By Seanna Sumalee Oakley

Whereas loads of postcolonial feedback has tested how the techniques of hybridity, mestizaje, creolization, and syncretism effect African diasporic literature, Oakley employs the heuristic of the "commonplace" to recast our experience of the politics of such literature. Her research of ordinary poetics unearths that postcolonial poetic and political moods and aspirations are way more advanced than has been admitted. African Atlantic writers summon the utopian strength of Romanticism, which have been laid low with Anglo-European exclusiveness and racial entitlement, and undertaking it as an possible, differentially universal destiny. placing poets Frankétienne (Haiti), Werewere Liking (Côte d'Ivoire), Derek Walcott (St Lucia), and Claudia Rankine (Jamaica) in discussion with Romantic poets and theorists, in addition to with the more moderen thinkers Édouard Glissant, Walter Benjamin, and Emmanuel Levinas, Oakley indicates how African Atlantic poets officially revive Romantic varieties, starting from the social utopian manifesto to the poète maudit, of their pursuit of a redemptive allegory of African Atlantic reports. Common Places addresses concerns in African and Caribbean literary experiences, Romanticism, poetics, rhetorical idea, comparative literature, and translation concept, and additional, versions a postcolonial critique within the aesthetic-ethical and "new aestheticist" vein.

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For a people threatened by indistinction, such play seems fatal. The nonexclusive series, nontranscendental differentiations proposed by a science of Relation would constitute the logistical basis necessary – and would even exceed itself by its open dynamic – of every totality of the world. Even thus hypothesized, totality quickly becomes totalitarian when it 26 dispenses with taking inventory of beings. People who have the most to gain – in concrete and abstract terms – from liberating ideas are often those who suffered (and still suffer) great losses from their past implementation.

In this respect, Frankétienne’s persona and its several masks formally, aesthetically configure the ethical model based on the visage (“face”) that the philosopher Emmanuel Levinas describes. By restoring the etymological link between persona (mask) and person Commonplaces of Repetition and Redemption 33 (body, whose gender is only body), and by channeling and tuning its cry through Haitian vodoun, Frankétienne’s person/a feverishly bears witness to Haitian experience under the tyranny of Jean-Claude Duvalier and implacably demands the reader’s ethical response.

Derek Walcott, the 1992 Nobel laureate, was born in the Lesser Antilles’ St Lucia in 1930. He first aspired to be a painter but early on began to write poetry and then plays. He lived in Jamaica while earning his Bachelor of Arts and then moved to 89 I specify “affirmative” in recognition of Deleuze and Guattari’s insistence, like Nietzsche’s, that generative power can reterritorialize as much as deterritorialize. To pull an example from the essay in question, “What is a Minor Literature”, Deleuze and Guattari assert that the “study of the functions in distinct languages” ...

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