析《唐老亚》主人公文化身份建构——基于成长小说的视角

第五代美国华裔作家赵建秀在亚裔美国文学与文学评论领域里是一位极其重要的人物。他的小说《唐老亚》（DonaldDuk）描述了美国华裔青少年唐老亚在春节期间对华裔美国人历史的探索和对自我文化身份认同的转变。该小说在文体上属于成长小说的范畴。从成长小说的视角对《唐老亚》的成长主题、成长领路人和成长仪式进行分析,探讨唐老亚的文化身份建构过程。对美国华裔青少年的成长具有极大的启示作用。     

虚幻之中现实引路——评华裔文学《唐老亚》中隐性表述

美国华裔作家赵健秀的代表性小说《唐老亚》以其独特的重新建构美国华裔历史的方式引起广泛关注。在弗洛伊德关于梦境显意和隐意分析理论视阈下,主人公唐老亚的梦境作为隐性表述一方面建构美国华裔历史的回归,另一方面解答唐老亚代表的新一代华裔的文化困惑。赵健秀用梦境来实现自我愿望的满足,颠覆文化霸权主义下的被扭曲的华裔历史;通过梦境和现实的穿插,唐老亚的文化困惑得到解答,勇于正视中国传统文化,实现自我觉醒。     

从后殖民主义角度解读《骨》中的认同危机

美国华裔女性作家伍慧明的《骨》以简洁的文字深入探讨了华裔美国人的多元文化下的归属问题,从而表现出美国华裔移民在双重文化环境中寻找、确定文化属性的艰辛及不懈努力。文章拟从后殖民主义理论的角度对小说中人物所遭受的认同危机进行分析,阐述他们经过妥协与调和,最终实现了自我身份、民族、文化认同。     

文化寻根与身份复得——从文化记忆理论视角解读汤亭亭的《女勇士》

《女勇士》是当代著名美国华裔女作家汤亭亭的出世之作。作为中国第一代移民的后辈,汤亭亭在两种文化的边缘地带徘徊。民族和文化的双重性为其写作提供了独特的视角,在该作中,汤亭亭通过对中国传统文化的重塑与再现,生动描绘了一个家族在过去和现在、中国和美国两个时空中的生存图卷。不仅折射出了作者身处异域的迷惘与挣扎,而且反映出华裔美国人在重塑文化身份历程中的艰辛与困苦。本文以文化记忆理论为依托,并从记忆的三个维度出发,开启女主人公的自我塑造之旅,论证了记忆重构、文化传承和身份认同之间的关系,并指出文化记忆在华裔重获归属感与认同感过程中所起到的重要作用。     

《孙行者》中“生民视角”的华裔身份建构

“生民视角”是华裔美国作家通过界定、书写和明确华裔美国人的身份,以便对抗东方主义主流话语强行赋予华裔美国人的文化形象,来实现“还我美国”的社会政治目标。汤亭亭借助赵健秀所提出的“生民视角”看到的华裔美国人的实际问题,在《孙行者》中为怎样才能实现“还我美国”这一最高目标提供了一个答案。汤亭亭在《孙行者》中对阿新形象的塑造。通过对华裔社区的建构和华裔主体的构想,触及了建构华裔身份的核心问题。     

美国华裔作家作品中早期华工的文学叙事传统

早期华工在美国华裔文学一百多年的历史中占据重要位置。《天堂树》《中国佬》和《唐老亚》是三位美国华裔作家关于早期华工的代表作。三部小说在对早期华工的叙事上显示出逐渐加强的倾向。作家们用回忆、幻想、联想、文化冲突和梦境等叙事策略追寻历史传统,让美国主流文化正视华裔曾遭受的苦难,塑造全新的华裔英雄形象,呈现出从"发掘"到"修补"再到"重建"的轨迹。     

华裔美国文学中文化身份寻求脉络初探

文化身份研究是华裔美国文学中一个重要的研究视角。在华裔美国文学史一个多世纪的发展过程中,各时期的华裔美国人对文化身份的认同并不是一成不变的,而是有一个逐渐变化的过程。他们在中美两个世界中对自我的认同经历了从固守中国到接受美国、到拥抱世界的过程。这种动态的思维对今天的文化发展与自我认同都有不可忽视的意义。     

《女勇士》的后殖民女性主义研究

汤亭亭的代表作《女勇士》以女性形象为贯穿全文的线索,通过描写华裔女主人公在美国的成长过程,展现了华裔女性在面临白人统治的美国社会的多重压迫、身份被边缘化时为摆脱"他者"身份所表现出的决心和努力。本文采用后殖民女性主义理论,分析作品中华裔女性的失语、双重"他者"身份以及重构自我身份的艰难过程,旨在通过身份重构这一过程来构建华裔女性勇士的新形象。     

觉醒·解构·建构——从后殖民女性主义的视角解读《喜福会》

《喜福会》是谭恩美的成名作。该小说主要描写了四对美籍华裔母女之间错综复杂、悲欢离合的故事,深刻反映出第三世界妇女在以白人男性为中心的美国社会中为生存而挣扎斗争的现实。基于此,运用后殖民女性主义理论来分析《喜福会》,探讨四对美国华裔母女对多重压迫的觉醒和她们如何在性别、种族、阶级的压迫下进行修正和建构自我身份,以及在美国社会中建立自己独特的价值与文化身份,从边缘化的"他者"形象逐步转变为"自我"的过程。     

从《花鼓歌》的重塑看华裔美国人身份认同的变迁

2002年美国华裔剧作家黄哲伦重新诠释经典作品《花鼓歌》。新剧在百老汇上演后,获得了各界一致的赞扬。纵观《花鼓歌》不同的版本,华裔美国人的身份认同以及他们对待传统文化的理解经历了曲折的变化和发展之路。在新剧中,不论是人物还是剧作家,他们的身份认同均反映出：构建两种文化融合的混合身份认同;对族裔文化的态度由疏远走向亲近;对待华裔美国身份的理解,呈现出了辩证发展、离散的内涵。     

再现“中国”：电视仪式与国家认同建构

安德森在20世纪90年代提出了著名的“想象共同体”的概念,在“想象共同体”的建构过程中大众传播媒介发挥着重要的作用。这其中电视媒介通过仪式化对重大事件的展现来不断重复建构国家认同,电视媒介通过对于重要事件的现场直播来增强国家凝聚力;通过“共享历史”来不断唤起民族的集体记忆,延续文化传承与身份认同;通过征用现存的民族文化符号来建构国家认同;通过节庆传播建构国家形象,实现国家认同。     

Five formations of publicity: Constitutive rhetoric from its other side

This essay rethinks the constitutive formation of publics by foregrounding the desirability of publics themselves. This project begins by theoretically resituating publics as a series of irrevocably lost objects. Specifically, I contend publics are composed of a montage of desires (oral, anal, phallic, scopic, and superego) modeled on Jacques Lacan’s stages of the object in obsessional neurosis. To explicate, I use this schema to parse the symbolic dimensions of the “people” aligned with Donald J. Trump’s 2016 presidential campaign. Lacan’s schema of the object is adapted into a theory of publicity exemplified in the (astonishing) resilience of the “Trump voter,” the imaginary “people” routinely invoked throughout his emergence as a political figure. Lacan’s schema, I argue, helps explain the symbolic staging of the “Trump voter” as something more than just another potent social imaginary: an object of desire.     

从“阿古顿巴”到“傻子”--论阿来对民间人物的重塑

阿古顿巴从民间传说走进文本,其身份经历了从贫困农奴到富裕贵族再到民间流浪汉的建构和重塑,而在《尘》中,阿古顿巴被赋予汉藏双重血统演变成了众所周知的“傻子”。从作者对这一民间人物的身份与血统的重塑中,可以看到作者的文化思考和主体意识。     

Tagore’s “rooted-cosmopolitanism” and international mindedness against institutional sustainability

ABSTRACT

Cosmopolitanism is often seen as a western concept associated with liberal individualistic values. It is also associated mostly with the urban educated middle-class. However, cosmopolitan thinking has been also prevalent in the East. Scholars in the twenty-first century are increasingly arguing that, there are multiple ways of thinking about cosmopolitanism originating from different regions of the world. Among Eastern thinkers, Rabindranath Tagore from colonial British India has been considered by many as one of the most cosmopolitan thinkers. The uniqueness about Tagore’s cosmopolitanism is that, it did not uproot him from his rural Bengali roots and sense of ethnic identity. He was very much a “rooted-cosmopolitan”. In his book, ‘Cosmopolitanism: Ethics in a world of strangers’, Kwame Anthony Appaiah had agued that, a “rooted cosmopolitan” is someone who was rooted in his own cultural context while having an open-mind to feel literally at home in the world. This article draws on archival research at Rabindra Bhawan in Shantiniketan and University of Illinois, Urbana-Champaign Library archives to further this argument and demonstrates how Tagore’s school and university were built drawing on his “rooted cosmopolitan” ideals and international mindedness. In conclusion, this article highlights some of the challenges of sustaining the reformist educational institutions led by Tagore’s unique personality traits, social and pedagogic reform movements in the nineteenth century and early twentieth century colonial British India.     

论苏轼对诸城地方文化的贡献

作为地方最高行政的密州知州,苏轼对文化的重视必定会对给后人做出良好的榜样。苏轼发挥自己文学创作方面的的特长与优势,坚持自己的诗词创作,与在密州当地和密州之外的同僚与朋友相唱和,形成了密州良好的文化氛围,又重视文化设施建设,修葺了超然台等多处文化设施和文化景点,这都给后人以良好的影响与启示。苏轼用自己的天才与妙笔为密州的山川增添了丰富的文化内容,为密州的社会人文也增加了丰富的文化内容。苏轼以集大成式的中秋词《水调歌头·明月几时有》为密州、为中国的中秋文化做出了重大贡献,对中秋节赏月、美食与团圆的文化内含以诗词的形式进行了固化。苏轼修葺超然台、创作《超然台记》等形成了自己的超然思想,开启了密州超然思想发展的历程,薪火相传,逐渐形成了诸城今天的超然文化。     

Teaching for identities, writing between the “we” and the “I” paradigms

Circumscribed by the culture of collectivist and Confucian traditions, English as a Foreign Language (EFL) education in China has defaulted to an impersonalized provision and delivery. Much of teaching and learning is to assimilate individuals into a group identity. This epistemological model can be detected in learning outcomes, e.g., preferential use of ‘we’ over ‘I’, lack of authentic self-identity in student EFL writing, etc., and is characterized by ubiquitous rote learning. In this paper, we adopt a biographical approach to the teaching of stories expressed as personal narrative as part of the research framework. This is also applied to critical curriculum and pedagogical reforms that help students to write across their extant cultural constraint, enabling them to make a conceptual leap in understanding the difference between the collective, and the individual identities, of the “we” and the “I”. Once this conceptual awareness has been achieved, the individual viewpoint can be elicited and articulated in student writing of narrative accounts. Biographical narrative accounts of personal experience are found to have a creative and self-actualizing force in forming the individual’s identity, using his/her original voice. The findings suggest that EFL writing curriculum and pedagogy in the new era can be a useful strategy to empower students and EFL teachers to teach and write between the “we” and the “I” paradigms, and expand their ontological capability and flexibility through pedagogical effect.     

Juan Luis Vives (1492-1540) on the Education of Girls. An Investigation into his Medieval and Spanish Sources

Abstract

Due to his treatise on the education of girls and women, the “De institutione foeminae christianae” (1524), the Spanish humanist Juan Luis Vives (1492-1540) is repeatedly labelled as “an advocate of woman's education” or “revolutionary feminist”. But, Vives’ treatise must be judged on other grounds than feminist or antifeminist, and must be confronted with patristic, medieval and humanistic ideas to give a clear outline of his personal emphases.

Therefore, Vives’ views are confronted in the first place with those of patristic authors like Jerome and Augustine and medieval moralists like Vincent of Beauvais, Aegidius Romanus, Francesco da Barberino, Christine de Pisan and Konrad Bitschin. Secondly, the circumstances of his treatise are compared with those of Italian pedagogues as Vergerio, Brunt and Piccolomini, and a special link is made with the dedication-process of books of houres from the late Middle Ages and early Renaissance. Conclusion is that Vives’ work was equally influenced by the circumstances of the time of writing and the identity of his addressee, i.e. Catherine of Aragon, “the Spanish Queen in England”, as Vives called her. The impact of Thomas More’s humanist circle on Vives’ treatise is also of great importance.

But scholars have — for several reasons — overlooked the great influence of Vives’ Spanish background, and especially the direct influence of the Catalan Minorite Francesc Eiximenis (ca. 1340- 1409). Not only Vives’ “Institutio” shows many parallels in contenance and style with Eiximenis’ “Llibre de les clones”, there seems to be also an influence of Eiximenis on Vives’ political views in his “De subventione pauperum”. The comparison between Eixmenis and Vives’ views on education of women will preserve tomorrow’s Vives specialists from making rashly attributed claims of originality and will open the eyes for Spanish medieval sources in a so-called “humanist” treatise.     

从奥大人到吴八大人的蜕变——洪深改译《少奶奶的扇子》中“不应”一例

洪深根据王尔德名作《温德米尔夫人的扇子》改译而成的《少奶奶的扇子》一剧取得了巨大的商业与艺术成功,但是在当时以新文化救中国的时代洪流中,站在时代前沿的洪深,对王尔德该剧中的唯美主义元素的接受出现了部分的"不应",其结果之一就是无意中将原剧中的唯美主义者奥古斯都勋爵改编为一个中国式的"王八"形象。     

鲁迅精神文化资源的正面价值和当代意义

当今社会,在分享改革和发展成果的同时,也面临着空前复杂的矛盾和亟待解决的众多问题,这时,重温鲁迅,重提鲁迅的精神文化资源,珍视鲁迅的精神文化资源,无疑有益于我们对当今社会和文化的深刻理解,有益于探讨解决当下问题的途径,也有益于我们对以鲁迅为代表的"现代国学"的承传,从而进一步繁荣当今的文化、文学和学术事业。然而,仍有人在网络上大谈"鲁迅是思想文化的负面资源",流传甚广,因此,必须加以澄清,重提和珍视鲁迅精神文化资源的正面价值、当代意义,以正视听。鲁迅的精神文化资源是博大精深的,限于篇幅,我们主要从鲁迅精神、鲁迅的思想文化、鲁迅的文学和学术等三个方面的主要领域进行论述,并力图揭示出它的正面价值和当代意义。     

孙子“三伐”视角下的南海战略

《孙子兵法》提出的"上兵伐谋、其次伐交、其次伐兵"的战略思想自古以来就得到人们的赞许,"伐谋""伐交"是实现"不战而屈人之兵"的条件和途径,而"伐兵"则是实现这一最高战略的保证。近年来,南海问题不断升级,作为中国"核心利益"的南海问题的和平解决将对中国的和平发展产生深远影响。以孙子的"三伐"战略为视角探讨我国南海战略,以"上兵伐谋以争全胜"作为解决南海问题的最佳指导思想,处理好中美间的战略博弈;借鉴孙子"伐交"思想,做好南海问题上的外交斗争;做好"伐兵"的准备,全力维护我国在南海的领土主权。通过"三伐"并起,既宣示我国重视和平的良好意愿,又要宣示我国具有通过"伐兵"来维护国家主权的坚定意志,从而真正有效地遏制战争,维护我国南海的领土和主权。