《重围》中白人文化与印第安文化的对抗
发布时间：2020-12-04 21:22
本文采用扬·阿斯曼的文化记忆理论探究《重围》中白人文化与印第安文化之间的冲突,全文共分为三个部分:一、白人企图通过让印第安人忘记来破坏印第安文化身份;二、印第安人尝试通过文化记忆来保存自己的文化身份;三、冲突结果—印第安人成功保存其文化身份。第一章主要分为两部分,第一部分是:白人试图通过阻碍印第安的仪式交流(扬·阿斯曼将无文字社会的机构性交流称之为仪式交流,而仪式表演和集体参与一起构成仪式交流)抹灭印第安人的文化记忆,主要通过两种方式来达到目的,一是禁止印第安仪式表演和贬低印第安仪式表演,二是阻碍印第安年轻人对印第安仪式的集体参与;第二部分是:白人企图用白人文化记忆代替印第安人文化记忆,同样分通过两种方式,一是用白人文化形态代替印第安文化形态,也就是用白人的语言文化形态,仪式文化形态和图片文化形态代替印第安人相应的文化形态;二是用白人的机构性交流促进印第安人记住白人文化记忆形态和文化记忆内容。面对白人对印第安文化和文化身份的破坏,印第安人也尝试去保存自己的文化记忆。因此,本文第二章就是关于印第安人保护印第安文化记忆及文化身份的措施。印第安人达到目的的方式也分为两种,首先,他们搜索白人形...
【文章来源】：哈尔滨工业大学黑龙江省 211工程院校 985工程院校
【文章页数】：77 页
【学位级别】：硕士
【文章目录】：
摘要
Abstract
Introduction
Ⅰ. Whites’ Attempts to Destroy Indians’ Cultural Identity by Making Indians Forget
A. Whites’ Effacement of Indians’ Cultural Memory through Blocking Ceremonial Circulation
1. Whites’ Prohibition on and Debasement of Indians’ Ritual Performance
2. Whites’ Obstruction of Indians’ Collective Participation
B. Substitution of Whites’ Cultural Memory for Indians’ through Figures of Memory
1. Replacement of White Cultural Formations for Indians’
2. Whites’ Institutional Communication of Their Cultural Memories to Indians'
Ⅱ. Indians’ Efforts to Conserve Their Cultural Identity through Cultural Memory
A. Attempts to De-construct Whites’ Formative and Normative Knowledge
1. De-legitimation of Whites’ Functional Memory
2. Transformation of Whites’ Functional Memory to Stored Memory
B. Endeavor to Maintain Indians’ Figures of Memory
1. The Preservation of Indian Cultural Formation
2. Maintenance of Indian Institutional Communication
Ⅲ. Results of the Confrontation—Indians’ Success in Keeping Indian Cultural Identity
A. Indian Elders’ Re-identification with Their Own Cultural Memory
1. Indian Elders’ Re-acceptance of Their Formative and Normative Knowledge
2. Indian Elders’ Re-recognition of Their Figures of Memory
B. Indian Youths’ Acceptance of Indian Cultural Memory
1. Re-remembering and Identification with Indian Formative and Normative Knowledge
2. Re-memorizing and Identifying with Indian Figures of Memory
Conclusion
Works Cited
Acknowledgements
【参考文献】：
期刊论文
[1]俄罗斯东正教教堂的文化意义[J]. 李小桃. 四川外语学院学报. 2003(05)
本文编号：2898259
【文章来源】：哈尔滨工业大学黑龙江省 211工程院校 985工程院校
【文章页数】：77 页
【学位级别】：硕士
【文章目录】：
摘要
Abstract
Introduction
Ⅰ. Whites’ Attempts to Destroy Indians’ Cultural Identity by Making Indians Forget
A. Whites’ Effacement of Indians’ Cultural Memory through Blocking Ceremonial Circulation
1. Whites’ Prohibition on and Debasement of Indians’ Ritual Performance
2. Whites’ Obstruction of Indians’ Collective Participation
B. Substitution of Whites’ Cultural Memory for Indians’ through Figures of Memory
1. Replacement of White Cultural Formations for Indians’
2. Whites’ Institutional Communication of Their Cultural Memories to Indians'
Ⅱ. Indians’ Efforts to Conserve Their Cultural Identity through Cultural Memory
A. Attempts to De-construct Whites’ Formative and Normative Knowledge
1. De-legitimation of Whites’ Functional Memory
2. Transformation of Whites’ Functional Memory to Stored Memory
B. Endeavor to Maintain Indians’ Figures of Memory
1. The Preservation of Indian Cultural Formation
2. Maintenance of Indian Institutional Communication
Ⅲ. Results of the Confrontation—Indians’ Success in Keeping Indian Cultural Identity
A. Indian Elders’ Re-identification with Their Own Cultural Memory
1. Indian Elders’ Re-acceptance of Their Formative and Normative Knowledge
2. Indian Elders’ Re-recognition of Their Figures of Memory
B. Indian Youths’ Acceptance of Indian Cultural Memory
1. Re-remembering and Identification with Indian Formative and Normative Knowledge
2. Re-memorizing and Identifying with Indian Figures of Memory
Conclusion
Works Cited
Acknowledgements
【参考文献】：
期刊论文
[1]俄罗斯东正教教堂的文化意义[J]. 李小桃. 四川外语学院学报. 2003(05)
本文编号：2898259
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