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The Historical Novel in Suriname As a Writing of Resistance D ossiê COSTA E SILVA, Natali Fabiana da. Threads of memory: the historical novel in Suriname as a writing of resistance 2177-2940 Threads of memory: the historical novel in Suriname as a writing of resistance https://doi.org/10.4025/dialogos.v24i2.53484 Natali Fabiana da Costa e Silva https://orcid.org/0000-0002-0999-5898 Universidade Federal do Amapá, Brasil. E-mail: [email protected] Threads of memory: the historical novel in Suriname as a writing of resistance Abstract: This article aims to analyze The free negress Elisabeth: prisoner of color (2004), a historical novel from Suriname (country that is part of the Guiana region) written by Cynthia McLeod. The focus given to the research intends to problematize the way the place of speech acts in the construction of the fiction, highlighting historically silenced voices. In addition, the study of the place of speech of black women during the Dutch colonization in Suriname aims to contribute to the debate on racial and gender inequality that underlies colonial societies and remains to today. For the discussions, this research will be based on the reflections of Akotirene (2019), Morrison (2019) and hooks (2015), among others. Key words: Historical novel; Intersectional feminism; Place of speech; Cynthia McLeod, Suriname; Guiana region. Hilos de la memoria: la novela histórica en Surinam como escritura de resistência Resumen: Este artículo tiene como objetivo analizar The free negress Elisabeth: prisioner of color (2004), novela histórica de Surinam (país que forma parte de la región de la Guayana) escrita por Cynthia McLeod. El enfoque dado a la investigación pretende problematizar la forma en que el lugar de discurso actúa en la construcción del tejido narrativo, destacando voces históricamente silenciadas. Además, el estudio del lugar de discurso de la mujer negra de la colonización holandesa en Surinam tiene como objetivo contribuir al debate sobre la desigualdad racial y de género que subyace a las sociedades coloniales. Para las discusiones, esta investigación se basará en las reflexiones de Akotirene (2019), Morrison (2019) y hooks (2015). Palabras clave: Romance histórico; Feminismo interseccional; Lugar de discurso; Cynthia McLeod; Surinam; Región de la Guayana. Fios da memória: o romance histórico no Suriname como escrita da resistência Resumo: Este artigo pretende analisar The free negress Elisabeth: prisioner of color (2004), romance histórico do Suriname (país que faz parte da região das guianas) da autoria de Cynthia McLeod. O enfoque dado à pesquisa pretende problematizar a maneira como o lugar de fala atua na construção do tecido narrativo dando relevo a vozes historicamente silenciadas. Além disso, o estudo do lugar de fala da mulher negra durante a colonização holandesa no Suriname visa contribuir ao debate sobre a desigualdade racial e de gênero que está na base das sociedades coloniais. Para as discussões, esta pesquisa se apoiará nas reflexões de Akotirene (2019), Morrison (2019) and hooks (2015) entre outras. Palavras-chave: Romance histórico; Feminismo interseccional; Lugar de fala; Cynthia McLeod; Suriname; Região das guianas. Recebido em: 06/05/2020 Aprovado em: 22/07/2020 Diálogos, Maringá-PR, Brasil, v. 24, n. 2, p. 12-24, mai./ago. 2020 12 D ossiê COSTA E SILVA, Natali Fabiana da. Threads of memory: the historical novel in Suriname as a writing of resistance Sexism as a system of domination is institutionalized, but it has never determined in absolute way the fate of all women in this society. (hooks, 2015, p.197)1 I would like to start this article with a provocation. I ask readers to imagine what life would be like in the colonial period. Conjecture about the day-to-day life in colonial cities and in the countryside, about the relationships of forced labor established either in commerce, in houses, or in plantation farms. Consider how ethnic racial relations would be like, that is to say, how white men and women related to black people, whether they were enslaved or not. Now, imagine the following situation: a black and not enslaved woman who in the middle of the 18th century had acquired an immense fortune in the exploitation colony where she was born. The provocation that I propose to the reader arises from that last picture and takes the form of a question: to what or to whom would you attribute this black woman's fortune? According to Cynthia McLeod, one of the greatest writers in Suriname, several historians from her country talked about the life of Elisabeth Samson2 considering that she would have obtained her fortune due to the inheritance from a white man with whom she had supposedly had a romantic involvement. This perspective, which for centuries permeated the imagination of the Surinamese people, was only recently revised thanks to McLeod's efforts when she decided to write a historical novel about Elisabeth Samson. To this end, the writer traveled to Germany and the Netherlands in order to consult the records on Elisabeth Samson’s life in the archives of the cities of The Hague, Amsterdam, Rotterdam, Keulen and Emmerich. After dedicating herself to studying those records, McLeod revealed that the historians' conjectures were wrong. Samson had inherited no fortune, on the contrary, she was the first self- made woman in the history of Suriname. This discovery implies that the historians’s assumptions were full of racism and gender prejudice and that those aspects underlie Surinamese society even in the present time. Would it ever be conceivable for a (black) woman of the 18th century the enrichment obtained by her own dedication, intelligence and administrative capacity? In a sexist society that would probably never be conceived and that is why McLeod supposes that the historians – all men, it is important to note – did not bother to investigate the origin of the fortune of one of the most well-known historical personalities in the country. McLeod's novel criticizes the sexist perspective of history and seeks to highlight Samson's life and achievements. The book fictionalizes the life of this historical personality, however, it is 1 My translation from the Brazilian edition. 2 Elisabeth Samson (1715-1771) is a historical personality who lived in the 18th century in Paramaribo, Suriname. She is also the main character in the novel The free negress Elisabeth: prisoner of color (2004) written by Cynthia McLeod. Samson was very famous for being one of the richest people in Suriname at the colonial period. Diálogos, Maringá-PR, Brasil, v. 24, n. 2, p. 12-24, mai./ago. 2020 13 D ossiê COSTA E SILVA, Natali Fabiana da. Threads of memory: the historical novel in Suriname as a writing of resistance worth mentioning some real aspects of her life. In that sense, the paratext in The free Negress: prisoner of color is fundamental, because it brings information that complements the fiction. The first of these information concerns the number of blacks and people of color3 in the colony: Naturally, many European men cohabited with black women, and from this union, a new group, the people of color, was born in Suriname. It subsequently increased in size and importance. Not every white man set his offspring free, but many did; and in the 18th century, the epoch of Elisabeth, the numbers of free colored people were already as large as that of the pure whites. The government did not like the fact that so many white man transgressed the decree and lived with black and colored women; but they had to tolerate it, because it happened all the time. (McLeod, 2004, p.6). In order to prevent the black population from acquiring land or other material goods, marriage between a white man and a black woman was strictly prohibited and so the union between them took place only through concubinage. This obviously had moral implications for black women, which was constantly judged by the moral of white society. People [were] raised in a society in which the color of a person’s skin had an important role to play generally understand […]. ‘Colored’ is a collective term for people of mixed black- white blood. Marriage between a white man and a colored woman was never prohibited by ordinance in Suriname. The prohibition was only valid for black people. (McLeod, 2008, p.4). In addition to social discredit, they were banned from social circles: they could not accompany their partners at parties and during mass at the church they were to occupy the seats for immoral women. However, women of color had the right to marry white men: It must have been quite an ordeal for this black woman living under the hypocritical Dutch colonial government, which on the one hand did not permit white men to marry their black mistresses, but on the other hand condemned the black mistresses for not being married and called them “whores”, “sinful women”. (McLeod, 2004, p.7). Elisabeth Samson was black. As her mother had obtained the manumission letter, Samson was born free and raised by her sister Maria, a woman of color married to Frederick Bosse, a liberal white man. Both of them spared no effort to provide Elisabeth with quality education. McLeod's narrative describes the main character's level of education, pointing out how she mastered the exact sciences and managed to be of great support in the management of her sister's and brother-in-law's lands. It would have been due to this professional experience that, according to the author, Samson acquires business expertise and develops administrative skills to buy her own lands and manage her 3 I adopt a translation policy that respects concepts given by black feminists. “People of color”, when translated into English, is more representative than “non-white people”.
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