Le Clezio Desert.pdfl

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  • Three novels by J. Le Clezio, Le Proces-verbal (1963), La Guerre (1970) and Desert (1980) turn their back on the literary tradition of the 'intellectual hero' and his political pedagogy while failing to fairly represent the oppressed because of the over-simplification of a pre-colonial golden age.
  • Le Clezio’s Franco-Mauritian origins and the question of the author’s cul-tural affiliation also play an unquestionable role in the spatio-temporal develop-ment of his work and his conception of the intercultural. Jacqueline Dutton deals with this question in her article “Le Clezio l’^ılien, ou comment J.M.G.

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Desert by Le Clezio, J. M. G. (2011) PaperbackFrom Atlantic Books

Le Clezio Desert.pdfl

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Free PDF Desert by Le Clezio, J. M. G. (2011) PaperbackFrom Atlantic Books

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  1. J. M. G. Le Clézio’s novels analysed here are Le Procès-verbal (Paris: Gallimard 1963, reprinted 1984) (henceforth, PV); Désert (Paris: Gallimard, 1980) (henceforth, Dé); Le Chercheur d’or (Paris: Gallimard, 1985) (henceforth, CO).Google Scholar
  2. Axis mundi,the tree represents the cycle of births and deaths and the whole cosmic life. It only fulfills its function if it awakens man to consciousness of the whole. On the symbol of the tree, we can read Mircéa Eliade: Le Sacré et le profane (Paris: 1965), pp. 11, 52, 127, 180, and Mythes, rêves et mystères (Paris: Gallimard, 1980), pp. 15, 87. For example, there is the ash-tree Yggdrasil in Nordic initiation rites.Google Scholar
  3. Water and fish were kept in a tree trunk where fishing was possible in any season. The son of Tawkxwaxn, a zealous fisherman, broke the trunk by an excessive gesture, which was the origin of a flood which flowed over the whole world except for one tree, at the top of which he found shelter. The tree gave way, the son died, and the father managed to reduce the flood and to gather the waters in the river bed which flows nowadays near Buenos Aires.Google Scholar
  4. According to the distinction in Genesis, one tree gives birth to fault and guilty feelings (the tree of knowledge of good and evil): the tree of life also in the midst of the garden, and the tree of knowledge of good and evil,/ of every tree of the garden thou mayest freely eat:/ but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die (King James version).Google Scholar
  5. Northrop Frye recalls in his The Great Code, the Bible and Literature (New York: 1982) the edenic episode where the serpent represents sexuality.Google Scholar
  6. L’arbre sec”: this tree recalls the tree (or gourd plant) in Jonah, the root of which was eaten by a worm which caused its immediate drying. Then Jonah who had found shelter under its canopy became vulnerable to the violence of the sun. Once more there is expressed a divine sentence: God had provided the man with a tree which he proved unable to sustain. A sentence from a god is once more expressed, the divinity having provided man with a tree he just took advantage of but not care of.Google Scholar
  7. In “Mondo”, a short story by Le Clézio, the snake Nach, hypnotic, of deceitful words, will be killed whereas the white royal ibis will be spared by the shepherds. Mondo (Paris: Gallimard, 1978).Google Scholar
  8. To avoid any reader’s confusion, we must say that the three women have the same matriarcal name which excludes fatherhood: the woman as well as the heroine’s daughter are called Lalla Hawa. The mother died a little after Lalla’s birth.Google Scholar
  9. The Adonis myth of being born to a tree is behind the birth of Lalla’s daughter.Google Scholar
  10. G. Bachelard, L’Eau et les rêves, p. 99 (Paris: 1987 ).Google Scholar
  11. The pregnant man partakes of Amerindian myths, not Biblical ones. Thus Tawkxwaxn, to whom we alluded on page 1, having no wife, stuck his penis in his arm and made himself pregnant with a son, the one who later pierced the trunk of water.Google Scholar
  12. Bachelard (in La Terre ou les rêveries de la volonté [Paris: 1948], p. 65) studies the strong, knotted tree, merrily laden with years and sending high his aerial canopy in Verhaeren’s and V. Woolf’s poems. He analyses it as a symbol of energy and savage instinct; this tree provides the dreamer with the guarantee of his being. If we follow his conclusion (the knotted tree is an image of awakening), we will discover in Alexis a willing and energetic temper.Google Scholar
  13. Eliade, Le Sacré et le profane, op. cit.,p. 123.Google Scholar
  14. Eliade, Mythes, rêves et mystères, op. cit.,p. 222. Eliade quotes the example of delivery on the ground, the custom in the Abruzzes (Italy).Google Scholar