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研究生:鄭富尤
研究生(外文):Fu-yu KevinCheng
論文名稱:世界公民主義與莎娣.史密斯的《白牙》
論文名稱(外文):Cosmopolitanism and Zadie Smith's White Teeth
指導教授:張淑麗張淑麗引用關係
指導教授(外文):Shu-li Chang
學位類別:碩士
校院名稱:國立成功大學
系所名稱:外國語文學系碩博士班
學門:人文學門
學類:外國語文學類
論文種類:學術論文
論文出版年:2013
畢業學年度:101
語文別:英文
論文頁數:85
中文關鍵詞:模擬操演能動性世界公民社群混雜性根源路徑摩天輪大同世界
外文關鍵詞:mimicryperformativityagencycosmopolitancommunityhybridityrootsroutesFerris wheelpantisocracy
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女作家莎娣.史密斯的小說《白牙》披露混血兒愛瑞.瓊斯的心歷路程,耙梳她由盲從白人時尚而走向抗拒主流霸權的轉變。愛瑞因內化白人優越意識,急欲將本身改頭換面、脫胎換骨,卻淪落為模仿者,扮演著因循世俗規範而自我規訓的角色,因而喪失本體自我。愛瑞經由模擬白人、自我操演,歷經自我反思與自我質疑,最終找回自我的能動性;愛瑞能夠抵擋文化權威,重拾自主權,成為世界公民,在多元文化的社會中生存並興盛。世界公民意識讓愛瑞認知也化解了她位處混雜化的困境,鼓舞她建構多元文化的社群,促進平等的相互性,體察人我之間,相似多於不同。
首章分析愛瑞的混雜性之政治意涵,透過愛瑞的政治實踐,混雜性顛覆了族裔和文化的絕對性,並開展出轉化主體身分的可能性。愛瑞身處中介空間,能夠對抗主流意識形態,彰顯自身的差異性,破除白人才美麗的迷思。次章剖析愛瑞的主體身分認同之變化,當愛瑞認清她的根源與成長的路徑,她選擇了成為可跨越文化與種族籓籬的世界公民,也藉此掌握不確定的當下。第三章詳析山曼德和他的雙胞胎兒子努力追尋建構的另類社群。雖然他們的目的是要滿足對親密關係的渴望,然而,他們所尋覓的社群,不是有安定感的世界公民社群,只是依照情況而定的策略,反而突顯他們心中的焦慮與不安。相較之下,愛瑞在小說結局所擁抱的另類社群,沒有排他性,只有容忍與尊重,促進人我之間的相互瞭解,斡旋衝突。因此,我在結論這章,使用出圓桌式平等以及搭乘摩天輪的比喻意像,用來說明世界公民懷有平等的差異性和處境觀點;同時,我提倡住在多元文化世界的人們,若要興盛繁榮,應該遊歷到他人的天地,尊重他人的不同性,而不是一味的攻擊、謾罵。果能如此,世界上不同性的紛爭,便迎刃而解;多元又平等的大同世界就不是幻想,而是夢想與理想。

Zadie Smith’s White Teeth examines the mestiza Irie Jones’s initiation from her consent to white supremacy to her resistance to the mainstream hegemony. Internalizing white supremacy and desiring to overhauling herself, Irie degenerates into a mimicking girl, performs the role social norms regulate, and loses her subjectivity. Through her mimicry and performativity, Irie transforms into a performing subject with agency, who can resist the cultural authority and who can reclaim her autonomy. Her agency reclaimed, Irie can become a cosmopolitan, which is her ultimate goal to survive and thrive in a multicultural society. Becoming a cosmopolitan relieves Irie of the quandary of hybridization and invigorates her to build a cross-cultural and cross-racial community where she can promote equal mutuality and where she can perceive that people are more alike than unlike.
Chapter One analyzes Irie’s hybridity, how she sabotages ethnic and cultural absolutism and generates becoming. Occupying the in-between space, Irie contests dominant ideologies, reveals her difference, and shatters the white beauty myth. Chapter Two inspects Irie’s becomingness when she resorts to mimicry; by dint of recognizing her roots and routes, Irie becomes a cosmopolitan so that she can cross the boundaries of cultures and races and embrace the uncertain present. Besides, Chapter Three elucidates an alternative community Samad and his twin sons seek. Their purpose aims to fulfill their desire of intimacy; however, instead of cosmopolitan ones, these communities, situational and strategic, highlight their anxiety rather than security. By contrast, the alternative community Irie has embraced at the end of the novel is not based on othering but on tolerating and respecting others to promote understanding and to maneuver strife. Therefore, in my “Conclusion” I conjure up two images of the round-table equality and riding a Ferris wheel to manifest the situated differences and the multiple viewpoints of cosmopolitans; I advocate world-travelling for people to prosper in a multicultural world. Diversity revered, not reviled, the dispute of differences in the world is thereby dissolved; the pantisocracy of plurality and equality, dreamed, not dreaded.

Abstract
Introduction 1
Chapter One: Irie’s Hybridity 10
Chapter Two: Irie’s Becomingness 27
Chapter Three: An Alternative Community 45
Conclusion 69
Works Cited 78

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