front guard of the lead truck watching the confrontation.
Some cane workers had already been loaded in the back of the other truck, guarded by a small squad of young soldiers, The can workers in the trucks huddled close, clinging to each other for balance.
