论《中国佬》中美华裔的文化身份
发布时间:2018-01-01 22:15
本文关键词:论《中国佬》中美华裔的文化身份 出处:《中南大学》2013年硕士论文 论文类型:学位论文
更多相关文章: 汤亭亭 《中国佬》 美国华裔文化身份 混杂策略 第三空间
【摘要】:在美国华裔文学史中,汤亭亭以其多产和杰出的文学作品而享誉华裔文学界。发表于1980年的《中国佬》,获得该年度的“国家图书奖”和“国家书评界奖”。小说通过描述家族四代男性在美国的奋斗史,以此通过个体的命运来唤醒族群的集体历史文化记忆,进而探讨有关整个族群的文化身份问题。 小说由实虚两条线分别由族裔历史与文化想象两部分交织构成,实线是作者借追述家族先辈在美国开拓的历史来铭记华裔族群集体所做的历史贡献。小说以太祖父和祖父的事迹为例,19世纪末期他们先后参与了在檀香山甘蔗种植园拓荒开垦和在内华达山脉凿洞架桥修筑横贯东西大铁路的历史事件。虚线部分一方面是作者对其父亲失语状况所做的回应,父亲作为家庭承前启后的关键角色,他一度保持沉默,将给后代留下关于中华文化的空白记忆。另一方面是作者对华人社区单身汉现象的描述,尤其是遭遇“阉割”后父亲并没有沮丧,相反,父亲及时调整自我,成功地实现了家庭团聚。 家族三代男性建构身份的过程实际上反映了华裔族群文化与白人文化的博弈,并非单一地施加压力,而是双方文化的渗透与融合。一方面华裔积极融入主流社会,接受美国价值观的熏陶;另一方面,其族裔特色不得不使其通过文化想象与书写来进行文化上的寻根之旅;这样中美两种文化产生了接触与交汇,形成文化上的混杂性。后殖民主义学者霍米·巴巴的混杂性策略从理论上对其进行阐释。混杂策略正是强调弱势文化的主体性,在文化间隙间发挥自己的力量,使强势文化不纯,从而解构其权威。汤亭亭具体使用中国传统民间故事、神话传说等集体叙事来解构白人话语的霸权,并将西方故事中国化,中国故事西方化,使其充满了后现代叙述的特征,显得破碎与去中心化,颠覆了西方文化的神圣地位,进一步解构了西方中心主义话语权。行动并未能有效改善身份困境的现状。 在越战中,家族第四代人弟弟的角色践行着整个族裔的身份理想,华裔族群自身的特性也注定其始终在中西文化间游走,在文化霸权下对想象故国的向往,直到最后寻找到精神世界的信仰之地,即包括在巴巴后殖民理论体系中的“第三度空间”。论文中最后建构的“第三空间”代表了和平主义的理想,是被身份界线所困扰人物的归属空间;这一普世的价值已然超越了族裔界线、东西方文化界线,让世界人民所共享。
[Abstract]:In the history of Chinese American literature, Kingston Kingston is famous for his prolific and outstanding literary works. Published in 1980, the Chinese Man. The novel receives the National Book Award and the National Book Review Award of the year. The novel awakens the collective historical and cultural memory of the ethnic group through the fate of the individual by describing the struggle history of the four generations of men in the United States. Then it discusses the cultural identity of the whole ethnic group. The novel is composed of two lines of reality and hypocrisy, which are composed of two parts: ethnic history and cultural imagination. In fact, the author remembers the historical contributions made by the Chinese ethnic group by recalling the history of the ancestors of the family in the United States. The novel takes the deeds of the grandfather and grandfather as an example. In the end of 19th century, they took part in the historical events of pioneering the sugar cane plantation in Honolulu and building a bridge across east and west in the Sierra Nevada mountains. The dashed line is partly due to the author's aphasia about his father. The response. As a key role of the family, his father once remained silent and would leave a blank memory of Chinese culture for future generations. On the other hand, the author describes the phenomenon of single man in the Chinese community. In particular, after being castrated, the father was not depressed. Instead, the father adjusted himself and succeeded in family reunion. The process of establishing the identity of the three generations of males in the family actually reflects the game between the culture of ethnic Chinese and the white culture, and it is not a single exertion of pressure. On the one hand, Chinese people actively integrate into the mainstream society and accept the influence of American values. On the other hand, its ethnic characteristics have to make it through cultural imagination and writing to carry out a cultural root-seeking journey; In this way, the two cultures of China and the United States have come into contact with each other. The post-colonial scholar, Homi Baba, theoretically interprets it as a hybrid strategy that emphasizes the subjectivity of a weak culture and plays its part in the gap between cultures. Tang Ting concretely uses Chinese traditional folk stories, myths and legends to deconstruct the hegemony of white discourse, and westernize western stories and Chinese stories. It is full of the characteristics of post-modern narration, appears to be fragmented and decentralized, subverting the sacred status of Western culture. It further deconstructs the discourse power of Western centralism. Action does not effectively improve the status quo of identity dilemma. In the Vietnam War, the role of the younger brother of 4th generations of the family carried out the identity ideal of the whole ethnic group, and the characteristics of the Chinese ethnic group were destined to travel between Chinese and Western cultures all the time and yearn for imagining their homeland under the cultural hegemony. Until the end of the spiritual world to find a place of faith, that is, included in the system of Baba's post-colonial theory of "the third space." the last construction of the "third space" represents the ideal of pacifism. It is the attribution space of the characters troubled by the boundary of identity; This universal value has transcended ethnic boundaries, eastern and western cultural boundaries, shared by the world's people.
【学位授予单位】:中南大学
【学位级别】:硕士
【学位授予年份】:2013
【分类号】:I712.074
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