Tag: Colonialism

Joseph Conrad – Heart of Darkness

Introduction

Heart of Darkness is a novella by Joseph Conrad – you’ve probably heard of it. Based, at least in part, on his own experiences, Conrad’s tale tells the story of a sailor, Marlow, who rides up the Congo river towards the end of the 19th century in search of the mysterious Kurtz. One evening much later, while waiting for the tide to change on a boat with his friends, Marlow tells his story. The horrors of what Marlow finds – Imperialism at its very worst – have inspired countless works of art, including the film Apocalypse Now! and the game Spec Ops: The Line.

But this book does not need adaptation. It remains, even now, a frightening, monstrous, and brilliant story in its own right. And this time, my third time reading it, it shocked me more than ever.

Kurtz

Kurtz, the head of the farthest station along the Congo River, is at the centre of Heart of Darkness like Nostromo is at the centre of his own novel. But if anything Heart of Darkness is the more adventurous work when it comes to characterisation. We hear of Kurtz slowly, as Marlow heads up the Congo river. “Oh, he will go far, very far” we hear from one man. “He is a prodigy,” we hear from another. Once or twice we hear Kurtz himself, from a year ago, his words filtered through someone else. At first positive, later on the reports grow more concerning. It is impossible to know what to believe. What is impressive is the way that we are led, initially, to expect to see in Kurtz the model colonialist. It makes the revelation that he has gone mad all the more horrific.

We find a report, written by him, filled with the hope for positive change that others had so confidently placed in him. He writes that we “must necessarily appear to them [savages] in the nature of supernatural beings – we approach them with the might of a deity”. “By the simple exercise of our will we can exert a power for good practically unbounded”. But Kurtz, ultimately, does not exert his power for good. Perhaps he is too taken by the power itself. In a wonderful image, we find that at the bottom of his report he has scrawled the words “exterminate all the brutes!”. It is a wonderful image because we go from the sensible, measured, and hopeful report to the brutal world that Kurtz actually encountered – or made for himself.

Loneliness

“We live, as we dream – alone” Marlow’s words stand at the centre of the book, of its feeling. That Heart of Darkness is not a cheery book is no surprise, but that its bleakness takes the form of loneliness is nonetheless surprising. Marlow’s time in the Congo is marked by his dislocation from other human beings. The other people on the steamer he commands – black and white – have no connection to him. The whites are disgraceful looters, ready to shoot at the slightest excuse and steal without a moment’s thought. As for the blacks Marlow, prejudiced as most of us were back then, has no desire to speak with them, whatever his sympathy for their suffering.

He is alone, and I think it is loneliness that destroys us far from home, not anything else. Kurtz has left “civilization”, yes, but he has also left people: “Being alone in the wilderness, [Kurtz’s soul] had looked within itself, and, by heavens! I tell you it had gone mad!” To the Africans he is a God, not a man – he and they can have no dialogue. The images Marlow uses to describe Kurtz are characterised by their suggestions of distance and isolation. “I looked at him as you peer down at a man who is lying at the bottom of a precipice where the sun never shines”. The way that people describe him also distances us from the real man. It’s so hard to see who he really is because we are eternally filtering him through other people’s ideas, and then finally through Marlow’s own increasingly cagey narration.

Conrad’s Style

Conrad’s style, I now realise, contributes greatly to this feeling of loneliness and detachment. Yes, it is turgid, swampy – Conrad is guilty of never leaving a noun without a grave and lumpy adjective. But it is precisely this feeling of swampiness that slows the narrative down, and allows it, at times, to stop altogether, presenting simply an image in all its horror:

“There was a pause of profound stillness, then a match flared, and Marlow’s lean face appeared – worn, hollow, with downward folds and dropped eyelids, with an aspect of concentrated attention; and as he took vigorous draws at his pipe, it seemed to retreat and advance out of the night in the regular flicker of the tiny flame. The match went out.”

Perhaps horror is not right word. Marlow here is frozen apart from us, the only light in the darkness of the boat where he narrates his story. We see him, but even though the image of the face is a close-up, we feel that the distance between us and him is unbridgeable. So it is, Conrad seems to say, between any of us. A photo, a snapshot, is necessarily limited – though we see something, there is no life in it. And there is no way of putting life in it, short of the imagination. And imagination is always personal, subjective, and therefore a lie.

Work

What is it that destroys us? That is the central question of Heart of Darkness. Chinua Achebe might say that Conrad, the “bloody racist”, saw an Africa-made-other and Africans-made-savages to be the source of Kurtz’s decline and Marlow’s teetering. But the truth is certainly more complicated than that, if that is the case at all. I think work, and an idea of work, fits into this. Towards the end of the novella’s first part Marlow says “I don’t like work – no man does – but I like what is in the work – the chance to find yourself.” His at this point is a naïve view. It mistakenly assumes that the self we find in work is necessarily our “true self.” It allows Marlow to be sucked into the same admiration of Kurtz as many other characters are guilty of.

Kurtz gathers a great deal of ivory – he is, by some measure, a great worker. But he is also, in Marlow’s sense, himself. His life has an apparent authenticity that Marlow’s hesitant, questioning life does not. The constant reverence with which others talk about Kurtz’s ideals only emphasises this. Kurtz is a thinker, a philosopher. Everyone expects great things of him. The belief he inspires is dangerous because for those who have no beliefs, he is someone to be envied, followed, or perhaps even worshipped.

It is only later that Marlow begins to see the full meaninglessness of all that work – when he comes to find Kurtz’s spoils – “Ivory? I should think so. Heaps of it, stacks of it. The old mud shanty was bursting with it. You would think there was not a single tusk left either above or below ground in the whole country”. The goal has been achieved, the ivory gotten, and yet we are still in a mud shanty, and Kurtz is ill. And all the dead Africans will never get their lives back.

Early on, in the stations closer to the coast, Marlow encountered people without ideas of their own, simply scheming and hoping to gain money. There is nothing noble in that either. What Heart of Darkness does quite well, perhaps without realising it, is demonstrate the sheer bankruptcy of the colonial project. Kurtz, the idealist, becomes a monster and forgets whatever mighty aims had once motivated him in favour of slaughter, while the rest are so concerned only with enriching themselves that they care not for what happens to the Africans around them, so long as they get paid. Both Kurtz and the others ultimately come to see people as means, rather than ends.

Marlow

And Marlow? Marlow can only observe, report back to us. He is overwhelmed by the world he discovers – by the strangeness of Africa and its people, black and white. He achieves nothing at all except his own survival, and even that is tainted in its way by his own complicity in Kurtz’s world. Heart of Darkness simply ends. Marlow meets Kurtz’s intended wife and hands over his final papers, but he fails to tell her the truth of his life in the Congo. His final action in the story is one of cowardice – or perhaps of kindness. In not telling her of Kurtz’s breakdown or challenging her ideas of him Marlow continues to let the myth of the noble colonist survive to destroy further lives.

Towards the end I kept coming back to Yeats. “The best lack all conviction, while the worst are filled with a passionate intensity”. What is frightening about Heart of Darkness for me, an educated Westerner, is the paradox of those lines. Everyone truly believes that Kurtz is a great man with a great future before him. His passion, his beliefs, are contagious. And yet this man, who should be the best, turns out to be the worst of us. And if he is the worst, where does that leave the rest of us? Useless, weak, able only to not do evil ourselves, we have not the strength to stop it. We are the bankrupt heirs to a bankrupt world.

When I look inside myself I see very little to cheer me. Hatred, violence, and despair are at the heart of my soul. I do not know another’s heart upon this earth; I feel the sheer loneliness that Marlow’s story speaks of. So in the end I can only assume that others are just the same, constantly engaged in the battle for their own souls, restrained from committing horrors only by their flagging willpower and fear of the shame that comes from turning away from civilisation and their fellows. It is not a pretty picture. I am perhaps being dramatic. But also, in a way, honest too.

Conclusion

“Droll thing life is – that mysterious arrangement of merciless logic for a futile purpose. The most you can hope for is some knowledge of yourself – that comes too late – a crop of unextinguishable regrets.”

On this blog, unconsciously perhaps, I prefer to write about books and stories that are less well known. With many books, I have a feeling that everything has already been said. Heart of Darkness is certainly such a book. But I have felt this book. It is really quite extraordinary how, the third time through, Conrad’s story has affected me. Chinua Achebe lamented that Conrad had turned all Africa into “props for the break-up of one petty European mind”. If I wanted to argue with him, this post would look very different. I have a petty mind, a petty European mind. I cannot say whether this book speaks to others as it does to me. But for me it has been like a bolt of lightning, a frightening horrific flash of knowledge. But in that that horror – of all I am, of all I may be – there is something else:

There is joy. Heart of Darkness is absolutely fantastic literature and I can’t wait to read it and love it again.

For more Conrad, I have a piece on Nostromo. For another book which also looks at our inner darkness, John Williams’s Butcher’s Crossing is great too.

Myth and the Creation of Character in Conrad’s Nostromo

I’ve just finished Joseph Conrad’s Nostromo, a magnificent and great novel if ever there was one. It chronicles several years in the history of the invented Republic of Costaguana in South America, focusing on the seaboard town known as Sulaco as it grows rich and influential thanks to a huge silver mine located there. This mine is the central image of the story, consuming the hearts and minds of every character by offering power and wealth in equal measure and giving the novel many elements taken from traditional myths. What Nostromo does so well is use this mine to become at turns a political novel, a philosophical one, and – most importantly – an adventure one. Using formal inventiveness Conrad is able to create a fictional world every bit as alluring as the silver at its heart.

A photo of Joseph Conrad, author of Nostromo
Joseph Conrad (1857-1924), whose Heart of Darkness has been the bane of many schoolchildren, including me. I’m glad I gave him a second chance, because he has fast become one of my favourites.

Here, though, I’d like to gush simply about the formal tricks and turns Conrad uses to introduce and give life to his imagined republic, and to the characters who inhabit it, especially the mysterious and fascinating Nostromo himself. The novel is good enough that I could go on for days, and so I think it’s wise I limit myself to these two connected ideas.

An Introduction to Sulaco: The First Chapter of Nostromo

The first chapter of Nostromo is not, dare I say, particularly punchy. It begins in the matter of fact manner more typical of a history book than of a novel. But therein lies its purpose. It is designed to bring us into the Republic of Costaguana and Sulaco as if they had existed for many years. And this requires a great deal of skill. When we think of a country, we rarely stop there in our minds. We think of the capital, we think of the location, we think of its history and its people. Conrad, in creating a new world, has to do all this in a way that doesn’t come across as being boring; but he also cannot skimp on the descriptions, because then the world will hardly feel real and lived-in then. That is the central challenge for the first chapter and its four or five pages.

“In the time of Spanish rule” – the novel’s opening words – already establish Nostromo as part of history, and a familiar one. We laypeople may not know the specifics of Spanish rule, but we know its approximate time and its approximate extent. It doesn’t seem too unreasonable to add another country to those we know Spain once ruled.

Once the country has been fixed in history it needs to be fixed geographically through a description of the main features around Sulaco itself. But naming a mere rock, such like the peninsula of Azuera, is once again not enough. Conrad must invest objects with history too, and show their relationship to the people. And thus, the barren peninsula, we are told, is associated by the poor of the town with “an obscure instinct of consolation the ideas of evil and wealth” and therefore they “will tell you that it is deadly because of its hidden treasures”. Now we have not merely a rock, but a people revealed through their attitude towards it.

Conrad goes on, very briefly, to tell the story of this peninsula – which is never visited during the events of Nostromo. That is, how two foreigners went out with the goal of finding the treasure apparently lurking there but disappeared without a trace. Again, we have the people’s view of things – “the two gringos, spectral and alive, are believed to be dwelling to this day amongst the rocks, under the fatal spell of their success”. Magic and mystery live within the language of this part of the novel, and these stories-within-the-story of Nostromo add to the fairy-tale like quality of the novel. Ideas and events seem doomed to repeat. Perhaps, indeed, they are fated to.

A photo of Panama, showing trees and a peninsula
A view of Panama, whose scenery is similar to that of the Republic of Costaguana in Nostromo. Picture from Erandly [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)]

The rest of the first chapter continues to add to this mythic representation of Sulaco and its history. A rogue cloud is described as “burst[ing] suddenly into flame and crash[ing] like a sinister pirate-ship of the air” – an ominous description if ever there was one. Meanwhile, using phrases like “as the saying is”, Conrad is able to create even the idiomatic language itself of the local populace. There is no weak point, it seems to me, in all of this – the world feels real and lived-in. The attitude of the locals is built up piecemeal through each new geographical location and its associations, so that by the end of the chapter, without a single man or woman being named, the reader has the sense of a them as pious folk, superstitious and hostile towards foreigners and their wealth. We already know their speech; we even know their myths.

And as Nostromo progresses we return to these places in thought or in action, and even the figures of speech find themselves being used. The novel itself is the vindication of its first chapter, proving the reality of all that Conrad initially describes. The two parts buttress and justify each other.

An Invaluable Fellow – The Creation of Nostromo the Man

The best of Conrad’s characters embody the fragility of our understanding that came with modernism and the modern sensibility – people like Lord Jim and Kurtz, characters seen through Marlow’s eyes in glimpses, as though they are walking deep in fog. Nostromo creates its titular character in a way that takes its cue from Heart of Darkness and Lord Jim while moving beyond them. Nostromo himself, oddly enough, scarcely appears in the novel’s first two hundred pages, but we feel his presence throughout. While other characters, such as the stoic Charles Gould, owner of Sulaco’s San Tomé mine, are all focused on the creation of wealth, Nostromo himself stands out by his focus, instead, on his reputation. And in light of this, the lack of his appearance until the middle of the novel makes perfect sense – his reputation precedes him. We come to “know” him before we meet him.

But at the same time, we feel a sense of uncertainty in our knowledge of Nostromo. We come to know the facts – he is an Italian, raised in Genoa, who now is the captain of the longshoremen in Sulaco’s harbour – long before we meet the man, but we are keenly aware that they are inadequate for getting a true measure of him. When we do see Nostromo he appears in the epic mode, rather than as a normal character – his language is curt and full of an almost inhuman confidence. When he talks with one character who is mourning the fact that his son never lived past childhood Nostromo simply says “If he had been like me he would have been a man.”

His figure is also highly symbolic. For example, there is the silver-grey mare that he rides, which connects him with the mine while also making him preternaturally fast. He appears like a vengeful spirit without clear goals of his own – he lacks any kind of internality, at least in the novel’s first hundred pages or so, where his confidence and pride overcome any hint of reflexivity. At the closing moments of Part First he is present at a night-time celebration among the locals which even has more than a hint of the Dionysian about it, with “the barbarous and imposing noise of the big drum” that draws him in. There, he is confronted by a lover who demands a gift, and Nostromo, carelessly powerful, cuts off the silver buttons of his very own coat to give to her. His self-mastery is frightening and alluring.

A picture of the Panama Canal being built. Exploitation of resources doesn't come without exploitation of the people too. Conrad nudges us at times to ask if it is worth it.
The Panama Canal under construction. During Nostromo we see the Republic of Costaguana become highly developed due to its silver mine and European and American investment. But Conrad is keen to show that all of this change is not without its cost. He nudges us to consider the human consequences of all this “progress”.

The use of names is another area where Nostromo casts an epic shadow. By giving him countless names and epithets Conrad shows the multifaceted nature of his character. Even the very name “Nostromo” is not his own, but the name by which the English residents of Sulaco call him. We don’t even hear his actual name, Giovanni Fidenza, until near the book’s end. As a result, we receive the impression, yet again, that we are only scratching the surface of who he is. A great many people trust him as “a perfectly incorruptible fellow”, but others know him as “the generous, the terrible, the inconstant Capataz de Cargadores”. Who is he really?

This situation is further muddied when certain epithets, such as “incorruptible” are used not without a hint of irony – but only at times, so that we never know how much the irony reflects truth, or distracts from it. Early on in the book we are told of a character that “so far, she too was under the spell” of Nostromo’s reputation. Is the “so far” a warning, or a red herring? Does “spell” refer to something that is backed up by the rest of the story, or is it the mark of an evil man and sorcerer? I certainly shan’t reveal the truth here – I just want to indicate the range of methods by which Conrad fashions the character of Nostromo while leaving him nonetheless a mystery for us to piece together.

We see Nostromo as gestures, and we hear him more through reported speech than through his own mouth. Conrad gives us masses of information but never enough of the man to make sense of them. To my mind at least, it is a fascinating way of showing how modernism disrupted our notions of certainty and character. Conrad can’t tell us who Nostromo is, but his characters all get the chance to have a go. Yet each explanation seems to contradict the next one, leaving us even more confused than when we started out. And yet we know that under all of these explanations there must be a man. The challenge in reading Nostromo partially becomes trying to locate this man and understand who he is and what it is that drives him.

Conclusion

The depths given to Nostromo are great, but there are many other characters in the novel who are fascinating in their own way, from taciturn Englishman Charles Gould, the owner of the mine, to the indignant General Montero whose decision to start a revolution forms the key conflict of the book. It isn’t just the characters of Nostromo that make the novel great, but also its exciting plot, filled with tricks and turns including even buried treasure. Conrad lures us in with the promise of adventure, and then reveals something far more complex lying under the novel’s surface – a modern myth, yes, but also a highly political novel, and a brutally sad story of our common exploitation of the South American nations, long after formal colonialism had ended. It’s a really cool book, and thoroughly recommended. Even though I only managed to finish it the third time through…

An interesting comparison to Nostromo would probably be Salvatore Satta’s novel, The Day of Judgement, which I talk about here. Both novels explore the changes in sleepy rural society around the beginning of the twentieth century, and how far we should consider our notion of “progress” to be a positive thing.

Did you enjoy Nostromo as much as I did? Did Conrad’s style derange you rather than dazzle? Why not leave a comment below