身份建构与共同体形塑：对奈保尔“印度三部曲”身份认同主题的研究

发布时间：2018-02-02 11:05

本文关键词： “印度三部曲” 奈保尔身份建构共同体形塑身份认同　出处：《鲁东大学》2017年硕士论文　论文类型：学位论文

【摘要】：维·苏·奈保尔(1932-)被广泛认为是加勒比地区最有文学素养的作家,他被英国著名文学评论家维·索·普利切特誉为“依然健在的英文作家中最伟大的一个”。奈保尔一生致力于文学写作,他的作品体裁多样,主题丰富,他与居住地英国、出生地特立尼达以及故国印度千丝万缕的关系都被记录在他的小说、游记、自传、随笔等作品中。其中,“印度三部曲”——《幽暗国度》(1964)、《印度:受伤的文明》(1977)、《印度:百万叛变的今天》(1990)就是奈保尔基于三次印度之行对故国印度进行的书写。虽然作为移民作家,奈保尔的作品一直以来都备受争议,是评论家们关注的焦点,但是这个游记系列却鲜有人问津,只有少数评论家从移民主题、后殖民主义、流散文化以及历史书写的角度来进行分析。本文在对三部曲进行文本细读的基础上,运用关于身份的理论和有关共同体的阐述,分析其中所包含的身份认同主题,论述造成作家身份困惑的社会、文化、历史根源,揭示奈保尔在游历故国印度时态度的演变,探讨其身份建构尝试与过程,同时对作品所传达的社会现实意义进行探索。《幽暗国度》记录了奈保尔对印度的第一次旅行。在这部作品中,奈保尔以西方文化的视野展开了对印度社会的审视与体察。但是由于西方教育在他身上留下的烙印还很深刻,加上种姓制度给印度社会带来的落后现象,以及英国殖民者留在印度社会中的印记,使得奈保尔在这部作品中不但没有生出对故国印度的亲近之情,反而流露出厌恶与逃避的态度。在这种情感状态下,奈保尔无法建立与印度这个社会共同体的有机联系,更无法以印度作为自己身份建构的文化依托,因此奈保尔与印度之间的关系是疏离的,他在印度建构自我身份的初步尝试是失败的。而在《印度:受伤的文明》中,奈保尔记录了自己对印度的第二次造访,对这个国度的社会文化重新进行了审视,同时对印度本土文明落后的现状进行了深刻反思。在这部作品中,作者表达了自己对印度社会停滞与落后的表象及背后深刻的历史文化原因的逐步理解,其西方立场逐渐隐退,东方立场慢慢回归,融入印度这个社会共同体的意识觉醒,建构身份的努力开始明朗。奈保尔第三次印度之行的记录《印度:百万叛变的今天》描述了印度人民的叛变和印度社会的崛起。在这部作品中,奈保尔对印度的情感已经发生逆转。他完全以印度人自居,聆听着来自各行各业印度人民的故事,建立与印度文化的有机联系,为自己在这个共同体中的身份建构奠定了基础,同时也为印度摆脱贫困和落后、在走向文明与进步的道路上建立新的共同体机制做出贡献。本文认为,在多元文化观念的影响下,学习、理解、包容与认同印度文明并与母国同胞共同建立起坚固的共同体,是奈保尔最终摆脱无根漂泊的生存状态、实现自己身份认同的最佳途径。
[Abstract]:Wei Su Naipaul (1932-1932) is widely regarded as the most literate writer in the Caribbean. He was hailed as "the greatest of the living English writers" by the famous British literary commentator, Vic Soo Pritchett. Naipaul devoted his life to literary writing, with a wide variety of genres and themes. His ties to his place of residence, his place of birth, Trinidad, and his native country, India, are recorded in his novels, travels, autobiographies, essays, etc. "the Indian Trilogy" "the Underworld" (1964), "India: wounded Civilization" (1977). "India: millions of Rebellion Today" 1990) is Naipaul's writing of India based on three trips to India. Although as an immigrant writer, Naipaul's work has long been controversial. It is the focus of the critics' attention, but this travel series is rarely followed, with only a few critics moving from the subject of immigration to post-colonialism. Based on the detailed reading of the trilogy, this paper uses the theory of identity and the elaboration of the community. This paper analyzes the theme of identity, discusses the social, cultural and historical root of the writer's identity confusion, reveals the evolution of Naipaul's attitude during his travels to India, and probes into the attempt and process of identity construction. At the same time, it explores the social significance of the work. The Dark Kingdom records Naipaul's first trip to India. In this work. Naipaul began to examine and observe Indian society from the perspective of western culture, but because of the deep imprint left on him by western education, and the backward phenomenon brought by caste system to Indian society. And the imprint of the British colonists in the Indian society, so that Naipaul in this work not only did not give birth to the country of India close feelings, but showed an attitude of disgust and escape. In this state of emotion. Naipaul was unable to establish an organic connection with the Indian social community, and could not take India as the cultural support of his own identity, so the relationship between Naipaul and India was alienated. His initial attempt to build his identity in India was a failure. In India: a wounded Civilization, Naipaul records his second visit to India and reexamines the country's social culture. In this work, the author expresses his gradual understanding of the appearance of stagnation and backwardness of Indian society and the profound historical and cultural reasons behind it. His western position gradually retreated, the oriental position slowly returned, and the consciousness of the Indian social community was awakened. The effort to build identity begins to unravel. The record of Naipaul's third trip to India, India: millions of rebellious Today, describes the revolt of the Indian people and the rise of Indian society. In this work. Naipaul's feelings towards India have been reversed. He is completely Indian, listening to stories of Indian people from all walks of life and building organic ties to Indian culture. It lays a foundation for the construction of identity in this community, and also contributes to India's getting rid of poverty and backwardness and establishing a new community mechanism on the way to civilization and progress. Under the influence of multiculturalism, learning, understanding, tolerating and identifying with Indian civilization and establishing a strong community with our fellow countrymen is the ultimate escape of Naipaul from the rootless living state. The best way to achieve your identity.
【学位授予单位】：鲁东大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I561.074

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