论《藻海无边》中的人物与象征

《简爱》自1847前出版以来,关于如何解读这部小说的讨论与尝试一直没有间断.其中就包括加勒比女作家简＆#183;里斯于1966年出版的小说《藻海无边》.在对《简爱》的改写中,简＆#183;里斯把目光投向原作中阁楼上的疯女人,由此引发了20世纪70年代一场著名的争论.在本文中,作者从女性主义理论和后殖民主义理论的角度,对比分析《藻海无边》与原著《简爱》,进而探讨《藻海无边》中的主要人物与象征.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

Colonial laboratories,irreparable subjects: the experiment of ‘(b)ordering’ San Juan's public housing residents

This article provides a genealogy of the discourses that shaped the public housing policies of the mid-twentieth century in the US island colony of Puerto Rico. In the 1950s and 1960s, a conversation arose between government officials, social science experts, and the local press about how to fix social inequalities by ‘ordering’ mostly black and mulato, economically dispossessed families residing in shantytowns and barrios. This led to the establishment of caseríos (housing projects) as places where the government would attempt to ‘modernize’ residents through architectural design, planning, and social betterment programs. Because the caseríos did not address the structural causes of inequalities of power and wealth in the island, they failed in lifting residents out of poverty. From the mid-1960s onwards, a host of writings blamed caserío dwellers for the failure of the projects, attributing it to their purportedly dysfunctional – and nearly incorrigible – ‘culture of poverty’. This perpetuated a particular characterization of Puerto Rican economically dispossessed people as incapable of political or social agency without the guidance of elite Puerto Ricans and the ‘benevolent’ American colonial metropolis. It also led to the subsequent ‘bordering’ of caseríos spaces with walls and checkpoints, which in turn reproduced the branding of public housing residents as irreparably dysfunctional and ‘criminal’.     

‘Both an Arab and a woman’: gendered,racialised experiences of female Palestinian citizens of Israel

Following feminist and postcolonial discourses, this paper uses the concept of ‘everyday experience’ as a tool to trace the social world of educated Palestinian women in Israel. The term refers to the complex array of these women's experiences in racialised and gendered social sites, as well as within the class, religious, and ethnic contexts in the subordinated group and its relations with the dominant Jewish group. Based on 108 in‐depth interviews with Palestinian women citizens of Israel, the paper claims that educated Palestinian women are located in a ‘third place’ between cultural, gender, class, national and racial structures that generates a continual ambivalence. Within this marginal, ‘unhomely’ space women negotiate their own identities and challenge dominant social definitions. Women create various modes of interim spaces and multi‐dimensional, shifting identities for themselves. The ambivalent attitudes generated by the women's experiences expose the possibility of shedding categorising markers. The omnipresent existence of the gendered, racialised regime of knowledge makes every place a potential site of subversion and resistance.     

Not at Home in the Empire

ABSTRACT

The distaste for the work of a colonial official, so clearly expressed in George Orwell's 'Shooting an Elephant', is often seen as reflecting a straightforward liberal commitment to freedom. This interpretation misrepresents both Orwell's standpoint and the character of liberal political reason. As a doctrine of government, liberalism is indeed committed to ruling over, and as far as possible to ruling through, the activities of free individuals. But it has also taken the view that substantial portions of humanity consist of individuals who are not -- or not yet -- capable of acting in a suitably autonomous fashion. This view results in a division of the world into settings in which individuals can normally be trusted to conduct themselves as autonomous rational agents and other settings in which they cannot be trusted to behave in this fashion. Examination of the consequences of this view for the practice of colonial government suggests a different interpretation of Orwell's account: it reflects a cultivated liberal's distaste, on the one hand, for working with and living among people he clearly regarded as inferior and, on the other, for the dirty work of paternalistic rule. A short concluding section considers the post-colonial liberal condition.     

A national pride or a colonial construct? Touristic representation and the politics of Fijian identity construction

Identity research in the Pacific region has been dominated in the past by discussions of reconstruction and mobilisation of symbols of cultural tradition as a medium of anti-colonial resistance and nationalism. The present article proposes to widen the scope of this literature by exploring mass tourism as a contested field of collective identification. It outlines the historical making of the colonial and post-colonial imagery of indigenous Fijians and its subsequent reification and essentialisation in the context of twentieth-century mass tourism. It further highlights the implication of this process in colonial, anti-colonial and post-independence national politics, in which indigenous Fijians have been variously located: the imagery has been claimed by Western colonialism, transnational corporate capitalism, ethno-nationalism, and counter-hegemony. The article illustrates that collective identity construction is not political in a uni-dimensional manner but constitutes a dynamic arena of ongoing ‘cultural battle’ where multiple power relations unfold simultaneously.     

印度王公在英印帝国时期受宠之原因探析

殖民地印度时期,与印度穆斯林贵族、国大党温和派相比,印度王公在英印帝国内得到了宗主国——英国殖民者更多的宠幸,王公在帝国内的政治地位逐渐提高。20世纪30年代,王公在宗主国的支持下在全印度政治舞台上扮演积极的角色,试图与国大党在未来的印度中"平起平坐"、"平分秋色",甚至到1947年英国撤离印度前,王公有成立自己独立国家即"土邦斯坦"的可能性。王公们之所以能够在帝国体系内受宠主要是三个方面的原因,即英国殖民统治策略的结果、王公作为印度社会最集中代表的结果以及王公对宗主国忠诚的效果。     

试析福泽谕吉的国权扩张论和武力侵华策

日本近代学者福泽谕吉既是日本思想界的资产阶级启蒙大师,也是日本鼓吹强权政治的狂人。在甲午中日战争前,他先后提出了"东洋盟主论"和"脱亚入欧论",大肆鼓吹"国权扩张论";同时还竭力叫嚣"武力侵华策",企图通过对华侵略战争谋求日本在东亚的霸权。他的对外扩张言论紧密呼应了明治政府的军国主义"大陆政策",他因而成为日本推行东亚近代殖民主义扩张路线的主要鼓吹者。     

The ‘Indian Queen’ of the four continents: tracing the ‘undifferentiated Indian’ through Europe’s encounters with Muslims,anti-Blackness,and conquest of the ‘New World’

ABSTRACT

This article places Columbus’s travels to the New World within a much older history of eight centuries of Muslim/Moor presence on the Iberian Peninsula. It argues that the Orientalist logics underlining the creation of the ‘New World Indian’ have a long history interpellated through figures of the Moors and other Africans whom Europeans knew for centuries before they encountered the Indigenous peoples of the ‘New World.’ This article argues for the need to bring together seemingly discrepant figures, spatialities, and temporalities in order to re/examine what we know and have yet to learn about entanglements of colonialism, capitalism, race, caste, gender, sexuality, and other social formations. Such a reading of the figure not only brings to fore unexamined relationalities but also demands that we think critically and concretely about questions of our complicity in upholding different systems of violence.     

Narrating inequality,eliding empire

Piketty’s call for a historically informed, global analysis of inequality is timely, as is the need for a corresponding transformation of our current politics. However, I believe there to be a fundamental flaw in his analysis which reproduces a Eurocentric approach to understanding global inequality. The key issue is that Piketty organizes his historical comparative analysis in terms of inequality within nations. Yet, the polities he is discussing were rarely just nations over the long durée. Rather, they were imperial formations constituted by a colonizing state and the territories and populations that were incorporated. His approach separates the logic of what he calls the modern proprietarian regime of inequality from enslavement and colonialism when both were integral to it. In contrast, I argue for them to be seen as necessarily interconnected with a lasting legacy in contemporary configurations of global inequality.