Albert
Wendt’s novel Black Rainbow on the
surface is the story of a man struggling to find his family and make sense of
the role of memory and history in a futuristic, Brave New World-esque, New
Zealand. Similar to traveling to a new country, readers experience a sort of
culture shock when first confronted with the oddities of the novel such as the
“the Tribunal”, the unnamed President, and the undefined nature of the
narrators seeming interrogations. This is no mistake and it mimics the
overwhelming experience of traveling to a new country where nothing is
familiar. The reader is forced to let the words wash over them and to grab at
random in an attempt to make sense of what is happening. Similar to the
narrator, we are experiencing a sort of “dehistorization” because Wendt creates
a world that is completely unfamiliar to us.
At
first, this type of desensitization seems barbaric and unnatural but I believe
that in the end, it is actually quite useful for the narrator. When he breaks
into the boardroom, he questions the center console about the people in his
life and is granted as much information as he would like. However, upon asking
for information about himself the console responds, “The Game of Life demands
that you, the Questor, the Searcher, must find out about yourself on your own.
Otherwise the game has no purpose.” (Wendt 217). In the “Game of Life” each
individual has the sole power to create his or her own self-identity. Multiple
people can have varying and opposing perceptions of us but only we are solely
capable of creating a sort of “self identity.” In this sense, the Tribunal
began the narrator’s journey to finding himself because it stripped him of his
own memories and demanded that he go back out into the world in search of them.
He was rid of others’ perception of himself and was forced to create his own
identity.
The journey
towards self-identification is an extremely challenging and world altering form
of travel. The traveler must become
extremely aware of his or her own biases and the way in which their personal
history shapes their understanding the of the world. By undergoing this type of
journey, the traveler begins to see the various lenses through which people
view the world and they can decide for themselves, which lenses to use and
which to discard. After reading Fr. Kolvenbach’s speech once again, my
understanding of this “switching of lenses” was slightly altered. In his speech
he points out, “This composition of our time and place embraces six billion
people with their faces young and old, some being born and others dying, some
white and many brown and yellow and black. Each one a unique individual, they
all aspire to live life” (Kolvenbach 32). He points out how diverse the world
has become. It consists of people who can have absolutely nothing in common
besides one thing: the right to live and to live comfortably. He then goes on
to admit that, unfortunately, many people are unable to live comfortably
despite the fact that humanity possesses the means to ensure that they do. He
quotes General Congregation 32 as saying that these inequalities, “are the
result of what man himself, man in his selfishness, has done” (32). In a sense,
each person must discover what lens they see the world through but more
importantly they must make themselves aware of the deficiencies of their own
lens. In simpler terms, each person must confront their own biases and prejudices
on their journey for self-discovery and identification. This is what makes this
type of travel so hard for both the narrator of Black Rainbow and the reader because all parties involved are
forced to understand the negative or harmful aspects of our own personalities.
However, by revealing these things to ourselves, we can do away with them. Travel
is more than a journey of discovery it is also a journey of cleansing.
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