古老牧歌中的绿色新声:约翰·克莱尔《牧羊人月历》的生态解读
|
摘要
农民约翰·克莱尔从他成为诗人的那天起便因其阶级身份备受关注。近年来,一些学者尝试突破以往克莱尔研究以政治文化解读为主的模式,从生态批评的角度加以审视,把克莱尔视作一位先于其时代的反传统的生态诗人。本文以《牧羊人月历》为例提出,克莱尔的诗歌深得英国田园诗歌传统的浸润,其所有创新均在传统田园诗歌的框架下产生。诗人有意识地利用田园诗固有的题材和形式,通过对极具地方性的传统生产生活方式的追忆,抒发其对圈地运动的不满和抗拒,表达其对社会和谐和生态和谐的向往。
Readers since John Clare's time have paid more attention to his social identity as a farmer than to his poetry itself. Refusing to follow the mainstream of Clare scholarship which focuses on the political and cultural dimension of the poet's life and work, some critics in recent years attempt to take an ecocritical approach to his poetry and regard Clare as an antitraditional eco-poet ahead of his time. The present paper proposes by taking The Shepherd's Calendar as an example that, John Clare is deeply influenced by English pastoral tradition, and all his poetic innovations actually work within the frame of that tradition. By using the traditional pastoral subjects and forms, the poet shows his regret about the loss of an old way of living and working that fits in with the local environment due to the Enclosure, and expresses his desire for a socially and ecologically harmonious world.
Readers since John Clare's time have paid more attention to his social identity as a farmer than to his poetry itself. Refusing to follow the mainstream of Clare scholarship which focuses on the political and cultural dimension of the poet's life and work, some critics in recent years attempt to take an ecocritical approach to his poetry and regard Clare as an antitraditional eco-poet ahead of his time. The present paper proposes by taking The Shepherd's Calendar as an example that, John Clare is deeply influenced by English pastoral tradition, and all his poetic innovations actually work within the frame of that tradition. By using the traditional pastoral subjects and forms, the poet shows his regret about the loss of an old way of living and working that fits in with the local environment due to the Enclosure, and expresses his desire for a socially and ecologically harmonious world.
引文
Barrell,John.The Idea of Landscape and the Sense of Place 1730-1840:An Approach to the Poetry of John Clare.Cambridge:Cambridge UP,1972.
Barrell,John and John Bull,eds.The Penguin Book of English Pastoral Verse.London:Allen Lane,1974.
Bate,Jonathan.John Clare:A Biography.London:Picador,2004.
---.The Song of the Earth.Cambridge:Harvard UP,2000.
陈红:《文学视野中的‘地方意识’--以池莉的“汉味小说”为例》,《东岳论丛》10(2015):70-77。[Chen Hong.“Sense of Place from a Literary Perspective:A Case Study of Chi Li’s‘Wuhan Novels’.”Dongyue Tribune 10(2015):70-77.]
Chiciro,Paul.John Clare and the Imagination of the Reader.Hampshire:Palgrave Macmillan,2007.
Clare,John.The Shepherd’s Calendar.Ed.Eric Robinson and Geoffrey Summerfield.Oxford:Oxford UP,1964,1973.
Foulds,Adam.“The Peasant’s Calendar.”New Statesman.18 April 2014.
Gifford,Terry.Pastoral.London:Routledge,1999.
Goodridge,John and Kelsey Thornton.“John Clare:The Trespasser.”John Clare in Context.Ed.Hugh Haughton et al.Cambridge:Cambridge UP,1994.87-129.
Heise,Ursula K.Sense of Place and Sense of Planet:The Environmental Imagination of the Global.Oxford:Oxford UP,2008.
Low,Setha M..“Symbolic Ties that Bind:Place Attachment in the Plaza.”Place Attachment.Ed.Irwin Altman and Setha M.Low.New York:Plenum Press,1992.165-85.
Mckusick,James C..“‘A language that is ever green’:The Ecological Vision of John Clare.”University of Toronto Quarterly 61.2(1991/2):226-49.
Sales,Roger.John Clare:A Literary Life.Hampshire:Palgrave,2002.
Waites,Ian.“‘A spacious horizon is an image of liberty’:Artistic and Literary Representations of Space and Freedom in the English Common Field Landscape in the Face of Parliamentary Enclosure,1810-1830.”Capital&Class 28.4(2004):83-102.
(1)一些学者如雷蒙·维廉姆斯(Raymond Williams,The Country and the City[London:Chatto&Windus,1973])、特里·吉福德(Terry Gifford,Pastoral;Green Voices,2nd ed.[Nottingham:Critical,Cultural and Communications,2011])和贝特都曾关注过克莱尔诗歌中的“绿色语言”并予以肯定,其中贝特所做分析较为详细,参见Bate,The Song of the Earth 162-168,172-175。詹姆斯·麦库西克的文章专论克莱尔的生态观,本文稍后会提及。一些中国学者也曾撰文探讨克莱尔的自然观,如蒋玉兰:《克莱尔乡野诗歌的自然意识解读》(《南京师范大学文学院学报》3[2015]:137-140)和区鉷赵恺:《约翰·克莱尔诗歌中自然对理想的重建》(《中山大学学报》4[2013]:14-21)等。
(2)罗杰·塞尔斯认为克莱尔并不属于严格意义上的农民(peasant),因为他不曾真正拥有过土地,只能算乡村劳动者或劳工(labourer),但事实上人们习惯于用“农民诗人”这个称谓来指代所有出生卑微且没有接受过正规教育的田园诗人(Sales 27)。
(3)希腊诗人忒俄克里托斯(Theocritus,公元前310-前245)被认为是西方田园诗歌的鼻祖。
(4)克莱尔早期诗歌被认为缺乏个人特点或地方色彩,部分原因在于出版商对其原稿进行了过多过重的改动,克莱尔本人尤其反感那些针对他的方言和个人用语所做修改。贝特在他所写传记的附录中详细解释并分析了自克莱尔身前到身后约两百年时间里不同版本诗集采取的不同的编辑策略及其效果。
(5)文中出现的诗歌引文均出自牛津大学1973年版The Shepherd’s Calendar,为本文作者自译。在此特别感谢北京外国语大学英语学院的博士研究生陈浩然,他以克莱尔的诗歌为其博士论文选题,已发表数篇相关论文。他给笔者提供了克莱尔原文诗集和其它一些重要的参考资料,还曾一起讨论具体的诗歌选段,让笔者受益非浅。
(6)巴洛尔考察比较海尔伯斯通各个社会阶层在圈地运动前后的经济状况,有关乡村贫民阶层的考察结论是:尽管他们一直都过得很糟,但相比较而言,他们在1825年的状况比1807年时要略好。具体参见Barrell 193。
(7)此句中的“佳酿”只是个模糊的翻译,原文“frumity”指一种季节性的传统食物,用碾碎的大麦在牛奶里煮开后发酵而得。在此对帮助我解答诸多此类疑惑的英国著名诗评家特里·吉福德表示感谢。
(8)厄秀拉·海斯在其著作中提到有关“地方”或“地方意识”构成的不同观点,包括生态区域主义的观点,社会生成观及文化建构论等,笔者认为这些观点都有可取之处,此处最能说明问题的是文化建构论。
(9)巴洛尔在其著作《风景观和地方意识》的第三章中讨论了公有土地制或他所说的“敞地制”(open-field system)对海尔伯斯通的农业生产方式的影响,其中提到了“轮耕”和“集中放牧”(Barrell106),也提到了集中劳动的必要性(Barrell 105),但并没有关注该制度下的生态状况。
Barrell,John and John Bull,eds.The Penguin Book of English Pastoral Verse.London:Allen Lane,1974.
Bate,Jonathan.John Clare:A Biography.London:Picador,2004.
---.The Song of the Earth.Cambridge:Harvard UP,2000.
陈红:《文学视野中的‘地方意识’--以池莉的“汉味小说”为例》,《东岳论丛》10(2015):70-77。[Chen Hong.“Sense of Place from a Literary Perspective:A Case Study of Chi Li’s‘Wuhan Novels’.”Dongyue Tribune 10(2015):70-77.]
Chiciro,Paul.John Clare and the Imagination of the Reader.Hampshire:Palgrave Macmillan,2007.
Clare,John.The Shepherd’s Calendar.Ed.Eric Robinson and Geoffrey Summerfield.Oxford:Oxford UP,1964,1973.
Foulds,Adam.“The Peasant’s Calendar.”New Statesman.18 April 2014.
Gifford,Terry.Pastoral.London:Routledge,1999.
Goodridge,John and Kelsey Thornton.“John Clare:The Trespasser.”John Clare in Context.Ed.Hugh Haughton et al.Cambridge:Cambridge UP,1994.87-129.
Heise,Ursula K.Sense of Place and Sense of Planet:The Environmental Imagination of the Global.Oxford:Oxford UP,2008.
Low,Setha M..“Symbolic Ties that Bind:Place Attachment in the Plaza.”Place Attachment.Ed.Irwin Altman and Setha M.Low.New York:Plenum Press,1992.165-85.
Mckusick,James C..“‘A language that is ever green’:The Ecological Vision of John Clare.”University of Toronto Quarterly 61.2(1991/2):226-49.
Sales,Roger.John Clare:A Literary Life.Hampshire:Palgrave,2002.
Waites,Ian.“‘A spacious horizon is an image of liberty’:Artistic and Literary Representations of Space and Freedom in the English Common Field Landscape in the Face of Parliamentary Enclosure,1810-1830.”Capital&Class 28.4(2004):83-102.
(1)一些学者如雷蒙·维廉姆斯(Raymond Williams,The Country and the City[London:Chatto&Windus,1973])、特里·吉福德(Terry Gifford,Pastoral;Green Voices,2nd ed.[Nottingham:Critical,Cultural and Communications,2011])和贝特都曾关注过克莱尔诗歌中的“绿色语言”并予以肯定,其中贝特所做分析较为详细,参见Bate,The Song of the Earth 162-168,172-175。詹姆斯·麦库西克的文章专论克莱尔的生态观,本文稍后会提及。一些中国学者也曾撰文探讨克莱尔的自然观,如蒋玉兰:《克莱尔乡野诗歌的自然意识解读》(《南京师范大学文学院学报》3[2015]:137-140)和区鉷赵恺:《约翰·克莱尔诗歌中自然对理想的重建》(《中山大学学报》4[2013]:14-21)等。
(2)罗杰·塞尔斯认为克莱尔并不属于严格意义上的农民(peasant),因为他不曾真正拥有过土地,只能算乡村劳动者或劳工(labourer),但事实上人们习惯于用“农民诗人”这个称谓来指代所有出生卑微且没有接受过正规教育的田园诗人(Sales 27)。
(3)希腊诗人忒俄克里托斯(Theocritus,公元前310-前245)被认为是西方田园诗歌的鼻祖。
(4)克莱尔早期诗歌被认为缺乏个人特点或地方色彩,部分原因在于出版商对其原稿进行了过多过重的改动,克莱尔本人尤其反感那些针对他的方言和个人用语所做修改。贝特在他所写传记的附录中详细解释并分析了自克莱尔身前到身后约两百年时间里不同版本诗集采取的不同的编辑策略及其效果。
(5)文中出现的诗歌引文均出自牛津大学1973年版The Shepherd’s Calendar,为本文作者自译。在此特别感谢北京外国语大学英语学院的博士研究生陈浩然,他以克莱尔的诗歌为其博士论文选题,已发表数篇相关论文。他给笔者提供了克莱尔原文诗集和其它一些重要的参考资料,还曾一起讨论具体的诗歌选段,让笔者受益非浅。
(6)巴洛尔考察比较海尔伯斯通各个社会阶层在圈地运动前后的经济状况,有关乡村贫民阶层的考察结论是:尽管他们一直都过得很糟,但相比较而言,他们在1825年的状况比1807年时要略好。具体参见Barrell 193。
(7)此句中的“佳酿”只是个模糊的翻译,原文“frumity”指一种季节性的传统食物,用碾碎的大麦在牛奶里煮开后发酵而得。在此对帮助我解答诸多此类疑惑的英国著名诗评家特里·吉福德表示感谢。
(8)厄秀拉·海斯在其著作中提到有关“地方”或“地方意识”构成的不同观点,包括生态区域主义的观点,社会生成观及文化建构论等,笔者认为这些观点都有可取之处,此处最能说明问题的是文化建构论。
(9)巴洛尔在其著作《风景观和地方意识》的第三章中讨论了公有土地制或他所说的“敞地制”(open-field system)对海尔伯斯通的农业生产方式的影响,其中提到了“轮耕”和“集中放牧”(Barrell106),也提到了集中劳动的必要性(Barrell 105),但并没有关注该制度下的生态状况。