【作者】 张慧荣；

【导师】 朱新福；

【作者基本信息】 苏州大学 ， 英语语言文学， 2014， 博士

【摘要】 20世纪70年代以来，许多研究者运用后殖民理论或生态批评理论研究当代美国印第安英语文学，成果斐然。但总的来说，大多数研究主要以人类为中心，探讨内部殖民主义对于印第安社会的毁灭性影响，或印第安生态意识对于西方人精神和被毁坏世界环境的救赎功能，而忽视殖民主义实践及殖民书写中经济发展、环境和动物所扮演的角色，同样无法认识印第安文学中发展、环境和动物在强化反殖民意识和解构殖民话语中的积极作用。在美国内部殖民主义的整个物质和话语实践活动中，（新/旧）殖民主义与发展、环境和动物都存在着密切联系。主流社会以发展之名抢夺印第安土地上最后的资源，危害当地环境，动物也因丧失栖息地而濒临灭绝。同样，在殖民书写中，资本主义全球化被宣扬为人类社会发展的标志，同时动物保护法也与印第安人的文化权力形成冲突。这种殖民书写中暗含的殖民主义意识形态为政治征服奠定心理和物质基础，实现文化渗透和文化控制，迎合主流社会的白人中心主义意识。实际上，发展可能被利用而成为殖民主义的新形式，环境保护与原住民权力间的冲突关系成为有待探讨的灰色地带，这是本文提出当代英语印第安文学后殖民生态批评的重要前提。殖民主义既毁坏原住民社会，也破坏原住民的环境并危害当地动物，既可呈现为社会实践，也可呈现为话语实践。殖民话语中欧裔美国人对应于印第安人、环境和动物之间的二元对立是殖民主义实践和话语体系的基本范式。反思被殖民的历史，审视被殖民经历带来的深刻影响以及在当代的表征，从而实现思想的去殖民化，这是包括印第安社会和其它包括曾经被殖民社会在内的国家面对全球化潮流，争取生存机会过程中面临的重要挑战。基于殖民主义与发展、环境和动物的系统性联系，要真正实现思维的去殖民化、对抗（新/旧）殖民意识和殖民话语，必须从多角度消解殖民主义关于发展、环境和动物的相关意识形态和话语。当代印第安作家是颠覆殖民意识和话语的重要力量。本研究主要涉及路易斯·欧文斯的《狼歌》（1991）、托马斯·金恩的《青草，流水》（1993）、莱斯丽·玛蒙·西尔科的《沙丘花园》（1999）和琳达·霍根的《灵力》（1998）四部当代印第安作家的代表作，认为这四部作品以发展与环境，环境保护与印第安文化权力的关系为主题，并使之成为思想去殖民化的手段，认识到在世纪之交他们对殖民主义与生态之间关系的思考以及在探索对抗殖民意识的策略方面做出了尝试，客观上反映了对殖民主义思想和话语的解构。本研究主要采用后殖民生态批评视角，探究殖民主义与发展、环境和动物的体系性联系，并分别以荒野、水坝、花园和动物四个意象为切入点，通过透视小说中的意象以及这些意象与人的关系所映射出的殖民心态和权力话语，探究作家的反殖意识和小说叙述中呈现的对殖民话语的多样性反抗。本论文研究的当代印第安小说表明作家们针对内部殖民主义的不同表征，采用了不同的反抗形式颠覆殖民话语。本论文由六个部分组成。绪论部分回顾了印第安文学发展的三个阶段和印第安文学后殖民和生态批评研究的历史和现状，简要介绍了本选题的理论支撑，即后殖民生态批评理论，并提出本选题的目的、意义和方法。主体部分包括四章，运用后殖民生态批评的主要观点，并依据新殖民主义的不同呈现方式和相应的反抗形式而构建。第一章主要参照殖民主义夺取印第安土地和资源的历史，反观《狼歌》中主流社会的荒野话语和由此对印第安身份造成的毁灭性影响，主人公对新殖民主义进行了回应并进行了个体极端式反抗。本章首先结合被他者化的荒野概念的历史演化，探究被征服的荒野、被保护的荒野和被开发的荒野所反映的殖民主义与土地占有和资源掠夺的结构性联系，接下来结合具体的文本分析，揭示与荒野话语相对应的印第安身份偏见，包括“野蛮印第安人”、“生态印第安人”和“消失的印第安人”，说明荒野话语和印第安身份偏见所暗含的白人对应于土地和印第安人的二元对立范式，使一些印第安人陷入无主、无根和无话语权状态，并在一定程度上接纳白人主流文化，但小说主人公通过牢记祖先故事，进入荒野重构地域归属感，以暴力抗争手段重建身份。第二章集中探究在后殖民语境下，印第安文学中的水意象在重写、消解和颠覆作为环境种族主义偶像的水坝中的重要作用，以及印第安人以集体生态破坏幻想抵抗殖民主义。本章首先展现传统印第安视阈中水的特征，包括水的创生性、神圣性和环形运动特征等，继而揭露水坝对原族生存环境的破坏性后果，如破坏原族的生活方式、迫使原族迁移和毁坏原族文化，但在水的双重力量作用下，印第安神话人物和现实中人物结合自然的力量合力摧毁水坝，实现暴力抵抗的目的，原族部落实现再生，原族个体人物在水的作用下也获得人生新开端。第三章主要分析以印第安古花园的物质成果和文化内涵为手段对殖民主义进行的非暴力反抗。本章首先探究以人与土地互惠为花园伦理并开展自给自足经济活动的印第安古花园，但古花园遭受殖民者的浩劫，以土地为基础的印第安宗教仪式“鬼舞”祈望土地回归，然后分析白人的现代维多利亚花园反映的对于自然和印第安人的双重征服，说明基督教为殖民主义提供宗教话语支持，殖民主义渗透于国际资本主义植物贸易之中。但作家并不赞同白人文化与印第安文化的二元对立，欧洲花园体现的古欧洲“伟大女神”神话和以土地为基础的早期基督教反写基督教教义对于女性、黑色和蛇的贬低，作家以印第安文化与古欧洲文化形成的跨大西洋本土化轴心颠覆了殖民主义的二元对立范式。第四章重点研究在国际环境保护语境下，美国动物保护法与印第安文化权力间的复杂关系和矛盾冲突，以及动物与人的栖息地问题。作家提倡印第安人对殖民话语采用矛盾式反抗策略，印白之间进行基于土地的跨物种间合作。本章首先说明作家对环境正义主题的关注，叙述了与小说情节相对应的现实中猎杀濒危动物事件，说明猎豹与当地印第安人面临类似的生存危机，而小说人物举行再生仪式对抗灭绝命运，继而追溯了主流社会对野生动物从猎杀到保护的历史及其所反映的白人中心主义立场，说明动物濒危的真正原因是资本主义工业化威胁动物的栖息地，最后指出作家探索主流社会动物保护法与印第安文化权力间关系的灰色地带，关注围绕动物保护论题所反映的复杂矛盾和文化冲突，这种矛盾和冲突在本质上是对侵占动物和印第安人栖息地的新殖民主义的矛盾式反抗。作家倡导印白双方基于土地，而不是民族进行合作。本论文在结论部分指出，从后殖民生态批评的视角研究当代美国印第安英语文学，可以发现当代印第安社会难以回避现代性、全球化和由此导致的具有毁灭性经济发展。这种建立在西方文化霸权和经济增长双重原则基础上的“赶超式”发展模式没有可持续性，实际上是打着发展的幌子对人与环境的滥用。内部殖民主义导致印第安社会的不均衡发展，由此造成印第安物质环境的不均衡发展。由于家乡的风景地貌已经被改变，当代印第安人难以通过回归家园实现疗伤和获得文化身份。除了发展造成了印第安环境的恶化之外，第一世界的环保主义对于自然资源的保护与其说是保护自然环境，不如说是掠夺贫困国家和社会最后资源的战争。环境问题威胁印第安人的生存，解决印第安人问题的方法与生态相关，但传统的生态法则是否能适应当代美国印第安社会仍存在疑问。为反抗对印第安人和自然的共同压迫，印第安作家质疑关于能动作用的定义的正确性，指出印第安人和自然中的事物，如荒野、河流和动物等是具有能动作用的行动者，不仅能够发声，而且能展开行动反抗对于印第安人和自然的殖民。作家们通过反写基督教赋予蛇、黑色和女神的象征含义，颠覆了殖民话语的宗教根基，也发掘出早期欧洲基督教的生态之根。小说中的印第安人对主流社会从个体极端生态破坏反抗、集体生态破坏幻想、非暴力抵抗直到矛盾式反抗的演化，表明印第安社会与主流社会的关系从对立到协调的转变，体现了当代印第安作家试图超越印白二元对立模式的愿望。当代印第安社会面临的发展、环境和动物保护之间的矛盾关系表明，应该将全球化发展与当地的经济状况相协调，提倡一种更加包容的和跨文化的环保主义，以便与其它社会运动结合，创造一个更加易于人和非人物种居住的更有生命力的世界。更多还原

【Abstract】 Since the1970s, researchers have been exploring American Indian literature from theperspective of postcolonialism or ecocriticism. Much has been achieved in these fields.Most research emphasizes the destructive effects of inner colonialism on American Indiansociety, or regards American Indian ecological consciousness as a remedy for thedestruction inflicted by European settlers/colonizers. However they neglect the roleseconomic development, environment and animals play in colonial practice and discourse.They also fail to discern the vital role that these elements play in the construction ofanticolonial consciousness and the decolonization of the mind in the inner colonial context.Whether as a material practice or discursive practice, American inner colonialism isclosely linked with development, environment and animals. Mainstream society scrabblesfor the last resources on American Indian land on the pretext of development. Theenvironment faces the threat of degeneration, and animals lose their dwelling place and goextinct. In colonial discourse, globalization is propagandized as a mark of development. Atthe same time, the law for the protection of animals are in conflict with American Indiancultural rights promised by the treaty between the white and the Indian. Colonialconsciousness psychologically justifies political conquest by the colonist so that thecolonist can accomplish cultural penetration and domination and to make colonialconsciousness cater for white-centered consciousness. In fact, development may become aform of neocolonialism, and the association between the protection of animals and thecultural rights of the native may constitute a gray area that needs to be studied, which arethe crucial presuppositions for the study of contemporary Indian novels from theperspective of postcolonial ecocriticism. Inner colonialism has destroyed the society and environment of American Indian and the dwelling place of the animals. The binaryopposition between European American, environment, animals and American Indian is thefundamental discursive paradigm of inner colonialism.American Indian society and the once-colonized countries, in their struggle to survivein this age of globalization, find it a challenge to rethink the history and reality of innercolonialism, study the legacy and the representation of colonial experience in modern age.Because of the systematic association between colonialism and development, environmentand animals, complete decolonization and resistance against neocolonial consciousness anddiscourse require the dismantling of neocolonial consciousness and discourse ondevelopment, environment and animals. Contemporary American Indian writers are thepivotal intellectuals who attempt to subvert the colonial discourse. From the perspective ofpostcolonial ecocriticism, this research aims to investigate American inner colonialism andits association with development, environment and the dwelling place of the animal asreflected in contemporary American Indian novels. In addition, it studies four differentmodes of resisting the colonial discourse by examining the cultural implication of theimagery of the wilderness, the dam, the garden and the animal and the relation between theimagery and human beings in the following masterpieces of four American Indian novelists:Louis Owens’ Wolfsong (1991), Thomas King’s Green Grass, Running Water (1993),Lesley Marmon Silko’s Gardens in the Dunes (1999) and Linda Hogan’s Power (1998).With imagery as an avenue of exploring colonial psychology and power discourse, theseAmerican Indian writers have attempted to make their own explorations into theassociation between colonialism, ecology and various means of decolonizing the mind.This dissertation falls into six parts.The “Introduction” centers on the three stages of American Indian literature, the statusquo of the postcolonial and ecocritical study of American Indian literature at home andabroad and points out the problems with the critics’ neglect of colonialism and itsassociation with development, environment and animals. This dissertation seeks to exposethe damaging effect of economic development on both the environment of American Indian and the dwelling place of animals, as well as indicate the conflict between the lawof animal protection and the culture right of American Indian.Chapter one investigates the history of colonial dispossession of American Indian landand resources, probes the concept of wilderness and its destructive effect on the identity ofthe American Indian and illustrates the protagonist takes an extreme form of individualeco-sabotage against neocolonialism. This chapter firstly investigates the discourse aboutthe so called wilderness, such as the conquest of wilderness, the protection of wildernessand the development of wilderness, and its systematic association with the dispossession ofland and the deploration of resources by the colonist. In accordance with the ideas ofwilderness, the mainstream society holds prejudices of American Indian, including theimages of savage Indian, ecological Indian and vanishing Indian. Within this wildernessdiscourse lies the binary oppositions of the white and American Indian, civilization andland, which has led American Indian into the abyss of rootlessness and speechlessness, andtherefore, to some degree, accept American cultural assimilation. The protagonist, however,retains the stories of his ancestor and wrecks individual eco-sabotage to countercolonialism, reestablishing his identity by entering the wilderness to reconstruct his senseof place and identity.Chapter two focuses on the function of water in rewriting and subverting the idol ofenvironmental racism represented by a dam and the significance of water in the collectiveeco-sabotage as a method to counter neocolonialism. This chapter shows the meaning ofwater in traditional American Indian culture, namely, the quality of creativity, sacrednessand circular movement, then reveals the harmful effect of the dam on the American Indian,such as the damage of their lifestyle, forced displacement and uprooting of their culture.The double power of water gives American Indian individuals a new beginning in life, andAmerican Indian mythological characters and people in reality combine their power withthat of water, demolish the dam in a way of collective eco-sabotage illusion.Chapter three concentrates on a non-violent means of resistance against colonialismwhich is based on the material production and cultural implication of gardens. This chapter delves into the garden ethics of the mutual benefit for the land and the human beings in anancient Indian garden, which is cultivated in subsistence economy. The ecological thinkingembedded in the stories keeps the harmony of the garden. In contrast to the indigenousgarden, the nature of a modern Victorian garden is the conquest of the American Indian andtheir land. Also, Christianity provides religious support for colonialism, which pervades theinternational plant trade. But the writer does not advocate binary opposition. The culturalcollection and the blank flower in the Ancient European gardens reflect the mythology ofancient European Great Goddess and the earth-based early European Christianity, whichrewrite the negative Christian symbol of the female, the black color and the snake. Thetrans-Atlantic axis of nativism subverts the discursive paradigm of the binary oppositionbetween white culture and native culture.Chapter four elaborates on the issue of environment of both animals and AmericanIndian, and the complexity and conflicted relationship between animal protection and thecultural rights of the American Indian in the context of international environmentalism.Linda Hogan suggests a contradictory way of resistance and cooperation of the white andAmerican Indian for the future of the land. This chapter explains the environmental justicetheme of Hogan’s works, connects the hunting of a panther in reality and the plot ofpanther killing of the novel, and explores the similar survival crisis faced both by theAmerican Indian and the native animals. The characters hold a ceremony of regeneration toresist their doomed destiny. Then this chapter traces the history of the relation of the whiteand animals from the slaughtering of wild animals to the protection of endangered animals,and illustrates that the true cause of the extinction of animals is the threat to the dwellingplace by capitalist industrialization. To transcend the binary oppositions of white andIndian, white and animals, Hogan explores the conflicts in the gray area between animalprotection and the cultural rights of the American Indian. She suggests cooperation of thewhite and America Indian, which is based on the earth rather than nation. This is amanifestation of a contradictory modality of resistance.The conclusion of the dissertation points out that the study of contemporary American Indian novels from the perspective of postcolonial ecocriticism indicates that modernAmerican Indian society cannot avoid modernity, globalization and destructivedevelopment.“Catch-up” development, which is based on the double principles ofWestern cultural hegemony and economic advancement, is unsustainable. It is in essencethe misuse of humans and natural resources in the name of development. Innercolonialism has resulted in the unbalanced development of the society and environment ofthe American Indian world. Since the landscape of American Indian world has changed, itis difficult for the contemporary American Indian to return home to be healed andconstruct their cultural identity. In addition to the negative influence of development onenvironment, environmentalism of the first world, rather than protection of theenvironment, is a war to scrabble for the last resources of poor countries and societies.Environmental problems threaten the survival of the American Indian. The solution to theproblem is related to ecology. But it is doubtful whether traditional American Indianecological rules can be applied in modern American Indian society. To protest against thesuppression upon nature and native people by the colonist, American Indian novelistsquestion the definition of agency and state that wilderness, rivers and animals are agentsthat can speak and take action to resist the colonization of the oppressed. The novelistsexpose the religious roots of colonialism, and rediscover the ecological base of earlyChristianity. The change from the means of individual eco-sabotage resistance, collectiveeco-sabotage illusion, to non-violent modality of resistance and contradictory way ofresistance, and even earth-based cooperation that transcends the boundary betweendifferent species and societies, serves to deconstruct the binary oppositions. Thecomplicated relationship between development, environment, animals and the AmericanIndian illustrates that global development should be aligned with local economicconditions. An inclusive and intercultural environmentalism, united with other socialmovements will benefit the co-existence of both humans and non-humans in the world.更多还原