Can Placemaking Be Used As A Manipulative Device Of Power?
Negative placemaking keeps secrets. Throughout history, placemaking has assumed a significant role in colonialism. The way in which a place is perceived by others relies almost entirely on placemaking. Placemaking gives land cultural depth and significance. While this power is often utilized in ways that are positive, placemaking can definitely be negative. Can this depth and significance be removed? Who has the agency to assign significance, and who removes it? Individuals that wish to manipulate land and belittle its inhabitants are who make placemaking detrimental. White supremacy has been a recurring theme in colonialism, especially in the 1700-1900s. The redefinition of land that
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In this novel, which is set in the 1700s, Robinson Crusoe, an Englishman from the town of York, embarks on a slave-gathering voyage with the anticipation that it will be economically advantageous. He is traveling to West Africa but is later shipwrecked off of the coast of Trinidad. Robinson Crusoe records his experiences on the island, “I, poor miserable Robinson Crusoe, being shipwrecked during a dreadful storm in the offing, came on shore on this dismal, unfortunate island, which I called ‘The Island of Despair’; all the rest of the ship’s company being drowned, and myself almost dead” (Defoe, 2). Robinson Crusoe already develops a mindset that this island is “unfortunate”, and his experiences on it will be extremely dreadful, even though he later dominates everyone else on the island with his white supremacist ideals. The Europeans use the notion of a “civilizing mission” as a mean of justifying whatever horrifying act they decide to commit for their economic or egotistical benefits. When Robinson Crusoe encounters another man (which he later saves from cannibals) on the island, he describes him, “He was a comely, handsome fellow, perfectly well made, with straight, strong limbs, not too large; tall, and very well-shaped; and, …show more content…
Robinson Crusoe considers his makeshift house to be a “castle”, implying that he is some form of royalty, or at least sees himself as such in comparison to everyone else on the island (Defoe, 8). Towards the end of the book, Crusoe refers to Trinidad as his own island, “My island was now peopled, and I thought myself very rich in subjects; and it was a merry reflection, which I frequently made, how like a king I looked” (Defoe, 12). This is such a twisted, egotistical way of reflecting on this experience. He calls the island “unfortunate”, he dehumanizes its inhabitants, claims it as his own, and even has the audacity to say that he was the king of the island. He seems to be thanking himself for fixing the island as if it was in dire conditions previous to his shipwreck. The irony of this book is almost unbelievable. This was considered to be a heroic, action-packed piece of literature. However, it is actually the result of imposing white supremacist ideals onto land, which in this case, is
For example, when Equiano asserts “As if it were no crime in the whites to rob an innocent African girl of her virtue; but most heinous in a black man only to gratify a passion of nature, where the temptation was offered by one of a different color, though the most abandoned woman of her species (754),” he wishes to show the hypocrisy in the treatment of black men in comparison to white men. Invoking an emotional connection is an important element in literature, but especially during the Enlightenment. Illustrating that both blacks and whites share the common bond of humanity, helps makes Equiano’s narrative easier to digest. While some may criticize Equiano’s narrative for its accessibility, it fits with the theme of the
First published in 1789, Volume I focuses on Equiano’s short time in Africa followed by his treacherous journey as a slave. He begins the narrative with an in depth description of his homeland of Nigeria, speaking of their food, clothes, and religious views. He then recounts the events following his kidnapping, as well as the treacherous expedition from Africa to the West Indies known as the Middle Passage. Once in the West Indies, Equiano saw firsthand the selling of his countrymen. While there, he was not purchased, so Equiano was taken to Virginia, where he labored in the fields of a plantation. Not long after arriving in Virginia, Equiano was sold to Henry Pascal, a lieutenant in the British navy. After purchasing Equiano, Pascal returned to England. During their journey, Pascal renamed Equiano Gustavus Vassa. Once in England, Equiano began to go to church with his new friend Robert Baker, who began to teach him to read and write. Pascal later sent Equiano to work for his sisters, the Guerins. The Guerins promoted his education and Christianity, and eventually, the sisters convinced Pascal to permit Equiano to be baptized. Eqiano was extremely loyal to Pascal, but after a few years the slave was sold to James Doran. Equiano was astonished th...
His legacy serves as a cautionary tale on the horrors that ethnocentrism and indifference towards the welfare of others can bring. Christopher Columbus’ reverence as a hero in the present day would allow for the acceptance of practices that are incompatible with Western values and
Considering the circumstance of racial inequality during the time of this novel many blacks were the target of crime and hatred. Aside from an incident in his youth, The Ex-Colored Man avoids coming in contact with “brutality and savagery” inflicted on the black race (Johnson 101). Perhaps this is a result of his superficial white appearance as a mulatto. During one of his travels, the narrator observes a Southern lynching in which he describes the sight of “slowly burning t...
Rediker, Marcus. The Slave Ship A Human History. New York, New York: Penguin Group, 2007. Print.
Fanon focuses on two related desires that constitute the pathology of the colonial situation: “The Black man wants to be white. The white man is desperately trying to achieve the rank of man” (p. xiii). As an unconscious desire, this can result in a series of irrational behaviors and beliefs, such as the Antillean speaking French, the desire for a white
Sections of The Very Brief Relation of the Devastation of the Indies by Bartolome de Las Casas and The Interesting Narrative of the Life of Olaudah Equiano, written by Olaudah Equiano, both share the central idea of slavery and strange, inhumane cruelty towards Indians and Africans, coming from the greediness of selfishness others. The Spaniards came to the New World where the Indian’s resided, and then continued to use them as slaves while treating them with no remorse. “The Spaniards have brought to the island of Hispaniola and the island of San Juan more than two million souls taken captive, and have sent them to do hard labor in the mines, labors that have caused many of them to die” (Las Casas). The Spaniards came to the Indian’s land and
The novel The Interesting Narrative of the Life of Olaudah Equiano exists as an extremely important work in the abolitionist movement in England. As an 18th century narrative written by a former black slave, the novel provides a glimpse into the lives of the African slaves involved in the slave trade as well as the slave traders themselves. Even with the controversy over the authenticity of Equiano’s claims on his origin in Africa and his subsequent voyage through the Middle Passage, this novel serves as a powerfully instructive piece of literature. Throughout the novel, Equiano strives to impress upon the reader a certain set of moral standards or ideals that he desires to instruct the reader about. One such moral ideal that is prevalent throughout the entirety of the novel is Equiano’s construction of the idea of the value and worth of the African slaves, as opposed to the view of the African slaves as simply commodities or objects to be purchased and traded.
Throughout his account of San Domingos' slavery, James maintains the perseverance of the humanity of the slave population. The slaves did not succumb to their conditions by becoming inanimate objects devoid of any human qualities. Although the "majority of the slaves accommodated themselves to [the] brutality by a profound fatalism and a wooden stupidity before their masters", the slaves still maintained their intelligence and creativity. "The difficulty was that though one could trap them like animals, transport them in pens, work them alongside an ass or a horse and beat both with the same stick, stable them and starve them, they remained, despite their black skins and curly hair, quite invincibly human beings; with the intelligence and resentments of human beings" (11-12). Moreover, it "was this intelligence which refused to be crushed, these latent possibilities, that frightened the colonists, as it frightens the whites in Africa to-day" (18).
When Crusoe meets Friday, he is joyous for having found someone he could finally make his slave as he had been previously. Although not fully envious of Robinson Crusoe, Friday is found stuck in between two worlds. One, where he thinks of Robinson as his friend and the other where he wonders why he is being treated as a slave, and not for his own personal benefit. Robinson’s views are purely of self-profit as he describes his dreams: “to think that this was all my own, that I was King and Lord of all this Country indefeasibly, and had a Right of Possession” (Defoe 72). This passage explains the belief of Robinson Crusoe in the feudal system and the use of hierarchy to promote bourgeois values upon a population. The character of Robinson Crusoe is then used in Green Grass, Running Water in a satirical manner when Thought Woman explains to Crusoe that Robinson Crusoe himself would not enjoy his own company as he is seen as a white supremacist with no place on native land: “But I don’t want to be Friday, says Robinson Crusoe. No point in being Robinson Crusoe all your life, says Thought Woman. It wouldn’t be much fun” (King 295). Furthermore, this remarks insists that Friday was never a true friend to Crusoe when he also states: “it has been difficult not having someone of color around whom I
She points out how white tourists think that the establishments and systems left behind from colonization are things that the natives should be thankful for. White tourists think that the natives “are not responsible for what you have; you owe them nothing; in fact, you did them a big favour, and you can provide one hundred examples.” (10) Ironically, while they seem to think that the natives should be thankful for certain remnants of colonization, white tourists refuse to take responsibility for the actions of their ancestors that caused former colonies to be in the state they are in now. In thinking that the “West got rich not from the free …and then undervalued labour” (10), but instead through the “ingenuity of small shopkeepers in Sheffield and Yorkshire and Lancashire, or wherever”, white tourists refuse to acknowledge that it was the oppression of these former colonies that led to the growth of their own race whilst attributing to the decline of these colonies. In believing in their own superiority and refusing to acknowledge this, white tourists continue to willingly take part in a system that oppresses natives of formerly colonized islands because they see no wrong in doing
To show how stories can affect colonialism, we will be looking at British authors during the time of colonialism. During this period of British colonialism, writers like Joyce Cary, author of “Mister Johnson” wrote novels about Africa and more specifically, a Nigerian named Johnson. Johnson in this novel is represented as “[an] infuriating principal character”. In Mr. Cary’s novel he demeans the people of Africa with hatred and mockery, even describing them as “unhuman, like twisted bags of lard, or burst bladders”. Even though Cary’s novel displayed large amounts of racism and bigotry, it received even larger amounts of praise, even from Time Magazine in October 20, 1952. The ability to write a hateful novel and still receive praise for it is what Chinua Achebe likes to describe as “absolute power over narrative [and...
The White Savior Complex is a trope where an ordinary ethnically European character meets an underprivileged non-European character. Taking pity on the other characters situation, the White Savior ‘selflessly’ volunteers themselves as their tutor, mentor, or caretaker, to help them rise above their predisposition (White Mans Burden, 2004). The White Savior, at their core is the application of colonialized ideals, which casts people of colour as incompetent, and hopeless, until the White Savior comes to rescue them (White Mans Burden, 2004). A common destructive trait of this trope involves white people conquering non-white people, and eliminating their culture under the prefix of 4helping them (White Mans Burden, 2004). The conception of this trope took place in the 18th and 19th century in adventure fictions. During the period of European exploration, the trope has since modernized and has become problematically common (Kings...
Perceptions of exceptionalism are embedded throughout countless works of literature, encouraging readers to take strides against the institutions holding them back and to develop a stronger sense of individualism. Order and rebellion, and the balance between them, play significant roles in molding exceptional individuals apart from the society that shaped them. The ideal “exceptional individual” is depicted through characters such as Robinson Crusoe in Daniel Defoe’s novel, Robinson Crusoe, and Jim Hawkins of Robert Louis Stevenson’s Treasure Island. These characters dare to disobey others, seek greatness, and challenge the suffocating societies they came from. Both Crusoe and Jim manage to defy societal and class expectations and achieve their
Daniel Defoe has frequently been considered the father of realism in regards to his novel, Robinson Crusoe. In the preface of the novel, the events are described as being “just history of fact” (Defoe and Richetti ). This sets the tone for the story to be presented as factual, while it is in of itself truly fiction. This is the first time that a narrative fictional novel has been written in a way that the story is represented as the truth. Realistic elements and precise details are presented unprecedented; the events that unfold in the novel resonate with readers of the middle-class in such a way that it seems as if the stories could be written about themselves. Defoe did not write his novel for the learned, he wrote it for the large public of tradesmen, apprentices and shopkeepers (Häusermann 439-456).