生態(tài)批評視野中的當(dāng)代美國土著小說研究
發(fā)布時間：2018-07-25 13:08
【摘要】：當(dāng)代的生態(tài)批評源于人類和整個地球的生存危機這樣一個大背景，旨在探討文學(xué)與自然環(huán)境的關(guān)系，啟發(fā)人類意識到人與自然和諧、平衡的重要性。當(dāng)前的生態(tài)運動需要關(guān)注的是環(huán)境危機中深層的根源，需要認識到人類與所處環(huán)境親密而重要的依存關(guān)系，由此，被普遍認同的主觀與客觀、主動與被動的傳統(tǒng)美學(xué)觀念就必須超越二元對立關(guān)系，合而為一，在一個共同體中生成愉悅和美好的感受，并相互惠及。從事文學(xué)創(chuàng)作、批評和教學(xué)的學(xué)者們作為富有創(chuàng)造力的調(diào)解人，需要在文學(xué)和生物圈之間承擔(dān)起鼓勵、發(fā)現(xiàn)、實踐和發(fā)展對生物圈具有創(chuàng)新性的領(lǐng)悟、態(tài)度和行動的任務(wù)。在一個長期充斥著以個人主義的英雄式征服為正面意向的主流文化圈中，一直被視為“自然之子”而非“文化人”的土著作家的文學(xué)創(chuàng)作只在最近四十年才由于兩點緣由開始進入美國文學(xué)的經(jīng)典之列，一是土著文學(xué)中體現(xiàn)的生態(tài)而非人類中心主義的觀念，二是其演示性而非單純文本性的表述模式。他們創(chuàng)作著一個個基于社群的神話般的復(fù)原、幸存的故事，其中，以人與自然的和諧、平衡的完美境界為標(biāo)志的圣環(huán)成為土著人戰(zhàn)勝苦難、樂觀面對生活、完成復(fù)原的精神支柱和標(biāo)志，表達了他們對時空循環(huán)和親緣關(guān)系的獨特認識。 海德格爾的天地神人的四元合一的哲學(xué)思辨是當(dāng)代深層生態(tài)學(xué)的思想基礎(chǔ)，，生態(tài)整體觀將不可分割的代表自然的“天地”、代表精神信仰的“神”和棲居在這個世界上的“終有一死的人”緊密聯(lián)系起來，指導(dǎo)失去自然家園和精神家園的無家可歸者與自然萬物和諧相處。萊斯利·西爾科在《儀式》中分析了20世紀(jì)后半葉的社會生活中美國土著人的艱辛和持續(xù)的生命力，而更大的目的則是通過塔尤的故事發(fā)掘出老兵復(fù)原與重歸族群背后所蘊含的印第安文化的生發(fā)力，而這種生發(fā)力就來源于印第安民族一直擁有的對天地神人四元合一的信仰。 生態(tài)女性主義通過自身為代表和媒介，警醒世人關(guān)注和改變自然生活和社會生活中一切不合理關(guān)系的存在。美國土著作家們在部族的女性傳統(tǒng)中找到了女藥師、女勇士的復(fù)原力量，并重樹印第安女性在部族文化中的核心地位。在共同面對當(dāng)今的生態(tài)危機時，這樣開放的語境更是與生態(tài)女性主義的思路達成了一致。葆拉·岡恩·艾倫的《擁有影子的女人》和詹姆斯·威爾奇的《血色隆冬》都通過展現(xiàn)和解讀部落傳統(tǒng)中以大地之母為原型的女性原則，發(fā)掘了現(xiàn)代土著人如何在物質(zhì)化、工業(yè)化造成的精神困境中，在大地之母的洗禮中重獲新生。 對于土著人來說，失去承載著部落和家庭歷史的土地、生存環(huán)境的巨大改變必然從精神上造成土著人的情感創(chuàng)傷，導(dǎo)致了他們對于個人身份認同的危機。基于這樣的認識，當(dāng)代美國土著作家在創(chuàng)作中都通過回歸故土，在重新認識族人與自然的親緣中講述著自己的幸存故事。露易斯·厄德里奇在《愛藥》中通過對土著人居留地的地域景觀和環(huán)境的描寫，抒發(fā)了她對這片土地的強烈情感。這種情感一是來自于她對印第安歷史的了解，更重要的是她深切地理解印第安傳統(tǒng)靈學(xué)思想中一直頌揚的人類與大地的親緣關(guān)系，而這一點與當(dāng)今的生態(tài)思潮不謀而合。斯科特莫馬迪在《通向陰雨山的道路》和《黎明之屋》中，則通過講述故事宣揚了印第安傳統(tǒng)文化，是一次對家園的審美過程。這是理解印第安傳統(tǒng)靈學(xué)思想中一直頌揚的人類與大地的親緣關(guān)系的有力例證。當(dāng)自然不再是故事發(fā)生的背景，而是成為引導(dǎo)人類認識自己的身份、了解自己的歷史和文化的指南時，人才能真正理解地域感知并最終到達福地。 在生存的主要條件之一——食物這一環(huán)節(jié)，動物與人類的和諧相處、共同生息充分體現(xiàn)了土著人的傳統(tǒng)文化對于生態(tài)狀況的深入影響，其中的動物倫理在文化表征中的最明顯表達就是族人中普遍流傳的惡作劇精靈故事。他們對于天地萬物相互關(guān)聯(lián)、相互惠及的原則的堅持，以及對惡作劇精靈發(fā)自內(nèi)心的真正相信才能確實起到教化、改變的作用。在當(dāng)代美國土著小說創(chuàng)作中，充滿喜劇色彩的惡作劇精靈為閱讀者提供了一種理解自己與外在世界相互依存的獨特視角。露易斯·厄德里奇、杰拉爾德·維澤諾和托馬斯·金等當(dāng)代美國土著作家堅守傳統(tǒng)敘事，書寫了介于人類與動物之間、文化與自然之間的調(diào)停者——惡作劇精靈，在笑聲中修正錯誤，對讀者進行傳統(tǒng)價值觀的教育。 以去人類中心主義為主要特征的當(dāng)代生態(tài)批評實踐將生態(tài)整體主義作為追求的目標(biāo)，但對于北美土著人來說，這卻是早已經(jīng)過祖先的歷代實踐并努力傳承的古老智慧。當(dāng)西方哲學(xué)家們一直在層出不窮的二元對立關(guān)系中沉思、辯論時，北美土著人卻通過身體力行的方式表述并實踐著自己的宇宙觀和靈學(xué)思想，建構(gòu)著天人合一的和諧圣環(huán)。祖輩創(chuàng)造和流傳下來的神話傳說成為當(dāng)代土著作家研究和借鑒的原型，他們就像傳統(tǒng)文化中的故事講述者一樣，在現(xiàn)代語境中通過儀式化和神秘化的敘事繼承和傳揚著祖先的理念。他們將人與世上的一切都看作是一個如蛛網(wǎng)般相互關(guān)聯(lián)的整體，任何一根蛛線的斷裂都會導(dǎo)致整個蛛網(wǎng)的傾斜和破損，這樣的信仰幫助個人和整個部族達到與自然環(huán)境長久地和諧相處，其中順應(yīng)自然的生態(tài)智慧對于當(dāng)今全球普遍存在的生態(tài)危機，無疑具有極大的現(xiàn)實指導(dǎo)意義。
[Abstract]:Contemporary ecocriticism comes from the background of the survival crisis of mankind and the whole earth. It aims to explore the relationship between literature and the natural environment, to enlighten mankind to realize the harmony between man and nature, and the importance of balance. The current ecological movement needs to pay attention to the deep root of the environmental crisis, and the need to recognize that human beings are close to their environment. And the important interdependence, which is generally recognized by the subjective and objective, active and passive traditional aesthetic concepts, must transcend the two yuan antagonism, merge into one, create pleasure and good feelings in a community, and reciprocate, and the scholars engaged in literary creation, criticism and teaching as creative mediators, The task of encouraging, finding, practicing and developing the biosphere's innovative understanding, attitude and action between literature and the biosphere is needed. In a mainstream cultural circle, which is full of heroic conquest of individualism for a long time, the indigenous writers who have been regarded as "son of nature", not "cultural people". Only in the last forty years, literary creation has only begun to enter the classic of American literature for two reasons, one is the concept of ecology, not the anthropocentrism in the indigenous literature, and the two is its demonstration rather than the simple text pattern. They have created a mythical restoration based on the community and the surviving stories. The holy ring, marked by the harmony of man and nature, and the perfect state of balance, has become the spiritual pillar and symbol of the aborigines' victory over suffering, the optimistic face of life and the completion of their restoration, and their unique understanding of the cycle of time and space and their relationship.
The philosophical speculation of the four yuan and the unity of the heaven and earth man of Heidegger is the ideological basis of the contemporary deep ecology. The concept of ecological integrity will represent the inseparable nature of the "heaven and earth", the "God" of the spiritual belief and the "mortal man" inhabiting the world, to guide the loss of natural homes and spiritual families. The homeless people of the garden live in harmony with the nature. In the ritual, Leslie Silko analyzed the hardships and persistent vitality of the American Aborigines in the second half of the twentieth Century, and the greater purpose was to discover the power of Indian culture behind the restoration and reunification of the veterans. And this kind of vitality comes from the belief that the Indian nationality has always possessed the unity of four elements of heaven and earth.
Ecofeminism, through itself as the representative and medium, alerted the world to the existence of all unreasonable relations in natural and social life. The American indigenous writers found the female pharmacist, the resilience of the women warriors in the tribal women tradition and the core status of the women in the tribal culture of Indian. In the context of the current ecological crisis, such an open context is more consistent with the idea of ecofeminism. Paula Gunn Alan's < the shadow Woman > and James Welch's "the bloody winter" are both unearthed by the female principles of the tribal tradition of the mother of the earth in the tribal tradition. In the spiritual predicament caused by materialization and industrialization, we reborn in the baptism of mother earth.
For Aboriginal people, the loss of the land bearing tribal and family history, the great changes in the living environment will inevitably cause the emotional trauma of the indigenous people and the crisis of their personal identity. The natural affinity tells the story of her survival. In the love medicine, Louise Oderich expressed her strong feelings about the land through the description of the local landscape and environment of the aboriginal residence. This emotion came from her understanding of the history of Indian, and more importantly, her deep understanding of the traditional spirit of Indian. The relationship between mankind and the earth, which has been praised in the school of thought, coincides with the current ecological trend of thought. In Scott Mo Madi's road to the rainy mountains and the house of dawn, the traditional culture of Indian is publicized by telling stories. It is an aesthetic process for the home. This is the understanding of the traditional spirit of Indian. If nature is no longer the background of the story, but when nature is no longer the background of the story, the talent can truly understand the regional perception and eventually to Dafoe when nature is no longer the background of the story, but is the guide to guide human beings to know their own identity and understand their own history and culture.
One of the main conditions of survival, the link of food, the harmonious coexistence of animals and human beings, and the common interest in life, fully reflect the deep influence of the traditional culture of the Aboriginal people on the ecological situation. The most obvious expression of the animal ethics in the cultural representation is the prandial fairy story which is widely circulated among the ethnic groups. All things are interrelated, the principle of reciprocity, the adherence to the principle of reciprocity, and the true belief in the pranks of the pranks in the heart can indeed play the role of enlightenment and change. In the creation of contemporary American indigenous novels, the prandial elves full of comic colors provide a unique perspective for readers to understand their interdependence with the external world. The contemporary American indigenous writers, such as Louise Oderich, Gerald Wiese, and Thomas Kim, stick to the traditional narration, and write the education between the mediators between the human and the animals, the mediator between culture and nature, the mischievous spirit, the correction of errors in the laughter and the educational values of the readers.
The practice of ecocriticism, which is mainly characterized by anthropocentrism, aims at the pursuit of eco holism, but for the native people of North America, this is an ancient wisdom that has already passed through the practice of the ancestors and has been working hard to inherit it. When western philosophers have been meditating and debating in an endless two yuan confrontation, the western philosophers have been debating. The Native Americans express and practice their view of the universe and the spirit of spirit through the way of their body and practice, and construct the harmonious holy ring of harmony between heaven and man. The mythology and legends which the ancestors created and circulated become the prototype of the study and reference of the contemporary indigenous writers, which, like the storytellers in the traditional culture, passed through the modern context. The ritualistic and mystical narration inherits and spreads the idea of the ancestor. They regard everything as a cobweb as a whole, and the breakage of any spider's line causes the whole web to be tilted and damaged. This belief helps the individual and the whole tribe to achieve a long-term harmony with the natural environment. The ecological wisdom that conforms to nature is undoubtedly of great practical significance for today's global ecological crisis.
【學(xué)位授予單位】：四川大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：I712.074
本文編號：2143917
[Abstract]:Contemporary ecocriticism comes from the background of the survival crisis of mankind and the whole earth. It aims to explore the relationship between literature and the natural environment, to enlighten mankind to realize the harmony between man and nature, and the importance of balance. The current ecological movement needs to pay attention to the deep root of the environmental crisis, and the need to recognize that human beings are close to their environment. And the important interdependence, which is generally recognized by the subjective and objective, active and passive traditional aesthetic concepts, must transcend the two yuan antagonism, merge into one, create pleasure and good feelings in a community, and reciprocate, and the scholars engaged in literary creation, criticism and teaching as creative mediators, The task of encouraging, finding, practicing and developing the biosphere's innovative understanding, attitude and action between literature and the biosphere is needed. In a mainstream cultural circle, which is full of heroic conquest of individualism for a long time, the indigenous writers who have been regarded as "son of nature", not "cultural people". Only in the last forty years, literary creation has only begun to enter the classic of American literature for two reasons, one is the concept of ecology, not the anthropocentrism in the indigenous literature, and the two is its demonstration rather than the simple text pattern. They have created a mythical restoration based on the community and the surviving stories. The holy ring, marked by the harmony of man and nature, and the perfect state of balance, has become the spiritual pillar and symbol of the aborigines' victory over suffering, the optimistic face of life and the completion of their restoration, and their unique understanding of the cycle of time and space and their relationship.
The philosophical speculation of the four yuan and the unity of the heaven and earth man of Heidegger is the ideological basis of the contemporary deep ecology. The concept of ecological integrity will represent the inseparable nature of the "heaven and earth", the "God" of the spiritual belief and the "mortal man" inhabiting the world, to guide the loss of natural homes and spiritual families. The homeless people of the garden live in harmony with the nature. In the ritual, Leslie Silko analyzed the hardships and persistent vitality of the American Aborigines in the second half of the twentieth Century, and the greater purpose was to discover the power of Indian culture behind the restoration and reunification of the veterans. And this kind of vitality comes from the belief that the Indian nationality has always possessed the unity of four elements of heaven and earth.
Ecofeminism, through itself as the representative and medium, alerted the world to the existence of all unreasonable relations in natural and social life. The American indigenous writers found the female pharmacist, the resilience of the women warriors in the tribal women tradition and the core status of the women in the tribal culture of Indian. In the context of the current ecological crisis, such an open context is more consistent with the idea of ecofeminism. Paula Gunn Alan's < the shadow Woman > and James Welch's "the bloody winter" are both unearthed by the female principles of the tribal tradition of the mother of the earth in the tribal tradition. In the spiritual predicament caused by materialization and industrialization, we reborn in the baptism of mother earth.
For Aboriginal people, the loss of the land bearing tribal and family history, the great changes in the living environment will inevitably cause the emotional trauma of the indigenous people and the crisis of their personal identity. The natural affinity tells the story of her survival. In the love medicine, Louise Oderich expressed her strong feelings about the land through the description of the local landscape and environment of the aboriginal residence. This emotion came from her understanding of the history of Indian, and more importantly, her deep understanding of the traditional spirit of Indian. The relationship between mankind and the earth, which has been praised in the school of thought, coincides with the current ecological trend of thought. In Scott Mo Madi's road to the rainy mountains and the house of dawn, the traditional culture of Indian is publicized by telling stories. It is an aesthetic process for the home. This is the understanding of the traditional spirit of Indian. If nature is no longer the background of the story, but when nature is no longer the background of the story, the talent can truly understand the regional perception and eventually to Dafoe when nature is no longer the background of the story, but is the guide to guide human beings to know their own identity and understand their own history and culture.
One of the main conditions of survival, the link of food, the harmonious coexistence of animals and human beings, and the common interest in life, fully reflect the deep influence of the traditional culture of the Aboriginal people on the ecological situation. The most obvious expression of the animal ethics in the cultural representation is the prandial fairy story which is widely circulated among the ethnic groups. All things are interrelated, the principle of reciprocity, the adherence to the principle of reciprocity, and the true belief in the pranks of the pranks in the heart can indeed play the role of enlightenment and change. In the creation of contemporary American indigenous novels, the prandial elves full of comic colors provide a unique perspective for readers to understand their interdependence with the external world. The contemporary American indigenous writers, such as Louise Oderich, Gerald Wiese, and Thomas Kim, stick to the traditional narration, and write the education between the mediators between the human and the animals, the mediator between culture and nature, the mischievous spirit, the correction of errors in the laughter and the educational values of the readers.
The practice of ecocriticism, which is mainly characterized by anthropocentrism, aims at the pursuit of eco holism, but for the native people of North America, this is an ancient wisdom that has already passed through the practice of the ancestors and has been working hard to inherit it. When western philosophers have been meditating and debating in an endless two yuan confrontation, the western philosophers have been debating. The Native Americans express and practice their view of the universe and the spirit of spirit through the way of their body and practice, and construct the harmonious holy ring of harmony between heaven and man. The mythology and legends which the ancestors created and circulated become the prototype of the study and reference of the contemporary indigenous writers, which, like the storytellers in the traditional culture, passed through the modern context. The ritualistic and mystical narration inherits and spreads the idea of the ancestor. They regard everything as a cobweb as a whole, and the breakage of any spider's line causes the whole web to be tilted and damaged. This belief helps the individual and the whole tribe to achieve a long-term harmony with the natural environment. The ecological wisdom that conforms to nature is undoubtedly of great practical significance for today's global ecological crisis.
【學(xué)位授予單位】：四川大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：I712.074
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本文編號：2143917
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