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If Napoléon I is colonial France, with all its imperial masculine power, then it follows that Martinique, naturally, is Joséphine: "Joséphine is Martinique, Martinique is Joséphine.
An Ecocritical approach: There is a very real intersection between ecological concerns in the French West Indies and cultural production from Martinique.Region code - Phone number, how to prostitution a la rochelle call from Martinique mobile phone number to other country local phone number 00 - Country code - Region code - Phone number, how to call from other country cellular phone number to Martinique cell phone number.The French politics of assimilation introduced onto Martinican soil a series of standardizing effects that would attempt to reconfigure the Martinican political, economic and cultural landscape in its own image: The assimilationist ideology operates within a negation of space.The tourist experience is arguably closer to what it may have been like to live on a plantation as a plantation-, and slave-, owner.This statement is surprisingly reminiscent of Édouard Glissant's reason for writing his Caribbean Discourse which, according to Michael Dash, was to make Martinicans aware of the "potential for the pays natal to become little more than an amusement park for metropolitan visitors" (Dash).Caribbean Discourse: Selected Essays.After Departmentalization, in addition to the importation of French cars and food items, Martinique and Guadeloupe experienced the introduction of mass media-French television, radio, cinema and news-which contributed to the direct transmission of the more abstract and less detectable metropolitan values to the islands.Through their writing and song, these cultural ecologists voice their reaction against the dependency of Martinique on the French and the effects this continued occupation is having on the land and psyche of their people.This is especially important, of course, for a people that has been disinherited geographically, historically, and culturally.Words such as "programmées" and "garanties" suggest that there is an invisible manipulation at play behind a seemingly natural beauty.From the very moment the French came into brutal contact with the island's indigenous Carib and Arawak populations, to the capture, transport, and enslavement of African peoples, to a continued sense of economic entitlement, the French presence in Martinique has been a harmful one.
The land, states Beverly Ormerod, is the past's "only true guardian.First of all, as a former colony of France, Martinique has suffered a legacy of exploitation.In addition, the island's feared snakes have been anesthetized and cyclones rerouted away from the island.He writes: The relationship with the land, one that is even more threatened because the community is alienated from that land, becomes so fundamental in this discourse that landscape in the work stops being merely decorative or supportive and emerges as a full character.For Raphaël Confiant, bétonisation results from the disappearance of an economic system: "Why cultivate the land when you can put a gas station on it, or a hotel, or a supermarket that will earn much more?!" (Translation mine.For them, colonialism, and the cultural imperialism it encapsulates, resurfaces in a myriad of much less perceptible forms.Politics of commemoration, island for sale, conclusion.

French West Indians have grown accustomed to a rapidly elevated lifestyle.
The decision to create a marbled tribute to Joséphine carried with it an attempt to naturalize the colonial couple Napoléon-Joséphine / France-Martinique.


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