荒野上的诗意抒怀—试论李娟的散文创作

发布时间：2018-04-08 10:36

本文选题：流散者　切入点：生态困惑　出处：《曲阜师范大学》2017年硕士论文

【摘要】：李娟1979年生于新疆奎屯建设兵团,尚在襁褓中,便由外婆带至故乡四川抚养,完成九年义务教育后回到新疆,转至富蕴县二中就读高中,然中途辍学。李娟曾一度跟随母亲在阿勒泰的深山牧场经营裁缝店和小卖铺,居无定所。自1998李娟初次投稿至今,她已先后出版《阿勒泰的角落》、《我的阿勒泰》、《羊道》系列等作品,先后荣获2010年第九届上海文学奖、2011年年度人民文学奖、2012年第二届朱自清散文奖等。目前,李娟的创作主要以散文为主,偶见一两篇诗作,其散文因生命元素的融入而生动感人。她执着于日常生活的书写以及口语闲话式的语言使其创作有别于神话英雄、民族图腾等宏大叙事,营造出阅读过程中的亲切感。李娟用文字所构筑出的原生态的阿勒泰世界,带给读者美好而快乐的阅读体验,其作品中所呈现的女性在文化碰撞下的生存姿态和人生选择值得我们关注,她对于传统与现代化的审视和思考具有一定的现实意义。李娟的阿勒泰系列散文塑造了众多女性形象,其中由“外婆”、“母亲”、“我”组成的全女性家庭由汉文化区来到传统游牧文化区,成为流散在阿勒泰的汉族移民,陷入物质和精神的双重困境中。从生理心理角度来说,她们分别是老年女性、单身母亲、单亲家庭成长起来的女孩,这些用来修饰她们的定语在某种层面上塑造着她们的性格,也影响着她们的生活状态。年事已高的“外婆”是随遇而安的流散者,她被隔离在哈萨克族文化之外,又因与家人之间无法逾越的代沟,成为旷野之上的孤独个体。她以传统女性谦卑柔顺的品质和对子女深深的爱支撑起自己在阿勒泰的生活。人到中年的“母亲”是主动抗争的流散者,她以积极进取的人生态度和对幸福的执着追求迎战生活中的苦难,并以爱护与依赖诠释着博大却多少有些偏执的母爱。年轻的“我”是灵魂叛逆的流散者,承受家园破碎之痛,努力寻求身份上的认同,找寻精神上的家园。就文化角度而言,三代女性从困守过往记忆中,到执着于现实幸福,再到寻找精神家园,从被动承受到主动出击,从物质到精神,从具象到抽象,完成了女性自我认知的升华。与上述三位汉族移民相对应的是活跃在李娟散文中的哈萨克族女性,当电视、电话、汽车等现代文明的产物闯入生活,她们的生活在悄然改变。面对驶来的现代文明列车,哈萨克女性面临选择。以扎克拜妈妈、嫂子为代表坚守传统的老一辈背负“地母”神信仰,努力展现无私、庄严、善良等美德,她们眷恋草原和游牧生活。生活在习俗中惯性里的她们从来不会对现有社会秩序和生活方式提出质疑,任由生命在日常劳作中流逝。而以加玛、卡西、阿娜尔汗、乔里潘为代表的新一代渴望改变,她们中的一些因各种原因所迫仍暂时驻守在游牧生活中,面对未来迷茫、困惑,而另一些则勇于付诸实践,率先进入城市,直面现代文明对她们的改造。这些进入城市的哈萨克族女性又表现出两种状态,一部分外表改变,内里仍保留传统美德及习俗,而另一部分虽有特征鲜明的哈萨克族相貌,但内心已然是现代人。目前李娟作品对哈族女性进城后生活现状和精神世界呈现仍较少,只浅显地表达了隐忧。李娟笔下的“我”为阿勒泰原生态的自然而震撼,传统游牧文化的价值观冲撞着她的认知体系,同时她又亲眼目睹现代文明在短时间内迅速改变着阿勒泰的自然风貌和哈萨克族人的生活,这一切都迫使她认真审视和思考传统和现代化的博弈。李娟的书写虽然一直围绕其日常生活的一亩三分地,但却逐渐走出“小我”藩篱,呈现出日渐宽广的视野和更具深度的思考。李娟能够打破现代人类中心主义观,以平等姿态,不分尊卑地看待自然界的万物,但当底层生存与生态保护相遇,她又流露出困惑,生存和生态能否兼顾?当然这也是整个社会面临的困局。她批判城市化建设对环境生态的破坏,批判现代文明倡导的快节奏,批判无节制非理性的索取与浪费,流露出对速度的担忧,但她笔下的“我”又向往城市,文字里的哈萨克牧民也很难拒绝贴着便利、新奇标签的现代文明。作为拥有城市和草原两种生活经验的年轻女性,李娟理解牧民对现代文明和城市生活的向往,她为牧民可以享受现代文明成果而高兴,但又为失落的游牧生活方式以及附着其上的传统文化而悲伤。当然李娟的文字并没有止步于反思与批判,而是奔向建构。作为身处边缘的女性书写者,李娟文本中不乏对苦难的讲述,对社会的批判,但在其字里行间却弥漫着来自人性深处的温暖。她是漫游在荒野之中的观察者,并以对身边环境的深度关注打通现实世界和想象空间,用自己的书写与表达赋予理性祛魅后的自然界以原始之魅和诗性之美。其作品中所塑造的“外婆”、“母亲”、“我”三代女性身上保留了大量未被约定俗成的社会规则所驯化的天性,她们以重真重情的童心构筑起生命的港湾。而哈萨克族人颇具酒神精神的情感宣泄方式以及别具仪式感的日常生活让我们重新审视个体生命在艰苦生活中的尊严。李娟笔下的三代汉族女性在艰苦条件下展现出女性生命韧性,并在文化碰撞的火花中逐渐实现与命运的坦然相对,在清贫生活之上搭建起繁茂的精神家园,为边缘女性的精神困境突围提供了成功范本。
[Abstract]:Li Juan was born in 1979 in Xinjiang Kuitun Construction Corps, still in its infancy, the grandmother brought to the hometown of Sichuan brought back to Xinjiang, completed nine years of compulsory education, to the second Fuyun County high school, but dropped out. Li Juan once with his mother in Aletai Mountain Ranch business shop and store, of no fixed abode Li Juan. Since 1998 the first submission date, she has published < > < I corner of Aletai, Aletai >, < > series of goat and other works, has won the 2010 ninth Shanghai prize, 2011 people's literature award, 2012 second of Zhu Ziqing's prose award. Currently, Li Juan's works mainly in prose. I see one or two poems, his prose for integrating life elements and vivid touching. Her dedication to the daily life writing and oral gossip type language is different from the creation myth of hero, national totem of grand narrative, camp In the process of reading to create intimacy. Li Juan used the text constructs the original ecology of the Aletai world, give the reader a better and happy reading experience, presented in the works of women in the cultural collision under the survival attitude and choice of life worthy of our attention, she for the traditional and modern thinking and examine has certain practical significance the Li Juan Aletai series of prose created many female images, which is composed of "grandmother", "mother", "female family I" composed of Chinese cultural area to the traditional nomadic culture area, as in diaspora of Han immigrants in Aletai, the double predicament of material and spirit. From the point of view of physiology and psychology. They are older women, single mothers, single parent families grew up girls, these are used to modify their attributes in some aspects of shaping their personality, also affect her The life of the state. The "grandmother" is advanced in age as the diaspora, she was isolated in the Kazakh culture, and the gap between cause and family become insurmountable, on the wilderness of the lonely individuals. She supported his life in Aletai. In the traditional female qualities of children and humility soft deep love person to middle-aged "mother" is active against the diaspora, she takes a positive attitude towards life and persistent pursuit of happiness on the suffering of life, and to love and rely on the interpretation of a broad but somewhat paranoid young love. "I" is the soul of the rebellious diaspora, bear the pain of broken homes and to seek identity, looking for spiritual home. The cultural perspective, the three generation of women from the besieged memories of the past, to persist in the real happiness, to seek the spiritual home, from the passive To take the initiative, from matter to spirit, from the concrete to the abstract, the female self cognition sublimation. Corresponding to the three Han Chinese immigrants is active in Li Juan's prose in Kazakh women, when television, telephone, automobile and other products of modern civilization into life, their life in the face of approaching quietly changed. To train the modern civilization, Kazakh women's choice. Zach to worship mother, sister-in-law as the representative of stick to the traditional older bear "Mother Earth" belief in God and to show the selfless, solemn, good virtues, their love of grassland and nomadic life. Living in the customs in the inertia they have never questioned the existing social order and the way of life, let life go by in the daily work. The gamma Casey, Ana M Khan, Joripan, represented a new generation of desire change, some of them are still forced to temporarily for various reasons When stationed in the nomadic life, face the future confusion, confusion, and others to put into practice, the first to enter the city, facing the modern civilization of their transformation into the city. These women also showed two Kazakh state, a part of the appearance change, it still retains the traditional virtues and customs, and the other part is there are distinctive characteristics of the Kazak appearance, but the heart is already present on the image of modern people. Women after the city life and the spiritual world of Li Juan works are still few, only simply expressed worries. And shook Li Juan's "I" as the Aletai original ecological nature, traditional nomadic culture values clash with her cognitive at the same time she witnessed the system of modern civilization in a short period of rapid changing Aletai's natural landscape and Kazak life, all this forced her to look carefully and think about. Game system and modernization. Li Juan's writing has been around the daily life of the third of an acre, but gradually out of the "ego" barriers, showing a wider vision and more in-depth thinking. Li Juan can break the modern anthropocentrism view, to equal attitude, everything is disrespectful to look at nature. But when the underlying survival and ecological protection meet, she also reveals the confusion, survival and ecological balance can of course? This is the dilemma facing the whole society. She criticized destruction of city construction on ecological environment, the fast pace of modern civilization advocate criticism, criticism of uncontrolled irrational claim and waste, showing the speed the worry, but her "I" for city, in the words of Kazakh herdsmen is also very difficult to refuse to close facilities, modern civilization. As a novelty tag has two kinds of city and prairie life experience Young women, Li Juan understand herdsmen of modern civilization and the city life, she can enjoy the fruits of modern civilization and herdsmen happy, but also sad and lost the nomadic way of life and attached to its traditional culture. Of course, Li Juan's words did not stop reflection and criticism, but as to the construction of female writing. At the edge, some text on the suffering of Li Juan about the criticism of society, but in between the lines are filled with the warmth from the depths of human nature. She is wandering in the wilderness of the observer, and the depth of concern on the side of the environment through the imagination and the real world, and express their writing to after the original rational disenchantment nature charm and poetic beauty. Created in his works "grandmother", "mother", "I" three generations of women to retain a large number is not idiomatic The social rules of domesticated nature, they really love the child to build life harbor. And Kazakstan a Dionysian spirit and emotion with a sense of ritual daily life, let us re-examine the individual life in the hard life in dignity. Li Juan's three generation Chinese women show a female life toughness under harsh conditions, and in the cultural collision sparks gradually realize and the fate of relative calm, build a lush spiritual home in the poor life, provides a successful model for the spiritual predicament of female edge break.

【学位授予单位】：曲阜师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I207.67

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