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- W95539863 abstract "Most of critical discussions of Paule Marshall's novel Chosen Place, Timeless People have focused primarily on rich evocation of individual lives. critical approach has been to scrutinize individual characters, then (re)discover in West Indian replication of many neuroses, crises, and unmet needs that disrupt lives of characters. characters thereby perform as allegorical signs for collectivity of Bourne Island, dramatizing in their own choices and thoughts--which are sometimes revivifying and renewing, at other times paralyzing and life-denying--the historical record of island. For example, Hortense Spillers argues that The characters ... are part that speaks for whole, just as whole is configured in their partialness (154). Joseph Skerrett also discovers individual character enacting communal psychological and spiritual composition: Merle's unresolved problems of ego identity are clearly symbolically related to maturational problems of Bourne Island (70). For other critics, discussion of character forms entire basis of their sociopolitical analysis: Susan Willis links Marshall's great talent as writer with her insightful portrayal of individual characters as they articulate complex of community's actions and desires (54). One clear advantage of this critical discourse is that Marshall's preeminent mimetic talents are continually (and justly) celebrated. Previous criticism on Marshall rescue from neglect by demonstrating conclusively acute psychological insight. Furthermore, there is much in Marshall's text that corroborates an approach that privileges character study as allegorical design: for example, one character says that Merle is a part of place.... She somehow is Bournehills (118 emphasis added). Nevertheless, critical methodology that employs individual psyche as grid for collective social life risks underestimating efficacy of social energy and communal action. framing of critical argument about Marshall may be too limiting, especially in context of recent interview, during which Marshall emphasizes importance of communal unity in work. In discussing Daughters, Marshall says that the coming together ... of entire black throughout world--the possibility, necessity of that union sustains me (4), and she reveals that work is concerned primarily with that imagined union: I don't make any distinction between African-American and West Indian. All o' we is one as far as I'm concerned. And I, myself, am both.... I need sense of being connected to women and men, real and imaginary, who make up my being. Connection and reconciliation are themes in my work. (7) Her comment reconfigures as an artist whose main concern is social life, communal knowledge of collective, of accumulated experience of social group. Applying Victor Turner's anthropological model of symbolic action through ritual practice permits wider context for critical challenge that Chosen Place poses.(1) Like Turner, Marshall is concerned with communally directed intimation of social change that surfaces through myth and ritual. Rather than restricting fictive world to material achievement (associated with wealth of West), and privileging of subjectivity over communal rights, Marshall celebrates emergence in people of what Turner terms communitas. In moments of communitas, one experiences joyful acceptance of mutuality and true fellowship, deliverance from social status, economic hierarchies, and class and racial division into fundamentally spiritual sense of connectedness with people--in essence, exactly what Marshall herself defines as major theme of work. For Turner, communitas does not necessarily stipulate core group of people who know each other and coordinate their actions in planned, rationalized manner, which he associates with community (Ritual 96). …" @default.
- W95539863 created "2016-06-24" @default.
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- W95539863 date "1998-06-22" @default.
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- W95539863 title "Yesterday Comes like Today: Communitas in Paule Marshall's The Chosen Place, the Timeless People.(West Indian Novel)" @default.
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