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Extra resources for Body, Nation, and Narrative in the Americas

Sample text

Her husband saw then how pain had consumed her lovely body; but the beauty yet dwelled in her, like the perfume in a fallen manaca f lower . . The gentle husband . . could not bring her back to life: the stamen of her f lower had been broken. (109)] In “Benção Paterna” (Paternal Blessing), a prefatory essay to one of his later novels, Alencar praises the development of a national Brazilian literature and describes its progress in stages, beginning with a “primitiva” [“primitive”] or “aborígine” [“aboriginal”] phase, made up of “as lendas e mitos da terra selvagem e conquistada; .

Instead, European colonial narratives articulated a close association between Africans and nature that made it possible to represent them as natural commodities, like land or beasts of burden. When plantations owners did inventories of their property, slaves and animals were frequently listed side by side; when plantations went up for sale, slaves were more often than not included as part of a single purchase. Presumed to be so connected to the land that they were coterminous with it, Africans were inscribed within religious and political narratives that portrayed them as particularly well suited for agricultural toil and indeed destined to perform such labor as chattel.

Iracema, he suggests, is a part of this phase of Brazilian literature, which is “cheia de santidade e enlêvo, para aquêles que veneram na terra da pátria a mãe fecunda—alma mater, e não enxergam nela apenas o chão onde pisam” (I: 697) [“full of sanctity and enchantment, for those who venerate in the land of their country the fertile mother—alma mater, and who do not see in her simply the dirt beneath their feet”]. However, Iracema finds it impossible to fulfill the role of fertile mother of Moacir and of Brazil without also becoming the dirt beneath Martim’s feet, buried beneath a palm tree.

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