生态批评视野中的当代美国土著小说研究
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摘要
当代的生态批评源于人类和整个地球的生存危机这样一个大背景，旨在探讨文学与自然环境的关系，启发人类意识到人与自然和谐、平衡的重要性。当前的生态运动需要关注的是环境危机中深层的根源，需要认识到人类与所处环境亲密而重要的依存关系，由此，被普遍认同的主观与客观、主动与被动的传统美学观念就必须超越二元对立关系，合而为一，在一个共同体中生成愉悦和美好的感受，并相互惠及。从事文学创作、批评和教学的学者们作为富有创造力的调解人，需要在文学和生物圈之间承担起鼓励、发现、实践和发展对生物圈具有创新性的领悟、态度和行动的任务。在一个长期充斥着以个人主义的英雄式征服为正面意向的主流文化圈中，一直被视为“自然之子”而非“文化人”的土著作家的文学创作只在最近四十年才由于两点缘由开始进入美国文学的经典之列，一是土著文学中体现的生态而非人类中心主义的观念，二是其演示性而非单纯文本性的表述模式。他们创作着一个个基于社群的神话般的复原、幸存的故事，其中，以人与自然的和谐、平衡的完美境界为标志的圣环成为土著人战胜苦难、乐观面对生活、完成复原的精神支柱和标志，表达了他们对时空循环和亲缘关系的独特认识。
海德格尔的天地神人的四元合一的哲学思辨是当代深层生态学的思想基础，生态整体观将不可分割的代表自然的“天地”、代表精神信仰的“神”和栖居在这个世界上的“终有一死的人”紧密联系起来，指导失去自然家园和精神家园的无家可归者与自然万物和谐相处。莱斯利·西尔科在《仪式》中分析了20世纪后半叶的社会生活中美国土著人的艰辛和持续的生命力，而更大的目的则是通过塔尤的故事发掘出老兵复原与重归族群背后所蕴含的印第安文化的生发力，而这种生发力就来源于印第安民族一直拥有的对天地神人四元合一的信仰。
生态女性主义通过自身为代表和媒介，警醒世人关注和改变自然生活和社会生活中一切不合理关系的存在。美国土著作家们在部族的女性传统中找到了女药师、女勇士的复原力量，并重树印第安女性在部族文化中的核心地位。在共同面对当今的生态危机时，这样开放的语境更是与生态女性主义的思路达成了一致。葆拉·冈恩·艾伦的《拥有影子的女人》和詹姆斯·威尔奇的《血色隆冬》都通过展现和解读部落传统中以大地之母为原型的女性原则，发掘了现代土著人如何在物质化、工业化造成的精神困境中，在大地之母的洗礼中重获新生。
对于土著人来说，失去承载着部落和家庭历史的土地、生存环境的巨大改变必然从精神上造成土著人的情感创伤，导致了他们对于个人身份认同的危机。基于这样的认识，当代美国土著作家在创作中都通过回归故土，在重新认识族人与自然的亲缘中讲述着自己的幸存故事。露易斯·厄德里奇在《爱药》中通过对土著人居留地的地域景观和环境的描写，抒发了她对这片土地的强烈情感。这种情感一是来自于她对印第安历史的了解，更重要的是她深切地理解印第安传统灵学思想中一直颂扬的人类与大地的亲缘关系，而这一点与当今的生态思潮不谋而合。斯科特莫马迪在《通向阴雨山的道路》和《黎明之屋》中，则通过讲述故事宣扬了印第安传统文化，是一次对家园的审美过程。这是理解印第安传统灵学思想中一直颂扬的人类与大地的亲缘关系的有力例证。当自然不再是故事发生的背景，而是成为引导人类认识自己的身份、了解自己的历史和文化的指南时，人才能真正理解地域感知并最终到达福地。
在生存的主要条件之一——食物这一环节，动物与人类的和谐相处、共同生息充分体现了土著人的传统文化对于生态状况的深入影响，其中的动物伦理在文化表征中的最明显表达就是族人中普遍流传的恶作剧精灵故事。他们对于天地万物相互关联、相互惠及的原则的坚持，以及对恶作剧精灵发自内心的真正相信才能确实起到教化、改变的作用。在当代美国土著小说创作中，充满喜剧色彩的恶作剧精灵为阅读者提供了一种理解自己与外在世界相互依存的独特视角。露易斯·厄德里奇、杰拉尔德·维泽诺和托马斯·金等当代美国土著作家坚守传统叙事，书写了介于人类与动物之间、文化与自然之间的调停者——恶作剧精灵，在笑声中修正错误，对读者进行传统价值观的教育。
以去人类中心主义为主要特征的当代生态批评实践将生态整体主义作为追求的目标，但对于北美土著人来说，这却是早已经过祖先的历代实践并努力传承的古老智慧。当西方哲学家们一直在层出不穷的二元对立关系中沉思、辩论时，北美土著人却通过身体力行的方式表述并实践着自己的宇宙观和灵学思想，建构着天人合一的和谐圣环。祖辈创造和流传下来的神话传说成为当代土著作家研究和借鉴的原型，他们就像传统文化中的故事讲述者一样，在现代语境中通过仪式化和神秘化的叙事继承和传扬着祖先的理念。他们将人与世上的一切都看作是一个如蛛网般相互关联的整体，任何一根蛛线的断裂都会导致整个蛛网的倾斜和破损，这样的信仰帮助个人和整个部族达到与自然环境长久地和谐相处，其中顺应自然的生态智慧对于当今全球普遍存在的生态危机，无疑具有极大的现实指导意义。
The contemporary ecocriticism, which can be traced back to thebackground of ecological crisis that human beings as well as the whole world areobliged to confront, purports to study the relationship between literature andenvironment and enlightens people to realize the importance of the harmony andbalance between human beings and the nature. What the contemporary ecologicmovement needs to focus upon is the deep root of environment crisis in order torealize the intimate and important relationship of mutual dependence between humanbeings and the environment. Therefore, the traditional aesthetic ideas of commonlyrecognized dualities between the subjective and the objective, the active and thepassive must be abandoned. Instead, they should be unitized to create the pleasantand beautiful feelings in oneness and benefit from each other. The scholars involvedin writing, criticism and teaching careers as creative mediators between literature andthe biosphere need to undertake the tasks, including the encouragement, discovery,training, and development of creative biospheric apperceptions, attitudes, and actions.Struggling in the main culture that is overwhelmed with the heroic conquests aspositive individualism in which the Native Americans are always “the children ofnature” instead of “the men of letters”, their works have been included in Americanliterary canons no earlier than forty years ago for two reasons: one is theireco-systemic and non-anthropocentric perspective; the other is their performative andnon-textual mode of presentation. They have created many mythological stories ofrecovery and survival based on communities, in which the Sacred Hoop, symbolizing the perfect state of harmony and balance between human beings and the nature,becomes the spiritual pillar for Native Americans to defeat miseries, face the lifeoptimistically and fulfill their recovery. It represents their unique understanding ofspace-time cycles and the kinship.
The metaphysical contemplation of Martin Heidegger—the Geviert of sky, earth,God and human representing respectively nature, belief and mortal human—is theideological basis of contemporary deep ecology in which the ecological holismpreserves the inseparable sky and earth, the God and the human who inhabit in thisworld in unity. He intends to guide the people with neither natural nor spiritualhomes to keep in harmony with all of the things in this world. Leslie Silko attemptsto analyze in Ceremony the Native Americans’ hardships and persistent vitality in theAmerican social life of the second half of the20thcentury. She devotes greater effortsto explore the liveliness of Indian culture embedded in the veteran’s recovery andreturn to the community by telling Tayo’s story. This liveliness originates fromNative people’s firm belief in the Geviert of sky, earth, God and human all along intheir history.
Taking themselves as representatives and medium, the ecofeminists arousepeople’s vigilance to the existence of any unfair relationship to be changed in bothnatural and social lives. Native American writers find the healing power from thefemale shamans and warriors according to their woman tradition to reestablish thecentral position of Indian women in the tribal culture. This open context goes inaccordance with ecofeminism when facing the ecological crisis of modern world alltogether. Taking Mother Earth as an archetype, Paula Gunn Allen and James Welchboth reveal and interpret the tribal tradition of woman principle in their works—TheWoman Who Owned the Shadows and Winter in the Blood respectively. They try todiscover how the Natives of today get the rebirth in the baptism of Mother Earth toescape away from the spiritual dilemma caused by the materialization andindustrialization.
The loss of the land that bears the tribal and familial histories and the radicalchange of the surrounding environment have done the Natives a severe emotionalinjury and caused their identity crisis. Due to this recognition, the Native American writers like to tell the survival stories of returning to home and re-understanding thekinship between the tribesmen and the nature. Louise Erdrich expresses her intensefeeling towards the reservations of the Native Americans by describing theirlandscape and environment in Love Medicine. Such intense feeling comes from herknowledge of the Indian history, as well as her deep understanding of the traditionalIndian spirituality which praises highly of the kindred intimacy between the humanbeing and the land. This happens to hold the same view with the eco-critical trend oftoday. Scott Momaday, on the other hand, advocates the traditional Indian culture bystory-telling in The Way to Rainy Mountain and House Made of Dawn, which is alsoa process of appreciating the beauty of the homeland. This is a remarkable exampleto understand the kinship between the people and their land praised highly intraditional Indian spirituality. Only when the nature is no longer the setting of stories,but the guide to people’s realization of his or her identity, history and culture, can thepeople finally understand the sense of place and get access to the place of happiness.
Since food is one of the dominant conditions for survival, the harmoniousrelation and mutual dependence between animals and human beings manifest fullythe significant influence of the Native traditional culture on the ecological condition.The popular trickster stories among tribes-people are the most obvious expression oftheir culture emblem to reveal their animal ethics. Their persistence in theconnectedness and mutual benefits of the whole world as a principle and their firmbelief in tricksters have educated and changed the people. The optimistic tricksters incontemporary Native American novels offer readers a unique perspective tounderstand the survival of self accompanied with the natural world. Holding fast tothe traditional narration, the contemporary Native American writers as LouiseErdrich, Gerald Vizenor and Thomas King all write about the tricksters as themediators between the human being and the animals, the culture and the nature tocorrect mistakes and educate readers about the traditional sense of values.
Mainly featured of being de-anthropocentric, ecological holism has been set asthe purpose of the contemporary ecocritical practice, whereas this is the ancientwisdom practiced and handed down in generations for the North Native Americans.When the western philosophers are still meditating and arguing for the endless streams of dualities, the North Native Americans are expressing and practicing theirworld view and spirituality on their own, constructing a harmonious Sacred Hoop ofthe coexistence of the human being and the nature. The mythologies and tales createdand passed down by ancestors have been the archetype for the contemporary Nativewriters to study and refer to. Like the traditional story-tellers, they inherit and spreadthe ancient ideas in their ritualized and mystified narration within a modern context.They treat the people and the whole world as a connected web, whereas any singlebroken string would cause the tilting and damage of the whole. Such belief helpseach individual and the whole tribe to enhance the lasting harmony with the naturalworld. The ecological wisdom of complying with the nature, no doubt, hasconsiderable realistic significance to defuse the present crisis of the global ecology.
海德格尔的天地神人的四元合一的哲学思辨是当代深层生态学的思想基础，生态整体观将不可分割的代表自然的“天地”、代表精神信仰的“神”和栖居在这个世界上的“终有一死的人”紧密联系起来，指导失去自然家园和精神家园的无家可归者与自然万物和谐相处。莱斯利·西尔科在《仪式》中分析了20世纪后半叶的社会生活中美国土著人的艰辛和持续的生命力，而更大的目的则是通过塔尤的故事发掘出老兵复原与重归族群背后所蕴含的印第安文化的生发力，而这种生发力就来源于印第安民族一直拥有的对天地神人四元合一的信仰。
生态女性主义通过自身为代表和媒介，警醒世人关注和改变自然生活和社会生活中一切不合理关系的存在。美国土著作家们在部族的女性传统中找到了女药师、女勇士的复原力量，并重树印第安女性在部族文化中的核心地位。在共同面对当今的生态危机时，这样开放的语境更是与生态女性主义的思路达成了一致。葆拉·冈恩·艾伦的《拥有影子的女人》和詹姆斯·威尔奇的《血色隆冬》都通过展现和解读部落传统中以大地之母为原型的女性原则，发掘了现代土著人如何在物质化、工业化造成的精神困境中，在大地之母的洗礼中重获新生。
对于土著人来说，失去承载着部落和家庭历史的土地、生存环境的巨大改变必然从精神上造成土著人的情感创伤，导致了他们对于个人身份认同的危机。基于这样的认识，当代美国土著作家在创作中都通过回归故土，在重新认识族人与自然的亲缘中讲述着自己的幸存故事。露易斯·厄德里奇在《爱药》中通过对土著人居留地的地域景观和环境的描写，抒发了她对这片土地的强烈情感。这种情感一是来自于她对印第安历史的了解，更重要的是她深切地理解印第安传统灵学思想中一直颂扬的人类与大地的亲缘关系，而这一点与当今的生态思潮不谋而合。斯科特莫马迪在《通向阴雨山的道路》和《黎明之屋》中，则通过讲述故事宣扬了印第安传统文化，是一次对家园的审美过程。这是理解印第安传统灵学思想中一直颂扬的人类与大地的亲缘关系的有力例证。当自然不再是故事发生的背景，而是成为引导人类认识自己的身份、了解自己的历史和文化的指南时，人才能真正理解地域感知并最终到达福地。
在生存的主要条件之一——食物这一环节，动物与人类的和谐相处、共同生息充分体现了土著人的传统文化对于生态状况的深入影响，其中的动物伦理在文化表征中的最明显表达就是族人中普遍流传的恶作剧精灵故事。他们对于天地万物相互关联、相互惠及的原则的坚持，以及对恶作剧精灵发自内心的真正相信才能确实起到教化、改变的作用。在当代美国土著小说创作中，充满喜剧色彩的恶作剧精灵为阅读者提供了一种理解自己与外在世界相互依存的独特视角。露易斯·厄德里奇、杰拉尔德·维泽诺和托马斯·金等当代美国土著作家坚守传统叙事，书写了介于人类与动物之间、文化与自然之间的调停者——恶作剧精灵，在笑声中修正错误，对读者进行传统价值观的教育。
以去人类中心主义为主要特征的当代生态批评实践将生态整体主义作为追求的目标，但对于北美土著人来说，这却是早已经过祖先的历代实践并努力传承的古老智慧。当西方哲学家们一直在层出不穷的二元对立关系中沉思、辩论时，北美土著人却通过身体力行的方式表述并实践着自己的宇宙观和灵学思想，建构着天人合一的和谐圣环。祖辈创造和流传下来的神话传说成为当代土著作家研究和借鉴的原型，他们就像传统文化中的故事讲述者一样，在现代语境中通过仪式化和神秘化的叙事继承和传扬着祖先的理念。他们将人与世上的一切都看作是一个如蛛网般相互关联的整体，任何一根蛛线的断裂都会导致整个蛛网的倾斜和破损，这样的信仰帮助个人和整个部族达到与自然环境长久地和谐相处，其中顺应自然的生态智慧对于当今全球普遍存在的生态危机，无疑具有极大的现实指导意义。
The contemporary ecocriticism, which can be traced back to thebackground of ecological crisis that human beings as well as the whole world areobliged to confront, purports to study the relationship between literature andenvironment and enlightens people to realize the importance of the harmony andbalance between human beings and the nature. What the contemporary ecologicmovement needs to focus upon is the deep root of environment crisis in order torealize the intimate and important relationship of mutual dependence between humanbeings and the environment. Therefore, the traditional aesthetic ideas of commonlyrecognized dualities between the subjective and the objective, the active and thepassive must be abandoned. Instead, they should be unitized to create the pleasantand beautiful feelings in oneness and benefit from each other. The scholars involvedin writing, criticism and teaching careers as creative mediators between literature andthe biosphere need to undertake the tasks, including the encouragement, discovery,training, and development of creative biospheric apperceptions, attitudes, and actions.Struggling in the main culture that is overwhelmed with the heroic conquests aspositive individualism in which the Native Americans are always “the children ofnature” instead of “the men of letters”, their works have been included in Americanliterary canons no earlier than forty years ago for two reasons: one is theireco-systemic and non-anthropocentric perspective; the other is their performative andnon-textual mode of presentation. They have created many mythological stories ofrecovery and survival based on communities, in which the Sacred Hoop, symbolizing the perfect state of harmony and balance between human beings and the nature,becomes the spiritual pillar for Native Americans to defeat miseries, face the lifeoptimistically and fulfill their recovery. It represents their unique understanding ofspace-time cycles and the kinship.
The metaphysical contemplation of Martin Heidegger—the Geviert of sky, earth,God and human representing respectively nature, belief and mortal human—is theideological basis of contemporary deep ecology in which the ecological holismpreserves the inseparable sky and earth, the God and the human who inhabit in thisworld in unity. He intends to guide the people with neither natural nor spiritualhomes to keep in harmony with all of the things in this world. Leslie Silko attemptsto analyze in Ceremony the Native Americans’ hardships and persistent vitality in theAmerican social life of the second half of the20thcentury. She devotes greater effortsto explore the liveliness of Indian culture embedded in the veteran’s recovery andreturn to the community by telling Tayo’s story. This liveliness originates fromNative people’s firm belief in the Geviert of sky, earth, God and human all along intheir history.
Taking themselves as representatives and medium, the ecofeminists arousepeople’s vigilance to the existence of any unfair relationship to be changed in bothnatural and social lives. Native American writers find the healing power from thefemale shamans and warriors according to their woman tradition to reestablish thecentral position of Indian women in the tribal culture. This open context goes inaccordance with ecofeminism when facing the ecological crisis of modern world alltogether. Taking Mother Earth as an archetype, Paula Gunn Allen and James Welchboth reveal and interpret the tribal tradition of woman principle in their works—TheWoman Who Owned the Shadows and Winter in the Blood respectively. They try todiscover how the Natives of today get the rebirth in the baptism of Mother Earth toescape away from the spiritual dilemma caused by the materialization andindustrialization.
The loss of the land that bears the tribal and familial histories and the radicalchange of the surrounding environment have done the Natives a severe emotionalinjury and caused their identity crisis. Due to this recognition, the Native American writers like to tell the survival stories of returning to home and re-understanding thekinship between the tribesmen and the nature. Louise Erdrich expresses her intensefeeling towards the reservations of the Native Americans by describing theirlandscape and environment in Love Medicine. Such intense feeling comes from herknowledge of the Indian history, as well as her deep understanding of the traditionalIndian spirituality which praises highly of the kindred intimacy between the humanbeing and the land. This happens to hold the same view with the eco-critical trend oftoday. Scott Momaday, on the other hand, advocates the traditional Indian culture bystory-telling in The Way to Rainy Mountain and House Made of Dawn, which is alsoa process of appreciating the beauty of the homeland. This is a remarkable exampleto understand the kinship between the people and their land praised highly intraditional Indian spirituality. Only when the nature is no longer the setting of stories,but the guide to people’s realization of his or her identity, history and culture, can thepeople finally understand the sense of place and get access to the place of happiness.
Since food is one of the dominant conditions for survival, the harmoniousrelation and mutual dependence between animals and human beings manifest fullythe significant influence of the Native traditional culture on the ecological condition.The popular trickster stories among tribes-people are the most obvious expression oftheir culture emblem to reveal their animal ethics. Their persistence in theconnectedness and mutual benefits of the whole world as a principle and their firmbelief in tricksters have educated and changed the people. The optimistic tricksters incontemporary Native American novels offer readers a unique perspective tounderstand the survival of self accompanied with the natural world. Holding fast tothe traditional narration, the contemporary Native American writers as LouiseErdrich, Gerald Vizenor and Thomas King all write about the tricksters as themediators between the human being and the animals, the culture and the nature tocorrect mistakes and educate readers about the traditional sense of values.
Mainly featured of being de-anthropocentric, ecological holism has been set asthe purpose of the contemporary ecocritical practice, whereas this is the ancientwisdom practiced and handed down in generations for the North Native Americans.When the western philosophers are still meditating and arguing for the endless streams of dualities, the North Native Americans are expressing and practicing theirworld view and spirituality on their own, constructing a harmonious Sacred Hoop ofthe coexistence of the human being and the nature. The mythologies and tales createdand passed down by ancestors have been the archetype for the contemporary Nativewriters to study and refer to. Like the traditional story-tellers, they inherit and spreadthe ancient ideas in their ritualized and mystified narration within a modern context.They treat the people and the whole world as a connected web, whereas any singlebroken string would cause the tilting and damage of the whole. Such belief helpseach individual and the whole tribe to enhance the lasting harmony with the naturalworld. The ecological wisdom of complying with the nature, no doubt, hasconsiderable realistic significance to defuse the present crisis of the global ecology.
引文
①【美】唐纳德·沃斯特著，侯文蕙译，《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。第370页。
②Neil Evernden,“Beyond Ecology: Self, Place, and the Pathetic Fallacy” in Cheryll Glotfelty&Harold Frommeds., The Ecocriticism Reader: Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996)102.
①William Rueckert,“Literature and Ecology: An Experiment in Ecocriticism” in Cheryll Glotfelty&HaroldFromm eds., The Ecocriticism Reader: Landmarks in Literary Ecology (Athens: The University of GeorgiaPress,1996)115.
②同上，第121页。
③王诺，《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。第61页。
④同上，第57页。
⑤王诺，《生态批评：发展与渊源》，《文艺研究》，2002年第3期。第54页。
①The Compact Edition of the Oxford English Dictionary, Vol II.(Oxford: Oxford University Press,1971)2646.
②Roderick Frazer Nash, ed., American Environmentalism: Readings in Conservation History (New York:McGraw-Hill,1990)13.
③Trudy Griffin-Pierce, Earth Is My Mother, Sky Is My Father: Space, Time and Astronomy in NavajoSandpainting (Albuquerque: University of New Mexico Press,1992)8.
④乔健，《美洲与亚洲文化的远古关联：印第安人的诵歌》，桂林：广西师范大学出版社，2004年。第25页。
⑤Shepard Krech, The Ecological Indian: Myth and History (New York: W. W. Norton&Company,1999)212.
①Shepard Krech, The Ecological Indian: Myth and History (New York: W. W. Norton&Company,1999)20.
②同上，第21页。
③著名生态学家詹姆斯·拉伍洛克借用古希腊神话中的地母神盖娅的名字提出的“盖娅假说”，强调了地球生物圈的整体性。
④Shepard Krech, The Ecological Indian: Myth and History (New York: W. W. Norton&Company,1999)23.
①Michael E. Harkin and David Rich Lewis, eds., Native Americans and the Environment: Perspectives on theEcological Indian (Lincoln: University of Nebraska Press,2007) xxi.
②同上，第20页。
③朱新福，《论早期美国文学中生态描写的目的和意义》，《解放军外国语学院学报》，2004年第3期。第72-75页。
①转引自【美】唐纳德·沃斯特著，侯文蕙译，《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。第126页。
②Henry David Thoreau, Walden and Other Writings (New York: Bantam Dell,2004)390.
③Joseph Wood Krutch,“Introduction” in Walden and Other Writings (New York: Bantam Dell,2004)20.
④美国未来学家托夫勒在《未来的冲击》一书中指涉人的行为及价值观念的剧烈改变给人带来的冲击。
⑤美国生物学家雷切尔·卡森在《无声的春天》中描述大自然遭受有毒化学物质破坏后，鸟语花香的春天从此消失。
⑥【美】约·奈哈特转述，陶良谋译，《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海译文出版社，1994年。第2-3页。
①转引自Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston:Beacon Press,1992)56.
②同上，第56页。
③Stacy Kowtko,“Introduction” in Nature and the Environment in Pre-Columbian American Life (Westport:Greenwood Press,2006) xi.
①Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xvi.
②Joseph W. Meeker, The Comedy of Survival: In Search of an Environmental Ethic (Los Angeles: Guild ofTutors Press,1972,1980)8.
③参阅Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xvii-xviii.
①Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xix.
②Glen A. Love, Practical Ecocriticism: Literature, Biology and the Environment (Charlottesville: University ofVirginia Press,2003)8.
①Glen A. Love, Practical Ecocriticism: Literature, Biology and the Environment (Charlottesville: University ofVirginia Press,2003)33,35.
②Lawrence Buell, The Future of Environmental Criticism: Environmental Crisis and Literary Imagination(Malden: Blackwell Publishing,2005)11.
①Michael P. Branch and Scott Slovic, eds., The ISLE Reader: Ecocriticism,1993-2003(Athens: The Universityof Georgia Press,2003) xix.
②曾繁仁，《生态美学：后现代语境下崭新的生态存在论美学观》，《陕西师范大学学报》，2002年第3期。第13页。
③Emily Brady, Aesthetics of the Natural Environment (Edinburgh: Edinburgh University Press,2003)259.
④同上，第255页。
⑤Lawrence Buell, The Future of Environmental Criticism: Environmental Crisis and Literary Imagination(Malden: Blackwell Publishing,2005)133.
⑥Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xxv.
①Kathleen R. Wallace and Karla Armbruster,“Introduction: Why Go Beyond Nature Writing and Where To?” ineds., Beyond Nature Writing: Expanding the Boundaries of Ecocriticism (Charlottesville: University Press ofVirginia,2001)2.
②同上，第15页。
③同上，第3页。
④石平萍，《美国少数族裔生态批评：历史与现状》，《当代外国文学》，2009年第2期。第28页。
①Lisa M. Benton and John Rennie Short, eds., Environmental Discourse and Practice (Malden: BlackwellPublishing,2004)23-24.
②同上，第24页。
③Michael E. Harkin and David Rich Lewis, eds., Native Americans and the Environment: Perspectives on theEcological Indian (Lincoln: University of Nebraska Press,2007)42.
④Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)55.
⑤Shi Jian, Native American Mythology and Literature (Chengdu: Sichuan People’s Publisher,1999)3-4.
⑥Catherine Rainwater,“Louise Erdrich’s Storied Universe”, in Joy Porter&Kenneth M. Roemer, eds., TheCambridge Companion to Native American Literature (New York: Cambridge University Press,2005)273.
①Kenneth M. Roemer,“Introduction” in Joy Porter&Kenneth M. Roemer, eds., The Cambridge Companion toNative American Literature (New York: Cambridge University Press,2005)4.
①《美国文学史》的主编Robert E. Spiller自称是把美国土著文本纳入美国文学选集的第一人，但却以不到七页的篇幅对土著人的传统作了零星简要的介绍，在主张美国文学史应当反映文化的多元化的同时，偏见也表露无遗。
②N. Scott Momaday,“The Native Voice” in Emory Elliott, ed., Columbia Literary History of the United States(New York: Columbia University Press,1988)6.
①Priscilla Oaks,“The First Generation of Native American Novelists”. MELUS, Vol.5, No.1(1978)57-65.
②以争取和保护美国土著人同等权力为宗旨的“美国印第安运动”这一左翼组织在这一年成立并积极开展活动。
③Kenneth M. Roemer,“Introduction” in Joy Porter&Kenneth M. Roemer, eds., The Cambridge Companion toNative American Literature (New York: Cambridge University Press,2005)1.
①Peter G. Beidler,“Louise Erdrich” in Kenneth M. Roemer ed., Native American Writers of the United States
(Washington, D. C.: Gale Research,1997)85.
②Kenneth M. Roemer,“Introduction” in Joy Porter&Kenneth M. Roemer, eds., The Cambridge Companion toNative American Literature (New York: Cambridge University Press,2005)12.
①N. Scott Momaday,“The Morality of Indian Hating” in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)70.
②同上，第72页。
③同上，第74页。
④分别参阅“Locating the Uranium Mine: Place, Multiethnicity, and Environmental Justice in Leslie MarmonSilko’s Ceremony” in Steven Rosendale, ed., The Greening of Literary Scholarship: Essays on Literature,Theory, and the Environment (Iowa City: University of Iowa Press,2002);“The Sacred Hoop: AContemporary Perspective” and “Landscape, History, and the Pueblo Imagination” in Cheryll Glotfelty&Harold Fromm, eds., The Ecocriticism Reader: Landmarks in Literary Ecology (Athens: The University ofGeorgia Press,1996).
⑤Robert M. Nelson, Place and Vision: The Function of Landscape in Native American Fiction (New York: PeterLang Publishing, Inc.,1994)1.
①Robert M. Nelson, Place and Vision: The Function of Landscape in Native American Fiction (New York: PeterLang Publishing, Inc.,1994)3.
①Joni Adamson,“Introduction” in American Indian Literature, Environmental Justice, and Ecocriticism: TheMiddle Place (Tucson: The University of Arizona Press,2001) xvii.
②同上，第19页。
③Joni Adamson, American Indian Literature, Environmental Justice, and Ecocriticism: The Middle Place(Tucson: The University of Arizona Press,2001)17.
①Joni Adamson, American Indian Literature, Environmental Justice, and Ecocriticism: The Middle Place(Tucson: The University of Arizona Press,2001)57.
②同上，第93页。
③Donelle N. Dreese, Ecocriticism: Creating Self and Place in Environmental and American Indian Literatures(New York: Peter Lang Publishing, Inc.,2002)3.
①Donelle N. Dreese, Ecocriticism: Creating Self and Place in Environmental and American Indian Literatures(New York: Peter Lang Publishing, Inc.,2002)89.
②Lindsey Smith, Indians, Environment, and Identity on the Borders of American Literature (New York: PalgraveMacmillan,2008)6.
③Lee Schweninger, Listening to the Land: Native American Literary Responses to the Landscape (Athens: TheUniversity of Georgia Press,2008)17.
①Linda Hogan, Dwellings: A Spiritual History of the Living World (New York: W. W. Norton&Company,1995)51.
②董衡巽，《美国文学简史》，北京：人民文学出版社，2003年。第1-5页。
③刘海平、王守仁主编，《新编美国文学史》，张冲主撰第一卷，上海：上海外语教育出版社，2000年。第2页。
①单德兴，《重建美国文学史》，北京：北京大学出版社，2006年。第171页。
②乔健，《美洲与亚洲文化的远古关联：印第安人的诵歌》，桂林：广西师范大学出版社，2004年。《序言》第2页。
③Jian Shi, Native American Mythology and Literature (Chengdu: Sichuan People’s Publisher,1999).
①高小刚，《图腾柱下：北美印第安文化漫记》，北京：生活·读书·新知三联书店，1997年。第184-5页。
②同上，第185页。
③陈许，《土著人的回归——美国西部印第安人小说中的人物身份探讨》，《盐城师范学院学报》，2005年第3期。第91页。
④Arnold Krupat,“Native American Literature and the Canon”, Critical Inquiry, Vol.10, No.1(1983)147.
①Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)29.
①Eric Anderson,“Manifest Dentistry, or Teaching Oral Narrative in McTeague and Old Man Coyote” inElizabeth Ammons and Annette White-Parks, eds., Tricksterism in Turn-of-the-Century American Literature:A Multicultural Perspective (Hanover: University Press of New England,1994)64.
①Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)167.
①Peter G. Beidler,“Louise Erdrich” in Kenneth M. Roemer ed., Native American Writers of the United States,(Washington D. C.: Gale Research,1997)25-29.
②彭兆荣，《文学与仪式：文学人类学的一个文化视野》，北京：北京大学出版社，2004年。第34页。
①【美】 R. F.纳什著，杨通进译，《大自然的权利》，青岛：青岛出版社，1996年。第17页。
②同上，第80页。
③【美】唐纳德·沃斯特著，侯文蕙译，《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。第110页。
④张贤根，《海德格尔美学思想论纲》，《武汉大学学报》（人文科学版），2001年第4期第54卷，第417-8页。
①【德】马丁·海德格尔著，孙周兴译，《演讲与论文集》，北京：三联书店，2005年。第158页。
②同上，第186页。
③赵敦华，《现代西方哲学新编》，北京：北京大学出版社，2001年。第113页。
④王诺，《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。第89-90页。
⑤Louis Owens, Other Destinies: Understanding the American Indian Novel (Norman: University of OklahomaPress,1992)29.
①Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)55.
②同上，第55页。
③Lynn White, Jr.,“Historical Roots of Our Ecologic Crisis” in Cheryll Glotfelty&Harold Fromm eds., TheEcocriticism Reader: Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996)9.
①George E. Tinker,“Foreword” in Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: FulcrumPublishing,2003) xi.
②Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)77.
①Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)89.
②T. C. McLuhan, Touch the Earth (New York: Outerbridge&Dienstfrey,1971)8.
③Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)69.
①Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)121.
②同上，第170页。
③同上，第171页。
④同上，第173页。
⑤同上，第146页。
⑥Ernest Thompson Seton, The Gospel of the Red Man (New York: Doubleday Doran,1936)58-59.
①Virginia Armstrong, I Have Spoken (Chicago: Swallow Press,1971)94-95.
②Uncommon Controversy. A report prepared for the American Friends Service Committee (Seattle: University ofWashington Press,1970)29.
①N. Scott Momaday,“On Indian-White Relations: A Point of View” in The Man Made of Words: Essays, Stories,Passages (New York: St. Martin’s Press,1997)51.
②Uncommon Controversy. A report prepared for the American Friends Service Committee (Seattle: University ofWashington Press,1970)29.
①N. Scott Momaday,“I Am Alive”, in Jules B. Billard, ed., The World of the American Indian (Washington, D.C.: National Geographic Society,1975)14.
②参阅企鹅出版集团的编辑在该书的封皮上对这部作品的推荐评价。
①Leslie Marmon Silko, The Turquoise Ledge: A Memoir (New York: Viking,2010)12.下文中所有来自该文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①在以克里族为代表的土著人口述传统中，他们常常以“Hummah-hah”开始进行讲述,类似于英语中的“Once upon a time”或“Long ago, so far”，也有写作“hame haa”或“humma haa”等。参阅Robert M.Nelson, Leslie Marmon Silko’s Ceremony: The Recovery of Tradition (New York: Peter Lang Publishing, Inc.,2008)58,169.
①Leslie Marmon Silko,“Foreword” in Vine Deloria Jr., God Is Red: A Native View of Religion (30thAnniversaryEdition)(Golden: Fulcrum Publishing,2003) viii.
①Allan Chavkin,“Introduction” in Leslie Marmon Silko’s Ceremony: A Casebook (New York: Oxford UniversityPress,2002)3.
②Robert M. Nelson,“Leslie Marmon Silko: Storyteller”, in Joy Porter&Kenneth M. Roemer, eds., TheCambridge Companion to Native American Literature (New York: Cambridge University Press,2005)245.
③Frederick Turner, Spirit of Place: the Making of an American Literary Landscape (Washington D. C.: IslandPress,1989)327.
①Leslie Marmon Silko, Storyteller (New York: Arcade Publishing,1981)4-6.
②Frederick Turner, Spirit of Place: the Making of an American Literary Landscape (Washington D. C.: IslandPress,1989)329.
③Anne Wright, ed., The Delicacy and Strength of Lace: Letters between Leslie Marmon Silkon and James Wright(Saint Paul: Graywolf Press,1986)26.
①Anne Wright, ed., The Delicacy and Strength of Lace: Letters between Leslie Marmon Silkon and James Wright(Saint Paul: Graywolf Press,1986)27.
②同上，第28页。
③Leslie Marmon Silko, Ceremony (New York: Penguin Books,1977)45.下文中所有来自小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Leslie Marmon Silko, Cared Water: Narratives and Pictures (Tucson: Flood Plain Press,1993)23.
①Allan Chavkin,“Introduction” in Leslie Marmon Silko’s Ceremony: A Casebook (New York: Oxford UniversityPress,2002)5-6.
②Leslie Marmon Silko, Yellow Woman and a Beauty of the Spirit: Essays on Native American Life Today (NewYork: Simon&Schuster Paperbacks,1996)50
①Robert M. Nelson, Leslie Marmon Silko’s Ceremony: The Recovery of Tradition (New York: Peter LangPublishing, Inc.,2008)60.
①Robert M. Nelson, Leslie Marmon Silko’s Ceremony: The Recovery of Tradition (New York: Peter LangPublishing, Inc.,2008)22.
②同上，第22页。
③Richard F. Fleck,“Introduction” in Richard Fleck ed., Critical Perspectives on Native American Fiction(Pueblo: Passeggiata Press,1997)4.
④【德】恩斯坦·图根德哈特著，郑辟瑞译，《自我中心性与神秘主义：一项人类学研究》，上海：上海译文出版社，2007年。第1页。
①Thomas Lyon J., This Incomperable Land: A Book of American Nature Writing (New York: Penguin,1991) xv.
①Charles Alexander Eastman, The Soul of the Indian: An Interpretation (Lincoln: University of Nebraska Press,1980)5.
②同上，第13，14页。
③Jeanne Rollins,“Liberation and the Native American” in Sergio Torres and John Eagleson, eds., Theology inthe Americas (Maryknoll: Orbis Books,1976)204
①Paula Gunn Allen, ed., Studies in American Indian Literature: Critical Essays and Course Designs (New York:MLA,1983)128.
②Dene Nation, Denedeh: A Dene Celebration (Toronto: McClelland and Stewart,1984)7.
③Jace Weaver, ed.,“Introduction” in Defending Mother Earth: Native American Perspectives on EnvironmentalJustice (New York: Orbis Books,1996)9.
①Kathleen Dean Moore etc., eds., How It Is: The Native American Philosophy of V. F. Cordova (Tucson: TheUniversity of Arizona Press,2007)115.
①【英】詹姆斯拉伍洛克著，肖显静、范祥东译，《盖娅：地球生命的新视野》，上海：上海人民出版社，2007年。第13页。
②同上，第126页。
③同上，第3页。
④Kathleen Dean Moore etc., eds., How It Is: The Native American Philosophy of V. F. Cordova (Tucson: TheUniversity of Arizona Press,2007)115.
①【美】阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第1页。
②【意】拉裴尔·贝塔佐尼，《神话的真实性》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第123页。
①【意】拉裴尔·贝塔佐尼，《神话的真实性》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第131页。
②同上，第126页。
③Sam D. Gill, Mother Earth: An American Story (Chicago: University of Chicago Press,1987)130.
④Emmet Starr, History of the Cherokee Indians (Muskogee: Hoffmann Printing,1984)23.
⑤Joseph Epes Brown, The Spiritual Legacy of the American Indian (New York: Crossroad,1982)70.
①参阅Jace Weaver, ed.,“Introduction” in Defending Mother Earth: Native American Perspectives onEnvironmental Justice, New York: Orbis Books,1996. p.11.
②Paula Gunn Allen,“Introduction” in The Sacred Hoop: Recovering the Feminine in American Indian Traditions(Boston: Beacon Press,1992)2.
①Paula Gunn Allen,“Introduction” in The Sacred Hoop: Recovering the Feminine in American Indian Traditions(Boston: Beacon Press,1992)2.
②同上，第3页。
③同上，第11页。
④同上，第15页。
⑤Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)98-99.
①Paula Gunn Allen,“Introduction” in The Sacred Hoop: Recovering the Feminine in American Indian Traditions(Boston: Beacon Press,1992)99.
②Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)16.
③同上，第19页。
④同上，第26页。
⑤同上，第104页。
⑥Paula Gunn Allen,“Preface” in Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: BeaconPress,1991) xiii.
①Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)78.
①Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)84.
②同上，第171页。
③同上，第196页。
④Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)8.
①Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)19.
②同上，第19页。
③同上，第42页。
④Donald A. Grinde, Jr., and Bruce E. Johansen, Ecocide of Native America: Environmental Destruction ofIndian Lands and People (Santa Fe: Clear Light Publishers,1995)30.
①Carole and Jon Belhumeur,“Reconnecting with Mother Earth”, Native Journal (October,1994)4.
②Grace Thorpe,“Our Homes Are Not Dumps: Creating Nuclear-Free Zones” in Jace Weaver, ed., DefendingMother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)47.
③Grace Thorpe,“Our Homes Are Not Dumps: Creating Nuclear-Free Zones” in Jace Weaver, ed., DefendingMother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)50.
④William J. Broad,“Scientists Fear Atomic Explosion of Buried Waste”, New York Times (March5,1995)18.
①Grace Thorpe,“Our Homes Are Not Dumps: Creating Nuclear-Free Zones” in Jace Weaver, ed., DefendingMother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)54.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)64.
②同上，第67页。
③Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)30.
①Michelene E. Pesantubbee, Choctaw Women in a Chaotic World: The Clash of Cultures in the ColonialSoutheast (Albuquerque: University of New Mexico Press,2005)117-8.
②Theda Perdue, Cherokee Women: Gender and Culture Change,1700-1835(Lincoln: University of NebraskaPress,1998)85.
①Theda Perdue, Cherokee Women: Gender and Culture Change,1700-1835(Lincoln: University of NebraskaPress,1998)85.
②Michelene E. Pesantubbee, Choctaw Women in a Chaotic World: The Clash of Cultures in the ColonialSoutheast (Albuquerque: University of New Mexico Press,2005)133.
③Gloria Feman Orenstein,“Toward an Ecofeminist Ethic of Shamanism and the Sacred” in Carol J. Adams, ed.,Ecofeminism and the Sacred (New York: Continuum Publishing Company,1993)176.
④【美】西奥多·H·加斯特，《神话和故事》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第141页。
①【美】艾克·霍特克莱茨，《意识形态的两分：肖肖尼人中的神话与民间信仰》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第190页。
②Paula Gunn Allen, ed., Spider Woman’s Granddaughters: Traditional Tales and Contemporary Writing byNative American Women (Boston: Beacon Press,1989)25.
③E. Pauline Johnson,“As It Was in the Beginning” in Paula Gunn Allen ed., Spider Woman’s Granddaughters:Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press,1989)60.
①E. Pauline Johnson,“As It Was in the Beginning” in Paula Gunn Allen ed., Spider Woman’s Granddaughters:Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press,1989)61.
②同上，第60页。
③同上，第65页。
④同上，第66页。
⑤Theda Perdue, Cherokee Women: Gender and Culture Change,1700-1835(Lincoln: University of NebraskaPress,1998)194.
①Carol J. Adams, ed. Ecofeminism and the Sacred (New York: Continuum Publishing Company,1993) xi.
②同上，第1页。
③Greta Gaard and Patrick D. Murphy, eds.,“Introduction” in Ecofeminist Literary Criticism: Theory,Interpretation, Pedagogy (Urbana: University of Illinois Press,1998)2.
①Greta Gaard and Patrick D. Murphy, eds.,“Introduction” in Ecofeminist Literary Criticism: Theory,Interpretation, Pedagogy (Urbana: University of Illinois Press,1998)3.
②Barbara T. Gates,“A Root of Ecofeminism: Ecoféminisme” in Greta Gaard and Patrick D. Murphy, eds.,Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy (Urbana: University of Illinois Press,1998)20.
③Karen J. Warren,“The Power and Promise of Ecological Feminism”, Environmental Ethics, Vol.12No.2(1990)132.
①Patrick D. Murphy,“Voicing Another Nature” in Karen Hohne and Helen Wussow, eds., A Dialogue of Voices:Feminist Theory and Bakhtin (Minneapolis: University of Minnesota Press,1994)63.
②Elizabeth S. D. Engelhardt, The Tangled Roots of Feminism, Environmentalism, and Appalachian Literature(Athens: Ohio University Press,2003)3.
③Gary Snyder, The Practice of the Wild (New York: North Point Press,1990)20.
④Patrick D. Murphy, Literature, Nature and Other: Ecofeminist Critiques (Albany: State University of NewYork Press,1995)35.
⑤Elizabeth S. D. Engelhardt, The Tangled Roots of Feminism, Environmentalism, and Appalachian Literature(Athens: Ohio University Press,2003)4.
①Elizabeth S. D. Engelhardt, The Tangled Roots of Feminism, Environmentalism, and Appalachian Literature(Athens: Ohio University Press,2003)25.
②Andy Smith,“Ecofeminism through an Anticolonial Framework” in Karen J. Warren, eds., Ecofeminism:Women, Culture, Nature (Bloomington: Indiana University Press,1997)22.
③Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)44.
④Andy Smith,“Ecofeminism through an Anticolonial Framework” in Karen J. Warren, eds., Ecofeminism:Women, Culture, Nature (Bloomington: Indiana University Press,1997)24.
①Judith Plant, ed. Healing the Wounds: The Promise of Ecofeminism (Philadelphia: New Society Publishers,1989)113.
②No l Sturgeon,“The Nature of Race: Discourses of Racial Difference in Ecofeminism” in Karen J. Warren,eds., Ecofeminism: Women, Culture, Nature (Bloomington: Indiana University Press,1997)270.
③同上，第271页。
④Carol Lee Sanchez,“Animal, Vegetable, and Mineral: The Sacred Connection” in Carol J. Adams, ed.,Ecofeminism and the Sacred (New York: The Continuum Publishing Company,1993)222.
⑤同上，第222页。
⑥Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)231.
①Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)183.
②Paula Gunn Allen, The Woman Who Owned the Shadows (San Francisco: Spinsters Ink,1983)3.下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Paula Gunn Allen,“A Stranger in My Own Life: Alienation in American Indian Prose and Poetry” in MELUS,Vol.7, No.2(Summer,1980)3.
①参阅James Welch, Winter in the Blood (New York: Penguin Books,1986)封底。下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Nora Naranjo-Morse, Mud Woman: Poems from the Clay (Tucson: University of Arizona Press,1992)10.
②同上，第24页。
③Mary Jane Lupton, James Welch: A Critical Companion (Westpot: Greenwood Press,2004)60.
④Paula Gunn Allen, ed., Spider Woman’s Granddaughters: Traditional Tales and Contemporary Writing byNative American Women (Boston: Beacon Press,1989)25.
①Joni Adamson, American Indian Literature, Environmental Justice, and Ecocriticism: The Middle Place(Tucson: The University of Arizona Press,2001)90.
①Frederick Turner, Spirit of Place: The Making of an American Literary Landscape,(Washington, D.C.: IslandPress,1992)12.
①Michael E. Harkin and David Rich Lewis, eds., Native Americans and the Environment: Perspectives on theEcological Indian (Lincoln: University of Nebraska Press,2006)40.
②Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)13.
③Jace Weaver, That the People Might Live: Native American Literatures and Native American Community (NewYork: Oxford University Press,1997)28.
①孙宏，《美国文学对地域之情的关注》，《外国文学评论》，2001年第4期。第78页。
②William Faulkner,“Sherwood Anderson: An Appreciation”, in Walter Rideout ed., Sherwood Anderson: ACollection of Critical Essays (Englewood Cliffs: Prentice Hall, Inc.,1974)169.
③Michael Kowalewski,“Writing in Place: The New American Regionalism”, American Literary History, Vol.6,No.1(1994)180.
④Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)9.
⑤王诺，《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。第63页。
⑥【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第192页。
①Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)164.
②同上，第166页。
③Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)167.
④【美】尤金·哈格洛夫著，杨通进等译，《环境伦理学基础》，重庆：重庆出版社，2007年。第138页。
①源于动画片《小鹿斑比》的故事，片中的小鹿在母亲被猎杀后独自在森林中面临一系列考验，不断成长。斑比综合症意在讽刺单纯和幼稚的伤感。
②【美】尤金·哈格洛夫著，杨通进等译，《环境伦理学基础》，重庆：重庆出版社，2007年。第145页。
③同上，第168页。
④【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第178页。
①【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第106页。
②同上，第106页。
③Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Tradition (Boston: Beacon,1986)70.
④Donelle N. Dreese, Ecoriticism: Creating Self and Place in Environmental and American Indian Literature(New York: Peter Lang,2002)7.
⑤Geary Hobson, The Remembered Earth (Albuquerque: University of New Mexico Press,1979)14.
①Jace Weaver, That the People Might Live: Native American Literatures and Native American Community (NewYork: Oxford University Press,1997)38.
②Leslie Marmon Silko,“Landscape, History and the Pueblo Imagination”, in John and Hertha D. Wong, eds.,Family of Earth and Sky (Boston: Beacon Press,1996)249.
③Dennis Tedlock and Barbara Tedlock, eds., Teachings from the American Earth: Indian Religion andPhilosophy (New York: Liveright Publishing Co.,1975) xxi.
④Leslie Marmon Silko,“The Storyteller’s Escape” in Storyteller (New York: Arcade Publishing Inc.,1981)247.
①Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)330.
①Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)349.
②Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)282.
③位于现在美国俄克拉荷马、犹他州等地，是基奥瓦、纳瓦霍等土著人敬仰朝拜的圣地。
④N. Scott Momaday,“Sacred Places” in The Man Made of Words: Essays, Stories, Passages (New York: St.Martin’s Press,1997)114.
①这是生活于北方平原的“卢瑟立熊”所说，参阅N. Scott Momaday,“Sacred Places” in The Man Made ofWords: Essays, Stories, Passages (New York: St. Martin’s Press,1997)115.
②N. Scott Momaday,“Sacred Places” in The Man Made of Words: Essays, Stories, Passages (New York: St.Martin’s Press,1997)12.
③【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第115页。
①参阅雷却尔·卡森的《寂静的春天》，指大自然由于受到杀虫剂等有毒化学物质的破坏，鸟语花香的春天从此消失。
②厄德里奇在1993年再版的《爱药》中增加了四篇故事，主要人物和事件未作大的修改。
①Louise Erdrich,“Where I Ought to Be: A Writer’s Sense of Place”, in Hertha D. Sweet Wong, ed., LouiseErdrich’s Love Medicine: A Casebook (Oxford: Oxford University Press,2000)49.
②她的外公、外婆都住在北达科他州的龟山居留地，外公是部落酋长，并擅长讲故事。
③Louise Erdrich,“Where I Ought to Be: A Writer’s Sense of Place”, in Hertha D. Sweet Wong, ed., LouiseErdrich’s Love Medicine: A Casebook (Oxford: Oxford University Press,2000)48.
④同上，第49页。
⑤【美】路易斯·厄德里奇著，张廷佺译，《爱药》，南京：译林出版社，2008年。第19页。下文中所有来自小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①A. Irving Hallowell,“Ojibwa Ontology, Behavior, and World View” in Dennis Tedlock and Barbara Tedlock,eds., Teachings from the American Earth: Indian Religion and Philosophy (New York: Liveright,1975)172.
②Dan Flores,“Wars over Buffalo: Stories versus Stories on the Northern Plains” in Michael E. Harkin and DavidRich Lewis, eds., Native Americans and the Environment: Perspectives on the Ecological Indian (Lincoln:University of Nebraska Press,2006)156.
①Kenneth Lincoln, Native American Renaissance (Berkeley: University of California Press,1983)8.
①Robert M. Nelson, Place and Vision: The Function of Landscape in Native American Fiction (New York: PeterLang Publishing, Inc.,1993)7.
②同上，第8页。
③这样的关注还体现在斯哥特·莫马迪的《通往雨山之路》、莱斯利·西尔科的《仪式》和詹姆斯·威尔奇的《浴血隆冬》等作品中。
①Stacy Kowtko, Nature and the Environment in Pre-Columbian American Life (Westport: Greenwood Press,2006)130.
②Louise Erdrich,“Where I Ought to Be: A Writer’s Sense of Place”, in Hertha D. Sweet Wong, ed., LouiseErdrich’s Love Medicine: A Casebook (Oxford: Oxford University Press,2000)50.
①Lawrence Buell, The Future of Environmental Criticism: Environmental Crisis and Literary Imagination(Malden: Blackwell Publishing,2005)21.
②Sidney I. Dobrin and Christopher J. Keller,“Why Writing Environments: An Introduction”, in eds., WritingEnvironments (Albany: State University of New York Press,2005)2.
③Sidney I. Dobrin and Christopher J. Keller,“Writing the Native American Life: An Interview with SimonOrtiz”, in eds., Writing Environments (Albany: State University of New York Press,2005)203.
①【英】迈克克朗著，杨淑华、宋慧敏译，《文化地理学》，南京大学出版社，2005年。第60页。
②同上，第60页。
③同上，第101页。
④N. Scott Momaday,“The Native Voice” in Emory Elliott, ed., Columbia Literary History of the United States(New York: Columbia University Press,1988)7.
⑤同上，第8页。
⑥N. Scott Momaday,“A First American Views His Land” in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)32.
①N. Scott Momaday,“A First American Views His Land” in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)33.
②【英】迈克克朗著，杨淑华、宋慧敏译：《文化地理学》，南京大学出版社，2005年。第154页。
③N. Scott Momaday,“The Native Voice” in Emory Elliott, ed., Columbia Literary History of the United States(New York: Columbia University Press,1988)13.
④同上，第14页。
⑤【法】马塞尔莫斯，昂利于贝尔著，杨渝东，梁永佳，赵丙祥译，《巫术的一般理论献祭的性质与功能》，桂林：广西师范大学出版社，2007年。第71页。
①【法】马塞尔莫斯，昂利于贝尔著，杨渝东，梁永佳，赵丙祥译，《巫术的一般理论献祭的性质与功能》，桂林：广西师范大学出版社，2007年。第29页。
②同上，第139页。
③同上，第110页。
④【德】马丁海德格尔著，孙周兴译，《演讲与论文集》，北京：三联书店，2005年。第199页。
①转引自【德】马丁海德格尔著，孙周兴译，《演讲与论文集》，北京：三联书店，2005年。第215页。
②王茜，《生态文化的审美之维》，上海：上海人民出版社，2007年。第161页。
①王茜，《生态文化的审美之维》，上海：上海人民出版社，2007年。第176页。
②【波】显克微支著，陈冠商译，《通过大草原》，北京：中国和平出版社，2005年。第6页。
①【波】显克微支著，陈冠商译，《通过大草原》，北京：中国和平出版社，2005年。第66页。
②同上，第87页。
③同上，第88页。
④同上，第91页。
⑤同上，第94页。
⑥同上，第122页。
⑦同上，第68页。
⑧【美】威廉福克纳著，李文俊译，《熊》，北京：中国和平出版社，2005年。第12页。
①【美】威廉福克纳著，李文俊译，《熊》，北京：中国和平出版社，2005年。第100页。
①【美】詹姆斯·奥康纳著，唐正东、臧佩洪译，《自然的理由——生态马克思主义研究》，南京：南京大学出版社，2003年。第7页。
①Kenneth M. Roemer,“Preface to the Volume”, ed., Approaches to Teaching Momaday’s The Way to RainyMountain (New York: MLA,1988) ix.
②《通向阴雨山的道路》由主万译成中文，1994年上海译文出版社出版发行。
③Kenneth M. Roemer ed., Approaches to Teaching Momaday’s The Way to Rainy Mountain (New York: MLA,1988)4.
①Kenneth M. Roemer ed., Approaches to Teaching Momaday’s The Way to Rainy Mountain (New York: MLA,1988)4.
②Laura Coltelli, Winged Words: American Indian Writers Speak (Lincoln: The University of Nebraska Press,1990)91.
③Kenneth Lincoln,“Reviewed Work: N. Scott Momaday: The Cultural and Literary Background by MatthiasSchubnell”, American Indian Quarterly, Vol.11, No.1(1987)73.
①Laura Coltelli, Winged Words: American Indian Writers Speak (Lincoln: The University of Nebraska Press,1990)95.
②Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)141.
③N. Scott Momaday,“Notes and Fragments [The Way to Rainy Mountain]”, Bancroft Library, University ofCalifornia, Berkeley.
④Martha Scott Trimble, N. Scott Momaday (Boise: Boise State Coll.,1973)27-35.
⑤斯科特莫马戴著，主万译，《通向阴雨山的道路》，上海译文出版社，1994年。第3页。下文中所有来自小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①N. Scott Momaday,“Native American Attitudes to the Environment” in Walter Holden Capps, ed., Seeing witha Native Eye: Essays on Native American Religion (New York: Harper,1976)85.
①N. Scott Momaday,“I Am Alive….” In Jules B. Billard, ed., The World of the American Indian (Washington D.C.: National Geographic Society,1974)14.
①N. Scott Momaday,“An American Land Ethic”, in The Man Made of Words: Essays, Stories, Passages (NewYork: St. Martin’s Press,1997)49.
②N. Scott Momaday,“A First American Views His Land”, in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)37.
③Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)3.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)4.
②J. Frank Papvich,“Journey into the Wilderness: American Literature and The Way to Raining Mountain” inKenneth M. Roemer, ed., Approaches to Teaching Momaday’s The Way to Raining Mountain (New York:MLA,1988)120.
③Barry Lopez,“Story at Anaktuvuk Pass: At the Junction of Landscape and Narrative”, Harper’s (December1984)51.
①Susan Scarberry-Garcia, Landmarks of Healing: A Study of House Made of Dawn (Albuquerque: University ofNew Mexico Press,1990)2.
②同上，第99页。
③Floyd C. Watkins, In Time and Space: Some Origins of American Fiction (Athens: University of Georgia Press,1977)169.
①Donald Sandner, Navaho Symbols of Healing (New York: Harcourt Brace Jovanovich,1979)202.
②N. Scott Momaday, House Made of Dawn (New York: HarperCollins Publishers,1999)10.
③同上，第21页。
④Joseph Epes Brown, The Spiritual Legacy of the American Indian (New York: The Crossroad PublishingCompany, Inc.,1984)12.
①N. Scott Momaday, House Made of Dawn (New York: HarperCollins Publishers,1999)27.
①亨利戴维梭罗著，戴欢译，《瓦尔登湖》，北京：当代世界出版社，2003年。第12页。
②同上，第125页。
③同上，第209页。
④J. Frank Papvich,“Journey into the Wilderness: American Literature and The Way to Raining Mountain” inKenneth M. Roemer, ed., Approaches to Teaching Momaday’s The Way to Raining Mountain (New York:MLA,1988)117.
⑤N. Scott Momaday,“Native American Attitudes to the Environment”, in Walter Holden Capps, ed., Seeing witha Native Eye: Essays on Native American Religion (New York: Harper,1976)80.
①Joseph W. Meeker,“Preface to the Second Edition” in The Comedy of Survival: In Search of an EnvironmentalEthis (Los Angeles: Guild of Tutors Press,1972,1980)10.
②同上，第11页。
③Konrad Lorenz,“Foreword” in Joseph W. Meeker, The Comedy of Survival: In Search of an EnvironmentalEthis (Los Angeles: Guild of Tutors Press,1972,1980)17.
①Joseph W. Meeker,“Preface to the Second Edition” in The Comedy of Survival: In Search of an EnvironmentalEthis (Los Angeles: Guild of Tutors Press,1972,1980)11.
②Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)5.
①Dennis McPherson and J. Douglas Rabb, Indian from the Inside: A Study in Ethno-Metaphysics,(Thunder Bay:Lakehead University, Center for Northern Studies,1993)90.
①Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)116.
②N. Scott Momaday,“The Centaur Complex” in The Man Made of Words: Essays, Stories, Passages (New York:St. Martin’s Press,1997)77.
①Stacy Kowtko, Nature and the Environment in Pre-Columbian American Life (Westport: Greenwood Press,2006)32.
①Stacy Kowtko, Nature and the Environment in Pre-Columbian American Life (Westport: Greenwood Press,2006)19.
②Leslie Marmon Silko,“Deer Song” in Storyteller (New York: Arcade Publishing Inc.,1981)201-202.
①Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)278.
②Jarold Ramsey,“‘The Hunter Who Had an Elk for a Guardian Spirit,’ and the Ecological Imagination” in BrianSwann, ed., Smoothing the Ground: Essays on Native American Oral Literature (Berkeley: University ofCalifornia Press,1983)311.
①Jarold Ramsey,“‘The Hunter Who Had an Elk for a Guardian Spirit,’ and the Ecological Imagination” in BrianSwann, ed., Smoothing the Ground: Essays on Native American Oral Literature (Berkeley: University ofCalifornia Press,1983)315.
②【美】约·奈哈特转述，陶良谋译，《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海：上海译文出版社，1994年。第1页，第3页。
①参阅【美】约·奈哈特转述，陶良谋译，《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海：上海译文出版社，1994年。第38-39页。
②Susan Scarberry-Garcia, Landmarks of Healing: A Study of House Made of Dawn (Albuquerque: University ofNew Mexico Press,1990)40.
③Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)13.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)13.
②同上，第15页。
③同上，第16页。
④Susan Scarberry-Garcia, Landmarks of Healing: A Study of House Made of Dawn (Albuquerque: University ofNew Mexico Press,1990)41.
①Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)25.
②同上，第47页。
③Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)30.
④邹慧玲，《印第安传统文化初探之二——印第安恶作剧者多层面形象的再解读》，《徐州师范大学学报》2005年第6期。第36页。
⑤Robert D. Pelton, The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight (Berkeley:University of California Press,1980)5.
①Robert D. Pelton, The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight (Berkeley:University of California Press,1980)3.
②Jay Edwards,“Structural Analysis of the Afro-American Trickster Tale”, in Henry Louis Gates, Jr. ed. BlackLiterature and Literary Theory (New York: Routledge,1990)84.
①参阅程锡麟、王晓路著：《当代美国小说理论》，北京：外语教学与研究出版社，2001年，第199页至202页。
②Jeanne Rosier Smith, Writing Tricksters: Mythic Gambols in American Ethnic Literature (Berkeley: Universityof California Press,1997)7.
①Paul Radin, The Trickster: A Study in American Indian Mythology (London: Routledge and Kegan Paul,1956)115.
①Paul Radin, The Trickster: A Study in American Indian Mythology (London: Routledge and Kegan Paul,1956)133.
②同上，第133页。
③同上，第142页。
④同上，第148页。
⑤Warwick Wadlington,“Preface” in The Confidence Game in American Literature (Princeton: PrincetonUniversity Press,1975) x.
①Warwick Wadlington,“Preface” in The Confidence Game in American Literature (Princeton: PrincetonUniversity Press,1975)6.
②Karl Kerényi,“The Trickster in Relation to Greek Mythology” in Paul Radin, The Trickster: A Study inAmerican Indian Mythology (London: Routledge and Kegan Paul,1956)181.
③Warwick Wadlington, The Confidence Game in American Literature (Princeton: Princeton University Press,1975)15.
④同上，第6页。
⑤Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)5.
①Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)14.
②同上，第89页。
③Chris LaLonde, Grave Concerns, Trickster Turns: The Novels of Louis Owens (Norman: University ofOklahoma Press,2002)19.
①Chris LaLonde, Grave Concerns, Trickster Turns: The Novels of Louis Owens (Norman: University ofOklahoma Press,2002)42.
②Gerald Vizenor,“Trickster Discourse” in American Indian Quarterly, Vo.14, No.3(Summer,1990)285.
③Chris LaLonde, Grave Concerns, Trickster Turns: The Novels of Louis Owens (Norman: University ofOklahoma Press,2002)41.
④这一家族姓氏不由让人联想起土著文化中最为著名的恶作剧精灵纳娜波周（Nanabozho）。
⑤【美】路易斯·厄德里奇著，张廷佺译，《爱药》，南京：译林出版社，2008年。第368页。下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)196.
①Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)196.
②Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)51.
③Gerald Vizenor,“Trickster Discourse” in American Indian Quarterly, Vo.14, No.3(Summer,1990).286.
④William Bright, A Coyote Reader (Berkeley: University of California Press,1993) XI.
⑤同上，第12页。
⑥Mac Linscott Ricketts,“The North American Indian Trickster” in Mircea Eliade and Joseph M. Kitagawa, eds.,The History of Religion: Essays in Methodology (Chicago: University of Chicago Press,1959)327.
①Mac Linscott Ricketts,“The North American Indian Trickster” in Mircea Eliade and Joseph M. Kitagawa, eds.,The History of Religion: Essays in Methodology (Chicago: University of Chicago Press,1959)348.
②Mac Linscott Ricketts,“The North American Indian Trickster” in History of Religions, Vo.5, No.2(Winter,1966)328.
③Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)195.
④Mac Linscott Ricketts,“The North American Indian Trickster” in History of Religions, Vo.5, No.2(Winter,1966)327.
⑤Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)154-55.
①Thomas King, Green Grass, Running Water (New York: Bantam Books,1994)3.下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①William Bright, A Coyote Reader (Berkeley: University of California Press,1993)120.
①William Bright, A Coyote Reader (Berkeley: University of California Press,1993)119.
②Thomas King,“Godzilla vs. Post-Colonial”, World Literature Written in English, Vol.30, No.2(1990)11-12.
①N. Scott Momaday,“The Man Made of Words” in Geary Hobson, ed., The Remembered Earth: An Anthologyof Contemporary Native American Literature (Albuquerque: University of New Mexico Press,1979)162.
②Paul Radin, The Trickster: A Study in American Indian Mythology (London: Routledge and Kegan Paul,1956)168.
③同上，第169页。
④Gerald Vizenor, Manifest Manners: Postindian Warriors of Survivance (Hanover: University Press of NewEngland,1994)15.
①【美】奥尔多·利奥波德著，侯文蕙译，《沙乡年鉴》，长春：吉林人民出版社，2000年。第193页。
②同上，第194页。
③Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)158.
④【美】奥尔多·利奥波德著，侯文蕙译，《沙乡年鉴》，长春：吉林人民出版社，2000年。第196-97页。
⑤Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)161.
①Vine Deloria, Jr., We Talk, You Listen: New Tribes, New Turf (New York: Macmillan Company,1970)186.
②同上，第197页。
③Djelal Kadir, Columbus and the Ends of the Earth: Europe’s Prophetic Rhetoric as Conquering Ideology(Berkeley: University of California Press,1992)137.
①Djelal Kadir, Columbus and the Ends of the Earth: Europe’s Prophetic Rhetoric as Conquering Ideology(Berkeley: University of California Press,1992)175.
②同上，第182页。
③同上，第182页。
④Mircea Eliade, The Myth of the Eternal Return (Princeton: Princeton University Press,1971) xiii-xiv.
①Rigoberto Queme Chay,“The Corn Men Have Not Forgotten Their Ancient Gods” in Inter Press Service,comp., Story Earth: Native Voices on the Environment (San Francisco: Mercury House,1993)20.
②Jace Weaver,“Introduction” in ed., Defending Mother Earth: Native American Perspectives on EnvironmentalJustice (New York: Orbis Books,1996)12.
③同上，第12-13页。
④Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)169-170.
①Donald L. Fixico,“The Struggle for Our Homes: Indian and White Values and Tribal Lands” in Jace Weaver,ed., Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: OrbisBooks,1996)31.
②George E. Tinker,“An American Indian Theological Response to Ecojustice” in Jace Weaver, ed.,Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)167.
③《圣经》中的《创世纪》1：26。
④George E. Tinker,“An American Indian Theological Response to Ecojustice” in Jace Weaver, ed.,Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)156.
①George E. Tinker,“An American Indian Theological Response to Ecojustice” in Jace Weaver, ed.,Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)160.
②同上，第162页。
③Paula Gunn Allen, ed., Spider Woman’s Granddaughters: Traditional Tales and Contemporary Writing byNative American Women (Boston: Beacon Press,1989)4.
④Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)118.
①Werner Müler,“North America in1600” in Walter Krickeberg et al. eds., Pre-Columbian American Religions(New York: Holt, Rinehart and Winston,1968)160.
②Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)34.
①Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)65.
②Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)6.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)67.
②黑麋鹿曾称约翰·奈哈特为word sender，肯尼斯·林肯也这样赞扬莫马迪，而莫马迪更愿意将自己看作是一个wordwalker。参阅Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday(Lincoln: University of Nebraska Press,1989)149.
③Gerald Vizenor, Manifest Manners: Postindian Warriors of Survivance (Hanover: University Press of NewEngland,1994)6.
④同上，第11页。
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Beidler, Peter G.“Animals and Theme in Ceremony.” American Indian Quarterly5.1(1979):13-18.
Belhumeur, Carole and Jon.“Reconnecting with Mother Earth.” Native Journal, October (1994):2-7.
Bell, Robert C.“Circular Design in Ceremony.” American Indian Quarterly5.1(1979):47-62.
Bird, Gloria.“Towards a Decolonization of Mind and Text1: Leslie Marmon Silko’s Ceremony.”Wicazo Sa Review9.2(1993):1-8.
Blumenthal, Susan.“Spotted Cattle and Deer: Spirit Guides and Symbols of Endurance andHealing in Ceremony.” American Indian Quarterly14.4(1990):367-77.
Broad, William J.“Scientists Fear Atomic Explosion of Buried Waste.” New York Times, March5,1995.
Brown, Alanna Kathleen.“Pulling Silko’s Threads through Time: An Exploration ofStorytelling.” American Indian Quarterly19.2(1995):171-79.
Burlingame, Lori.“Empowerment through ‘Retroactive Prophecy’ in D’Arcy McNickle’s Runnerin the Sun: A Story of Indian Maize, James Welch’s Fools Crow, and Leslie MarmonSilko’s Ceremony.” American Indian Quarterly24.1(2000):1-18.
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Evasdaughter, Elizabeth N.“Leslie Marmon Silko’s Ceremony: Healing Ethnic Hatred byMixed-Breed Laughter.” MELUS15.1(1988):83-95.
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Lincoln, Kenneth.“Reviewed Work: N. Scott Momaday: The Cultural and Literary Backgroundby Matthias Schubnell.” American Indian Quarterly11.1(1987):735.
Lopez, Barry.“Story at Anaktuvuk Pass: At the Junction of Landscape and Narrative.” Harper’s,December,1984.
McCafferty, Kate.“Generative Adversity: Shapeshifting Pauline/Leopolda in Tracks and LoveMedicine.” American Indian Quarterly21.4(1997):729-51.
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Pittman, Barbara L.“Cross-Cultural Reading and Generic Transformations: The Chronotope ofthe Road in Erdrich’s Love Medicine.” American Literature67.4(1995):777-92.
Piper, Karen.“Police Zones: Territory and Identity in Leslie Marmon Silko’s Ceremony.”American Indian Quarterly21.3(1997):483-97.
Rainwater, Catherine.“Reading between Worlds: Narrativity in the Fiction of Louise Erdrich.”American Literature62.3(1990):405-22.
Ramirez, Susan Berry Brill de.“Storytellers and Their Listener-Readers in Silko’s ‘Storytelling’and ‘Storyteller’.” American Indian Quarterly21.3(1997):333-57.
Reid, E. Shelley.“The Stories We Tell: Louise Erdrich’s Identity Narratives.” MELUS25.3/4(2000):65-86.
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Sanders, Karla.“A Healthy Balance: Religion, Identity, and Community in Louise Erdrich’s LoveMedicine.” MELUS23.2(1998):129-55.
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Silko, Leslie Marmon&Hirsch, Bernard A.“The Telling Which Continues: Oral Tradition andthe Written Word in Leslie Marmon Silko’s Storyteller.” American Indian Quarterly12.1(1988):1-26.
Swan, Edith.“Laguna Symbolic Geography and Silko’s Ceremony.” American Indian Quarterly12.3(1988):229-49.
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Vizenor, Gerald.“Trickster Discourse.” American Indian Quarterly14.3(1990):277-87.
Warren, Karen J.“The Power and Promise of Ecological Feminism.” Environmental Ethics12.2(1990):125-46.
【美】阿兰·邓迪斯编，朝戈金译：《西方神话学读本》，桂林：广西师范大学出版社，2006年。
【美】奥尔多·利奥波德著，侯文蕙译：《沙乡年鉴》，长春：吉林人民出版社，2000年。
陈许：《美国西部小说研究》，北京：北京大学出版社，2004年。
程锡麟，王晓路：《当代美国小说理论》，北京：外语教学与研究出版社，2001年。
【美】戴斯贾丁斯著，林官明、杨爱民译：《环境伦理学：环境哲学导论》，北京大学出版社，2002年。
董衡巽：《美国文学简史》，北京：人民文学出版社，2003年。
【德】恩斯坦·图根德哈特著，郑辟瑞译：《自我中心性与神秘主义：一项人类学研究》，上海：上海译文出版社，2007年。
高小刚：《图腾柱下：北美印第安文化漫记》，北京：生活·读书·新知三联书店，1997年。
刘海平、王守仁主编：《新编美国文学史》，张冲主撰第一卷，王守仁主撰第四卷，上海：上海外语教育出版社，2000/2002年。
【德】哈拉尔德·韦尔策编，季斌、王立君、白锡堃译：《社会记忆：历史、回忆、传承》，北京：北京大学出版社，2007年。
【美】亨利·戴维·梭罗著，戴欢译：《瓦尔登湖》，北京：当代世界出版社，2003年。
【法】克洛德·列维-斯特劳斯著，于秀英译：《种族与历史种族与文化》，北京：中国人民大学出版社，2007年。
【美】蕾切尔·卡森著，吕瑞兰、李长生译：《寂静的春天》，上海：上海译文出版社，2008年。
【美】露易斯·厄德里奇著，张廷佺译：《爱药》，南京：译林出版社，2008年。
【德】马丁·海德格尔著，孙周兴译：《演讲与论文集》，北京：三联书店，2005年。—《林中路》，上海：上海译文出版社，2007年。
【法】马塞尔莫斯、昂利于贝尔著，杨渝东、梁永佳、赵丙祥译：《巫术的一般理论献祭的性质与功能》，桂林：广西师范大学出版社，2007年。
【英】迈克克朗著，杨淑华、宋慧敏译：《文化地理学》，南京大学出版社，2005年。乔健：《美洲与亚洲文化的远古关联：印第安人的诵歌》，桂林：广西师范大学出版社，2004年。
彭兆荣：《文学与仪式：文学人类学的一个文化视野》，北京：北京大学出版社，2004年。
【美】 R. F.纳什著，杨通进译：《大自然的权利》，青岛：青岛出版社，1996年。
【法】让-皮埃尔·韦尔南著，余中先译：《神话与政治之间》，北京：三联书店，2001年。
【以】S. N.艾森斯塔特著，旷新年，王爱松译：《反思现代性》，北京：三联书店，2006年。
单德兴：《重建美国文学史》，北京：北京大学出版社，2006年。
盛宁：《二十世纪美国文论》，北京：北京大学出版社，1993年。
【美】斯科特莫马迪著，主万译：《通向阴雨山的道路》，上海：上海译文出版社，1994年。
【美】唐纳德·沃斯特著，侯文蕙译：《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。
【美】尤金·哈格洛夫著，杨通进等译：《环境伦理学基础》，重庆：重庆出版社，2007年。
【美】约·奈哈特转述，陶良谋译：《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海译文出版社，1994年。
王诺：《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。
王茜：《生态文化的审美之维》，上海：上海人民出版社，2007年。
【美】威廉福克纳著，李文俊译：《熊》，北京：中国和平出版社，2005年。
【波】显克微支著，陈冠商译：《通过大草原》，北京：中国和平出版社，2005年。
【美】詹姆斯·奥康纳著，唐正东、臧佩洪译：《自然的理由——生态马克思主义研究》，南京：南京大学出版社，2003年。
【英】詹姆斯拉伍洛克著，肖显静、范祥东译：《盖娅：地球生命的新视野》，上海：上海人民出版社，2007年。
赵敦华：《现代西方哲学新编》，北京：北京大学出版社，2001年。
朱振武：《美国小说本土化的多元因素》，上海：上海外语教育出版社，2007年。
刘玉：《文化对抗——后殖民氛围中的三位美国当代印第安女作家》，厦门大学博士学位论文，2005年。
童靖：《自我、自然及当代美国印第安自传文学》，西北大学硕士学位论文，2005年。
张明远：《重建生态和谐：生态批评视角下的西尔科的<仪式>》，湘潭大学硕士学位论文，2007年。
邹惠玲：《后殖民理论视角下的美国印第安英语文学研究》，山东大学博士学位论文，2005年。
陈许：《土著人的回归——美国西部印第安人小说中的人物身份探讨》,《盐城师范学院学报》，2005年第3期，第89-94页。
高琳：《书写当代印第安人生存困境的〈爱之药〉》，《当代外国文学》，2006年第2期，第161-164页。
郭洋生：《当代美国印第安小说》，《西南民族学院学报》，1996年第4期，第1-5页。
胡铁生、孙萍：《论美国印第安文学演变历程中的内外因素》，《河南师范大学学报》，2005年第3期，第130-135页。
刘克东：《<亚利桑那菲尼克斯意味着什么>中的“魔法师”形象和口述传统》，《外国文学》2007年第6期，第18-24页。
刘玉：《美国印第安女作家波拉·甘·艾伦与后现代主义》、《用神话编织历史——评波拉·甘·艾伦的短篇小说〈指日可待〉》，《外国文学》，2004年第4期，第3-5页、9-13页。
—《美国印第安女性文学述评》，《当代外国文学》，2007年第3期，第92-97页。
邱惠林：《美国原住民的称谓之争》，《四川大学学报》，2007年第2期，第52-59页。
石平萍：《美国少数族裔生态批评：历史与现状》，《当代外国文学》，2009年第2期，第26-34页。
—《美国少数族裔生态批评在中国》，《解放军外国语学院学报》，2009年第3期，第98-104页。
孙宏：《美国文学对地域之情的关注》，《外国文学评论》，2001年第4期，第78-84页。
王建平：《解构殖民文化回归印第安传统——解读路易斯·厄德里奇的小说〈痕迹〉》，《东北大学学报》，2004年第6期，第6卷，第455-57页。
—《后殖民语境下的美国土著文学——路易斯·厄德里奇的〈痕迹〉》，《国外文学》，2006年第4期，75-81页。
—《莱斯利·西尔科的〈典仪〉与美国印第安文化身份重构》，《东北大学学报》，2007年第1期，86-89页。
—《〈死者年鉴〉：印第安文学中的拜物教话语》，《外国文学评论》，2007年第2期，45-54页。
王家湘：《美国文坛上的一支新军——印第安文学》，《外国文学》，1996年第6期，23-25页。
王诺：《生态批评：发展与渊源》，《文艺研究》，2002年第3期，48-55页。
曾繁仁：《生态美学：后现代语境下崭新的生态存在论美学观》，《陕西师范大学学报》，2002年第3期，5-16页。
张贤根：《海德格尔美学思想论纲》，《武汉大学学报》，2001年第4期，413-18页。
朱新福：《论早期美国文学中生态描写的目的和意义》，《解放军外国语学院学报》，2004年第3期，72-75转80页。
邹惠玲：《从同化到回归印第安自我——美国印第安英语文学发展趋势初探》，《徐州师范大学学报》，2001年第4期，18-21页。
—《典仪——印第安宇宙观的重要载体——印第安传统文化初探》，《徐州师范大学学报》，2004年第4期，第54-57页。
—《〈绿绿的草，流动的水〉：印第安历史的重构》，《外国文学评论》，2004年第4期，第40-49页。
—《北美印第安典仪的美学意蕴》，《艺术百家》，2005年第3期，第95-97页。
—《印第安传统文化初探之二——印第安恶作剧者多层面形象的再解读》，《徐州师范大学学报》，2005年第6期，第33-37页。
—《19世纪美国白人文学经典中的印第安形象》，《外国文学研究》，2006年第5期，第45-51页。
—《试论蕴涵于印第安创世传说的印第安传统信仰》，《徐州师范大学学报》，2007年第1期，第40-44页。
②Neil Evernden,“Beyond Ecology: Self, Place, and the Pathetic Fallacy” in Cheryll Glotfelty&Harold Frommeds., The Ecocriticism Reader: Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996)102.
①William Rueckert,“Literature and Ecology: An Experiment in Ecocriticism” in Cheryll Glotfelty&HaroldFromm eds., The Ecocriticism Reader: Landmarks in Literary Ecology (Athens: The University of GeorgiaPress,1996)115.
②同上，第121页。
③王诺，《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。第61页。
④同上，第57页。
⑤王诺，《生态批评：发展与渊源》，《文艺研究》，2002年第3期。第54页。
①The Compact Edition of the Oxford English Dictionary, Vol II.(Oxford: Oxford University Press,1971)2646.
②Roderick Frazer Nash, ed., American Environmentalism: Readings in Conservation History (New York:McGraw-Hill,1990)13.
③Trudy Griffin-Pierce, Earth Is My Mother, Sky Is My Father: Space, Time and Astronomy in NavajoSandpainting (Albuquerque: University of New Mexico Press,1992)8.
④乔健，《美洲与亚洲文化的远古关联：印第安人的诵歌》，桂林：广西师范大学出版社，2004年。第25页。
⑤Shepard Krech, The Ecological Indian: Myth and History (New York: W. W. Norton&Company,1999)212.
①Shepard Krech, The Ecological Indian: Myth and History (New York: W. W. Norton&Company,1999)20.
②同上，第21页。
③著名生态学家詹姆斯·拉伍洛克借用古希腊神话中的地母神盖娅的名字提出的“盖娅假说”，强调了地球生物圈的整体性。
④Shepard Krech, The Ecological Indian: Myth and History (New York: W. W. Norton&Company,1999)23.
①Michael E. Harkin and David Rich Lewis, eds., Native Americans and the Environment: Perspectives on theEcological Indian (Lincoln: University of Nebraska Press,2007) xxi.
②同上，第20页。
③朱新福，《论早期美国文学中生态描写的目的和意义》，《解放军外国语学院学报》，2004年第3期。第72-75页。
①转引自【美】唐纳德·沃斯特著，侯文蕙译，《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。第126页。
②Henry David Thoreau, Walden and Other Writings (New York: Bantam Dell,2004)390.
③Joseph Wood Krutch,“Introduction” in Walden and Other Writings (New York: Bantam Dell,2004)20.
④美国未来学家托夫勒在《未来的冲击》一书中指涉人的行为及价值观念的剧烈改变给人带来的冲击。
⑤美国生物学家雷切尔·卡森在《无声的春天》中描述大自然遭受有毒化学物质破坏后，鸟语花香的春天从此消失。
⑥【美】约·奈哈特转述，陶良谋译，《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海译文出版社，1994年。第2-3页。
①转引自Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston:Beacon Press,1992)56.
②同上，第56页。
③Stacy Kowtko,“Introduction” in Nature and the Environment in Pre-Columbian American Life (Westport:Greenwood Press,2006) xi.
①Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xvi.
②Joseph W. Meeker, The Comedy of Survival: In Search of an Environmental Ethic (Los Angeles: Guild ofTutors Press,1972,1980)8.
③参阅Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xvii-xviii.
①Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xix.
②Glen A. Love, Practical Ecocriticism: Literature, Biology and the Environment (Charlottesville: University ofVirginia Press,2003)8.
①Glen A. Love, Practical Ecocriticism: Literature, Biology and the Environment (Charlottesville: University ofVirginia Press,2003)33,35.
②Lawrence Buell, The Future of Environmental Criticism: Environmental Crisis and Literary Imagination(Malden: Blackwell Publishing,2005)11.
①Michael P. Branch and Scott Slovic, eds., The ISLE Reader: Ecocriticism,1993-2003(Athens: The Universityof Georgia Press,2003) xix.
②曾繁仁，《生态美学：后现代语境下崭新的生态存在论美学观》，《陕西师范大学学报》，2002年第3期。第13页。
③Emily Brady, Aesthetics of the Natural Environment (Edinburgh: Edinburgh University Press,2003)259.
④同上，第255页。
⑤Lawrence Buell, The Future of Environmental Criticism: Environmental Crisis and Literary Imagination(Malden: Blackwell Publishing,2005)133.
⑥Cheryll Glotfelty,“Introduction” in Cheryll Glotfelty&Harold Fromm eds., The Ecocriticism Reader:Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996) xxv.
①Kathleen R. Wallace and Karla Armbruster,“Introduction: Why Go Beyond Nature Writing and Where To?” ineds., Beyond Nature Writing: Expanding the Boundaries of Ecocriticism (Charlottesville: University Press ofVirginia,2001)2.
②同上，第15页。
③同上，第3页。
④石平萍，《美国少数族裔生态批评：历史与现状》，《当代外国文学》，2009年第2期。第28页。
①Lisa M. Benton and John Rennie Short, eds., Environmental Discourse and Practice (Malden: BlackwellPublishing,2004)23-24.
②同上，第24页。
③Michael E. Harkin and David Rich Lewis, eds., Native Americans and the Environment: Perspectives on theEcological Indian (Lincoln: University of Nebraska Press,2007)42.
④Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)55.
⑤Shi Jian, Native American Mythology and Literature (Chengdu: Sichuan People’s Publisher,1999)3-4.
⑥Catherine Rainwater,“Louise Erdrich’s Storied Universe”, in Joy Porter&Kenneth M. Roemer, eds., TheCambridge Companion to Native American Literature (New York: Cambridge University Press,2005)273.
①Kenneth M. Roemer,“Introduction” in Joy Porter&Kenneth M. Roemer, eds., The Cambridge Companion toNative American Literature (New York: Cambridge University Press,2005)4.
①《美国文学史》的主编Robert E. Spiller自称是把美国土著文本纳入美国文学选集的第一人，但却以不到七页的篇幅对土著人的传统作了零星简要的介绍，在主张美国文学史应当反映文化的多元化的同时，偏见也表露无遗。
②N. Scott Momaday,“The Native Voice” in Emory Elliott, ed., Columbia Literary History of the United States(New York: Columbia University Press,1988)6.
①Priscilla Oaks,“The First Generation of Native American Novelists”. MELUS, Vol.5, No.1(1978)57-65.
②以争取和保护美国土著人同等权力为宗旨的“美国印第安运动”这一左翼组织在这一年成立并积极开展活动。
③Kenneth M. Roemer,“Introduction” in Joy Porter&Kenneth M. Roemer, eds., The Cambridge Companion toNative American Literature (New York: Cambridge University Press,2005)1.
①Peter G. Beidler,“Louise Erdrich” in Kenneth M. Roemer ed., Native American Writers of the United States
(Washington, D. C.: Gale Research,1997)85.
②Kenneth M. Roemer,“Introduction” in Joy Porter&Kenneth M. Roemer, eds., The Cambridge Companion toNative American Literature (New York: Cambridge University Press,2005)12.
①N. Scott Momaday,“The Morality of Indian Hating” in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)70.
②同上，第72页。
③同上，第74页。
④分别参阅“Locating the Uranium Mine: Place, Multiethnicity, and Environmental Justice in Leslie MarmonSilko’s Ceremony” in Steven Rosendale, ed., The Greening of Literary Scholarship: Essays on Literature,Theory, and the Environment (Iowa City: University of Iowa Press,2002);“The Sacred Hoop: AContemporary Perspective” and “Landscape, History, and the Pueblo Imagination” in Cheryll Glotfelty&Harold Fromm, eds., The Ecocriticism Reader: Landmarks in Literary Ecology (Athens: The University ofGeorgia Press,1996).
⑤Robert M. Nelson, Place and Vision: The Function of Landscape in Native American Fiction (New York: PeterLang Publishing, Inc.,1994)1.
①Robert M. Nelson, Place and Vision: The Function of Landscape in Native American Fiction (New York: PeterLang Publishing, Inc.,1994)3.
①Joni Adamson,“Introduction” in American Indian Literature, Environmental Justice, and Ecocriticism: TheMiddle Place (Tucson: The University of Arizona Press,2001) xvii.
②同上，第19页。
③Joni Adamson, American Indian Literature, Environmental Justice, and Ecocriticism: The Middle Place(Tucson: The University of Arizona Press,2001)17.
①Joni Adamson, American Indian Literature, Environmental Justice, and Ecocriticism: The Middle Place(Tucson: The University of Arizona Press,2001)57.
②同上，第93页。
③Donelle N. Dreese, Ecocriticism: Creating Self and Place in Environmental and American Indian Literatures(New York: Peter Lang Publishing, Inc.,2002)3.
①Donelle N. Dreese, Ecocriticism: Creating Self and Place in Environmental and American Indian Literatures(New York: Peter Lang Publishing, Inc.,2002)89.
②Lindsey Smith, Indians, Environment, and Identity on the Borders of American Literature (New York: PalgraveMacmillan,2008)6.
③Lee Schweninger, Listening to the Land: Native American Literary Responses to the Landscape (Athens: TheUniversity of Georgia Press,2008)17.
①Linda Hogan, Dwellings: A Spiritual History of the Living World (New York: W. W. Norton&Company,1995)51.
②董衡巽，《美国文学简史》，北京：人民文学出版社，2003年。第1-5页。
③刘海平、王守仁主编，《新编美国文学史》，张冲主撰第一卷，上海：上海外语教育出版社，2000年。第2页。
①单德兴，《重建美国文学史》，北京：北京大学出版社，2006年。第171页。
②乔健，《美洲与亚洲文化的远古关联：印第安人的诵歌》，桂林：广西师范大学出版社，2004年。《序言》第2页。
③Jian Shi, Native American Mythology and Literature (Chengdu: Sichuan People’s Publisher,1999).
①高小刚，《图腾柱下：北美印第安文化漫记》，北京：生活·读书·新知三联书店，1997年。第184-5页。
②同上，第185页。
③陈许，《土著人的回归——美国西部印第安人小说中的人物身份探讨》，《盐城师范学院学报》，2005年第3期。第91页。
④Arnold Krupat,“Native American Literature and the Canon”, Critical Inquiry, Vol.10, No.1(1983)147.
①Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)29.
①Eric Anderson,“Manifest Dentistry, or Teaching Oral Narrative in McTeague and Old Man Coyote” inElizabeth Ammons and Annette White-Parks, eds., Tricksterism in Turn-of-the-Century American Literature:A Multicultural Perspective (Hanover: University Press of New England,1994)64.
①Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)167.
①Peter G. Beidler,“Louise Erdrich” in Kenneth M. Roemer ed., Native American Writers of the United States,(Washington D. C.: Gale Research,1997)25-29.
②彭兆荣，《文学与仪式：文学人类学的一个文化视野》，北京：北京大学出版社，2004年。第34页。
①【美】 R. F.纳什著，杨通进译，《大自然的权利》，青岛：青岛出版社，1996年。第17页。
②同上，第80页。
③【美】唐纳德·沃斯特著，侯文蕙译，《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。第110页。
④张贤根，《海德格尔美学思想论纲》，《武汉大学学报》（人文科学版），2001年第4期第54卷，第417-8页。
①【德】马丁·海德格尔著，孙周兴译，《演讲与论文集》，北京：三联书店，2005年。第158页。
②同上，第186页。
③赵敦华，《现代西方哲学新编》，北京：北京大学出版社，2001年。第113页。
④王诺，《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。第89-90页。
⑤Louis Owens, Other Destinies: Understanding the American Indian Novel (Norman: University of OklahomaPress,1992)29.
①Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)55.
②同上，第55页。
③Lynn White, Jr.,“Historical Roots of Our Ecologic Crisis” in Cheryll Glotfelty&Harold Fromm eds., TheEcocriticism Reader: Landmarks in Literary Ecology (Athens: The University of Georgia Press,1996)9.
①George E. Tinker,“Foreword” in Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: FulcrumPublishing,2003) xi.
②Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)77.
①Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)89.
②T. C. McLuhan, Touch the Earth (New York: Outerbridge&Dienstfrey,1971)8.
③Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)69.
①Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)121.
②同上，第170页。
③同上，第171页。
④同上，第173页。
⑤同上，第146页。
⑥Ernest Thompson Seton, The Gospel of the Red Man (New York: Doubleday Doran,1936)58-59.
①Virginia Armstrong, I Have Spoken (Chicago: Swallow Press,1971)94-95.
②Uncommon Controversy. A report prepared for the American Friends Service Committee (Seattle: University ofWashington Press,1970)29.
①N. Scott Momaday,“On Indian-White Relations: A Point of View” in The Man Made of Words: Essays, Stories,Passages (New York: St. Martin’s Press,1997)51.
②Uncommon Controversy. A report prepared for the American Friends Service Committee (Seattle: University ofWashington Press,1970)29.
①N. Scott Momaday,“I Am Alive”, in Jules B. Billard, ed., The World of the American Indian (Washington, D.C.: National Geographic Society,1975)14.
②参阅企鹅出版集团的编辑在该书的封皮上对这部作品的推荐评价。
①Leslie Marmon Silko, The Turquoise Ledge: A Memoir (New York: Viking,2010)12.下文中所有来自该文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①在以克里族为代表的土著人口述传统中，他们常常以“Hummah-hah”开始进行讲述,类似于英语中的“Once upon a time”或“Long ago, so far”，也有写作“hame haa”或“humma haa”等。参阅Robert M.Nelson, Leslie Marmon Silko’s Ceremony: The Recovery of Tradition (New York: Peter Lang Publishing, Inc.,2008)58,169.
①Leslie Marmon Silko,“Foreword” in Vine Deloria Jr., God Is Red: A Native View of Religion (30thAnniversaryEdition)(Golden: Fulcrum Publishing,2003) viii.
①Allan Chavkin,“Introduction” in Leslie Marmon Silko’s Ceremony: A Casebook (New York: Oxford UniversityPress,2002)3.
②Robert M. Nelson,“Leslie Marmon Silko: Storyteller”, in Joy Porter&Kenneth M. Roemer, eds., TheCambridge Companion to Native American Literature (New York: Cambridge University Press,2005)245.
③Frederick Turner, Spirit of Place: the Making of an American Literary Landscape (Washington D. C.: IslandPress,1989)327.
①Leslie Marmon Silko, Storyteller (New York: Arcade Publishing,1981)4-6.
②Frederick Turner, Spirit of Place: the Making of an American Literary Landscape (Washington D. C.: IslandPress,1989)329.
③Anne Wright, ed., The Delicacy and Strength of Lace: Letters between Leslie Marmon Silkon and James Wright(Saint Paul: Graywolf Press,1986)26.
①Anne Wright, ed., The Delicacy and Strength of Lace: Letters between Leslie Marmon Silkon and James Wright(Saint Paul: Graywolf Press,1986)27.
②同上，第28页。
③Leslie Marmon Silko, Ceremony (New York: Penguin Books,1977)45.下文中所有来自小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Leslie Marmon Silko, Cared Water: Narratives and Pictures (Tucson: Flood Plain Press,1993)23.
①Allan Chavkin,“Introduction” in Leslie Marmon Silko’s Ceremony: A Casebook (New York: Oxford UniversityPress,2002)5-6.
②Leslie Marmon Silko, Yellow Woman and a Beauty of the Spirit: Essays on Native American Life Today (NewYork: Simon&Schuster Paperbacks,1996)50
①Robert M. Nelson, Leslie Marmon Silko’s Ceremony: The Recovery of Tradition (New York: Peter LangPublishing, Inc.,2008)60.
①Robert M. Nelson, Leslie Marmon Silko’s Ceremony: The Recovery of Tradition (New York: Peter LangPublishing, Inc.,2008)22.
②同上，第22页。
③Richard F. Fleck,“Introduction” in Richard Fleck ed., Critical Perspectives on Native American Fiction(Pueblo: Passeggiata Press,1997)4.
④【德】恩斯坦·图根德哈特著，郑辟瑞译，《自我中心性与神秘主义：一项人类学研究》，上海：上海译文出版社，2007年。第1页。
①Thomas Lyon J., This Incomperable Land: A Book of American Nature Writing (New York: Penguin,1991) xv.
①Charles Alexander Eastman, The Soul of the Indian: An Interpretation (Lincoln: University of Nebraska Press,1980)5.
②同上，第13，14页。
③Jeanne Rollins,“Liberation and the Native American” in Sergio Torres and John Eagleson, eds., Theology inthe Americas (Maryknoll: Orbis Books,1976)204
①Paula Gunn Allen, ed., Studies in American Indian Literature: Critical Essays and Course Designs (New York:MLA,1983)128.
②Dene Nation, Denedeh: A Dene Celebration (Toronto: McClelland and Stewart,1984)7.
③Jace Weaver, ed.,“Introduction” in Defending Mother Earth: Native American Perspectives on EnvironmentalJustice (New York: Orbis Books,1996)9.
①Kathleen Dean Moore etc., eds., How It Is: The Native American Philosophy of V. F. Cordova (Tucson: TheUniversity of Arizona Press,2007)115.
①【英】詹姆斯拉伍洛克著，肖显静、范祥东译，《盖娅：地球生命的新视野》，上海：上海人民出版社，2007年。第13页。
②同上，第126页。
③同上，第3页。
④Kathleen Dean Moore etc., eds., How It Is: The Native American Philosophy of V. F. Cordova (Tucson: TheUniversity of Arizona Press,2007)115.
①【美】阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第1页。
②【意】拉裴尔·贝塔佐尼，《神话的真实性》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第123页。
①【意】拉裴尔·贝塔佐尼，《神话的真实性》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第131页。
②同上，第126页。
③Sam D. Gill, Mother Earth: An American Story (Chicago: University of Chicago Press,1987)130.
④Emmet Starr, History of the Cherokee Indians (Muskogee: Hoffmann Printing,1984)23.
⑤Joseph Epes Brown, The Spiritual Legacy of the American Indian (New York: Crossroad,1982)70.
①参阅Jace Weaver, ed.,“Introduction” in Defending Mother Earth: Native American Perspectives onEnvironmental Justice, New York: Orbis Books,1996. p.11.
②Paula Gunn Allen,“Introduction” in The Sacred Hoop: Recovering the Feminine in American Indian Traditions(Boston: Beacon Press,1992)2.
①Paula Gunn Allen,“Introduction” in The Sacred Hoop: Recovering the Feminine in American Indian Traditions(Boston: Beacon Press,1992)2.
②同上，第3页。
③同上，第11页。
④同上，第15页。
⑤Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)98-99.
①Paula Gunn Allen,“Introduction” in The Sacred Hoop: Recovering the Feminine in American Indian Traditions(Boston: Beacon Press,1992)99.
②Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)16.
③同上，第19页。
④同上，第26页。
⑤同上，第104页。
⑥Paula Gunn Allen,“Preface” in Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: BeaconPress,1991) xiii.
①Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)78.
①Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)84.
②同上，第171页。
③同上，第196页。
④Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)8.
①Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)19.
②同上，第19页。
③同上，第42页。
④Donald A. Grinde, Jr., and Bruce E. Johansen, Ecocide of Native America: Environmental Destruction ofIndian Lands and People (Santa Fe: Clear Light Publishers,1995)30.
①Carole and Jon Belhumeur,“Reconnecting with Mother Earth”, Native Journal (October,1994)4.
②Grace Thorpe,“Our Homes Are Not Dumps: Creating Nuclear-Free Zones” in Jace Weaver, ed., DefendingMother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)47.
③Grace Thorpe,“Our Homes Are Not Dumps: Creating Nuclear-Free Zones” in Jace Weaver, ed., DefendingMother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)50.
④William J. Broad,“Scientists Fear Atomic Explosion of Buried Waste”, New York Times (March5,1995)18.
①Grace Thorpe,“Our Homes Are Not Dumps: Creating Nuclear-Free Zones” in Jace Weaver, ed., DefendingMother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)54.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)64.
②同上，第67页。
③Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)30.
①Michelene E. Pesantubbee, Choctaw Women in a Chaotic World: The Clash of Cultures in the ColonialSoutheast (Albuquerque: University of New Mexico Press,2005)117-8.
②Theda Perdue, Cherokee Women: Gender and Culture Change,1700-1835(Lincoln: University of NebraskaPress,1998)85.
①Theda Perdue, Cherokee Women: Gender and Culture Change,1700-1835(Lincoln: University of NebraskaPress,1998)85.
②Michelene E. Pesantubbee, Choctaw Women in a Chaotic World: The Clash of Cultures in the ColonialSoutheast (Albuquerque: University of New Mexico Press,2005)133.
③Gloria Feman Orenstein,“Toward an Ecofeminist Ethic of Shamanism and the Sacred” in Carol J. Adams, ed.,Ecofeminism and the Sacred (New York: Continuum Publishing Company,1993)176.
④【美】西奥多·H·加斯特，《神话和故事》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第141页。
①【美】艾克·霍特克莱茨，《意识形态的两分：肖肖尼人中的神话与民间信仰》，阿兰·邓迪斯编，朝戈金译，《西方神话学读本》，桂林：广西师范大学出版社，2006年。第190页。
②Paula Gunn Allen, ed., Spider Woman’s Granddaughters: Traditional Tales and Contemporary Writing byNative American Women (Boston: Beacon Press,1989)25.
③E. Pauline Johnson,“As It Was in the Beginning” in Paula Gunn Allen ed., Spider Woman’s Granddaughters:Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press,1989)60.
①E. Pauline Johnson,“As It Was in the Beginning” in Paula Gunn Allen ed., Spider Woman’s Granddaughters:Traditional Tales and Contemporary Writing by Native American Women (Boston: Beacon Press,1989)61.
②同上，第60页。
③同上，第65页。
④同上，第66页。
⑤Theda Perdue, Cherokee Women: Gender and Culture Change,1700-1835(Lincoln: University of NebraskaPress,1998)194.
①Carol J. Adams, ed. Ecofeminism and the Sacred (New York: Continuum Publishing Company,1993) xi.
②同上，第1页。
③Greta Gaard and Patrick D. Murphy, eds.,“Introduction” in Ecofeminist Literary Criticism: Theory,Interpretation, Pedagogy (Urbana: University of Illinois Press,1998)2.
①Greta Gaard and Patrick D. Murphy, eds.,“Introduction” in Ecofeminist Literary Criticism: Theory,Interpretation, Pedagogy (Urbana: University of Illinois Press,1998)3.
②Barbara T. Gates,“A Root of Ecofeminism: Ecoféminisme” in Greta Gaard and Patrick D. Murphy, eds.,Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy (Urbana: University of Illinois Press,1998)20.
③Karen J. Warren,“The Power and Promise of Ecological Feminism”, Environmental Ethics, Vol.12No.2(1990)132.
①Patrick D. Murphy,“Voicing Another Nature” in Karen Hohne and Helen Wussow, eds., A Dialogue of Voices:Feminist Theory and Bakhtin (Minneapolis: University of Minnesota Press,1994)63.
②Elizabeth S. D. Engelhardt, The Tangled Roots of Feminism, Environmentalism, and Appalachian Literature(Athens: Ohio University Press,2003)3.
③Gary Snyder, The Practice of the Wild (New York: North Point Press,1990)20.
④Patrick D. Murphy, Literature, Nature and Other: Ecofeminist Critiques (Albany: State University of NewYork Press,1995)35.
⑤Elizabeth S. D. Engelhardt, The Tangled Roots of Feminism, Environmentalism, and Appalachian Literature(Athens: Ohio University Press,2003)4.
①Elizabeth S. D. Engelhardt, The Tangled Roots of Feminism, Environmentalism, and Appalachian Literature(Athens: Ohio University Press,2003)25.
②Andy Smith,“Ecofeminism through an Anticolonial Framework” in Karen J. Warren, eds., Ecofeminism:Women, Culture, Nature (Bloomington: Indiana University Press,1997)22.
③Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Traditions (Boston: BeaconPress,1992)44.
④Andy Smith,“Ecofeminism through an Anticolonial Framework” in Karen J. Warren, eds., Ecofeminism:Women, Culture, Nature (Bloomington: Indiana University Press,1997)24.
①Judith Plant, ed. Healing the Wounds: The Promise of Ecofeminism (Philadelphia: New Society Publishers,1989)113.
②No l Sturgeon,“The Nature of Race: Discourses of Racial Difference in Ecofeminism” in Karen J. Warren,eds., Ecofeminism: Women, Culture, Nature (Bloomington: Indiana University Press,1997)270.
③同上，第271页。
④Carol Lee Sanchez,“Animal, Vegetable, and Mineral: The Sacred Connection” in Carol J. Adams, ed.,Ecofeminism and the Sacred (New York: The Continuum Publishing Company,1993)222.
⑤同上，第222页。
⑥Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)231.
①Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)183.
②Paula Gunn Allen, The Woman Who Owned the Shadows (San Francisco: Spinsters Ink,1983)3.下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Paula Gunn Allen,“A Stranger in My Own Life: Alienation in American Indian Prose and Poetry” in MELUS,Vol.7, No.2(Summer,1980)3.
①参阅James Welch, Winter in the Blood (New York: Penguin Books,1986)封底。下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Nora Naranjo-Morse, Mud Woman: Poems from the Clay (Tucson: University of Arizona Press,1992)10.
②同上，第24页。
③Mary Jane Lupton, James Welch: A Critical Companion (Westpot: Greenwood Press,2004)60.
④Paula Gunn Allen, ed., Spider Woman’s Granddaughters: Traditional Tales and Contemporary Writing byNative American Women (Boston: Beacon Press,1989)25.
①Joni Adamson, American Indian Literature, Environmental Justice, and Ecocriticism: The Middle Place(Tucson: The University of Arizona Press,2001)90.
①Frederick Turner, Spirit of Place: The Making of an American Literary Landscape,(Washington, D.C.: IslandPress,1992)12.
①Michael E. Harkin and David Rich Lewis, eds., Native Americans and the Environment: Perspectives on theEcological Indian (Lincoln: University of Nebraska Press,2006)40.
②Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)13.
③Jace Weaver, That the People Might Live: Native American Literatures and Native American Community (NewYork: Oxford University Press,1997)28.
①孙宏，《美国文学对地域之情的关注》，《外国文学评论》，2001年第4期。第78页。
②William Faulkner,“Sherwood Anderson: An Appreciation”, in Walter Rideout ed., Sherwood Anderson: ACollection of Critical Essays (Englewood Cliffs: Prentice Hall, Inc.,1974)169.
③Michael Kowalewski,“Writing in Place: The New American Regionalism”, American Literary History, Vol.6,No.1(1994)180.
④Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)9.
⑤王诺，《欧美生态批评：生态学研究概论》，上海：学林出版社，2008年。第63页。
⑥【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第192页。
①Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)164.
②同上，第166页。
③Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)167.
④【美】尤金·哈格洛夫著，杨通进等译，《环境伦理学基础》，重庆：重庆出版社，2007年。第138页。
①源于动画片《小鹿斑比》的故事，片中的小鹿在母亲被猎杀后独自在森林中面临一系列考验，不断成长。斑比综合症意在讽刺单纯和幼稚的伤感。
②【美】尤金·哈格洛夫著，杨通进等译，《环境伦理学基础》，重庆：重庆出版社，2007年。第145页。
③同上，第168页。
④【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第178页。
①【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第106页。
②同上，第106页。
③Paula Gunn Allen, The Sacred Hoop: Recovering the Feminine in American Indian Tradition (Boston: Beacon,1986)70.
④Donelle N. Dreese, Ecoriticism: Creating Self and Place in Environmental and American Indian Literature(New York: Peter Lang,2002)7.
⑤Geary Hobson, The Remembered Earth (Albuquerque: University of New Mexico Press,1979)14.
①Jace Weaver, That the People Might Live: Native American Literatures and Native American Community (NewYork: Oxford University Press,1997)38.
②Leslie Marmon Silko,“Landscape, History and the Pueblo Imagination”, in John and Hertha D. Wong, eds.,Family of Earth and Sky (Boston: Beacon Press,1996)249.
③Dennis Tedlock and Barbara Tedlock, eds., Teachings from the American Earth: Indian Religion andPhilosophy (New York: Liveright Publishing Co.,1975) xxi.
④Leslie Marmon Silko,“The Storyteller’s Escape” in Storyteller (New York: Arcade Publishing Inc.,1981)247.
①Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)330.
①Frederick Turner, Spirit of Place: The Making of an American Literary Landscape (Washington, D.C.: IslandPress,1992)349.
②Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)282.
③位于现在美国俄克拉荷马、犹他州等地，是基奥瓦、纳瓦霍等土著人敬仰朝拜的圣地。
④N. Scott Momaday,“Sacred Places” in The Man Made of Words: Essays, Stories, Passages (New York: St.Martin’s Press,1997)114.
①这是生活于北方平原的“卢瑟立熊”所说，参阅N. Scott Momaday,“Sacred Places” in The Man Made ofWords: Essays, Stories, Passages (New York: St. Martin’s Press,1997)115.
②N. Scott Momaday,“Sacred Places” in The Man Made of Words: Essays, Stories, Passages (New York: St.Martin’s Press,1997)12.
③【美】戴斯贾丁斯著，林官明、杨爱民译，《环境伦理学：环境哲学导论》，北京大学出版社，2002年。第115页。
①参阅雷却尔·卡森的《寂静的春天》，指大自然由于受到杀虫剂等有毒化学物质的破坏，鸟语花香的春天从此消失。
②厄德里奇在1993年再版的《爱药》中增加了四篇故事，主要人物和事件未作大的修改。
①Louise Erdrich,“Where I Ought to Be: A Writer’s Sense of Place”, in Hertha D. Sweet Wong, ed., LouiseErdrich’s Love Medicine: A Casebook (Oxford: Oxford University Press,2000)49.
②她的外公、外婆都住在北达科他州的龟山居留地，外公是部落酋长，并擅长讲故事。
③Louise Erdrich,“Where I Ought to Be: A Writer’s Sense of Place”, in Hertha D. Sweet Wong, ed., LouiseErdrich’s Love Medicine: A Casebook (Oxford: Oxford University Press,2000)48.
④同上，第49页。
⑤【美】路易斯·厄德里奇著，张廷佺译，《爱药》，南京：译林出版社，2008年。第19页。下文中所有来自小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①A. Irving Hallowell,“Ojibwa Ontology, Behavior, and World View” in Dennis Tedlock and Barbara Tedlock,eds., Teachings from the American Earth: Indian Religion and Philosophy (New York: Liveright,1975)172.
②Dan Flores,“Wars over Buffalo: Stories versus Stories on the Northern Plains” in Michael E. Harkin and DavidRich Lewis, eds., Native Americans and the Environment: Perspectives on the Ecological Indian (Lincoln:University of Nebraska Press,2006)156.
①Kenneth Lincoln, Native American Renaissance (Berkeley: University of California Press,1983)8.
①Robert M. Nelson, Place and Vision: The Function of Landscape in Native American Fiction (New York: PeterLang Publishing, Inc.,1993)7.
②同上，第8页。
③这样的关注还体现在斯哥特·莫马迪的《通往雨山之路》、莱斯利·西尔科的《仪式》和詹姆斯·威尔奇的《浴血隆冬》等作品中。
①Stacy Kowtko, Nature and the Environment in Pre-Columbian American Life (Westport: Greenwood Press,2006)130.
②Louise Erdrich,“Where I Ought to Be: A Writer’s Sense of Place”, in Hertha D. Sweet Wong, ed., LouiseErdrich’s Love Medicine: A Casebook (Oxford: Oxford University Press,2000)50.
①Lawrence Buell, The Future of Environmental Criticism: Environmental Crisis and Literary Imagination(Malden: Blackwell Publishing,2005)21.
②Sidney I. Dobrin and Christopher J. Keller,“Why Writing Environments: An Introduction”, in eds., WritingEnvironments (Albany: State University of New York Press,2005)2.
③Sidney I. Dobrin and Christopher J. Keller,“Writing the Native American Life: An Interview with SimonOrtiz”, in eds., Writing Environments (Albany: State University of New York Press,2005)203.
①【英】迈克克朗著，杨淑华、宋慧敏译，《文化地理学》，南京大学出版社，2005年。第60页。
②同上，第60页。
③同上，第101页。
④N. Scott Momaday,“The Native Voice” in Emory Elliott, ed., Columbia Literary History of the United States(New York: Columbia University Press,1988)7.
⑤同上，第8页。
⑥N. Scott Momaday,“A First American Views His Land” in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)32.
①N. Scott Momaday,“A First American Views His Land” in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)33.
②【英】迈克克朗著，杨淑华、宋慧敏译：《文化地理学》，南京大学出版社，2005年。第154页。
③N. Scott Momaday,“The Native Voice” in Emory Elliott, ed., Columbia Literary History of the United States(New York: Columbia University Press,1988)13.
④同上，第14页。
⑤【法】马塞尔莫斯，昂利于贝尔著，杨渝东，梁永佳，赵丙祥译，《巫术的一般理论献祭的性质与功能》，桂林：广西师范大学出版社，2007年。第71页。
①【法】马塞尔莫斯，昂利于贝尔著，杨渝东，梁永佳，赵丙祥译，《巫术的一般理论献祭的性质与功能》，桂林：广西师范大学出版社，2007年。第29页。
②同上，第139页。
③同上，第110页。
④【德】马丁海德格尔著，孙周兴译，《演讲与论文集》，北京：三联书店，2005年。第199页。
①转引自【德】马丁海德格尔著，孙周兴译，《演讲与论文集》，北京：三联书店，2005年。第215页。
②王茜，《生态文化的审美之维》，上海：上海人民出版社，2007年。第161页。
①王茜，《生态文化的审美之维》，上海：上海人民出版社，2007年。第176页。
②【波】显克微支著，陈冠商译，《通过大草原》，北京：中国和平出版社，2005年。第6页。
①【波】显克微支著，陈冠商译，《通过大草原》，北京：中国和平出版社，2005年。第66页。
②同上，第87页。
③同上，第88页。
④同上，第91页。
⑤同上，第94页。
⑥同上，第122页。
⑦同上，第68页。
⑧【美】威廉福克纳著，李文俊译，《熊》，北京：中国和平出版社，2005年。第12页。
①【美】威廉福克纳著，李文俊译，《熊》，北京：中国和平出版社，2005年。第100页。
①【美】詹姆斯·奥康纳著，唐正东、臧佩洪译，《自然的理由——生态马克思主义研究》，南京：南京大学出版社，2003年。第7页。
①Kenneth M. Roemer,“Preface to the Volume”, ed., Approaches to Teaching Momaday’s The Way to RainyMountain (New York: MLA,1988) ix.
②《通向阴雨山的道路》由主万译成中文，1994年上海译文出版社出版发行。
③Kenneth M. Roemer ed., Approaches to Teaching Momaday’s The Way to Rainy Mountain (New York: MLA,1988)4.
①Kenneth M. Roemer ed., Approaches to Teaching Momaday’s The Way to Rainy Mountain (New York: MLA,1988)4.
②Laura Coltelli, Winged Words: American Indian Writers Speak (Lincoln: The University of Nebraska Press,1990)91.
③Kenneth Lincoln,“Reviewed Work: N. Scott Momaday: The Cultural and Literary Background by MatthiasSchubnell”, American Indian Quarterly, Vol.11, No.1(1987)73.
①Laura Coltelli, Winged Words: American Indian Writers Speak (Lincoln: The University of Nebraska Press,1990)95.
②Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)141.
③N. Scott Momaday,“Notes and Fragments [The Way to Rainy Mountain]”, Bancroft Library, University ofCalifornia, Berkeley.
④Martha Scott Trimble, N. Scott Momaday (Boise: Boise State Coll.,1973)27-35.
⑤斯科特莫马戴著，主万译，《通向阴雨山的道路》，上海译文出版社，1994年。第3页。下文中所有来自小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①N. Scott Momaday,“Native American Attitudes to the Environment” in Walter Holden Capps, ed., Seeing witha Native Eye: Essays on Native American Religion (New York: Harper,1976)85.
①N. Scott Momaday,“I Am Alive….” In Jules B. Billard, ed., The World of the American Indian (Washington D.C.: National Geographic Society,1974)14.
①N. Scott Momaday,“An American Land Ethic”, in The Man Made of Words: Essays, Stories, Passages (NewYork: St. Martin’s Press,1997)49.
②N. Scott Momaday,“A First American Views His Land”, in The Man Made of Words: Essays, Stories, Passages(New York: St. Martin’s Press,1997)37.
③Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)3.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)4.
②J. Frank Papvich,“Journey into the Wilderness: American Literature and The Way to Raining Mountain” inKenneth M. Roemer, ed., Approaches to Teaching Momaday’s The Way to Raining Mountain (New York:MLA,1988)120.
③Barry Lopez,“Story at Anaktuvuk Pass: At the Junction of Landscape and Narrative”, Harper’s (December1984)51.
①Susan Scarberry-Garcia, Landmarks of Healing: A Study of House Made of Dawn (Albuquerque: University ofNew Mexico Press,1990)2.
②同上，第99页。
③Floyd C. Watkins, In Time and Space: Some Origins of American Fiction (Athens: University of Georgia Press,1977)169.
①Donald Sandner, Navaho Symbols of Healing (New York: Harcourt Brace Jovanovich,1979)202.
②N. Scott Momaday, House Made of Dawn (New York: HarperCollins Publishers,1999)10.
③同上，第21页。
④Joseph Epes Brown, The Spiritual Legacy of the American Indian (New York: The Crossroad PublishingCompany, Inc.,1984)12.
①N. Scott Momaday, House Made of Dawn (New York: HarperCollins Publishers,1999)27.
①亨利戴维梭罗著，戴欢译，《瓦尔登湖》，北京：当代世界出版社，2003年。第12页。
②同上，第125页。
③同上，第209页。
④J. Frank Papvich,“Journey into the Wilderness: American Literature and The Way to Raining Mountain” inKenneth M. Roemer, ed., Approaches to Teaching Momaday’s The Way to Raining Mountain (New York:MLA,1988)117.
⑤N. Scott Momaday,“Native American Attitudes to the Environment”, in Walter Holden Capps, ed., Seeing witha Native Eye: Essays on Native American Religion (New York: Harper,1976)80.
①Joseph W. Meeker,“Preface to the Second Edition” in The Comedy of Survival: In Search of an EnvironmentalEthis (Los Angeles: Guild of Tutors Press,1972,1980)10.
②同上，第11页。
③Konrad Lorenz,“Foreword” in Joseph W. Meeker, The Comedy of Survival: In Search of an EnvironmentalEthis (Los Angeles: Guild of Tutors Press,1972,1980)17.
①Joseph W. Meeker,“Preface to the Second Edition” in The Comedy of Survival: In Search of an EnvironmentalEthis (Los Angeles: Guild of Tutors Press,1972,1980)11.
②Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)5.
①Dennis McPherson and J. Douglas Rabb, Indian from the Inside: A Study in Ethno-Metaphysics,(Thunder Bay:Lakehead University, Center for Northern Studies,1993)90.
①Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)116.
②N. Scott Momaday,“The Centaur Complex” in The Man Made of Words: Essays, Stories, Passages (New York:St. Martin’s Press,1997)77.
①Stacy Kowtko, Nature and the Environment in Pre-Columbian American Life (Westport: Greenwood Press,2006)32.
①Stacy Kowtko, Nature and the Environment in Pre-Columbian American Life (Westport: Greenwood Press,2006)19.
②Leslie Marmon Silko,“Deer Song” in Storyteller (New York: Arcade Publishing Inc.,1981)201-202.
①Vine Deloria Jr., God Is Red: A Native View of Religion (Golden: Fulcrum Publishing,2003)278.
②Jarold Ramsey,“‘The Hunter Who Had an Elk for a Guardian Spirit,’ and the Ecological Imagination” in BrianSwann, ed., Smoothing the Ground: Essays on Native American Oral Literature (Berkeley: University ofCalifornia Press,1983)311.
①Jarold Ramsey,“‘The Hunter Who Had an Elk for a Guardian Spirit,’ and the Ecological Imagination” in BrianSwann, ed., Smoothing the Ground: Essays on Native American Oral Literature (Berkeley: University ofCalifornia Press,1983)315.
②【美】约·奈哈特转述，陶良谋译，《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海：上海译文出版社，1994年。第1页，第3页。
①参阅【美】约·奈哈特转述，陶良谋译，《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海：上海译文出版社，1994年。第38-39页。
②Susan Scarberry-Garcia, Landmarks of Healing: A Study of House Made of Dawn (Albuquerque: University ofNew Mexico Press,1990)40.
③Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)13.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)13.
②同上，第15页。
③同上，第16页。
④Susan Scarberry-Garcia, Landmarks of Healing: A Study of House Made of Dawn (Albuquerque: University ofNew Mexico Press,1990)41.
①Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)25.
②同上，第47页。
③Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)30.
④邹慧玲，《印第安传统文化初探之二——印第安恶作剧者多层面形象的再解读》，《徐州师范大学学报》2005年第6期。第36页。
⑤Robert D. Pelton, The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight (Berkeley:University of California Press,1980)5.
①Robert D. Pelton, The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight (Berkeley:University of California Press,1980)3.
②Jay Edwards,“Structural Analysis of the Afro-American Trickster Tale”, in Henry Louis Gates, Jr. ed. BlackLiterature and Literary Theory (New York: Routledge,1990)84.
①参阅程锡麟、王晓路著：《当代美国小说理论》，北京：外语教学与研究出版社，2001年，第199页至202页。
②Jeanne Rosier Smith, Writing Tricksters: Mythic Gambols in American Ethnic Literature (Berkeley: Universityof California Press,1997)7.
①Paul Radin, The Trickster: A Study in American Indian Mythology (London: Routledge and Kegan Paul,1956)115.
①Paul Radin, The Trickster: A Study in American Indian Mythology (London: Routledge and Kegan Paul,1956)133.
②同上，第133页。
③同上，第142页。
④同上，第148页。
⑤Warwick Wadlington,“Preface” in The Confidence Game in American Literature (Princeton: PrincetonUniversity Press,1975) x.
①Warwick Wadlington,“Preface” in The Confidence Game in American Literature (Princeton: PrincetonUniversity Press,1975)6.
②Karl Kerényi,“The Trickster in Relation to Greek Mythology” in Paul Radin, The Trickster: A Study inAmerican Indian Mythology (London: Routledge and Kegan Paul,1956)181.
③Warwick Wadlington, The Confidence Game in American Literature (Princeton: Princeton University Press,1975)15.
④同上，第6页。
⑤Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)5.
①Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)14.
②同上，第89页。
③Chris LaLonde, Grave Concerns, Trickster Turns: The Novels of Louis Owens (Norman: University ofOklahoma Press,2002)19.
①Chris LaLonde, Grave Concerns, Trickster Turns: The Novels of Louis Owens (Norman: University ofOklahoma Press,2002)42.
②Gerald Vizenor,“Trickster Discourse” in American Indian Quarterly, Vo.14, No.3(Summer,1990)285.
③Chris LaLonde, Grave Concerns, Trickster Turns: The Novels of Louis Owens (Norman: University ofOklahoma Press,2002)41.
④这一家族姓氏不由让人联想起土著文化中最为著名的恶作剧精灵纳娜波周（Nanabozho）。
⑤【美】路易斯·厄德里奇著，张廷佺译，《爱药》，南京：译林出版社，2008年。第368页。下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)196.
①Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)196.
②Kenneth Lincoln, Indi’n Humor: Bicultural Play in Native America (New York: Oxford University Press,1993)51.
③Gerald Vizenor,“Trickster Discourse” in American Indian Quarterly, Vo.14, No.3(Summer,1990).286.
④William Bright, A Coyote Reader (Berkeley: University of California Press,1993) XI.
⑤同上，第12页。
⑥Mac Linscott Ricketts,“The North American Indian Trickster” in Mircea Eliade and Joseph M. Kitagawa, eds.,The History of Religion: Essays in Methodology (Chicago: University of Chicago Press,1959)327.
①Mac Linscott Ricketts,“The North American Indian Trickster” in Mircea Eliade and Joseph M. Kitagawa, eds.,The History of Religion: Essays in Methodology (Chicago: University of Chicago Press,1959)348.
②Mac Linscott Ricketts,“The North American Indian Trickster” in History of Religions, Vo.5, No.2(Winter,1966)328.
③Katrina Schimmoeller Peiffer, Coyote At Large: Humor in American Nature Writing (Salt Lake City: TheUniversity of Utah Press,2000)195.
④Mac Linscott Ricketts,“The North American Indian Trickster” in History of Religions, Vo.5, No.2(Winter,1966)327.
⑤Gary Snyder,“The Incredible Survival of Coyote” in William Bright, A Coyote Reader (Berkeley: Universityof California Press,1993)154-55.
①Thomas King, Green Grass, Running Water (New York: Bantam Books,1994)3.下文中所有来自此小说文本的引文均出自此版本，不再赘述，只在括号中标明页码。
①William Bright, A Coyote Reader (Berkeley: University of California Press,1993)120.
①William Bright, A Coyote Reader (Berkeley: University of California Press,1993)119.
②Thomas King,“Godzilla vs. Post-Colonial”, World Literature Written in English, Vol.30, No.2(1990)11-12.
①N. Scott Momaday,“The Man Made of Words” in Geary Hobson, ed., The Remembered Earth: An Anthologyof Contemporary Native American Literature (Albuquerque: University of New Mexico Press,1979)162.
②Paul Radin, The Trickster: A Study in American Indian Mythology (London: Routledge and Kegan Paul,1956)168.
③同上，第169页。
④Gerald Vizenor, Manifest Manners: Postindian Warriors of Survivance (Hanover: University Press of NewEngland,1994)15.
①【美】奥尔多·利奥波德著，侯文蕙译，《沙乡年鉴》，长春：吉林人民出版社，2000年。第193页。
②同上，第194页。
③Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)158.
④【美】奥尔多·利奥波德著，侯文蕙译，《沙乡年鉴》，长春：吉林人民出版社，2000年。第196-97页。
⑤Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)161.
①Vine Deloria, Jr., We Talk, You Listen: New Tribes, New Turf (New York: Macmillan Company,1970)186.
②同上，第197页。
③Djelal Kadir, Columbus and the Ends of the Earth: Europe’s Prophetic Rhetoric as Conquering Ideology(Berkeley: University of California Press,1992)137.
①Djelal Kadir, Columbus and the Ends of the Earth: Europe’s Prophetic Rhetoric as Conquering Ideology(Berkeley: University of California Press,1992)175.
②同上，第182页。
③同上，第182页。
④Mircea Eliade, The Myth of the Eternal Return (Princeton: Princeton University Press,1971) xiii-xiv.
①Rigoberto Queme Chay,“The Corn Men Have Not Forgotten Their Ancient Gods” in Inter Press Service,comp., Story Earth: Native Voices on the Environment (San Francisco: Mercury House,1993)20.
②Jace Weaver,“Introduction” in ed., Defending Mother Earth: Native American Perspectives on EnvironmentalJustice (New York: Orbis Books,1996)12.
③同上，第12-13页。
④Paula Gunn Allen, Grandmothers of the Light: A Medicine Woman’s Sourcebook (Boston: Beacon Press,1991)169-170.
①Donald L. Fixico,“The Struggle for Our Homes: Indian and White Values and Tribal Lands” in Jace Weaver,ed., Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: OrbisBooks,1996)31.
②George E. Tinker,“An American Indian Theological Response to Ecojustice” in Jace Weaver, ed.,Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)167.
③《圣经》中的《创世纪》1：26。
④George E. Tinker,“An American Indian Theological Response to Ecojustice” in Jace Weaver, ed.,Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)156.
①George E. Tinker,“An American Indian Theological Response to Ecojustice” in Jace Weaver, ed.,Defending Mother Earth: Native American Perspectives on Environmental Justice (New York: Orbis Books,1996)160.
②同上，第162页。
③Paula Gunn Allen, ed., Spider Woman’s Granddaughters: Traditional Tales and Contemporary Writing byNative American Women (Boston: Beacon Press,1989)4.
④Paula Gunn Allen, Off the Reservation: Reflections on Boundary-Busting, Border-Crossing Loose Canons(Boston: Beacon Press,1998)118.
①Werner Müler,“North America in1600” in Walter Krickeberg et al. eds., Pre-Columbian American Religions(New York: Holt, Rinehart and Winston,1968)160.
②Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)34.
①Calvin Martin, Keepers of the Game: Indian-Animal Relationships and the Fur Trade (Berkeley: University ofCalifornia Press,1978)65.
②Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)6.
①Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday (Lincoln: University of NebraskaPress,1989)67.
②黑麋鹿曾称约翰·奈哈特为word sender，肯尼斯·林肯也这样赞扬莫马迪，而莫马迪更愿意将自己看作是一个wordwalker。参阅Charles L. Woodard, Ancestral Voice: Conversations with N. Scott Momaday(Lincoln: University of Nebraska Press,1989)149.
③Gerald Vizenor, Manifest Manners: Postindian Warriors of Survivance (Hanover: University Press of NewEngland,1994)6.
④同上，第11页。
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【德】恩斯坦·图根德哈特著，郑辟瑞译：《自我中心性与神秘主义：一项人类学研究》，上海：上海译文出版社，2007年。
高小刚：《图腾柱下：北美印第安文化漫记》，北京：生活·读书·新知三联书店，1997年。
刘海平、王守仁主编：《新编美国文学史》，张冲主撰第一卷，王守仁主撰第四卷，上海：上海外语教育出版社，2000/2002年。
【德】哈拉尔德·韦尔策编，季斌、王立君、白锡堃译：《社会记忆：历史、回忆、传承》，北京：北京大学出版社，2007年。
【美】亨利·戴维·梭罗著，戴欢译：《瓦尔登湖》，北京：当代世界出版社，2003年。
【法】克洛德·列维-斯特劳斯著，于秀英译：《种族与历史种族与文化》，北京：中国人民大学出版社，2007年。
【美】蕾切尔·卡森著，吕瑞兰、李长生译：《寂静的春天》，上海：上海译文出版社，2008年。
【美】露易斯·厄德里奇著，张廷佺译：《爱药》，南京：译林出版社，2008年。
【德】马丁·海德格尔著，孙周兴译：《演讲与论文集》，北京：三联书店，2005年。—《林中路》，上海：上海译文出版社，2007年。
【法】马塞尔莫斯、昂利于贝尔著，杨渝东、梁永佳、赵丙祥译：《巫术的一般理论献祭的性质与功能》，桂林：广西师范大学出版社，2007年。
【英】迈克克朗著，杨淑华、宋慧敏译：《文化地理学》，南京大学出版社，2005年。乔健：《美洲与亚洲文化的远古关联：印第安人的诵歌》，桂林：广西师范大学出版社，2004年。
彭兆荣：《文学与仪式：文学人类学的一个文化视野》，北京：北京大学出版社，2004年。
【美】 R. F.纳什著，杨通进译：《大自然的权利》，青岛：青岛出版社，1996年。
【法】让-皮埃尔·韦尔南著，余中先译：《神话与政治之间》，北京：三联书店，2001年。
【以】S. N.艾森斯塔特著，旷新年，王爱松译：《反思现代性》，北京：三联书店，2006年。
单德兴：《重建美国文学史》，北京：北京大学出版社，2006年。
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【美】唐纳德·沃斯特著，侯文蕙译：《自然的经济体系——生态思想史》，北京：商务印书馆，2007年。
【美】尤金·哈格洛夫著，杨通进等译：《环境伦理学基础》，重庆：重庆出版社，2007年。
【美】约·奈哈特转述，陶良谋译：《黑麋鹿如是说——苏族奥格拉拉部落一圣人的生平》，上海译文出版社，1994年。
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【美】威廉福克纳著，李文俊译：《熊》，北京：中国和平出版社，2005年。
【波】显克微支著，陈冠商译：《通过大草原》，北京：中国和平出版社，2005年。
【美】詹姆斯·奥康纳著，唐正东、臧佩洪译：《自然的理由——生态马克思主义研究》，南京：南京大学出版社，2003年。
【英】詹姆斯拉伍洛克著，肖显静、范祥东译：《盖娅：地球生命的新视野》，上海：上海人民出版社，2007年。
赵敦华：《现代西方哲学新编》，北京：北京大学出版社，2001年。
朱振武：《美国小说本土化的多元因素》，上海：上海外语教育出版社，2007年。
刘玉：《文化对抗——后殖民氛围中的三位美国当代印第安女作家》，厦门大学博士学位论文，2005年。
童靖：《自我、自然及当代美国印第安自传文学》，西北大学硕士学位论文，2005年。
张明远：《重建生态和谐：生态批评视角下的西尔科的<仪式>》，湘潭大学硕士学位论文，2007年。
邹惠玲：《后殖民理论视角下的美国印第安英语文学研究》，山东大学博士学位论文，2005年。
陈许：《土著人的回归——美国西部印第安人小说中的人物身份探讨》,《盐城师范学院学报》，2005年第3期，第89-94页。
高琳：《书写当代印第安人生存困境的〈爱之药〉》，《当代外国文学》，2006年第2期，第161-164页。
郭洋生：《当代美国印第安小说》，《西南民族学院学报》，1996年第4期，第1-5页。
胡铁生、孙萍：《论美国印第安文学演变历程中的内外因素》，《河南师范大学学报》，2005年第3期，第130-135页。
刘克东：《<亚利桑那菲尼克斯意味着什么>中的“魔法师”形象和口述传统》，《外国文学》2007年第6期，第18-24页。
刘玉：《美国印第安女作家波拉·甘·艾伦与后现代主义》、《用神话编织历史——评波拉·甘·艾伦的短篇小说〈指日可待〉》，《外国文学》，2004年第4期，第3-5页、9-13页。
—《美国印第安女性文学述评》，《当代外国文学》，2007年第3期，第92-97页。
邱惠林：《美国原住民的称谓之争》，《四川大学学报》，2007年第2期，第52-59页。
石平萍：《美国少数族裔生态批评：历史与现状》，《当代外国文学》，2009年第2期，第26-34页。
—《美国少数族裔生态批评在中国》，《解放军外国语学院学报》，2009年第3期，第98-104页。
孙宏：《美国文学对地域之情的关注》，《外国文学评论》，2001年第4期，第78-84页。
王建平：《解构殖民文化回归印第安传统——解读路易斯·厄德里奇的小说〈痕迹〉》，《东北大学学报》，2004年第6期，第6卷，第455-57页。
—《后殖民语境下的美国土著文学——路易斯·厄德里奇的〈痕迹〉》，《国外文学》，2006年第4期，75-81页。
—《莱斯利·西尔科的〈典仪〉与美国印第安文化身份重构》，《东北大学学报》，2007年第1期，86-89页。
—《〈死者年鉴〉：印第安文学中的拜物教话语》，《外国文学评论》，2007年第2期，45-54页。
王家湘：《美国文坛上的一支新军——印第安文学》，《外国文学》，1996年第6期，23-25页。
王诺：《生态批评：发展与渊源》，《文艺研究》，2002年第3期，48-55页。
曾繁仁：《生态美学：后现代语境下崭新的生态存在论美学观》，《陕西师范大学学报》，2002年第3期，5-16页。
张贤根：《海德格尔美学思想论纲》，《武汉大学学报》，2001年第4期，413-18页。
朱新福：《论早期美国文学中生态描写的目的和意义》，《解放军外国语学院学报》，2004年第3期，72-75转80页。
邹惠玲：《从同化到回归印第安自我——美国印第安英语文学发展趋势初探》，《徐州师范大学学报》，2001年第4期，18-21页。
—《典仪——印第安宇宙观的重要载体——印第安传统文化初探》，《徐州师范大学学报》，2004年第4期，第54-57页。
—《〈绿绿的草，流动的水〉：印第安历史的重构》，《外国文学评论》，2004年第4期，第40-49页。
—《北美印第安典仪的美学意蕴》，《艺术百家》，2005年第3期，第95-97页。
—《印第安传统文化初探之二——印第安恶作剧者多层面形象的再解读》，《徐州师范大学学报》，2005年第6期，第33-37页。
—《19世纪美国白人文学经典中的印第安形象》，《外国文学研究》，2006年第5期，第45-51页。
—《试论蕴涵于印第安创世传说的印第安传统信仰》，《徐州师范大学学报》，2007年第1期，第40-44页。