【作者】 秦苏珏；

【导师】 程锡麟；

【作者基本信息】 四川大学 ， 英语语言文学， 2014， 博士

【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。更多还原

【Abstract】 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.更多还原