Abstract
Chapter 5 intensifies the exploration by probing a new “rite of spring” created (in 2009) by white gentrifiers of the Car City’s urban core, problematically re-enacting the settler mythology of Detroit’s 1701 founding under the French “explorer” Cadillac, in the legendary account of his dismissive encounter with a part Norman dwarf/part Native trickster deity defending the river bend. The Celto-Gallic strand of this tortured amalgamation is followed back to the European theater itself by sustained attention to the Gaelic epic, the Táin Bó Cuailnge (“The Cattle Raid of Cooley”) in supplying a rich tapestry of herder memory of water-fords as sites of border struggle, conflict reduction, and hero-initiation. In amplifying the perspective yet further along the lines of 1492’s global reach, Afro-diasporic practice in Voudou of reclaiming dead souls from abysmal waters by way of a “tight-rope” of sound and possession and of reconfiguring the Atlantic as portal of spirit-traffic from Western World to home continent by way of “feeding” the great ocean spirit, Agwé, an elaborate re-past, will mark perhaps the most audacious water-rite construction ever attempted by our species.
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Notes
- 1.
What “nain” means in French, from which we get our English term “nano” as in “nano-second” or “nano-technology.”
- 2.
On May 21, 2018, a Guardian report on the Proceedings of the National Academy of Sciences, indicated that the human species, currently at 7.6 billion people planet-wide, representing 1% of the biomass of the world (and .01% of all living things), since the dawn of civilization, has “caused the loss of 83% of all wild mammals and half of plants” (Carrington, 1; emphasis JP).
- 3.
For this incident and the others referenced in what follows involving Cadillac, see Hamlin (chapters IV, V, XXIV). I have at times paraphrased and/or “rendered” what is in the original.
- 4.
It is here worth noting, in advance, the association of the Nain with Celtic notions of the banshee (a name of the dwarf that appears in the legend, discussed below), especially as discussed in the work of folklorist Thomas Westropp (and in much of Irish mythology) in connection with the “antique Gaulish war goddess, Catabodva,” related to the Celtic Badb, a raven or scald-crow, sowing confusion and fear among troops, and at times taking more human form as the “washerwoman of the water-ford,” predicting demise, with Macha and Morrigan making up the Morrigna trinity as daughters of the farming goddess Ernmas (Westropp, 180).
- 5.
The names range widely in English: brownie, bogie, elf, fairy, gnome, goblin, hobgoblin, imp, leprechaun, pixie, puck, sprite; in French lutin ; in German kobold, possibly going back through Latin to Greek koba’los (“rogue”).
- 6.
Lutin traces its etymology back through luiton and Old French luitier (“to fight”), itself reflecting alterations of nuiton and nuit (night), to netun, from Latin Neptunus (Neptune), God of the Ocean. In a Marie Catherine d’Aulnoy fairy tale of 1697, lutin are described as tiny “air, water, and terrestrial” beings, able invisibly to penetrate sea, earth, and wind, and cross time without detection, unless otherwise willed, whereupon they don red hat and feathers (d’Aulnoy 1697). In New France and especially around Quebec, they were associated with small domesticated animals such as cats, dogs, birds, snakes, and rabbits (Beaugrand 1892).
- 7.
Associated also with the folk notion of “mares” as in “nightmares,” a malicious entity “riding” on the chests of sleepers, causing bad dreams (perhaps part of the etymology of “dwarf,” as in Indo-European “dhreugh,” “dream”) and at times tangling the hair of the dreamers—as indeed, lutin -spirits and dwarfs were also thought to do (Bjorvand and Lindeman, 719–720; Brewer, 283–284, Butler, 5–21; Griffiths, 54). And all three were associated with horse-hair tangles as well as human “matting,” and part of a huge complex of folklore about “plaits” (as in the Polish plait), at once indicative of malady in the body and simultaneously a supposed remedy for that affliction, as the spirit/sickness was thought to be externalizing itself in the matted hair and subsequently serving to ward off further illness as a kind of organic “amulet” (Marczewska 2011). Compare deep African (Wolof, Mende, Mandingo and Yoruba) and Polynesian (pukao) traditions of hair as bearing spiritual power or the place where spirits/genies/mana nestled, from which power could be projected or attack focused, and in the case of sex-exclusive African practices, often restricted styling treatment to griots and ironworkers, skilled at creating life from “dead” objects (Byrd and Tharps 2001). And here also there might be interest in biblical conceits that fallen angels attracted to human females (and birthing a giant race of Nephilim in Gen 6:4) particularly respond to flowing hair—thus the (patriarchally imposed) need for women to cover in church or veil in Islam (Howard, 2).
- 8.
Of interest, but beyond the scope of our work here, are German/Norse traditions of a Nibelung/Niflung “mist people,” connected in some versions to Frankish nomad invasions of the Rhine area, giving rise ultimately to stories of dwarfs stealing gold hordes from river goddesses and precipitating violent struggle (compare the biblical tradition of farmer Cain killing nomad Abel, whose very name “abel” means “vapor,” “breath,” “insubstantial-ness” In Hebrew).
- 9.
Furtman notes stories where the Maymaygwayshiuk “little ones” painted ochre hand prints on rock walls (such as the Agawa site) as “seals” guarding their magic entrances, and indeed, are reputed to have done so with the blood of giant copper serpents they had captured and killed (Conway and Conway, 29; Furtman, 113).
- 10.
Differently pronounced (e.g., Wenabozho or Manabozho) in varied Algonquian dialects or geographic areas and according to the degree of relation to the figure on the part of the speaker (the spirit’s grandmother, in the story, using the “N” sound; others less intimately connected, using the “W” or “M” form of address).
- 11.
One bit of Ojibwe lore even has the Great Hare learning his net-making from a spider (Furtman, 95).
- 12.
No small part of which shows up in the naming and hustle of a new Detroit Beer Company microbrew called “Detroit Dwarf” laeger and a Woodbury Wine/Kindred Vines Import Company blend labeled the “Nain Rouge Red” in area bars.
- 13.
As indeed, I explored in an earlier book (Messianism Against Christology) by way of Evan Eisenberg’s insights on the World Mountain myths of Canaan that inform Canaanite and Hebrew notions of divinity—a crag-dwelling paradaisal Being, granting storm-cloud provision of rain and “blessing,” crashing into the Lebanon and Anti-Lebanon heights, making life possible downstream, by way of River Jordan transport of water, nutrients, and bio-diversity (Perkinson 2013, 8–10; 74–75).
- 14.
While lining these examples up might be problematic to some—that is only because we buy into a hierarchy that has us as a species taking offense at being likened to others in the natural world. The idea of human supremacy over other life forms is the root of all the other supremacies we find so troubling, a refusal to recognize the immense beauty and amazing capacity of the entirety of wild nature, quite apart from our own presence. Bacteria, for instance, are the most successful life form on the planet in terms of duration and extent.
- 15.
Representing some 80% of life as measured by total biomass on the planet, “earthworms, nematodes, fungi, protozoa, bacteria, and more … form a life bridge between the inert chemistry of the planet and the biological processes that make Earth a living planet” (Newmark, 1). Together they “create a ‘soil food web’ that delivers water and essential nutrients to the plants we see growing atop the land.”
- 16.
By some even thought to be related to the Watcher angels interacting with humans in birthing the giant race of Nephilim in Gen 6:4 (Howard, 7).
- 17.
For the remainder of this section, citations of page numbers without a title reference the Táin as listed in the bibliography.
- 18.
And again, the insights of Martín Prechtel have been crucial for this entire exposition.
- 19.
And as myth, there is no substitute for actual immersion in the text; if the tale is merely dissected and rendered “clear,” it is thereby evacuated of much of its power in the very process of exhibiting its bones.
- 20.
Referring to a particular multi-pronged weapon, launched underwater by Cú Chulainn’s foot.
- 21.
And here I am aware of the debate about the appropriateness of using the term “griot” for hip-hop artistry and have written about such in a forthcoming book-chapter (Sajani 2013; Perkinson 2019). Influenced once again by Prechtelian insight and virtuosity, part of the argument there is that historically griot-work referenced a much older grasp of political authority in which kingship and state policy were to be held accountable to an “original agreement” with soils and seeds, waters and iron, to honor the wild with ritual return and not abuse the gift of nature, freely-given.
- 22.
Making use of the creative trope of Robert Farris Thompson (Thompson, 214).
- 23.
That is to say, a Haiti made to pay a continuing price for daring to have launched what became the only example of a successful national slave revolt in human history in the Haitian Revolution of 1791–1804, defeating in succession, France, England, Spain and France a second time, before being reduced to profound impoverishment by blockade, boycott, sanction and law suit, and Marine invasion (1915–1934), setting up the Duvalier family in power.
- 24.
Loa/lwa are spirit-personas, invoked and recognized by gathered communities, whose characters, likes, dislikes, preferred clothes and colors and foods, dance-styles, expertise and powers are elaborated in ever renewed mythologies and honored through enactment in possession, as the gods “mount” devotees to visit and interact with the community in ritual-time and space. (Tongues-speaking and exercise of charismata or “gifts” of the Spirit may constitute a Christian version of a similar capacity to host and channel “alternative consciousness” and “trance energy.”) Different authors use different phonetic spellings for the same Creole words, which I will let stand in my text.
- 25.
Though it is also of interest that the loa themselves can be understood as a “second door or gateway”—perhaps especially in the form of Erzulie—the loa of impossible love, the capacity to dream beyond fulfillment, forever breaking down in weeping, whose heart is eternally impaled at the cosmic crossroads, upon which humans ascend and the gods descend (Deren, 137–138, 145).
- 26.
Murphy, at one point, even specifies that these lwa are drawn up “from the cities beyond the seas in Ginen”—as if they are spirits being re-deployed, through and “as” the waters, in more local manifestations (Murphy, 38)?
- 27.
Deren makes clear the degree to which Christianity is creatively embraced as a vehicle for the continuation/adaptation of multi-faceted West African (Yoruba, Dahomey, Loango, Ashanti, Mandingo, etc.) practices, converting as much as converted, mobilizing such Christian tropes as the cross for its own depth-work at the crossroads, baptism for its water-work, the trinity for its three-fold focus on “les Mystères, les Morts et les Marassa,” the sea-loa Agwé finding “cover” under the image of St. Ulrique (holding a fish in Catholic chromos), etc. (Deren, 56–58, 122). And indeed, “baptism”—as an adopted Christian term for pre-existing African practice—is extended to “objects,” thereby consecrated for sacred (ritual) purposes, conferring on such “equipment” not “divinity” per se, but the capacity to serve as a “‘door’ by which divine energy may be drawn into this world by those who possess the key, which is the name to be named” (Deren, 185–187, cf. Murphy, 23, for the way objects like feathers, corn meal, herbs, orgeat, raw eggs, etc. are used to “feed” the maît/tête).
- 28.
Vodou conceives of the person as composed of both a “big good angel and a “little good angel” ti bònanj (ti/bon/ange), each of which must be directed ritually at particular times to come into full relationship and service to the community, rather than remaining a private component of identity (Murphy, 23; Deren, 26, 41).
- 29.
It is interesting to read Deren’s description of her first, unwitting, bosalle-possession, in which it is the rising of a “tide,” then a “bright darkness flood[ing] up through her body,” as her gros/bon/ange struggles to become “fluid” in response (Deren, 260; Murphy, 36).
- 30.
There are Native tales tracking the adventures of Glooscap—Wabanaki equivalent to Nanabozho—in which singing clams play an important role.
- 31.
Deren, for instance, will assert that physically, humans are “descendants of the sea,” and in their blood “still carry its chemistry” (Deren, 147).
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Perkinson, J.W. (2019). Water Spirituality Beyond the Basin: Detroit Dwarf, Celt Hound, Afro-Orisha. In: Political Spirituality for a Century of Water Wars. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-14998-7_5
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