南太平洋上的反殖民之歌:论莱奥玛拉英语诗歌中的文化记忆
|
摘要
瓦努阿图是南太平洋地区与我国建交的八个国家之一,也是"一带一路"南线的重要地理空间,但该国生产的英语文学却极少被我国学者关注。本文试图以瓦努阿图土著诗人艾伯特·莱奥玛拉的诗歌为研究对象,以文化记忆为研究切入点,探究极富文化身份忧患意识的诗人在诗歌中如何为复兴土著民族文化记忆和化解族群文化身份危机进行文化记忆的反殖民建构。研究认为,诗人在诗歌中从回忆过去、审视当下和建构未来三个角度,先后唤醒了土著族群何如痛失本民族宗教信仰的过去,痛定思痛地考察了民族传统文化消亡在当下造成的种种文化身份危机,并据此大量生产承载复兴传统文化的文化文本,系统性地重构了土著民族的文化记忆。
Although Vanuatu as an island country in Southern Pacific is a key geographical point in the southern branch of "The Road and Belt," English literature produced there has never attracted any academic attention from Chinese scholars. With cultural memory as the pointcut for the poems by Albert Leomala, an attempt made in this paper is to make an exploration into how Albert Leomala, as a poet in deep concern about aboriginal people's cultural identity, brings the anti-colonism construction of cultural memory into being for reviving the cultural memory of aboriginal people and resolving the crisis of aboriginal people's cultural identity. The study suggests that, by reminiscing about the past, surveying the present and building the future, the poet has spared no effort to bring the aboriginal tribes into the awareness of how they had lost the religious belief of their own in the past and the close observation of how they had been suffering from the varieties of cultural identity crises while the traditional culture has been eliminated out of the land by colonialism, on the basis of which Albet Leomala systematically reconstructed the cultural memory of aboriginal tribes by producing a large number of text as the cultural carriers for the renaissance of traditional culture.
Although Vanuatu as an island country in Southern Pacific is a key geographical point in the southern branch of "The Road and Belt," English literature produced there has never attracted any academic attention from Chinese scholars. With cultural memory as the pointcut for the poems by Albert Leomala, an attempt made in this paper is to make an exploration into how Albert Leomala, as a poet in deep concern about aboriginal people's cultural identity, brings the anti-colonism construction of cultural memory into being for reviving the cultural memory of aboriginal people and resolving the crisis of aboriginal people's cultural identity. The study suggests that, by reminiscing about the past, surveying the present and building the future, the poet has spared no effort to bring the aboriginal tribes into the awareness of how they had lost the religious belief of their own in the past and the close observation of how they had been suffering from the varieties of cultural identity crises while the traditional culture has been eliminated out of the land by colonialism, on the basis of which Albet Leomala systematically reconstructed the cultural memory of aboriginal tribes by producing a large number of text as the cultural carriers for the renaissance of traditional culture.
引文
Assmann, Jan.“Collective Memory and Cultural Identity.”New German Critique 65(1995):125-33.
Bal, Mieke, Jonathan Crewe and Leo Spitzer. Acts of Cultural Memory:Cultural Recall in the Present.Hanover NH:UP of New England, 1999.
Davidson, Allan.“A Review of Missionary Imperialists? Missionaries, Government and the Growth of the British Empire in the Tropics, 1860-1885.”Church History 78.4(2009):918-20.
Ellerman, Evelyn. Literary Institution in Papua New Guinea(PhD dissertation). Edmonton:University of Alberta, 1994.
高长江:民间信仰:文化记忆的基石。《世界宗教研究》4(2017):100-113。[Gao, Changjiang.“Folk Religious Belief:The Cornerstone of Cultural Memory.”Studies in World Religions4(2017):100-13.]
Geertz, Clifford.“The Integrative Revolution:Primordial Sentiments and Civil Politics in the New States.”The Interpretation of Cultures. Ed. C. Geertz. New York:Basic Books, 1973.
Harrisson, Tom. Savage Civilisation. London:V. Gollancz, 1937.
Hobsbawm, E.“Introduction:Inventing Tradition.”The Invention of tradition. Eds. E. Hobsbawm and T.Ranger. Cambridge:Cambridge UP, 1983.
黄陵渝:大洋洲宗教。《亚太研究》3(1994):68-71。[Huang, Lingyu.“Religions in Oceania.”Journal of Asia-Pacific Studies 3(1994):68-71.]
Hume, Lynne.“Church and Custom on Maewo, Vanuatu.”Oceania 56.4(1986):304-13.
Lachmann, Renate.“Cultural memory and the role of literature.”European Review 12.2(2004):165-78.
艾伯特·莱奥玛拉:十字架。谢昌宏译。《大洋洲文学丛刊》1(1985):43-44。[Leomala, Albert.“Cross.”Trans. Xie Changhong. Oceanic Literature 1(1985):43-44.]
——:文化,我的文化。唐文成译。《大洋洲文学丛刊》1(1985):45-46。[---.“Culture, My Culture.”Trans. Tang Wencheng. Oceanic Literature 1(1985):45-46.]
——、卡利·瓦托科:我不再感到歉意。王晓凌译。《大洋洲文学丛刊》1(1988):52。[---and Kali Vatoko.“I Feel Sorry No More.”Trans. Wang Xiaoling. Oceanic Literature 1(1988):52.]
——:新赫布里底。王晓凌、马霞译。《大洋洲文学丛刊》1(1991):35-37。[---.“Niuhebridis.”Trans. Wang Xiaoling and Ma Xia. Oceanic Literature 1(1991):35-37.]
——、拉卡利·瓦托科:离开城市吧。汪颖译。《大洋洲文学丛刊》1(1991):52。[---and Kali Vatoko.“Leave the Town.”Trans. Wang Ying. Oceanic Literature 1(1991):52.]
Middleton, David L. Toni Morrison’s Fiction:Contemporary Criticism. New York&London:Garland Publishing, 2000.
M?llers, Annegret.“Tradition and Change:The Difficulty of Living in the Present.”European Judaism 31.1(1998):71-78.
Schwartz, Barry.“Memory as a cultural system. Abraham Lincoln in World War I.”The International Journal of Sociology and Social Policy 17.6(1997):22-58.
Turner, James West and Suzanne Falgout.“Time Traces:Cultural Memory and World War II in Pohnpei.”Contemporary Pacific 14.1(2002):101-30.
Tonkinson, Robert.“Vanuatu Values:A Changing Symbiosis.”Pacific Studies 5.2(1982):44-63.
王湘云:为了忘却的记忆——论《至爱》对黑人“二次解放”的呼唤。《外国文学评论》4(2003):66-72。[Wang, Xiangyun.“For the Forgotten Memory:The Call of‘Second Liberation’for Black People in Beloved.”Foreign Literature Review 4(2003):66-72.]
(1)瓦努阿图是该岛国在1980年获得政治自治后拥有的名字,该地区在1980年前曾叫新赫布里底。虽然本文研究的诗歌文本皆为诗人罗伯特·莱奥玛拉创作于殖民时期的作品,但为了避免在瓦努阿图和新赫布里底之间反复转换可能造成的误解和混乱,本文在研究中凡指称该地区时都统一使用瓦努阿图,统一称生活在该地理空间中的族群为瓦努阿图人。
(2)随着2014年11月习近平主席与南太平洋八个建交国的领导人集体会晤, 2015年3月我国外交部、商务部、国家发展改革委共同发布了《推动共建丝绸之路经济带和21世纪海上丝绸之路的愿景与行动》,作为“一带一路”南线的重要战略地理空间,瓦努阿图显得越发重要。
(3)在本文提及的诗歌中,《离开城市吧》和《我不再感到歉意》为艾伯特·莱奥玛拉和卡利·瓦托科联合创作的诗歌,因考虑到艾伯特·莱奥玛拉在其中所发挥的主导作用以及诗歌主题的倾向性,故本文将其纳入研究对象之列。
Bal, Mieke, Jonathan Crewe and Leo Spitzer. Acts of Cultural Memory:Cultural Recall in the Present.Hanover NH:UP of New England, 1999.
Davidson, Allan.“A Review of Missionary Imperialists? Missionaries, Government and the Growth of the British Empire in the Tropics, 1860-1885.”Church History 78.4(2009):918-20.
Ellerman, Evelyn. Literary Institution in Papua New Guinea(PhD dissertation). Edmonton:University of Alberta, 1994.
高长江:民间信仰:文化记忆的基石。《世界宗教研究》4(2017):100-113。[Gao, Changjiang.“Folk Religious Belief:The Cornerstone of Cultural Memory.”Studies in World Religions4(2017):100-13.]
Geertz, Clifford.“The Integrative Revolution:Primordial Sentiments and Civil Politics in the New States.”The Interpretation of Cultures. Ed. C. Geertz. New York:Basic Books, 1973.
Harrisson, Tom. Savage Civilisation. London:V. Gollancz, 1937.
Hobsbawm, E.“Introduction:Inventing Tradition.”The Invention of tradition. Eds. E. Hobsbawm and T.Ranger. Cambridge:Cambridge UP, 1983.
黄陵渝:大洋洲宗教。《亚太研究》3(1994):68-71。[Huang, Lingyu.“Religions in Oceania.”Journal of Asia-Pacific Studies 3(1994):68-71.]
Hume, Lynne.“Church and Custom on Maewo, Vanuatu.”Oceania 56.4(1986):304-13.
Lachmann, Renate.“Cultural memory and the role of literature.”European Review 12.2(2004):165-78.
艾伯特·莱奥玛拉:十字架。谢昌宏译。《大洋洲文学丛刊》1(1985):43-44。[Leomala, Albert.“Cross.”Trans. Xie Changhong. Oceanic Literature 1(1985):43-44.]
——:文化,我的文化。唐文成译。《大洋洲文学丛刊》1(1985):45-46。[---.“Culture, My Culture.”Trans. Tang Wencheng. Oceanic Literature 1(1985):45-46.]
——、卡利·瓦托科:我不再感到歉意。王晓凌译。《大洋洲文学丛刊》1(1988):52。[---and Kali Vatoko.“I Feel Sorry No More.”Trans. Wang Xiaoling. Oceanic Literature 1(1988):52.]
——:新赫布里底。王晓凌、马霞译。《大洋洲文学丛刊》1(1991):35-37。[---.“Niuhebridis.”Trans. Wang Xiaoling and Ma Xia. Oceanic Literature 1(1991):35-37.]
——、拉卡利·瓦托科:离开城市吧。汪颖译。《大洋洲文学丛刊》1(1991):52。[---and Kali Vatoko.“Leave the Town.”Trans. Wang Ying. Oceanic Literature 1(1991):52.]
Middleton, David L. Toni Morrison’s Fiction:Contemporary Criticism. New York&London:Garland Publishing, 2000.
M?llers, Annegret.“Tradition and Change:The Difficulty of Living in the Present.”European Judaism 31.1(1998):71-78.
Schwartz, Barry.“Memory as a cultural system. Abraham Lincoln in World War I.”The International Journal of Sociology and Social Policy 17.6(1997):22-58.
Turner, James West and Suzanne Falgout.“Time Traces:Cultural Memory and World War II in Pohnpei.”Contemporary Pacific 14.1(2002):101-30.
Tonkinson, Robert.“Vanuatu Values:A Changing Symbiosis.”Pacific Studies 5.2(1982):44-63.
王湘云:为了忘却的记忆——论《至爱》对黑人“二次解放”的呼唤。《外国文学评论》4(2003):66-72。[Wang, Xiangyun.“For the Forgotten Memory:The Call of‘Second Liberation’for Black People in Beloved.”Foreign Literature Review 4(2003):66-72.]
(1)瓦努阿图是该岛国在1980年获得政治自治后拥有的名字,该地区在1980年前曾叫新赫布里底。虽然本文研究的诗歌文本皆为诗人罗伯特·莱奥玛拉创作于殖民时期的作品,但为了避免在瓦努阿图和新赫布里底之间反复转换可能造成的误解和混乱,本文在研究中凡指称该地区时都统一使用瓦努阿图,统一称生活在该地理空间中的族群为瓦努阿图人。
(2)随着2014年11月习近平主席与南太平洋八个建交国的领导人集体会晤, 2015年3月我国外交部、商务部、国家发展改革委共同发布了《推动共建丝绸之路经济带和21世纪海上丝绸之路的愿景与行动》,作为“一带一路”南线的重要战略地理空间,瓦努阿图显得越发重要。
(3)在本文提及的诗歌中,《离开城市吧》和《我不再感到歉意》为艾伯特·莱奥玛拉和卡利·瓦托科联合创作的诗歌,因考虑到艾伯特·莱奥玛拉在其中所发挥的主导作用以及诗歌主题的倾向性,故本文将其纳入研究对象之列。