作为社会象征行为的加勒比身份叙事——以《抵达之谜》为中心  

A Narrative of the Caribbean Identities as a Socially Symbolic Act:With The Enigma of Arrival as the Focus

作　　者：周敏[1,2] Zhou Min(Research Institute of Literary and Art Criticism,,Zhejiang Province,China;School of International Studies,Hangzhou Normal University,Hangzhou,Zhejiang Province,China)

机构地区：[1]杭州师范大学文艺批评研究院,浙江杭州311121 [2]杭州师范大学外国语学院,浙江杭州311121

出　　处：《外国文学》2023年第3期55-65,共11页Foreign Literature

基　　金：国家社科基金重大招标项目“加勒比文学史研究”(21&ZD274);国家社科基金重大招标项目“英国文学的命运共同体表征与审美研究”(19&ZDA293)。

摘　　要：在细读《抵达之谜》的基础之上,本文指出,虽奈保尔将其视为小说,但它更是一部作为社会象征行为的自传体叙事。以这样一种主观的形式,奈保尔追溯了他与自己曾经鄙视的加勒比身份的和解路径,这不仅是他个人的记录,也是从殖民时代到后殖民时代和全球化时代的社会象征叙事。这种和解后的加勒比身份超越了东方在西方“凝视”下的被动性和自卑性,也有别于法农所说的戴着“白面具”的“黑皮肤”人的身份,其本身具有颠覆和解放的力量;如同奈保尔一样,叙述者凭着这个和解的加勒比身份,得以从作为殖民体系中他者的痛苦中解放出来;不仅如此,还获得了新的力量来反思造成这一切的殖民历史。而这种和解,正是经由(自传)写作实现的。Through a close reading of The Enigma of Arrival,this study points out that this novel is more of an autobiographical narrative that functions as a socially symbolic act,a narrative that keeps the record of how Naipaul reconciles with his Caribbean identities,a record that is not only about him,but also a socially symbolic act that is about the route from the colonial time to the post-colonial time and global time.Such reconciled Caribbean identities,which transcend the passivity and inferiority of the East under the"gaze"of the West and are also different from what Frantz Fanon calls the people of black skin wearing white masks,carries with them the potentiality of subversion and liberation,which can enable people like Naipaul to be liberated from the position of being an"other"of the colonial system and to reflect on the colonial history that has been the cause of all such traumas.Such reconciliation is achieved through(autobiographical)writing.

关 键 词：《抵达之谜》 加勒比身份 自传体叙事 殖民历史 

分 类 号：I561[文学—其他各国文学]