流散，身份追寻：奈保尔作品《魔种》在后殖民语境下的叙事研究

发布时间：2018-03-30 13:16

本文选题：奈保尔　切入点：流放　出处：《辽宁师范大学》2013年硕士论文

【摘要】：奈保尔伟大的后殖民主义作家，2001年诺贝尔文学奖得主，于2001年和2004年分别出版了《半生》及《魔种》两部作品，然而作为其封笔之作的《魔种》并没有受到外界的关注及好评,甚至有学者认为《魔种》是其败笔之作，因为在故事内容上与《半生》讲述同一个主人公威利的故事。而在叙事结构及写作手法上其辛辣讽刺的笔法和简短精炼的语言成为这部作品的亮点。《魔种》在很大程度上被认为是《半生》的姊妹篇，除了其叙述的故事具备关联性之外，它的作品主题也都围绕着寻根，“自我放逐”，失落迷茫等因素进行。主人公在进行了长期的“自我放逐”之后清醒的认识到，对于像他这种具有复杂背景的前殖民地人来说理想主义并不存在，一种固有不变的身份与他只是一种幻想。作者通过这部作品着力批判了帝国主义的虚伪和前殖民地人们在寻根过程中的迷茫与失落。本论文一共分为五章，第一章主要介绍作家及作品以及中外学者对于这部作品的评论。通过两个专有词汇“身份”和“流放”的讲解分析使读者初步了解论文将要论述和分析的侧重点。第二章是理论基础。《魔种》从后殖民主义的角度切入进行理论分析。第三章和第四章分别阐述了威利的两次“自我流放”。当他终于意识到在宗主国不可能得到上层社会的认同和尊重时他放弃了融入其中的念头，辗转多时威利终于回到非洲，这个他与妻子共同生活了17年的地方，在这里他试图安逸下来，但是慢慢他发现因为之前的英国经历，人们对他都倍加尊重和羡慕，威利在这种羡慕中失去自我，终日浑浑噩噩，无所事是。终于有一天，在妹妹的劝说下他来到德国，在这里他欣喜的发现妹妹已经完全成为另外一个人，如今的她讲着一口标准的德国口音，举手投足都像极了德国上层阶级。威利坚定的认为在这里他可以找到他梦寐以求的理想身份。在德国的日子威利终日游荡，经济上完全依赖妹妹，终于有一天，，妹妹劝说他加入正在家乡印度进行的革命，像甘地那样拯救国家和百姓成为一名真正的民族英雄从中实现自我价值。听从了妹妹的建议威利重返印度，他失望的发现革命的最终受益人是这场革命的领导者们，他们为了一己私欲而发动的这场内战使威利成为彻头彻尾的牺牲者。第五章是结论部分，威利在多元文化的不断冲突中他试图努力寻求单一身份的行为必然是失败的。本论文的研究目的旨在指出：在后殖民地社会中前殖民地人们想要通过“自我流放”等方式寻跟找到唯一身份是不可能的，他们努力想摆脱前殖民地留在他们身上的影响,结果却发现由多种因素构成的身份不会因为环境，文化的改变而改变。本文结论是：在后殖民环境中，前殖民地人民最终获得的是杂糅身份。
[Abstract]:Naipaul's great postcolonial writer, the Nobel Prize winner in literature in 2001 and 2004, published two works, Half-Life and Evil seed, respectively. Some scholars even think that "the devil seed" is a failure of its work, Because in the story content and "half life" tells the same protagonist Willie story. But in the narrative structure and the writing technique its bitter sarcastic writing method and the brief concise language becomes this work bright spot. Is to a large extent considered to be a sister of Half-Life, In addition to the relevance of his story, the themes of his works are also centered around root search, "self-exile", loss and confusion. The protagonist, after a long period of "self-exile", soberly realizes, For former colonists with complicated backgrounds like him, idealism doesn't exist. Through this work, the author criticizes the hypocrisy of imperialism and the confusion and loss of the former colonists in the process of seeking roots. This paper is divided into five chapters. The first chapter mainly introduces the writers and works, as well as the comments of Chinese and foreign scholars on this work. Through the explanation and analysis of the two exclusive words "identity" and "exile", the reader can understand the key points of the thesis to be discussed and analyzed. The second chapter is the theoretical basis. From the perspective of post-colonialism, the seed of the devil cuts into the theoretical analysis. Chapter 3 and chapter 4 illustrate Willie's "self-exile" two times respectively. When he finally realizes that it is impossible to get it in the sovereign state. When the upper class recognized and respected him, he gave up the idea of integration. Willie finally returned to Africa, where he had lived with his wife for 17 years, where he tried to settle down, but slowly realized that because of his previous experience in England, he was greatly respected and envied. Willie lost himself in this envy, lost himself all day, and nothing happened. Finally, one day, he came to Germany under the persuasion of his sister, where he was delighted to find that her sister had become a completely different person. Now she speaks a standard German accent and looks like the upper class of Germany. Willie firmly believes that he can find his dream identity here. Willie wandered all day in Germany. Financially dependent on his sister, she finally persuaded him to join the revolution that was taking place in his home country of India. Like Gandhi, saving the country and people to become a true national hero realized his self-worth. He followed his sister's advice and Willie returned to India. He was disappointed to find that the ultimate beneficiaries of the revolution were the leaders of the revolution. The civil war they waged for their own sake made Willy a complete victim. Chapter five is the conclusion that Willie's attempts to seek a single identity in the constant conflict of multiculturalism are bound to fail. The purpose of this paper is to point out that it is impossible for former colonial people to find and find their unique identity by means of "self-exile" in post-colonial society, and they try to get rid of the influence of the former colony on them. The results show that the identity made up of many factors will not be changed by the change of environment and culture. The conclusion is that in the post-colonial environment, the former colonial people eventually get a mixed identity.
【学位授予单位】：辽宁师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：I561.06

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