{"id":556,"date":"2023-02-27T19:06:36","date_gmt":"2023-02-27T19:06:36","guid":{"rendered":"https:\/\/iris.siue.edu\/texacowiki\/?page_id=556"},"modified":"2024-07-29T21:07:12","modified_gmt":"2024-07-29T21:07:12","slug":"nouteka","status":"publish","type":"post","link":"https:\/\/iris.siue.edu\/texacowiki\/nouteka\/","title":{"rendered":"Nout\u00e9ka"},"content":{"rendered":"\n

In the novel Texaco<\/em> by Patrick Chamoiseau<\/a>, the concept of the Nout\u00e9ka is invented to describe Esternome\u2019s ideal community. In Esternome\u2019s<\/a> words, Nout\u00e9ka is \u201ca magical kind of we . . . [loaded] with the meaning of one fate for many,\u201d (Chamoiseau 122). The idea of Nout\u00e9ka is highlighted in the segment of Marie-Sophie’s <\/a>notebook called “Nout\u00e9ka of the Hills” from pages 123-132 of Chamoiseau\u2019s novel. In this segment, Marie-Sophie describes the creation and maintenance of the community her father described, set apart from the land of the b\u00e9k\u00e9s<\/a> by a mountain. This Nout\u00e9ka was unfortunately short-lived, as it was destroyed by the eruption of Mount Pel\u00e9e<\/a>.<\/p>\n\n\n\n

\n\n\n\n

Living with the Land<\/strong><\/p>\n\n\n

\n
\"\"<\/figure>\n<\/div>\n\n\n

One component of Esternome\u2019s ideal Nout\u00e9ka that made him remember it fondly was the harmony between man and nature. This idea of living with the land stands in contrast to the b\u00e9k\u00e9s\u2019 method of stripping the land of nutrients with damaging crops. Marie-Sophie describes how food crops, considered \u201csecondary crops\u201d by the b\u00e9k\u00e9s, were essential to the Nout\u00e9ka\u2019s goal of self-sustainability (Chamoiseau 128). An important part of farming was to raise medicinal plants with food crops and to mix up the type of crop in one place so the soil retains its nutrients. This method of gardening integrates traditional Creole techniques to maintain harmony with the land and keep life sustainable for the people dependent on it (Chavillon 323).<\/p>\n\n\n\n

In contrast to popular belief, ecological romanticism was not the end goal of protecting the land in the way Esternome and his people are shown to. The people of the Nout\u00e9ka, in addition to the indigenous peoples of North America and many others across the globe, promoted sustainable development and adaptability in nature\u2019s ever-changing system. They were not afraid to change the land in ways they deemed necessary to make it suitable for development, but they cultivated an understanding of their environment\u2019s limitations and planned accordingly (Smithers 268). While b\u00e9k\u00e9s bent the land to their will with imported labor and imported materials to produce an ultimately exported crop, the people of Nout\u00e9ka saw more instrumental value in claiming the land\u2019s advantages as their own and benefitting directly from the fruit of their labor.<\/p>\n\n\n\n

\n\n\n\n

Community<\/strong><\/p>\n\n\n\n

An equally important aspect of surviving in the Nout\u00e9ka was maintaining a sense of community. Esternome experienced a strong connection to his root identity, which originates from the ideas of memory<\/a> and place. Memory ties into Esternome\u2019s prized Nout\u00e9ka, offering a common ancestral memory most directly reflected in Esternome\u2019s fascination with Mentohs<\/a>. Place relates to Esternome\u2019s desire to assert a location as one for his people to take root in and claim as distinct from that of their oppressors (Chavillon 321). The novel establishes the importance of community through the formation of the Nout\u00e9ka and how the people within thrived off interdependence. Esternome could not have created his gardens without Ninon<\/a>, and Ninon could not have built her house without Esternome (Chamoiseau 135). Everyone in the Nout\u00e9ka was reliant on one another, and this reliance made them strong. As Esternome recounted, \u201cWe carried our products on the heads of our women, the shoulders of our men, on the back of our donkeys . . . [because] helping each other was the law,\u201d (Chamoiseau 130-31). Knowledge<\/a> offered to the newcomers by the ones who learned through hardship created a community able to focus on refining their way of living and creating the best system possible.<\/p>\n\n\n

\n
\"\"
The community of Rojava, located near Turkey and Syria<\/figcaption><\/figure>\n<\/div>\n\n\n

The system Rojava created is the modern-day political equivalent of Esternome\u2019s ideal Nout\u00e9ka. The community of Rojava holds a similar ideology to the one presented in Nout\u00e9ka of the Hills if perhaps expanded a step further. Rojava was formed through a largely feminist movement to help Kurdish people escape their oppressors in Turkey. In Turkey they found themselves being severed from their ancestral homes through forced migration and assimilation (Lau 2016). This mirrors the capture and enslavement of Esternome\u2019s people, which ripped away their autonomy and sense of cultural identity. In this way, Rojava\u2019s formation reflects Nout\u00e9ka\u2019s. Rojava\u2019s technique to give power back to their people was to rotate political positions often and create a truly participatory system. Communal government is not only maintained but enforced through the power of the people, and the people are the ones with decision-making power (Shahvisi 1007). Rojava reflects the values of Nout\u00e9ka and may demonstrate what it could have become had it not crumbled under the combined weight of capitalism and natural disaster.<\/p>\n\n\n\n

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Decline of the Nout\u00e9ka<\/strong><\/p>\n\n\n\n

The proclaimed Nout\u00e9ka of the Hills did not survive long past its inception due to several factors. The most obvious factor is the eruption of Mount Pel\u00e9e, which destroyed the Nout\u00e9ka along with the entire city of St. Pierre. The Nout\u00e9ka was already in decline prior to this deadly event. Factories appeared in the city below, and people left the Nout\u00e9ka for many days of the week to work there. Even Ninon wanted to work at the factory (Chamoiseau 140). Ninon\u2019s disappearance from Esternome\u2019s life to chase her dreams with a musician ultimately mirrored the disappearance of his Nout\u00e9ka too, which he would never be able to create again.<\/p>\n\n\n\n

\n\n\n\n

An Inspiration<\/strong><\/p>\n\n\n\n

Her Papa Esternome\u2019s dream of recreating the Nout\u00e9ka would influence Marie-Sophie. She was a wanderer like her Papa for much of her life, but once she got a taste of the elusive Nout\u00e9ka, she chased it ceaselessly. She described the community she lived in just prior to her fight to establish Texaco as one with values mirroring her Esternome\u2019s Nout\u00e9ka, with people who cared about each other living in close harmony and supporting each other in their collective effort to survive (Chamoiseau 277). Her ultimate goal for Texaco was for it to become its own brand of Nout\u00e9ka where people can band together under the magical we and care for each other in a way the residents of City never could.<\/p>\n\n\n\n

\n\n\n\n

Works Cited<\/h2>\n\n\n\n

Chamoiseau, Patrick. Texaco. Trans. Rose-Myriam R\u00e9jouis & Val Vinokurov. NY: Vintage, 1997. <\/p>\n\n\n\n

Chivallon, Christine & Blair, Dorothy. (1997). Images of Creole Diversity and Spatiality: A Reading of Patrick Chamoiseau’s Texaco. Cultural Geographies – CULT GEOGR. 4. 318-336. 10.1177\/147447409700400304. <\/p>\n\n\n\n

Lau, Anna, Melanie Sirinathsingh, Erdelan Baran. \u201cA Kurdish Response to Climate Change.\u201d openDemocracy<\/em>, 18 November 2016, https:\/\/www.opendemocracy.net\/en\/opendemocracyuk\/kurdish-response-to-climate-change\/. <\/p>\n\n\n\n

Shahvisi, Arianne. \u201cBeyond Orientalism: Exploring the Distinctive Feminism of Democratic Confederalism in Rojava.\u201d Geopolitics<\/em>, vol. 26, no. 4, July 2021, pp. 998\u20131022. <\/p>\n\n\n\n

Smithers, Gregory D. \u201cNative Ecologies: Environmental Lessons from Indigenous Histories.\u201d History Teacher<\/em>, vol. 52, no. 2, Feb. 2019, pp. 265\u201390. <\/p>\n\n\n\n

\n\n\n\n

Editorial Collective<\/h2>\n\n\n\n

Sage Biggers, Nikolai Careaga, Kayla Doerr<\/p>\n","protected":false},"excerpt":{"rendered":"

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