Imperial Europes relationship with the tropical world was characterized by intrigue and fascination combined with a fear of difference. This combined intrigue and fear developed over time into a set of stereotypes and myths about the tropics, which by the 19th century had solidified into a powerful discourse historian David Arnold calls tropicality. As Europes interaction with the tropical world increased and its need for tropical resources grew, tropicality became a powerful tool for legitimizing European interference in and exploitation of the tropics. Embedded in the language of science and the promise of progress, it reaffirmed European superiority and its necessary role as the bearer of civilization for the tropical world. <p>Perhaps the most powerful characteristic of tropicality was its inherent ambivalence. The Amazon basin has been a particularly important source for the creation and maintenance of these stereotypes about the tropical world. Reinvented by Alexander von Humboldt as an exotic paradise at the beginning of the nineteenth century, the Amazon basin continued throughout the century to inspire commentary, exploration, and exploitation from abroad. As contact with the Amazon increased, ideas about the tropics began to change. What once was thought of as a pristine paradise became perceived as sinister, diseased, and savage. By the end of the nineteenth century, the tropical world, its people and nature, was considered to be an obstacle to civilization, and its very ability to become civilized began to be questioned.<p>Rubber, an increasingly important and lucrative imperial resource at the end of the nineteenth century, brought people from around the world to the Amazon basin. This resulted in the creation of a contact zone of different peoples, cultures, and idea, which was important for the moulding and maintenance of tropical stereotypes and myths. This was especially the case in the Putumayo, a border zone between modern day Colombia and Peru, where the brutal treatment of workers and the promise of civilization clashed. Through an exploration of travel diaries, newspapers, parliamentary papers, and other works about the tropics and rubber, this thesis argues that the manner in which rubber and its environment were depicted legitimized its control and exploitation from the outside. Couched in the rhetoric of civilization, tropicality helped justify the exploitation of rubber, the environment in which it grew, and the peoples that lived there.

Imperial Europes relationship with the tropical world was characterized by intrigue and fascination combined with a fear of difference. This combined intrigue and fear developed over time into a set of stereotypes and myths about the tropics, which by the 19th century had solidified into a powerful discourse historian David Arnold calls tropicality. As Europes interaction with the tropical world increased and its need for tropical resources grew, tropicality became a powerful tool for legitimizing European interference in and exploitation of the tropics. Embedded in the language of science and the promise of progress, it reaffirmed European superiority and its necessary role as the bearer of civilization for the tropical world. <p>Perhaps the most powerful characteristic of tropicality was its inherent ambivalence. The Amazon basin has been a particularly important source for the creation and maintenance of these stereotypes about the tropical world. Reinvented by Alexander von Humboldt as an exotic paradise at the beginning of the nineteenth century, the Amazon basin continued throughout the century to inspire commentary, exploration, and exploitation from abroad. As contact with the Amazon increased, ideas about the tropics began to change. What once was thought of as a pristine paradise became perceived as sinister, diseased, and savage. By the end of the nineteenth century, the tropical world, its people and nature, was considered to be an obstacle to civilization, and its very ability to become civilized began to be questioned.<p>Rubber, an increasingly important and lucrative imperial resource at the end of the nineteenth century, brought people from around the world to the Amazon basin. This resulted in the creation of a contact zone of different peoples, cultures, and idea, which was important for the moulding and maintenance of tropical stereotypes and myths. This was especially the case in the Putumayo, a border zone between modern day Colombia and Peru, where the brutal treatment of workers and the promise of civilization clashed. Through an exploration of travel diaries, newspapers, parliamentary papers, and other works about the tropics and rubber, this thesis argues that the manner in which rubber and its environment were depicted legitimized its control and exploitation from the outside. Couched in the rhetoric of civilization, tropicality helped justify the exploitation of rubber, the environment in which it grew, and the peoples that lived there.

This thesis examines how British travellers experienced the Indian climate and landscape in, from and through three vehicles: the palanquin, the elephant and the railway. Much historical study has approached Western experiences of tropical nature with what this thesis calls a 'sedentary perspective'; that is, by studying the individuals, the sites and the representational practices connected with observant travel. The most obvious aspect of such travel – the mobility of soldiers, merchants, administrators and tourists – has been comparatively neglected. Travel in India, rather than merely connecting events across the expanse of the journey, was a significant space of experience and the mode by which travellers encountered their surroundings. This thesis argues that specific mobilities engendered distinct relations between the perceiving subject and the environment perceived. Means of transport – the palanquin, elephant and railway – were also means of observation, shaping the experience of landscape, ideas of tropical nature and the traveller as subject.

Ce travail de recherche propose une étude de l’œuvre intégrale, en vers et en prose, de Fred D'Aguiar, à travers le prisme du mythe, de la métaphore et de la mémoire, et dans le cadre d'une définition large, inclusive et interculturelle de la littérature caraïbe. A partir de la mise en lumière de la relation hypomnésique de la métaphore à la mythologie et à la métaphysique occidentale, l'argumentation s'étend sur des questions telles que celle du lien entre référent et monde et élabore une vision à la fois interculturelle et géographique de la métaphore en tant que tropicalité. La tropicalité donne, à son tour, son élan à l'argumentation, en permettant, pour la première moitié de ce travail de recherche, la production d'une lecture singulière de la poésie de Fred D'Aguiar, qui s'avère aussi liée à un vaste corpus littéraire, s'étendant de l'Antiquité romaine au réalisme magique américain et caraïbe, du romantisme britannique à la philosophie de Jacques Derrida. La deuxième moitié de ce travail explore la prose de Fred D'Aguiar à travers le thème de l'orphelinat, car tous les protagonistes de ses romans sont des orphelins – et, qui plus est, parce-que le roman est aussi, par définition, le genre qui nie toute filiation. Divisée en deux chapitres, cette deuxième partie de l'étude commence par une problématisation des liens qui opèrent entre textualité et orphelinat ainsi qu'entre orphelinat et esclavage, mais aussi entre esclavage et illettrisme, afin d'étudier la représentation de l'esclavage dans les romans de Fred D'Aguiar. Cette deuxième moitié progresse ensuite vers une réflexion sur les qualités surnaturelles, voire orphiques des orphelins de la prose d'aguiarienne, ainsi que sur leur relation, tout autant orphique, à l'environnement. En conséquence, le présent travail de recherche se clôt sur deux questions : celle de la tradition orphique qui sous-tend l'histoire de la littérature, de l'antiquité jusqu'à présent, et celle de la dimension écocritique de la littérature contemporaine, que l'on proposera de défendre pour certains cas, en tant qu'environnementalisme vatique. / The present dissertation proposes a study of Fred D'Aguiar's complete verse and prose works, through the triple lens of myth, metaphor and memory, and from within a broad, inclusive, and cross-cultural understanding of Caribbean literature. Beginning with an exacerbation of metaphor's hypomnesic relationship to mythology and Western metaphysics, the argument expands to address issues such as that of the relationship between word and world, and elaborates a cross-cultural, and geographically-based understanding of metaphor as tropicality. Tropicality in turn gives the argument its thrust, as it allows, in the first half of the dissertation, for a singular reading of Fred D'Aguiar's entire verse corpus, which is also shown, in the process, to intersect with a vast body of literature, ranging from Roman antiquity to American-Caribbean magic(al) realism and from British romanticism to the philosophy of Jacques Derrida. The second half of this research work explores D'Aguiar's novels in terms of orphanhood, as all the protagonists of his six novels – itself a genre which, presenting itself as newness, denies filiation – are orphans. Divided in two chapters, the second half of this dissertation begins with a problematization of the links that relate textuality to orphanhood and orphanhood to slavery, but also slavery to literacy, in order to study Fred D'Aguiar's novelistic accounts of slavery. It then proposes a reflection on the supernatural, Orphic qualities of D'Aguiar's orphan characters, and of their relation to the environment, which leads, in turn, to reflections on the Orphic traditions pervading literary history, and opens up onto the ecocritical dimensions of contemporary literature, through the tentative coinage of the notion of vatic environmentalism.