• 영어영문학
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• 제57권4호
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• pp.625-649
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• 2011

Even though "An Outpost of Progress" and Heart of Darkness were based upon Joseph Conrad the sailor's same experience in Congo Free State, their narrative strategies are quite different. The realistic representation of "An Outpost of Progress," with which Conrad was not satisfied at all, was converted into the modernistic narrative strategy of Heart of Darkness so that the sympathetic power of the story should be improved. The conservative value system of realism is expressed by the omniscient author in "An Outpost of Progress," whereas the frame narrator of Heart of Darkness is proved to be an unreliable one whose norms and behavior are not in accordance with the implied author. The glorious history of the British Empire, which was proudly presented by the frame narrator at the beginning of Heart of Darkness, was strongly opposed by Marlow, another narrator, who said that the British Empire had been "one of the dark places of the earth" when ruled by the Roman Empire. The feeling of the frame narrator was uneasily changed into the gloomy mood when he described the Thames as the flow which "seemed to lead into the heart of an immense darkness" at the end of Heart of Darkness. Similar to the straightforward narrative strategy of representation in "An Outpost of Progress," the realistic approach of Part I in Heart of Darkness is considered by Conrad as insufficient to reveal the darkest truth of imperialism, which was declared by Kurtz as "The Horror! The Horror!" Thus Conrad uses the Chinese-box structure, in which Kurtz' episode is enveloped by Marlow's tale which is enclosed by the frame narrator's story, in order to penetrate into the mind of ordinary readers in the novelist's age of New Colonialism, while attacking the ideology itself of imperialism instead of critisizing its inefficiency and individualism.

• 영어영문학
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• 제55권1호
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• pp.61-82
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• 2009

This paper aims to reexamine the issue of racism in Conrad's Heart of Darkness, especially in the light of Chinua Achebe's critique of the novella as a racist text entrenched with European prejudices of Africa and its people in his 1975 speech at the University of Massachusetts titled "An Image of Africa." While the novella's indictment of imperial exploitation has been noted from an early stage of its critical reception, its racism had hardly been discussed until Chinua Achebe posed it. Achebe offers the canonized status of the text as a modernist classic, "the most commonly prescribed novel in twentieth-century literature courses," as one reason for its obvious manifestations of racism being glossed over. One may add that Conrad's militant denunciation of imperialist enterprises as "a sordid farce," his seemingly radical stance against imperialism, serves as ideological constraints upon his readers, blinding them to its immanent racism. A closer look at the novella's attack on imperialism turns out to be contradictory, for it also shows such liberal-humanist ideas as the civilizing mission, the work ethic, and the superiority of civilized man, all of which served to prop up European imperialism at the end of the nineteenth century. This ideological contradiction also accounts for Conrad's racist attitude, which is betrayed in his portrayal of Africans as obscure, primitive. Euro-American imperialism has frequently justified itself by recourse to racism, but racism has not always been allied with imperialism. Some staunch racists such as Robert Knox and Arthur de Gobineau went against imperialism, and Conrad proves one of such cases whose critique of imperialism is voiced in ways that can be characterized as racist.