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Re-Examining and Redefining the Concepts Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 2016 Re-examining and Redefining the Concepts of Community, Justice, and Masculinity in the Works of René Depestre, Carlos Fuentes, and Ernest Gaines Jacqueline Nicole Zimmer Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Comparative Literature Commons Recommended Citation Zimmer, Jacqueline Nicole, "Re-examining and Redefining the Concepts of Community, Justice, and Masculinity in the Works of René Depestre, Carlos Fuentes, and Ernest Gaines" (2016). LSU Doctoral Dissertations. 4329. https://digitalcommons.lsu.edu/gradschool_dissertations/4329 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. Re-examining and Redefining the Concepts of Community, Justice, and Masculinity in the Works of René Depestre, Carlos Fuentes, and Ernest Gaines A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Interdepartmental Program in Comparative Literature by Jacqueline N. Zimmer B.S., Michigan State University, 2007 M.A., Louisiana State University, 2014 December 2016 i ACKNOWLEDGEMENTS I owe an enormous thanks to my advisor, Adelaide Russo, who has been my guiding light, pillar of support, exacting instructress, and tireless cheerleader from my first day of graduate school. I am perpetually in awe of her depths of knowledge and am eternally grateful for her patience, encouragement, and love. I could not and would not have completed this dissertation without her faith in my academic endeavors and her emotional investment in my personal development. Thank you for always holding me accountable to myself. I would also like to thank my committee members for the support, comments, and recommendations provided to me throughout the examination process and the writing of this dissertation. Thank you to Bryan McCann for his enthusiasm, thoughtful and pertinent feedback, and gentle guidance throughout these past three years. I would like to thank François Raffoul for his positivity and scrupulous editing. He has instilled in me a thorough understanding of contemporary continental philosophy and I am incredibly grateful for his encouragement, open-mindedness, and friendship. Solimar Otero is an exceptional scholar and mentor, and I greatly admire her grace, brilliance, and humor. There are many people who have loved and supported me throughout this process who seem to have understood better than I did what finishing this would mean for my sense of self and well-being. Thank you to Alex Disenhof, whose love, kindness, and patience has motivated me to keep going and to believe in myself. A project like this could not possibly be completed without my many friends, each of which has stood in the wings and offered support, and at times, a shoulder to cry on. In no particular order, thank you to Maggie Callahan, Marcey Hoffman, Melissa Leslie, Ashley Taylor, Rachael MACMillan-Coe, Soraya Landry, and Patricia Manetsch for being my cheerleaders, therapists, and confidantes. I love you all so, so much. I would like to thank Jack and Sue, for always knowing that I could do this if I believed I could. I am lucky to call you my parents. Thank you for your permission to embrace life without fear. Finally, I would like to thank my beloved pup Prim for being a constant source of unconditional love and understanding throughout our many journeys together during these past five years. ii TABLE OF CONTENTS ACKNOWLEDGEMENTS ................................................................................................ ii ABSTRACT ....................................................................................................................... iv INTRODUCTION .............................................................................................................. 1 Chapter 1. REIMAGINING THE COMMUNITY….………………………………….. 55 I. Interrupting the Mythic Community…...……….…………………………………...…..…55 I.1 The Mythical Revolutionary Community in Los de Abajo and Gringo viejo…...……77 I.2 Fighting Fire with Water: From Négritude to Transcendence in Un arc-en-ciel pour l’Occident chrétien .......................................................................................................... 108 I.3 Disrupting the Plantation Order in A Gathering of Old Men .................................... 156 Chapter 2. RETHINKING JUSTICE….…………………………………………..……180 II. Responsibility, Hospitality, and a Democracy to come………………………….. ........ 180 II.1 Responsibility and Sacrifice in Le Mât de cocagne ................................................. 196 II.2 Hospitality and Coexistence in La región más transparente del aire ...................... 226 II.3 Fraternity, Friendship, and Law in A Lesson Before Dying ..................................... 251 Chapter 3. REDEFINING MASCULINITY……………………….……………..……287 III. Reconstructing Masculinity……………………………………………………… .. 287 III.1 Renewal and Mobility: Depestre’s Reimagined Masculinity ................................. 305 III.2 Fuentes, Hospitality, and the Father[land] .............................................................. 337 III.3 Dismantling the Rebuilding: Ernest Gaines and Black Subjectivity ...................... 374 CONCLUSION……………………………………………………………………….. 404 BIBLIOGRAPHY....……………………………………………………………………412 VITA.…………………………………………………………………………………...424 iii ABSTRACT In La Communauté desoeuvrée (1983) French philosopher Jean-Luc Nancy describes how a community is creating by bringing its members together under a collective identity. The invention of myths, such as the myth of racial superiority and the mythic revolutionary community, functions to sustain the hegemonic dominance wielded in Haiti by the United States and later by François Duvalier, the Porfiriato and its aftermath in Mexico, and white society in the United States Deep South. These myths often engender policies founded in the inhospitable treatment of those who are deemed lesser or ‘other’. Nancy’s conception of being singular plural posits that our exposure to the other remedies the mythic community, because such a configuration requires the perpetual exposure of the self to others, which maintains the fluidity of interpersonal relations and in turn keeps the community future-oriented. Jacques Derrida’s De la grammatologie (1967), Force de loi (1990), and Politiques de l’amitié (1994) offer a reconceptualization of the political implications of subjectivity, community, and responsibility allows us to identify individual behaviors that can foster the development of a democracy “to come” and which also align with Nancy’s re-inscription of community. This project examines how the mythic community is portrayed in René Depestre’s Le Mât de cocagne and Un arc-en-ciel pour l’Occident chrétien, Mariano Azuela’s Los de abajo, Carlos Fuentes’s La región más transparente del aire and Gringo viejo, and Ernest Gaines’s A Gathering of Old Men and A Lesson Before Dying. The authors’ representations of racial disharmony, marginalization, and violence function as a critique of colonialism, the mythic multicultural American community, and of “imperialist capitalist hegemonic patriarchy” to paraphrase bell hooks’s term. This project explores how the reverence for certain myths is linked to a rigid conception of hegemonic masculinity in which manhood is synonymous with domination. Thus, it is necessary to identify the conditions that marginalized men cultivate to achieve masculine subjectivity, and how patriarchal hegemonic masculinity may be challenged by new formulations of masculinities, which may allow such marginalized men to resist totalitarian powers and foster the sort of communal existence founded upon peace and tolerance of the Other. iv INTRODUCTION In his speech delivered at the Southern Christian Leadership Conference in 1967, titled “Where Do We Go From Here?” King declared The stability of the world house which is ours will involve a revolution of values to accompany the scientific and freedom revolution energizing the earth. We must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered (186). Many scholars and activists, such as Martin Luther King Jr., have warned of the dangers of capitalism-induced homogeneity, which is the natural tendency of an increasingly globalized world. In La Création du monde ou la mondialisation [The Creation of the World or Globalization] (2002), Jean-Luc Nancy considers the dangers of our modern conception of globalization in terms of the difference between two concepts that are seemingly synonymous, and thus used interchangeably, namely, “globalization” and “mondialisation”, but which in fact designate the concept mondalisation as the only possible solution of the tendency towards globality, or the end-state (completion) of globalization. However, where globalization is defined as such in French, mondalisation
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