Themes
Methodism and spirituality have played a significant role from the beginning in Walcott's work. He commented: "I have never separated the writing of poetry from prayer. I have grown up believing it is a vocation, a religious vocation." Describing his writing process, he wrote: "the body feels it is melting into what it has seen… the 'I' not being important. That is the ecstasy... Ultimately, it's what Yeats says: 'Such a sweetness flows into the breast that we laugh at everything and everything we look upon is blessed.' That's always there. It's a benediction, a transference. It's gratitude, really. The more of that a poet keeps, the more genuine his nature."[6] He also notes: "if one thinks a poem is coming on... you do make a retreat, a withdrawal into some kind of silence that cuts out everything around you. What you're taking on is really not a renewal of your identity but actually a renewal of your anonymity."[6]
Influences
Walcott said that his writing was influenced by the work of the American poets Robert Lowell and Elizabeth Bishop, who were also friends.[6]
Playwriting
He published more than twenty plays, the majority of which have been produced by the Trinidad Theatre Workshop and have also been widely staged elsewhere. Many of them address, either directly or indirectly, the liminal status of the West Indies in the post-colonial period.[26] Through poetry he also explores the paradoxes and complexities of this legacy.[27]
Essays
In his 1970 essay "What the Twilight Says: An Overture", discussing art and theatre in his native region (from Dream on Monkey Mountain and Other Plays), Walcott reflects on the West Indies as a colonized space. He discusses the problems for an artist of a region with little in the way of truly Indigenous forms, and with little national or nationalist identity. He states: "We are all strangers here... Our bodies think in one language and move in another". The epistemological effects of colonization inform plays such as Ti-Jean and his Brothers. Mi-Jean, one of the eponymous brothers, is shown to have much information but truly knows nothing. Every line Mi-Jean recites is rote knowledge gained from the coloniser; he is unable to synthesize it or apply it to his life as a colonised person.[28]
Walcott notes of growing up in West Indian culture:
What we were deprived of was also our privilege. There was a great joy in making a world that so far, up to then, had been undefined... My generation of West Indian writers has felt such a powerful elation at having the privilege of writing about places and people for the first time and, simultaneously, having behind them the tradition of knowing how well it can be done—by a Defoe, a Dickens, a Richardson.[6]
Walcott identified as "absolutely a Caribbean writer", a pioneer, helping to make sense of the legacy of deep colonial damage.[6] In such poems as "The Castaway" (1965) and in the play Pantomime (1978), he uses the metaphors of shipwreck and Crusoe to describe the culture and what is required of artists after colonialism and slavery: both the freedom and the challenge to begin again, salvage the best of other cultures and make something new. These images recur in later work as well. He writes: "If we continue to sulk and say, Look at what the slave-owner did, and so forth, we will never mature. While we sit moping or writing morose poems and novels that glorify a non-existent past, then time passes us by."[6]
