本文采用揚(yáng)·阿斯曼的文化記憶理論探究《重圍》中白人文化與印第安文化之間的沖突,全文共分為三個(gè)部分:一、白人企圖通過(guò)讓印第安人忘記來(lái)破壞印第安文化身份;二、印第安人嘗試通過(guò)文化記憶來(lái)保存自己的文化身份;三、沖突結(jié)果—印第安人成功保存其文化身份。第一章主要分為兩部分,第一部分是:白人試圖通過(guò)阻礙印第安的儀式交流(揚(yáng)·阿斯曼將無(wú)文字社會(huì)的機(jī)構(gòu)性交流稱(chēng)之為儀式交流,而儀式表演和集體參與一起構(gòu)成儀式交流)抹滅印第安人的文化記憶,主要通過(guò)兩種方式來(lái)達(dá)到目的,一是禁止印第安儀式表演和貶低印第安儀式表演,二是阻礙印第安年輕人對(duì)印第安儀式的集體參與;第二部分是:白人企圖用白人文化記憶代替印第安人文化記憶,同樣分通過(guò)兩種方式,一是用白人文化形態(tài)代替印第安文化形態(tài),也就是用白人的語(yǔ)言文化形態(tài),儀式文化形態(tài)和圖片文化形態(tài)代替印第安人相應(yīng)的文化形態(tài);二是用白人的機(jī)構(gòu)性交流促進(jìn)印第安人記住白人文化記憶形態(tài)和文化記憶內(nèi)容。面對(duì)白人對(duì)印第安文化和文化身份的破壞,印第安人也嘗試去保存自己的文化記憶。因此,本文第二章就是關(guān)于印第安人保護(hù)印第安文化記憶及文化身份的措施。印第安人達(dá)到目的的方式也分為兩種,首先,他們搜索白人形... 

【文章來(lái)源】：哈爾濱工業(yè)大學(xué)黑龍江省 211工程院校 985工程院校

【文章頁(yè)數(shù)】：77 頁(yè)

【學(xué)位級(jí)別】：碩士

【文章目錄】：
摘要
Abstract
Introduction
Ⅰ. Whites’ Attempts to Destroy Indians’ Cultural Identity by Making Indians Forget
    A. Whites’ Effacement of Indians’ Cultural Memory through Blocking Ceremonial Circulation
        1. Whites’ Prohibition on and Debasement of Indians’ Ritual Performance
        2. Whites’ Obstruction of Indians’ Collective Participation
    B. Substitution of Whites’ Cultural Memory for Indians’ through Figures of Memory
        1. Replacement of White Cultural Formations for Indians’
        2. Whites’ Institutional Communication of Their Cultural Memories to Indians'
Ⅱ. Indians’ Efforts to Conserve Their Cultural Identity through Cultural Memory
    A. Attempts to De-construct Whites’ Formative and Normative Knowledge
        1. De-legitimation of Whites’ Functional Memory
        2. Transformation of Whites’ Functional Memory to Stored Memory
    B. Endeavor to Maintain Indians’ Figures of Memory
        1. The Preservation of Indian Cultural Formation
        2. Maintenance of Indian Institutional Communication
Ⅲ. Results of the Confrontation—Indians’ Success in Keeping Indian Cultural Identity
    A. Indian Elders’ Re-identification with Their Own Cultural Memory
        1. Indian Elders’ Re-acceptance of Their Formative and Normative Knowledge
        2. Indian Elders’ Re-recognition of Their Figures of Memory
    B. Indian Youths’ Acceptance of Indian Cultural Memory
        1. Re-remembering and Identification with Indian Formative and Normative Knowledge
        2. Re-memorizing and Identifying with Indian Figures of Memory
Conclusion
Works Cited
Acknowledgements


【參考文獻(xiàn)】：
期刊論文
[1]俄羅斯東正教教堂的文化意義[J]. 李小桃.  四川外語(yǔ)學(xué)院學(xué)報(bào). 2003(05)



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