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Jillian Leedy the Christ: from Annunciation to Resurrection Within the First Line of the Novel We Are Introduced to the Character of the Christ

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Jillian Leedy the Christ: from Annunciation to Resurrection Within the First Line of the Novel We Are Introduced to the Character of the Christ Jillian Leedy The Christ: From Annunciation to Resurrection Within the first line of the novel we are introduced to the character of the Christ. It says, “Upon his entrance into Texaco, the Christ was hit by a stone—an aggression that surprised no one” (9). It is interesting that this excerpt discusses the presence of Christ in the story, even before the reader gets a chance of orienting themselves to the narrator, the setting, and any other characters of the novel. I would like to expand my discussion of the significance of the Christ figure, the style in which the story is told, and the influence he and Texaco have on one another. Chamoisseau builds on this idea of a biblical allegory to better illustrate his narration style. While there are many sections within the novel, it seems to be divided into three major events based off of the New Testament, “The Annunciation”, “The Sermon of Marie-Sophie Laborieux”, and “The Resurrection.” The annunciation in the Bible tells of the angel Gabriel announcing the Incarnation, or “word made flesh” coming to Earth as the Messiah, the King of Kings, …the Christ. In a similar fashion the Christ of Texaco is first announced as arriving in this section of the novel, as told by many perspectives. In the Marie-Sophie’s, or the Source’s, encounter of the Christ, he is described as “one of the riders of our apocalypse, the angel of destruction” (25). He is first introduced as a condemning, deplorable character. Sonore sees him as a “vanguard of police crackdown” (18). When encountering Irene on the Pénétrante, it was said that the Christ “was coming to question the insalubrious existence” (11). He ventures to Texaco as an urban planner to survey and destroy the land for restoration. The urban planner, or the Scourge, comes in, symbolic of Jesus, with the intentions to “save” the people of Texaco from themselves by destroying the slums. Initially he brings anger and suffering with his words to the people, and they believe him to be ruining their local culture, customs, and tradition, and offering a kind of redemption, when they don’t need saving to begin with. He tells of a plan to “rationalize space, and conquer the pockets of insalubrities.” Like, Jesus he is persecuted for his beliefs. The interaction between Marie-Sophie and the Scourge is interesting. Marie-Sophie tells him of the values of Texaco and how those cannot be traded for bulldozers and housing projects. In my opinion, one of the most beautiful lines of the play is when the Source says, “he could unleash his bulldozers and raze all, and destroy all, but that he should know now that we will stand, up font, me first, as from time immemorial” (380). In a way, this conversion is the rebirth of Christ. The very beginning of the novel presents his crucifixion by the people of Texaco. “The stone struck him and a trickle of blood ran down his cheek” (20). He falls to the ground and “they crowded around his struck down body. They became worried. Believing the fellow dead” (30). By the time of “the Resurrection” in the novel, the Christ himself is “converted” to the beliefs and customs of the people and becomes the “Savior” of Texaco. “That’s why the Scourge seemed less threatening” and why they began calling him the Christ (381). He strengthens the quarter, and brings “the Good News” of the rehabilitation of the hutches and slum lands to the town council, leading them to adopt Texaco and grant rights to the squatters of the land (381). He then tells them of the improvements that will come to the town, appointing upon it houses, electricity and modern- type conveniences, while still “integrating Texaco’s soul” (381). He promised them that “Texaco would be rehabilitated where it stood and in the minds of people” (381). The character is used in a way that makes him familiar to the oppressors of the slums, by not being a native to Texaco, but also demonstrates the opposition to corrupt ideals, a push against injustice, and a need for change in the power struggles of hierarchies. It is rather ironic that a man who came into the quarter, who was feared for his influence on Texaco, was rather influenced himself by Texaco and its people. In the end, the Christ saves Texaco, but it would seem that Texaco also saves him. .
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