【作者】 陈琼；

【导师】 李玲；

【作者基本信息】 中南大学 ， 英语语言文学， 2013， 硕士

【摘要】 在美国华裔文学史中,汤亭亭以其多产和杰出的文学作品而享誉华裔文学界。发表于1980年的《中国佬》,获得该年度的“国家图书奖”和“国家书评界奖”。小说通过描述家族四代男性在美国的奋斗史,以此通过个体的命运来唤醒族群的集体历史文化记忆,进而探讨有关整个族群的文化身份问题。小说由实虚两条线分别由族裔历史与文化想象两部分交织构成,实线是作者借追述家族先辈在美国开拓的历史来铭记华裔族群集体所做的历史贡献。小说以太祖父和祖父的事迹为例,19世纪末期他们先后参与了在檀香山甘蔗种植园拓荒开垦和在内华达山脉凿洞架桥修筑横贯东西大铁路的历史事件。虚线部分一方面是作者对其父亲失语状况所做的回应,父亲作为家庭承前启后的关键角色,他一度保持沉默,将给后代留下关于中华文化的空白记忆。另一方面是作者对华人社区单身汉现象的描述,尤其是遭遇“阉割”后父亲并没有沮丧,相反,父亲及时调整自我,成功地实现了家庭团聚。家族三代男性建构身份的过程实际上反映了华裔族群文化与白人文化的博弈,并非单一地施加压力,而是双方文化的渗透与融合。一方面华裔积极融入主流社会,接受美国价值观的熏陶；另一方面,其族裔特色不得不使其通过文化想象与书写来进行文化上的寻根之旅；这样中美两种文化产生了接触与交汇,形成文化上的混杂性。后殖民主义学者霍米·巴巴的混杂性策略从理论上对其进行阐释。混杂策略正是强调弱势文化的主体性,在文化间隙间发挥自己的力量,使强势文化不纯,从而解构其权威。汤亭亭具体使用中国传统民间故事、神话传说等集体叙事来解构白人话语的霸权,并将西方故事中国化,中国故事西方化,使其充满了后现代叙述的特征,显得破碎与去中心化,颠覆了西方文化的神圣地位,进一步解构了西方中心主义话语权。行动并未能有效改善身份困境的现状。在越战中,家族第四代人弟弟的角色践行着整个族裔的身份理想,华裔族群自身的特性也注定其始终在中西文化间游走,在文化霸权下对想象故国的向往,直到最后寻找到精神世界的信仰之地,即包括在巴巴后殖民理论体系中的“第三度空间”。论文中最后建构的“第三空间”代表了和平主义的理想,是被身份界线所困扰人物的归属空间；这一普世的价值已然超越了族裔界线、东西方文化界线,让世界人民所共享。更多还原

【Abstract】 In the history of Chinese American literature, Maxine Hong Kingston is generally considered to be the most distinguished writer for her prolific and outstanding works. Published in the1980s, China Men is honored the National Book Awards and The National Book Critics Circle Award. In this novel, Kingston represents her male family members in four generations with their spectacular deeds which have evoked the collective memories of the Chinese ethnic, further to concern on their cultural identity.There is a non-lineal structure in the novel, namely, the time and plots presented inconsecutively, two lines mixed in it and representing family history and cultural imagination respectively, both of which gather the cooperative strengths to construct Chinese Americans’cultural identity. Through the factual line the author traces the course of her ancestors pioneering in America to rewrite the official American history, memorizing the collective contribution made by Chinese ethnic groups which has been earthen. The story has concentrated its light on Kingston’s Great-grandfather and grandfather, who take part in pioneering the sugar plants in Hawaii and building the Transcontinental Railway of United States. The virtual line firstly focuses on the self-response from the silenced state reflected by Kingston’s father, as the transitional role in family genealogy, the consequence of his silence will leave a vast vacant memory about Chinese culture treasure. Moreover, it confines his children into a passive role. Then the virtual line shifts to the bachelor life in Chinese community, especially her father suffering "castrated" but he never loses his heart, on contrary, he adjusts himself positively and finally achieves the family reunion.The process of three male generations constructing identity is filled with the struggling between Chinese ethnic and white mainstream cultures, which is not unilateralism as the white take oppression upon the ethnic, but a bilateral interaction. Based on the interactions with the white, Chinese Americans positively integrate into the mainstream society and accept the western values from one aspect, while their own ethnic advantage whisper and wish them to rewrite by the vast scope of cultural imagination and to start its routine on rummaging roots from cultural level, therefore Sino-US culture form hybridity when meeting and clashing. The postcolonial scholar Homi K. Bhabha illustrates the cultural phenomenon on the basis of technique of hybridity, which emphasizes the subjectivity of the weak culture, guides it penetrating into the dominant culture and adulterates it in order to deconstruct the authority. In China Men, the author inserts a lot of fairy tales, folk legends, literary allusions, and rewrites them with both Chinese and western literary classics, which deconstruct the sacred status of western culture further.The action is not enough, and the issue still exists. In Vietnam War, the brother has practiced an idealistic role. But the Chinese ethnic with its double cultural identities is doomed to wandering, in pursuit of the imagined homeland under the culture hegemony, until their spiritual world is close to the Third Space which is one part of Bhabha’s postcolonial theories, which is an intangible, abstract space with no physical dimension; In it, two or more entities mix to create a third, these interaction is not juxtaposition but transformation, on the process, boundaries between entities are blurred, even erased; it is not a closed and fixed space, but is open and fluid.The brother lastly constructs "the third space" in his spiritual belief world while experiencing the war, the belief of pacifism. It offers a space for the marginalized and injured characters belonging, which is an universal value beyond race shared by all human beings.更多还原