Anancy; Anancyism; ways of discovering and passing on stories

This post grew like Topsy out of a response to a comment of Geoffrey Philp's. Thanks to Geoff, my friend, Ruth Minott Egglestone, FSJL, Martin, Nalo and all the folks who listen in to our conversations...

Geoff:

In general: I don't think we are ever 'just writers', in all the ways that signifies! Our interests and operations can never be just as writers because it's impossible for any of us to be just that. I also worry now, in my old age, about the dangers of arrogance, my own especially.

As for the case in point: I am now, as a result of our conversation, concerned not merely with the Anancy phenomenon itself, but with the procedural example it offers, the opportunity for finding out HOW TO FIND OUT about cultural tings, especially in an oral society. So for me, there IS a problem of being right, in the sense of accurate. My particular concerns are inevitably also as an old teacher, an editor, a compiler of textbooks, one who seeks to understand the culture, and especially one who is worried by those with power and access to the means of overhauling things and serving them up differently – whether on purpose or by mistake.

Those powerful people include us, you and me, and we need to care enough about our stories, our his/tories and her/stories, our myths, our conundrums, our ring games, etc., etc., to try to pass them on intact – for there will always be changes, willy-nilly, no matter how hard we try. Ruth Egglestone, for example, was correct, meticulous, scholarly, when she told us her source for that particular understanding of Anancyism, and gave us, therefore, the opportunity of asking, “Well, who is this person? What does he know?”

The stories and understandings will come in many forms, and that multiplicity, that variety, is also precious. Some of the stories will have changed over time, and we want to know about those changes and, if possible, when and why they occurred. And contemporary writers and storytellers will themselves make changes (as you, Geoff, have done in respect of Anancy, say) and that's good, too.

But I'd like to know when and who and why changes occurred, whether by accident, and, in that case, what was the nature of the accident, or whether on purpose, and in that case, what was the nature of the purpose. That's all part of the story, the history, belonging to it in the way an etymology (Cicero calls etymology the veriloquium) enriches the significance of a word. It pleases me, for example, that we can know how the word ‘chortle’ came about, that it was a conflation of chuckle and snort, coined by Lewis Carroll in THROUGH THE LOOKING GLASS (1871). Knowing dat likl tory is part of my pleasure in the word.

For now, that's how I'm seeing our stories, including this Anancy one.

I do know that Anancy, before the Atlantic crossing, was Creator God, and that he survives in our Anancy Stories in a diminished state, as the Trickster-Spiderman, a version of, inter alia, the Signifying Monkey, and of the orisha variously known as Exú, Esu Eleggua, Esu Elegbara, Eshu Elegbara, Elegba, Legba, Legba-Petro, Maitre Carrefour and Eleda. (For one thing, he figures prominently in my PhD dissertation!) But I’d venture to say that Legba is NOT diminished, certainly not as Anancy is, and thereby hangs a tale in which I’m interested.

Nor have I ever thought of Anancy as weak, even in his diminished state on this side... But that’s perhaps best kept for another post, for hopefully did likl chat don't done yet. Selah!

Is this a religious blog?

A friend asked me a while back if this was a religious blog. No, I told her, it wasn't. Not that I don't talk from time to time about things that people refer to as "religious," but religion (I'm a practising Roman Catholic, and already I'm feeling the need to explain what I mean by that) is no longer a very nice word, bringing to mind, inter alia, physical and sexual abuse of children, forcing of young women into polygamous relationships, frittering away of tithes on la dolce vita lifestyles, support of unjust wars, vilification and violence towards those with opposing views, etc. And that’s just the religious folks of my faith! There are warriors, oppressors of women and children, dealers out of arbitrary and extreme punishment in other religious traditions as well.

So religion is an increasingly fraught word, having less and less to do with reverence for and love of God, however one conceives of that Great Spirit.

Another thing about this ‘religion’ word is that it can be reductive, shrinking a way of life into mere ritual and observance. I’m all for rituals: morning cup of coffee as you read the paper, bedtime stories with your children, Friday evening movie with your friends, once-a week dinner with the extended family. Rituals are the stuff of our lives, investing them with rhythm, marking them by repeated affirmation of what is good, comforting, worthy of being cherished. So it’s fine if religious people worship once, or twice or three times, a week, offer daily prayers, perform regular acts of charity like feeding the hungry, housing the homeless, visiting the sick and imprisoned. I just find myself nowadays preferring to think of these things as decent, good, spiritual, rather than religious. Maybe it’s a phase, but it’s certainly where I am at, these days.

I want my spiritual life to be ongoing, unremitting, and pervasive – to be my whole life, not a small, separate piece of it. That’s my ideal, what I’m working towards. I want God to be part of all my business, a God I recognize as Jah, Elohim, Allah, the Almighty, the Great Spirit and Olodumare, if it comes to that. I hope the discernment of the Spirit informs what I write here, whether it’s a poem or a rant against whatever social, educational, ecological, or political issue is currently exercising me. Hope, I said, hope. I’m not a mystic, nor a great poet, not yet (right Geoff? Donna?), and this is a matter of striving, an essential part of which is conversation with the online community whose responses, corrections and information all contribute to the process of enlightenment.

At midday mass today, the priest spoke of the 'economics' of Jesus, He who ran the merchants out of the temple, accusing them of turning his Father’s house into a den of thieves. Economics, the priest explained, is a word whose roots refer to home management. (I looked it up: oikos "house" + nomos "managing.") Jesus’ economics conceived of all of us as part of his Father’s household. Judas put himself out of the household by becoming a thief, not only when he dipped into the community’s purse, but also by treating Jesus, a person in the household, as if He were mere chattel, when he sold Him to the chief priests for thirty pieces of silver. It was a fresh take on the old story, and relevant, and I thank the preacher (a new one, whose name I don't know) for it.

The wily young clergyman never made it explicit (I’ve always appreciated Jesus’ embracing serpentine wisdom) but I’m sure he was talking about sub-prime mortgages and CEOs who pocket millions, never mind that they have destroyed the lives of countless human beings, treating them not as people but as things, much as Judas did Jesus, and ruining the world’s economy into the bargain. Small wonder some people expect Jesus to land anytime now, bent on hustling the moneychangers and hawkers out of a temple that they have made a den of thieves with their carbon emissions, depleted ozone layer and acres of oceanic plastic soup!

So back to whether this is a religious blog or not. If religious means concerned with God and matters of the spirit, and the great commandments Love-God! and Love-your-neighbour-as-you-love-yourself! the answer is, I hope, yes. But if it's all that other stuff tied up in rules and regulations, license for the law-giving shepherds and blind obedience for the flock, well, no, I really don't think so.

Selah!

More on whether there is one literature, or there are many...

In this post, I'm using a comment from Geoffrey Philp (as ever, thanks Geoff) to further think through the matter of whether there is one literature or there are many literatures, and, as an example, whether there is room in Canadian literature for a Caribbean voice.

Geoff says:

"... a literature has to do with community and memory, so to the extent that a poem/short story or novel captures something that is important for that community to remember, then it becomes something cherished. SNIP (New paragraph) This does not, however, take into consideration community politics, etc. where a writer's work may be ignored for reasons that have nothing to do with the quality of the work. This is along way of saying yes, there may be room in Canadian literature for a Caribbean voice, but it will depend upon the Canadian community to decide whether that voice will become part of their collective memory."

I keep saying that twenty men in the world now decide much of what the rest of us get to read. (Okay. It may be a few more than twenty, but not that many more.) It is they who decide what gets into books, and books are the modern collective memory. Thus, in many cases, the community may never get to hear the poem, short story or novel of a particular writer, and so may never get to choose to remember or to forget it.

American poet, Emily Dickinson helps to make the case: Fewer than a dozen of nearly eighteen hundred poems that she wrote were published during her lifetime. Had her sister Vinnie not found the poems and been determined that they should be published, the community might never have known of Dickinson's poetry. Furthermore, according to Wikipedia, "The work that was published during her lifetime was usually altered significantly by the publishers to fit the conventional poetic rules of the time..." Indeed! And, "Until the 1955 publication of Dickinson's Complete Poems by Thomas H. Johnson, her poetry was considerably edited and altered from their manuscript versions..." Ha! Those twenty men at work...

Out of her story, some points to be made. (1) Many writers are recluses. (2) The community needs to value those who make songs and stories, support them, and seek them out, if necessary, or else it is they who will lose the prize of the work. (3) Scholars, when they function well, do what Johnson did. They find the work, respect it, make it available. (4) Good presses are needed to complete the process of delivering the work to the world.

A community is not twenty men. That's why the small press movement is such an important one. It gives people other than those twenty men the power to make the choice about whose stories and poems get sent out into the world, whose songs have a chance to be heard so that the community may make its choice about what to remember and what to forget. That's why the Internet is so important as well. Indeed, the more I think about it, the more it seems that it's the Internet that will cut through this Gordian knot by making everything available to everybody.

There has been a fuss recently here in Canada about literary prizes, and who gets them, and who decides on who shall get them. It has been noted that only one of the three judges for this year's Griffin prize is Canadian. And that that is good. It's certainly to the point of our present discussion, for it's a way of working us towards that big fat global notion of what is song and story. The fact that the Griffin is awarded not just to a Canadian but also to an international poet of distinction is also a step in that direction. Nor does that international poet need to be a poet who writes in English! We should note that in 2006, Barbadian poet Kamau Brathwaite was the Griffin international prizewinner, thus demonstrating at least that Canadian ideas of the very best poetry certainly do include Caribbean voices.

This discussion isn't done, by any means. For instance, here in Canada we need to talk about why Québec does so much more publishing than the rest of Canada. It's not a matter of size, so it must be something about how the community values song and story, how it arranges for the discovery of singers and storytellers, and enables their works to reach the people who will choose to remember — or not. For sure we can't ignore that it so happens that the community is French.

So. Canadian literature. French Canadian literature. English Canadian literature. French Canadian literature that includes Caribbean voices. English Canadian literature that includes Caribbean voices. French Canadian literature that includes Caribbean voices in English. English Canadian literature that includes Caribbean voices in French. And, good people, we've only just begun to look at the songs and stories of Canada...