【作者】 朱骅；

【导师】 杨乃乔；

【作者基本信息】 复旦大学 ， 比较文学与世界文学， 2010， 博士

【摘要】 美国新教在华传教运动持续了一个多世纪,在中国社会从传统向现代转型的过程中发挥了一定的影响。目前学界从传教史和文化交流史角度对这一运动有了比较深入的研究,但对占传教士主体的女传教士的微观研究却很不足,屈指可数的研究仅局限于美国“妇女研究”领域。女传教士研究面临的最主要困难是差会正式记录的匮乏,这是女传教士在传教界遭受性别歧视的历史结果。由此,本课题从新历史主义的文本观,探索女传教士研究的另一种可能性,即从女传教士的跨国书写切入相关的主题研究。在这一目的指引下,本课题选择了赛珍珠和何巴特这两位著述颇丰的女传教士作家,以她们的跨国写作为蓝本,力图揭示身处中美两种文化交汇的边疆带上的这一特殊群体所具有的“边疆意识”。本课题在新历史主义和后殖民主义的理论视域下展开研究,综合使用女性主义批评、东方主义批评和揭示中产阶级女性与帝国共谋关系的“天定齐家”理论,以此建立研究的基本学理框架。在文本解读方法上借鉴赛义德提出并证明行之有效的权威分析法,即“策略性定位”和“策略性建构”,尽可能全面展示女传教士在协调国家身份、宗教文化身份、种族身份和性别身份过程中产生的“边疆意识”。全文以女传教士的性别身份为中心,以性别身份与其它三个强势身份的协调与对抗为脉络,展开下述七个方面的研究：第一章探讨“天定齐家”与“天定使命”的关系,为后续研究提供理论框架和历史语境。首先,分析“天定使命”话语内含的宗教激情与扩张主义指向,由此揭示新教来华传教的政治与宗教本质；其次,介绍特纳“边疆学说”的文化内涵；第三,探讨将女性束缚于居家空间的“纯正女性风范”话语和将女性送往海外的“天定使命”话语之间的逻辑矛盾,指出正是“家”与“国”概念在帝国主义思维中的可互换性,促成女传教士以“帝国的齐家者”身份奔赴海外,履行帝国进程中女性的“天定齐家”职责,同时又不挑战故国父权制的社会结构。第二章探讨美国在华传教边疆的女性空间。首先讨论“纯正女性风范”内含的虔诚、贞洁、温顺和齐家这几个主要参数在殖民语境中的变化,并以传记《流亡者》为蓝本,展示女传教士在华“帝国齐家”的文化策略；接着分析女传教士“双性同体”殖民身份的产生过程,仍然以凯丽的心路历程,分析不同女传教士对自然性属被帝国主义“异化”的态度；最后结合具体文本指出女传教士的“边疆意识”有助于她们形成文化相对主义观念。第三章集中于何巴特特殊的跨界经历以及相关书写,探讨美国在华帝国事业的另一支——商业边疆,以及其中的两性空间分野,揭示个体拓疆者和国家意志之间欲拒还迎的复杂关系。首先揭示为商界“齐家”的“公司伴妻”们不得不附和帝国话语以证明自身在华“齐家”的合理性；接着分析美国商界男性在拓疆主体公司化后,个人主义边疆精神的凋零；最后分析男女两性在海外边疆中打破性别空间分野的可能性。第四章重点讨论女传教士与国家意志共谋的思想表现之一“恩扶主义”。首先,结合美国新教在华传教史,讨论赛珍珠和何巴特的跨国文本所不断倡导的,以基督教社会福音主义拯救中国的改良主义思想；其次,讨论二人设想的,以具有美国民主思想的留美学生走向群众,间接拯救中国的思想,最后讨论“恩扶主义”思想面对中国革命兴起而产生的情感和意识形态困境。第五章主要讨论国家身份对审美活动的影响,分析赛珍珠和何巴特如何以或隐喻或直白的方式,通过文本的审美建构,将中国边疆化为美国的海外领土。首先分析了《大地》的“西部边疆”隐喻和赛珍珠思想中内化的杰斐逊主义边疆观；,继而分析何巴特的《满洲札记》如何通过不断与美国的拓殖史互文,直白地将中国看成等待美国征服的边疆；最后,讨论中国被边疆化而产生的唯美主义暴虐和帝国主义的怀旧。第六章主要讨论女性身份在获取他者知识方面的优势,以及这种优势对中国形象书写的影响。首先展示赛珍珠如何使用民族志写作手法重写中国形象,继而梳理赛珍珠为解构既有的华人刻板形象所做的学术努力,如中国小说译介和述评,最后补充指出像何巴特那样困守于“文化飞地”的美国女性,在创新“他者”形象方面的知识局限。第七章主要以赛珍珠为案例,研究女传教士回国后的身份定位。首先从后殖民理论视角展示赛珍珠如何利用白人种族身份的优势,以及公共言说空间华人知识分子的结构性空缺,确立自己的中国通权威身份,打破两性空间的藩篱；在此基础上,通过赛珍珠的非叙事类写作和社会活动,如建立“东西协会”开展国际文化交流,主持《亚洲》杂志的区域研究等,力图简要地勾勒出赛珍珠为种族平等、两性平等和世界和平所做的努力；最后,归纳指出赛珍珠代言中国所无法摆脱的东方主义视域局限。以上七个方面的综合研究显示,来华新教女传教士的“边疆”,既是地理实体,也是心理隐喻,她们的“边疆意识”产生于性别身份和强势的国家身份、宗教文化身份、种族身份间不断协调的过程,每一个女传教士都在性别与其它三种身份形成的张力场中为自己定位,努力在成就感与异化感之间寻求平衡。更多还原

【Abstract】 Protestant missionary movement in China, which lasted for more than a century and leaves a significant mark on Chinese transformation to modernity, has been adequately studied in the field of missionary history. However, missionary women, the majority of the missionary community, are academically neglected for lack of historical records at the patriarchal mission boards. Partly with an academic breakthrough in mind, the dissertation, armed with new historicism, attempts to explore an alternative possibility to study missionary women through their transnational writings. With frontier sense as the dominant topic, my research takes Pearl S. Buck and Alice T. Hobart’s abundant writings as a case study to learn more about the missionary women in China.Carried out with a new historicist and postcolonial view, my study is set in a combined theoretical framework of Amy Kaplan’s Manifest Domesticity, Edward W. Said’s Orientalism, as well as feminist theories of gender and androgyny. Efficient methodological devices like strategic location and strategic formation, which have been well expounded and successfully used by Edward Said, are adopted to illustrate the formation of frontier sense in the process of constant negotiation between missionary women’s gender and her national, racial and religious identities. Corresponding to missionary women’s historical reality, the dissertation pivots on their gender and advances analytical work along the three dimensions of tension between gender and nation, gender and Christianity, as well as gender and race.Chapter 1 is to find out the logical connection between "Manifest Domesticity" and "Manifest Destiny", thereby to set a theoretical framework and historical context for the following studies. Religious passion and expansionism embedded in "Manifest Destiny" are first discussed to show the political and religious dynamics behind protestant movement in China. Frederick J. Turner’s Frontier Thesis is cited and re-interpreted to show the cultural fiber in the concept of "frontier". The most significant part of this chapter is to level the logical opposition between "True Womanhood" and "Manifest Destiny", for while the former confines women to domesticity, the latter sends women far beyond such a confine. The dual referents of "domestic" in imperial expansionism is proved to unite the two into "Manifest Domesticity", which justifies missionary women’s domesticity for imperial purpose, while brings no challenge to gender ideology in America.Chapter 2 explores women’s sphere of American protestant frontier in China. Transformation of the 4 major parameters of "True Womanhood" like piety, purity, submission and domesticity are fully weighed up to show the complicity between gender and national, Christian and racial identities. Carrie in The Exile is analyzed to showcase cultural strategies of imperial domesticity in China. Cultural and professional androgyny of missionary women in colonial context is also discussed with proper attention to some women’s revolt against such imperial alienation of gender. However, frontier sense in the cultural contact zone is proved to help missionary women out of chauvinist outlook and into cultural relativism.Chapter 3 takes into consideration Hobart’s double affiliation with American missionary and industrial enterprises in China, so as to learn about frontier individuals in separate gender spheres. Company wives are excluded from market sphere and quite lost in an alien culture, but they have to adhere to the grand narrative of national expansion to survive their disillusionment, while their husbands have to give up their individuality when dehumanizing corporations assumes pioneering subjectivity.Chapter 4 discusses American paternalism to the future of China. Such paternalism is first embodied in Social Gospel promoted by some protestant missionaries and both Buck and Hobart are active advocates of this school. However, the limitation of Social Gospel forces them to think of an alternative way to save China, and they begin to turn their hope to young Chinese who have been educated in America and armed with populism. Dilemma of their paternalism is also outlined when they are faced with Chinese nationalism and revolution.Chapter 5 pays attention to P. S. Buck and A. T. Hobart’s frontierization of China in either direct or metaphorical form. The Good Earth is but a metaphor of Jeffersonian frontier and Manchu is a virgin land to be conquered and possessed by America in Hobart’s narratives. Frontierization of China is a combination of aesthetic violence and imperial nostalgia.Chapter 6 traces the influence of frontier sense on the representation of Chinese images by missionary women. Their gender identity entitles them to get involved in Chinese domestic life and have an advantage in acquiring expertise of China. P. S. Buck’s ethnographical writing style, which authorizes her in the position of China expert, is a proven advantage of missionary women’s female existence in the Orient. P. S. Buck’s academic effort in translation and interpretation of Chinese novel also helps to update Chinese images among American readership. Hobart can serve as a negative comparison against Buck for her inability to rewrite Chinese stereotypes due to her exclusive concession life.Chapter 7 traces the life and work of returned missionary women in America and shows how years’marginality has sharpened their sight into social evils in both China and America. They begin to preach to American people the long-forgotten American values that legalize American superiority and exceptionalism. P. S. Buck is one who takes advantage of her expertise to break through the barrier between women’s sphere and the public and wins for herself the maximum domain of speech and audience, though she never shakes off her orientalist limitation.Research carried out in the above 7 dimensions indicates that frontier to missionary women is both geographical and metaphorical, and their frontier sense emerges from the negotiation process between their gender identity and their national, racial and Christian identities. Each missionary woman endeavors to balance herself in a field of tensions between all her identities, as well as between the sense of achievement and sense of alienation.更多还原