發(fā)布時(shí)間：2018-03-26 13:12

  本文選題：勒克萊齊奧　切入點(diǎn)：奧尼恰　出處：《南京大學(xué)》2017年碩士論文

【摘要】：讓-馬里·古斯塔夫·勒克萊齊奧(Jean-Marie Gustave Le Clezio,1940-)2008年被授予諾貝爾文學(xué)獎(jiǎng),可以說(shuō)是當(dāng)今法國(guó)文學(xué)的核心人物。勒克萊齊奧以寬廣的世界視野,對(duì)異域文明予以持續(xù)關(guān)注與深刻思考,被認(rèn)為是具有"世界性"的作家。勒氏的多元文化身份無(wú)疑對(duì)其創(chuàng)作產(chǎn)生了深遠(yuǎn)影響�！秺W尼恰》(1991)記錄了作者七歲時(shí)前往非洲的尋父之旅,被普遍認(rèn)為是一部尋找歷史蹤跡的自傳體小說(shuō),在勒氏作品中具有較為特殊的地位。非洲不僅開(kāi)啟了勒氏的寫(xiě)作之旅,其獨(dú)特的自然風(fēng)貌與文化,也在他身上打下深深烙印,成為其—生創(chuàng)作的注腳。各國(guó)對(duì)勒克萊齊奧作品的研究著作頗豐,就《奧尼恰》的研究而言,則側(cè)重于自傳書(shū)寫(xiě)及創(chuàng)作手法。在以多元文化碰撞為顯著特點(diǎn)的全球化背景下,研究該作品中的文化身份,既可為我們解讀其作品提供新的切入點(diǎn),同時(shí)也可以啟發(fā)我們理解"文化身份"這一議題。本文從小說(shuō)人物的文化認(rèn)同出發(fā),以歐洲和非洲作為文化身份流動(dòng)的兩端,依"斷裂—連接—再重建"的邏輯分三部分展開(kāi)論述:第一章探討《奧尼恰》中勒克萊齊奧與歐洲文化共同體的"斷裂"。首先在斯圖亞特·霍爾的文化認(rèn)同理論及后殖民批評(píng)的關(guān)照下對(duì)殖民者辛普森和羅德的文化認(rèn)同進(jìn)行分析,從而挖掘沖突源頭的本質(zhì)主義身份觀。作者與歐洲的斷裂還表現(xiàn)為對(duì)非洲書(shū)寫(xiě)定式的突破。第一,超越野蠻、單純的非洲人形象,還原其豐富性。第二,突破異域風(fēng)情小說(shuō)傳統(tǒng),嘗試真正進(jìn)入非洲世界,理解當(dāng)?shù)厝说纳�活與思想。第二章討論勒克萊齊奧對(duì)非洲文化的認(rèn)同,這種認(rèn)同表現(xiàn)在兩個(gè)層次上。第一層為精神上的歸屬:通過(guò)瑪烏、吉奧弗洛瓦及樊當(dāng)三人殊途同歸的文化認(rèn)同歷程,勒克萊齊奧實(shí)現(xiàn)了對(duì)母親、父親、童年以及非洲的多重回歸。第二層,追尋非洲文化的歸屬。此部分論證非洲語(yǔ)言、宗教和歷史在《奧尼恰》中的呈現(xiàn)一定程度上突破了歐洲中心主義話(huà)語(yǔ),表現(xiàn)出前所未有的豐富性。第三章:身份的重建。勒克萊齊奧在《奧尼恰》中對(duì)非洲文化的回歸并不意味著重返"黑人性",后者依舊落入了本質(zhì)主義身份觀的窠臼。從強(qiáng)弱勢(shì)文化碰撞的維度上看,勒氏在作品中提倡雜交式的文化身份,強(qiáng)調(diào)不同文化的平等對(duì)話(huà)。從人與自然關(guān)系的角度出發(fā),《奧尼恰》重構(gòu)了作者的理想身份,即與自然和諧共處的自然身份。最后進(jìn)一步揭示勒克萊齊奧在書(shū)寫(xiě)中構(gòu)建身份,身份探尋也推動(dòng)著其寫(xiě)作的豐富與革新。勒克萊齊奧的文化身份并非是非此即彼的劃分,而是豐富、多元的。《奧尼恰》成書(shū)于1991年,此后勒氏筆耕不輟,持續(xù)對(duì)身份問(wèn)題進(jìn)行思考與書(shū)寫(xiě)。非洲與其說(shuō)是勒克萊齊奧精神的歸宿,不如說(shuō)是他思想和創(chuàng)作的源頭,是他"不斷啟程"進(jìn)行"詩(shī)意冒險(xiǎn)"的起點(diǎn)。
[Abstract]:Jean-Marie Leclezio, Jean-Marie Gustave Le Cleziovic, was awarded the Nobel Prize for Literature in 2008, which can be said to be the core figure of contemporary French literature. Leclezio, with a broad world perspective, continues to pay attention to and think deeply about foreign civilizations. Considered to be a "world" writer, Le's multicultural identity undoubtedly had a profound impact on his creation. [Onicha] 1991) chronicled the author's quest for a father in Africa at the age of seven. Widely regarded as an autobiographical novel looking for historical traces, Africa has a special position in his works. Africa not only opened his writing journey, its unique natural style and culture, but also made a deep impression on him. To become the footnotes of his life creation. Many countries have studied Leclezio's works, but in the case of Onicia, they have focused on the writing and writing techniques of autobiographical books. In the context of globalization, which is marked by the collision of multiculturalism, The study of the cultural identity in the novel can not only provide a new entry point for us to interpret his works, but also enlighten us to understand the topic of "cultural identity". Europe and Africa as the two ends of the cultural mobility, The thesis is divided into three parts according to the logic of "fracture, connection and reconstruction": the first chapter discusses the "fracture" between Leclezio and the European Cultural Community in "Onicha". Firstly, the theory of cultural identity of Stuart Hall is discussed. And the post-colonial criticism to analyze the cultural identity of colonists Simpson and Luo De. The breakage between the author and Europe is also a breakthrough in African writing patterns. First, transcend the barbaric, pure African image and restore its richness. Break through the tradition of exotic novels, try to truly enter the African world, understand the lives and ideas of the local people. Chapter two discusses Leclezio's recognition of African culture. This kind of identity is manifested on two levels. The first level is spiritual attribution: through the process of cultural identity of Mau, Giovova and Fandang, Leclezio realized the goal of his mother and father. The second level is the pursuit of African culture. This part demonstrates that the African language, religion and history in Onicha have to some extent broken through the discourse of Eurocentrism. Show unprecedented richness. Chapter 3: identity reconstruction. Leclezio's return to African culture in Onichar does not mean a return to "black", which still falls into the fabric of essentialist identity. From the perspective of the collision of strong and weak cultures, In his works, Le advocates a hybrid cultural identity and emphasizes equal dialogue between different cultures. From the perspective of the relationship between man and nature, Onicha reconstructs the author's ideal identity. Finally, it is revealed that Leclezio constructs identity in his writing, and identity exploration also promotes the enrichment and innovation of his writing. Leclezio's cultural identity is not a division of either or or. It was rich and diverse. "Onicha" was written in 1991, and since then Le's work has continued to think and write about identity. Africa is not so much the home of Leclezio's spirit as the source of his thought and creation. It is the starting point for his poetic adventure.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類(lèi)號(hào)】：I565.074

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