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水仙花短篇故事中的大同愿景思考

论文作者:留学生论文论文属性:硕士毕业论文 thesis登出时间:2021-10-09编辑:vicky点击率:593

论文字数:24485论文编号:org202110050956469514语种:英语 English地区:中国价格:$ 66

关键词:英语文学论文

摘要:本文是一篇英语文学论文,笔者认为在一个文化同化和东方化的时代,隋仙远远站在公众面前,自豪地宣称自己是一个中国人,写下了一个充满芬芳的未来世界的故事,在这个世界里,不同的文化融合在一起,同时保留着自己的立常特色。尽管作者在《新智慧》中反对完全孤立和完全同化,但隋善远提出了大同愿景,即不同文化达到混合状态,从而在“鲍子的美国化”中保持和谐。在大同的世界里,不同民族的文化并不分为所谓的优胜劣汰。隋善远不仅写中国人的故事,还将深厚的中国文化“融入”其中。

本文是一篇英语文学论文,本文将费孝通的文化大同理论运用到隋仙的作品中,不仅拓展了该理论的理论维度,而且在分析隋仙作品时提供了一个中国文化的视角。一方面,费氏文化大同被引入民族文学领域,并在其中注入了反同化、追求不同文化间平等等新内涵。另一方面,尽管迄今为止学者们已经对隋仙的大同视野进行了一些研究,但本文仍然是第一次尝试运用大同理论来分析她的短篇小说中的大同视野。


Chapter One Introduction


1.1 Sui Sin Far and Her Writings

Sui Sin Far (1865-1914), whose original name was Edith Maude Eaton, was born in Macclesfield, England to a Chinese mother and an English father. When she was seven years old, the family moved to North America and lived mainly in cities like New York and Montreal. With the decline of the family economic condition, Sui Sin Far had to stop schooling when she was only ten years old so as to help the family. Nevertheless, what she struggled for all through her life was not merely poverty but also racial discrimination.

 The  combination  of  her  parents  was  a  unique  one  in  an  age  when  interracial marriage was not encouraged and especially when the Chinese were being severely discriminated. In her own autobiographical essay, “Leaves from the Mental Portfolio of an Eurasian1”, Sui Sin Far recorded down much of the sorrows that she had either experienced or witnessed. There were servants gazing upon her as if she was some strange living beings; a boss abusing the Chinese but also admitting that he had never met one; some boys refused to marry girls with blood of Chinese descendants in their veins. With an English father, Sui Sin Far could have actually pretended herself as a pure white woman, or she could just disguise herself as a Japanese woman like her sister Winifred Lillie Eaton so as to escape the discrimination towards the Chinese. Yet she stood up bravely, identifying herself as a Chinese.

On the cultural level, the depreciation of the Chinese was mostly embodied in the Orientalization  of  the  Orient.  In  Edward  Said’s  Orientalism,  he  divided  the connotation of Orientalism into three different kinds, among which the third meaning worth the most attention. It regards the “Orientalism as a Western style for dominating, restructuring, and having authority over the Orient” (3). Briefly speaking, Orientalism is a kind of narration, a special type of discourse, as well as a method for depreciating and dominating the Orient. By constructing concepts in the narration, Orientalization can be regarded as a process of demonization through language. The Orientals were marked as evil, thus the public knew what “kind of people” they were without any need of explanation. Fictions in the Western society often depicts the Chinese in  a negative way, representing the evil; Sui Sin Far, however, attempted to describe the Chinese in another way. Instead of distorting the images of the Chinese, she truthfully recorded down their life and praised the kindness of the Chinese. Thus, she became the first person who voiced for the Chinese living in North America and was later renowned as the founder of Chinese North-American literature. 

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1.2 Literature Review

Taking her as a Chinese descendant, some scholars focus on (1) Sui Sin Far’s affection  towards  China;  and  as  a  Eurasian  writer  who  writes  about  eq论文英语论文网提供整理,提供论文代写英语论文代写代写论文代写英语论文代写留学生论文代写英文论文留学生论文代写相关核心关键词搜索。

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