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42 pages 1 hour read

Maryse Condé

Crossing the Mangrove

Fiction | Novel | Adult | Published in 1989

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Symbols & Motifs

Crossing the Mangrove

Content Warning: The text depicts racism (including colorism, slurs, and outdated terminology), ableism, anti-gay bias, abortion attempts without the mother’s consent, misogyny, and incest, and discusses sati (a form of suicide), sexual assault (including a case involving an underage character), death by childbirth, child death, enslavement, torture, and murder.

The title of Maryse Condé’s novel and Francis Sancher’s in-text novel is the same: Crossing the Mangrove. Yet, when Sancher tells Vilma the name of his book, she responds “you don’t cross a mangrove. You’d spike yourself on the roots of the mangrove trees. You’d be sucked down and suffocated by the brackish mud” (158). Mangroves are tropical plants with elaborate root systems that are sometimes exposed and sometimes submerged under water and mud; they protect land from erosion, and fish and other organisms from predators. Nature is often the subject of Caribbean novels, and roots have taken on special meaning in the African diaspora since the publication of Alex Haley’s novel Roots in 1976. Likewise, Vilma warns Sancher of the danger of mangrove roots, despite seeking to put down roots herself. The mangrove itself symbolizes Sancher, who has returned to his ancestors’ roots (Rivière au Sel) to absolve their sin. During his stay, he provides mangrove-like protection to characters like Moïse and Sonny, and in a predatory way, Mira and Vilma. The mangrove and its intertwined roots also symbolize the complexity of Guadeloupean culture—its multiplicities of races, as well as languages, religions, and products (such as music).

Francis Sancher (Francisco Alvarez-Sanchez)

Francis Sancher is the novel’s central character, a Christ figure who is already dead by its start. His first name means “freeman” (derived from Frank or Frenchman), and his last name means “sacred” (derived from the Latin sanctus). Overall, he is an enigma, a character whom others try to understand through questions and fabrications. Because of this, Sancher acts as a vessel into which others empty their own desires (sexual or otherwise). Throughout the novel, he attracts both men and woman, even those who claim to despise him. Postman Moïse believes he has special insight into Sancher, as he is the first to know his real name (Francisco Alvarez-Sanchez) and reason for coming to Rivière au Sel, which he claims to have deciphered from Sancher’s vocal nightmares. These nightmares can be seen as prophetic, as he predicts his impending death. In addition to Moïse, he has two female “apostles,” Mira and Vilma, whom he reluctantly impregnates; again, it is important to note Vilma is underage, making her a victim of Sancher regardless of either person’s intent (should one read her “seduction” literally), or perhaps a vessel for a higher power (should Sancher be strictly read as a symbolical figure). Like Jesus, Sancher seeks to absolve original sin. Before his death, he tells his friend Emile, “Friendship of the Prince! I shall return each season with a chattering green bird on my fist!” (195). Toward the end of his wake, villagers speculate his resurrection, as one of Jesus’s many names is the Prince (of Peace).

Zombies

The novel uses the figure of a zombie to symbolize various forms of paralysis. When “zombie” is used to describe Mira’s stepmother Dinah, it indicates her passivity and subservience under Loulou. Mira uses the word to describe how she will seduce Sancher, who also uses the word to describe himself: “I’m more or less a zombie trying to capture with words the life that I’m about to lose” (183). The word’s meaning shifts when used to describe Carmélien, “a soul suffering Hell, a zombie famished for salt” (145), or Haitian man Xantippe, “The wretch always stood apart from everything and everyone, wandering silent and mute like a zombie” (199). Carmélien and Xantippe’s “zombification” references Haitian Voodoo: In Voodoo, the zombie is a recently deceased body that someone reanimates into a mindless, soulless creature. Zombies are fed herbs to keep them docile, so they can serve their creator—but if fed salt, they will regain consciousness and seek to destroy their creator. After the death of his family, Xantippe became a living dead, no longer able to communicate with others in his trauma-induced silence. This echoes Sancher’s struggle to communicate outside of sexual encounters and vocal nightmares.

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