In the Shadow of the Wind is a Canadian drama film, directed by Yves Simoneau and released in It was entered into the 37th Berlin International Film Festival. Based on the novel by Anne Hébert, the film depicts a small town in the Anne Hébert Yves Simoneau. Based on, Les fous de Bassan by Anne Hébert. LES FOUS DE BASSAN’S REPLY TO FAULKNER. Gregory Reid. Anne Hébert’s use of Macbeth’s lament that “life is a tale told by an idiot” as the epigram to. Two teenagers who go for a stroll along a beach in Gaspe never return. When the body of one of them is washed ashore days later, the community of Griffin.
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Les Fous de Bassan, like Faulkner’s Light in August, is a story of rape and the murder–also in the month of August–of female victims.
The consideration of Les Fous de Bassan against The Sound and the Fury and Light in August not only underlines the male worldview implicit in the Faulkner novels but it brings to the foreground the surfacing feminist vision which informs Les Fous de Bassan.
In a Montreal television documentary, she confessed: While both writers have acquainted themselves with urban cultural centres, their best works, constructed around mythological versions of their native regions, seem intensely “regional.
Faulkner frequently referred to his work under contract to Warner Brothers in Hollywood as “writing trash. Faulkner’s letters indicate that he frequently fell short of “making ends meet” while attempting to survive as a writer. Et au point de vue financier, c’est extraordinaire: Her grandfather was the architect of the Quebec Parliament buildings; her father a critic, essayist and writer in his own right; her cousin and friend, St-Denys-Garneau, was a renowned poet before his death at the age of thirty-one.
Faulkner also managed to avoid much of the normal school system by refusing to attend his high school classes. His lineage parallels the decline of “Southern Society”: Faulkner’s father proved to be the last beneficiary of any of the Faulkner fortunes. Les Fous de Bassan records the last breath of a Loyalist community which had first been driven to Northern Vermont and then to Quebec.
Anne Hébert, Les Fous De Bassan
Of the Compson ancestors, Quentin Maclachan “having fought once against an English king and lost, he would not make the same mistake twice and so fled one night in ” from Carolina to Hrbert, and his son, Charles Stuart, who fought with the British against the American revolutionaries in Georgia, was eventually forced–after a failed “plot to secede the whole Mississippi Valley from the United States”–to flee Kentucky The families were displaced a second time by historical events.
The Compsons of Mississippi suffered first as the South lost the Civil War–Jason Lycurgus “failed at Shiloh in ’62” and again aanne Resaca in ’64” –and subsequently from the long economic decline of the South which ensued. Faulkner sets The Sound and the Fury in andthe degenerative period lds a once proud Southern society. Nicolas Jones and Jason Compson foous each explicitly identified as failing, childless bachelors and the final male heirs of their respective family lines.
Both writers relate a series of incidents which reveal an almost inevitable thematic interweaving of loss of history and tradition and a decline of spiritual values and morality leading to a host of aberrations: Les Fous de Bassan, The Sound and the Fury and Light in August revolve around conflicts between women and men which are, in fact, externalizations of internal conflicts in tous which lead to the violent victimization of women.
The Sound and the Fury is largely the story of Candace Compson as told by four different narrators. The story of The Sound and the Fury is first told by the three Compson sons–Benjamin, Quentin and Jason often described in Freudian terms as id, ego and superego figures, respectively.
The fourth book focuses on Dilsey, the black maid, but is written in the voice of an omniscient narrator. The final section dde the novel is an historical epilogue. Nora parallels Candace Compson in many respects. Both women conspicuously portray female sexuality and desire, and are central to the novels as objects of sexual desire.
Both girls bxssan loving, understanding, vaguely sensual relations with the id figures, the “idiots,” of the respective stories, Perceval and Bejamin. Though Caddy Candace and her fate are the center of The Sound and the Fury, Faulkner never allows her to be her own narrator. This prose style has much to do with the themes which the novels evoke, as can be seen in key, climactic scenes of both novels.
For ofus, in The Sound and the Fury, Quentin is driven by a moralistic sense of disapproval of Caddy’s sensuality and by a countervailing incestuous desire for her. Paradoxically, his moral vision ajne the family honour which Caddy’s promiscuity has besmirched and his lust are both potential answers to what is for Quentin a crucial question: In his unfolding of the scene in which Quentin and Caddy broach incest, Faulkner brings us to the realization that the answer to Quentin’s dilemma might well lie in the very real but symbolically charged act of stabbing his sister.
After kes Benjy to bed, Quentin finds Caddy in the moonlight, languishing on the edge of the branch, “water flowing about her hips,” so that “her skirt half saturated flopped along her flanks” The elements at first attach themselves to Quentin’s flesh. Quentin eventually comes to interiorize these elements–particularly the smell of honeysuckle–turning them into his private mindscape. It is this confusion of inner and outer worlds which is the particular mark of Quentin’s madness.
Ironically, it is the schizophrenic Quentin who says to Caddy, “get out of that water are you crazy” The episode which ensues between Caddy and Quentin confirms the ambient conditions–the air and water–as both wnne symbolic complement to what is taking bbassan between the characters and an interiorization of these elements on the part of the narrator.
In Stevens Brown’s bassn of his murder of his cousin Nora and rape-murder of his cousin Olivia, we find the narrator once again interiorizing the elements and attempting to suggest that they were somehow responsible for his actions.
Nora’s saucily inclined beret replaces Caddy’s muddy drawers as a symbol of female sexuality. Caddy not only survives but fuos the knife is placed at her throat she craves its penetration with a lustful eagerness. Significantly, both passages lay hold of the notion that the individual hebbert an identity, a sense of self-definition, through the act of sexual intercourse. Quentin can “become a man” either by making love to his sister or by killing her and thereby saving the family honour or, as the passage suggests, there is a perverse third possibility in which he accomplishes both; that is to say, he kills her in a manner lew overtly suggests copulation.
Stevens Brown killed his cousins because Nora charged he was “not a man” Stevens’s smug contention that Olivia “est henert femme comme les, autres” before she died brings to the foreground his adherence to this notion that we become “men” and “women” through the rite of coitus.
All three novels relate the struggles of alienated individuals lost in the search for some sense of personal identity.
The failure of these men to find themselves is, at least in part, a result of the insufficiency of their social environments.
If Quentin’s or Stevens Brown’s or Joe Christmas’s attempts to find themselves, to prove themselves men, seem futile or anachronistic or misguided or even tragic, we must keep in mind that the avenues taken seem to have been the only ones that their worldviews provided. In The Sound and the Fury, it is Benjy, the idiot, who sets the stage for Quentin’s view of the world, while the frenzied Perceval is the source and gravitational center of the universe of Les Fous de Bassan.
Both Hightower and Jones are keepers of heritage and guardians of tradition, and both are felled by scandal. Jones’s wife commits suicide by hanging herself in the barn after she discovers her husband’s lust for his niece. Hightower’s wife is an adultress and kills herself jumping from a motel room window. In both cases it is suggested that the men were inadequate: Jones is a pedophile, and it is intimated that Hightower is a homosexual. Both men fail to have offspring. Symbolically and practically, they represent the end of the line, the fall of the communities of which they are the spiritual leaders.
As Nicolas Jones expresses it: Le fils que je n’ai pas eu. In the absence of a social structure or an ideology or a grid of values, the inculcation of a sense of self or of personal identity becomes particularly problematic. Quentin Compson, while travelling to school in the East, ponders how to react to Northern Negroes: What Quentin fails to realize and this theme is pervasive in The Sound and the Fury is that the reverse must also be true; that the white man who views the black man as an “other” defines himself in terms of the black man.
In the absence of a broader structure of values there is a compelling tendency to define one’s self, even if “obversely,” in terms of a conspicuous and contiguous “other. Similarly, Stevens’s male ego demands the rejection of Maureen, the murder of Nora and the conquest of Olivia.
It is personal alienation together with this dependence on women for self-realization which precipitates the frustration, misogyny and violence of the novel. Joe Christmas Light in August was the offspring of a white girl and an unidentified man who was probably black. Christmas feels himself without identity, unable to fit a role, neither white nor black. Stevens Brown connects himself with the black American.
Unkempt, travelling the American South, Stevens Brown found himself being treated almost like a black man: Later, Stevens recalls “. In light of the fact that Joe Christmas’s companion and alter ego in Light in August is Joe Brown it seems reasonable to conclude that we are being encouraged to read Stevens Brown’s character as an extension and variation of Joe Christmas’s dilemma.
Stevens, like Joe Christmas, cannot find himself. Le village est si petit que je ne pourrai plus jamais y rentrer, avec mes grosses bottes et ma taille d’homme. Stevens’s response to patrimony and tradition is revealed in his daydreams about his grandfather. Stevens is equally alienated from his immediate parents. The only real human contact that Stevens has is a kind of hopeless affection for the twins and Perceval, which Stevens is too worldly-wise to nurture.
Stevens’s ensuing crisis of identity is only natural in such extreme isolation. On July 28, Stevens writes: When Stevens Brown enters Griffin Creek he goes first to his cousin Maureen’s, a middle-aged widow, and has sex with her. Maureen feeds Stevens in exchange for his work on her farm. He sleeps in her barn. Joe Christmas arrives mysteriously in Jefferson, Mississippi.
Editions of Les fous de Bassan by Anne Hébert
Christmas meets Joanna Burden, an older woman. He becomes her hired man; she supplies him with food and shelter in a shack lee her farm. Christmas becomes her clandestine lover. Both Joe Christmas and Stevens Brown adopt a bitter misogyny.
When Christmas takes Joanna Burden the first time it is with rage. Joe Christmas requires a reaction from Joanna Burden in fouss to know something of his own identity. Even her hate or fear would provide him with some sense of self-definition. She offers no reaction. His isolation and dark emptiness grow. His rage is his only vestige of selfhood and he rages because fouz this lacuna.
Vaguely, he realizes that Joanna Burden, being a woman and white, can offer him a sense of identity, yet he feels trapped and separated from himself by this woman.
I don’t belong here” Stevens’s affair with Maureen gives him an immediate identity of sorts: Stevens connects planting himself in Maureen with planting himself in the community. Stevens then rejects Maureen and the possibility of finding himself through her, choosing instead a renewed solitude. Maureen’s solitude is Stevens’s vengeance against woman-kind.
His alienation grows, his bitterness heightens. The conflicts transcend individual characters, penetrate even the archetypes and become tensions in the elemental symbology of life–a struggle of earth, air, fire and water. Stevens sees “woman” as one entity.