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By Hanétha Vété-Congolo
The publication makes use of an cutting edge prism of interorality that powerfully reevaluates Caribbean orality and innovatively casts mild on its neglected and primary epistemological contribution into the formation of Caribbean philosophy. It defines the leading edge prism of interorality because the systematic transposition of formerly composed storytales into new and targeted stories. The ebook bargains a robust attention of the interconnections among Caribbean orality and Caribbean philosophy, specially as this relates to aesthetics and ethics. it is a new sector of inspiration, a brand new methodological process and a brand new conceptual paradigm and proposition to students, scholars, writers, artists and intellectuals who conceive and consider highbrow and cultural productions within the Black Atlantic global and past.
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Extra info for The Caribbean Oral Tradition: Literature, Performance, and Practice
Sample text
Also, it is through complexified and amplified orality, one that considers mankind in its originality, diversity, and totality, that the same enslaved Africans could give their philosophical response to the antihuman discourse and practices. Here one understands that speech has been the very first enjeu (stake) to all things colonial. The erroneous view holding the African as a-philosophical originates in the fixed separation, motivated by social classification, that Europeans imposed between orality and literacy, folklore and literature.
37 Through a complex set of interactions and paradigms, the Africans took an active and leading role in this process of construction, while the Europeans —assumed a more passive one. Indeed, European tales probably became rooted upon Caribbean soil much later than African tales. Originally in written form, these European folk stories were gradually CARIBBEAN INTERORALITY: A BRIEF INTRODUCTION 15 embraced, processed and transposed by the Africans. The introduction of written folktales to the interoral canon, regaining their oral nature through the mechanism of the Africans’ transposition, adds a critical dimension to the development of Caribbean interorality.
Furthermore, it brings many hyper-ephemeral communicative principles and paradigms, as well as new visions and meanings of language and oral practices that put pressure on the practice and perspective of orality. It has been proposed that the interoral phenomenon observed in the Caribbean is also present in the geo-cultural space that Rex Nettleford names “Neo-America,” comprising some continental American countries as well as some southern states of the United States. However, my discussion will be restricted to the Caribbean,3 otherwise called insular America.