本文選題：戴小華 + 朵拉�。� 參考：《江蘇師范大學(xué)》2017年碩士論文

【摘要】：戴小華和朵拉是著名的馬華女作家,她們的創(chuàng)作不僅在馬來(lái)西亞本國(guó)華族間流傳,而且在中國(guó)大陸、臺(tái)灣乃至世界各地都產(chǎn)生了一定影響。她們書(shū)寫了現(xiàn)代馬來(lái)西亞人的生活和精神存在方式,在傳統(tǒng)文化認(rèn)同中緩解了身處多民族國(guó)家中的身份危機(jī)和邊緣焦慮。傳統(tǒng)文化給予她們美感體驗(yàn)和精神力量,貫穿了她們創(chuàng)作的始終。本論文即討論戴小華和朵拉這兩位作家的中華文化認(rèn)同,以她們的散文和小說(shuō)為主要研究對(duì)象,探尋其作品中的中華文化意蘊(yùn),以及馬來(lái)西亞華族如何在文化認(rèn)同中確認(rèn)自我的存在價(jià)值,緩解身處多民族國(guó)家的生存困境。第一章,探討戴小華和朵拉的文化自覺(jué)。主要從以下兩個(gè)方面展開(kāi)論述:第一,結(jié)合馬來(lái)西亞華人的移民史和華文教育發(fā)展史,論述馬華文學(xué)產(chǎn)生和發(fā)展的背景;戴小華和朵拉選擇華語(yǔ)創(chuàng)作是一種文化自覺(jué),即出于對(duì)本民族認(rèn)同和情感宣泄的需要。第二,面對(duì)現(xiàn)實(shí)的困境,她們承繼了中華文化中天人合一的智慧,在自然中得到精神自由;戴小華和朵拉同時(shí)提倡女性的自我修養(yǎng),通過(guò)提升自我的精神境界來(lái)面對(duì)多民族國(guó)家的挑戰(zhàn)。第二章,通過(guò)對(duì)戴小華和朵拉作品中有關(guān)血緣和民俗部分的梳理,探討傳統(tǒng)文化因素如何體現(xiàn)在馬來(lái)西亞華族的家庭以及節(jié)慶生活中。本章分為兩個(gè)部分:第一,戴小華和朵拉的作品中體現(xiàn)了血緣維系的馬來(lái)西亞華族家庭和親族關(guān)系,認(rèn)同傳統(tǒng)文化強(qiáng)調(diào)的血緣羈絆鞏固了華族在多民族國(guó)家中的地位。第二,戴小華和朵拉作品中展現(xiàn)了中國(guó)傳統(tǒng)的節(jié)慶風(fēng)俗以及宗教信仰。帶有中華文化特征的風(fēng)俗和宗教成為華族區(qū)別于馬來(lái)西亞其他民族的最為顯著的特征。第三章,探討戴小華和朵拉的家國(guó)認(rèn)同。身處夾縫位置,她們對(duì)何處是家園展開(kāi)了追問(wèn)。本章分為兩個(gè)部分:第一,戴小華和朵拉身處馬來(lái)西亞,現(xiàn)實(shí)的不如意讓她們構(gòu)建了想象的原鄉(xiāng)。想象的原鄉(xiāng)更多的是指文化的原鄉(xiāng),文化有明確的來(lái)源,精神有所依歸,緩解了所在地華族精神的痛苦;戴小華和朵拉的作品中同時(shí)書(shū)寫了當(dāng)真正回到原鄉(xiāng),原鄉(xiāng)古典不再,想象原鄉(xiāng)走向破滅和重構(gòu)的全過(guò)程。第二,華人有著自強(qiáng)不息、隨遇而安的品質(zhì),在馬來(lái)西亞長(zhǎng)期奮斗,扎根于在地,認(rèn)可所在國(guó)為母國(guó),戴小華和朵拉熱愛(ài)自己的母國(guó)并產(chǎn)生了多元共生的家國(guó)認(rèn)同意識(shí)。第四章,討論在中華文化浸潤(rùn)下,戴小華和朵拉在關(guān)注社會(huì)中實(shí)現(xiàn)自己的道德選擇。主要從兩個(gè)方面論述:第一,戴小華和朵拉的創(chuàng)作中體現(xiàn)了儒家文化的“仁愛(ài)”的原則,既關(guān)愛(ài)弱勢(shì)群體,又有著對(duì)全人類的大愛(ài)。第二,戴小華和朵拉自覺(jué)維護(hù)整體利益,既關(guān)注本民族的歷史和生存現(xiàn)狀,又對(duì)所在國(guó)的發(fā)展和多民族的和諧共居承擔(dān)起責(zé)任。認(rèn)同中華文化,切實(shí)地幫助戴小華和朵拉投身于多民族社會(huì),承擔(dān)社會(huì)責(zé)任,實(shí)現(xiàn)自我人生價(jià)值。
[Abstract]:Dai Xiaohua and Dora are famous female writers of Mahua. Their works not only spread among the native Chinese in Malaysia, but also in mainland China, Taiwan and other parts of the world. They wrote about the way of life and spiritual existence of modern Malaysians and alleviated the identity crisis and marginal anxiety in the multi-ethnic countries in the traditional cultural identity. Traditional culture gives them aesthetic experience and spiritual strength, which runs through their creation. This thesis discusses the Chinese cultural identity of Dai Xiaohua and Dora, and explores the meaning of Chinese culture in their works, taking their prose and novels as the main objects of study. And how Chinese in Malaysia confirm the existence value of self in their cultural identity, and alleviate the plight of being in a multinational country. The first chapter discusses the cultural consciousness of Dai Xiaohua and Dora. This paper mainly discusses the following two aspects: first, combining the history of Malaysian Chinese immigrants and the history of Chinese education, it discusses the background of the emergence and development of Malaysia's Chinese literature; Dai Xiaohua and Dora's choice of Chinese writing is a kind of cultural consciousness. That is, out of the national identity and emotional catharsis needs. Second, facing the dilemma of reality, they inherited the wisdom of the unity of nature and man in Chinese culture and gained spiritual freedom in nature; Dai Xiaohua and Dora also advocated the self-cultivation of women. To face the challenges of a multi-national country by raising the spiritual state of self. The second chapter discusses how traditional cultural factors are embodied in the Chinese family and festival life in Malaysia by combing the related blood and folklore parts of Dai Xiaohua and Dora's works. This chapter is divided into two parts: first, the works of Dai Xiaohua and Dora embody the family and kinship of Chinese nationality in Malaysia. Second, Dai Xiaohua and Dora's works show Chinese traditional festival customs and religious beliefs. Customs and religions with Chinese cultural characteristics have become the most salient features of Chinese and other ethnic groups in Malaysia. Chapter three discusses Dai Xiaohua and Dora's family and country identity. In the gap position, they began to ask where is the home. This chapter is divided into two parts: first, Dai Xiaohua and Dora are in Malaysia. Imagination of the original country refers more to the original country of culture, where the culture has a clear source and the spirit has a return, which alleviates the suffering of the spirit of the Chinese nationality in the locality. Dai Xiaohua and Dora's works simultaneously write that when the original country is truly returned to the original country, the original country is no longer classical. Imagine the whole process of the original country's collapse and reconstruction. Second, the Chinese have the quality of self-improvement and ease of life. They have long struggled in Malaysia, have taken root in the country and recognized the host country as their home country. Dai Xiaohua and Dora love their home country and have a sense of multi-symbiotic home country identity. Chapter four discusses how Dai Xiaohua and Dora realize their moral choice in the society of concern under the infiltration of Chinese culture. First, the creation of Dai Xiaohua and Dora embodies the principle of "benevolence" of Confucian culture, which not only cares for the vulnerable groups, but also has great love for all mankind. Second, Dai Xiaohua and Dora consciously safeguard the overall interests, paying attention to the history and survival status of their own nation, and taking responsibility for the development of the host country and the harmonious co-habitation of many nationalities. Identify with Chinese culture and help Dai Xiaohua and Dora to participate in multi-national society, assume social responsibility and realize their own value in life.
【學(xué)位授予單位】：江蘇師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：I338.06

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