大学高级英语学期论文 《外婆的日用家当》迪伊的启示

《外婆的日用家当》迪伊的启示

摘要：迪伊是美国著名的黑人女作家艾丽丝·沃克尔在其短篇小说《外婆的日用家当》中塑造的一名年轻的黑人女子形象。在对待黑人文化遗产这一问题上，她与其母亲及妹妹有着迥异的态度。迪伊个性鲜明，象征意义深刻。剖析迪伊，便于对本民族及其遗产树立正确的价值观念。这不仅是单针对黑人文化遗产来说的，就是对如何继承我们中华文化遗产亦有着积极意义。

关键字：黑人；文化遗产；启示

一、作者与创作背景

艾丽丝·沃克尔(Alice Walker,1944—)是美国女诗人、小说家及政论家，为20世纪70年代以来美国文坛最著名的黑人女作家之一。艾丽斯·沃克尔生于南方佐治亚州的贫苦家庭，1961年入斯帕尔曼大学学习，并投身于争取种族平等的政治运动。毕业后继续参加争取黑人选举权的运动。其主要作品为小说《紫色》（1982）、小说《格兰奇·科普兰的第三次生命》（1970）、小说集《爱与烦恼：黑人妇女的故事》（1973）和长篇小说《梅丽迪恩》（1976）。艾丽斯·沃克尔鼓励女性通过争取自由平等的斗争和寻求真正的自我而获得独立和充分的人性。艾丽斯·沃克尔擅长描写农村妇女，并特别偏重于黑人与黑人之间相互关系的分析刻画。她在她的小说里生动的反映了黑人女性的苦难，歌颂了她们与逆境搏斗的精神和奋发自立的坚强性格。

《外婆的日用家当》选自小说集《爱与烦恼：黑人妇女的故事》，它的创作背景是二十世纪六十年代到七十年代中期美国风起云涌的黑人民权运动。这一运动的主旨是反对白人种族隔离和种族歧视。随着运动的不断深入，政府相继宣布黑人权利的合法性。同时，黑人文化民族主义也在六十年代应运而生。大批黑人开始苏醒，开始自己的寻根之旅。也有很多人开始排斥充满苦痛的美国黑人伤痛文化史，宣扬“黑人最美”。在当时，很多黑人对于如何给自己定位及如何对待民族文化遗产一度陷入了迷惑。作者的这篇《外婆的日用家当》便是运用了象征的手法，表达了自己对于黑人民族文化遗产的态度。

二、迪伊性格特征及其象征意义

首先我想说一点，有人认为迪伊是黑人文化传统的叛逆者，这一点我是不赞成的。迪伊不是一个叛逆者，她只是在民族遗产的传承之路上走了弯路，踏上了迷途而已。下面根据文章，简析一下迪伊的性格特点并简要说明其象征意义。

迪伊自尊心、虚荣心极强，她不甘落于人后。同时也果敢、争强好胜，不达目的誓不罢休。对待别人，她常用一种批判的眼光看待，就像在演出着一幕独角戏。她活在自己的世界里，外人很难闯入她的内心，同时她也很难走出来，表达自己最真实的情感。文章中以母亲的自述为主，记述了迪伊回家的前前后。其中母亲的回忆和对迪伊印象的描述最能让人来了解迪伊看清迪伊。文章的开始借母亲之口说出了麦姬对姐姐的印象：她觉得姐姐真正是生活的主人，想要什么便能得到什么，世界还没有学会对她说半个“不”字。还有后来母亲说道：她（迪伊）对任何人都不畏惧，犹豫不决可不是她的本性。寥寥数语就让人对迪伊有了一个整体上的了解。还有后来她不依不挠地向母亲要衣服鞋子时母亲说的：她要什么东西时总是不顾一切拼命地要，不达目的决不罢休，她可以一连好几分钟不眨眼的死瞪着你。这些简洁的描述都不难看出迪伊性格中倔强执着和强硬的一面。她从小就注重外在的打扮，爱出风头，而不会顾忌家里贫苦的生活状况。因为她不想显得过分寒酸，即使达不到奢华，但至少要体面，只有这样才能活的骄傲，让别人受她的吸引，围绕在她的周围。就其性格中批判的一面从其对待追求吉米一事上可以看出。毫无疑问，她喜欢吉米，想和他在一起，但是她不是照着正常的思维去追捧他，而是把她全部挑刺的本事全都用到了吉米的身上。当最后吉米娶了别人后，她难过的很，很难冷静下来。迪伊看到的很少有爱有美，即使是很显而易见到不容忽视，她虽然心里明白，但也绝不会表达出来。但是有句话说道外在看来最骄傲的人，内心往往是最脆弱的。迪伊时刻保持维护者自己的自尊，从不愿放下高傲的架子，即使是在自己的母亲和妹妹面前也一样，甚至是凌驾的最高的。所以她才会不顾母亲和妹妹是否接受是否愿意就把自己的思想强加在她们的身上。她要的只是一份成就感，母亲和妹妹是最能给她成就感的人，因为在她看来，她们是愚昧无知的。然而她的内心却是自卑的，不单做为一个女孩子，更多是作为一个黑人。虽然通过几十年的运动，黑人的权利在法律上有了一定的保障，但是大多数黑人还是活在过去的生活里，一时接受不了。而推断当时

的情况，即使是法律文书做了规定，执行的情况仍不会是十分乐观的。所以迪伊才会去过分的追求外在的形式上的面子，以此来苦心经营自己的不愿被逾越的尊严。就算是这次回家，她依然打扮鲜亮，可见她还是没能走下舞台。

迪伊对自己身为黑人始终介怀，在成长的过程中她自私地渴望与黑人生活的贫苦彻底脱离，对束缚自己成为了牢笼的房子深感痛恨。她渴望通过学习，飞离成长的环境，去外界开拓自己的天地。而且她一开始能想到的也只有通过外在去让自己也想让别人来忽视自己的肤色，做一个平常的人。所以当那场突如其来的大火烧得轰轰烈烈的时候，迪伊才会像个完全不相干的人一样，做得到袖手旁观，站在树下十分专注的欣赏，甚至嘴角还会挂着一丝微笑。也许母亲的话是对的，她是会有想还冒着热气的废墟上跳舞的，庆祝自己短暂的解放。由此可见，迪伊是一个早熟的孩子，她的年龄在当时虽然不大，可她表现的异常镇定毫不惊慌。她总觉得所有带着黑人烙印的东西的毁灭就是她摆脱这种黑色生活的希望，让她与这种生活彻底割裂就多了一份筹码。所以当大火吞噬了房子，她高兴。相反的，她不担心处在烈火中被烧残的妹妹，也不担心未来的生计，她只想逃离，自始至终她都觉得自己不是属于这里的一份子。对于这场大火，我甚至有理由相信是迪伊焚毁了一切。所以可想而知，在学习上她是付出了多大的努力，因为她明白这是最好的途径。毕竟，一个母亲可以为子女去不惜一切的筹集学费，而教堂就不会这样简单了。至少这可以说明，迪伊足够优秀，至少是在学习上如此。但还有一点，她不是绝情到抛却骨肉之情。对家、母亲和妹妹她还是怀有着感情。所以当她重新回家探访母亲时，她可以不让身体不便的母亲站起来迎接；她可以不让母亲叫她重新改过的叫着拗口的名字；她也可以心安理得坐着吃家里的饭菜津津有味；她还可以即使在最后遭到拿走被子的请求后，还会对妹妹提出忠告，至少在她看来那是好心的。她只是想摆脱不让自己高飞的环境，毕竟黑人的血统不是说抛就抛的开的。即使是对本民族的文化遗产她也不是完全抛弃。只是她没找到恰当的方式之前，不知道如何去看待，只知道隐约有种抵触的情绪，想摆脱自出生之后便压在自己身上的黑色烙印。这一个烙印让她越来越觉得和白人之间的差距，唯有知识教育才能让她有逃脱的可能。因为在相当长的一段时间里，黑人就是奴隶，就是愚昧肮脏暴力的代名词。而当她有一定的教育做后盾，至少会让人觉得不是那样的无知。

对于世间万物，迪伊也有自己独到的思想，同时作为一个完成了高等教育的人，她适应性很强，乐意接受新思想，所以在受黑人文化民族主义思潮的影响后，猛然发现自己以前不太喜欢的黑人旧物也有其特殊的艺术化用途。不再单单是家庭生活的日用品，而是宝贵的黑人民族文化遗产，应当被大力推崇的有高度价值的事物。对于思想独到这一说，主要是讲她看待事物不拘于常理。不管她的思想是正确还是有失偏颇，她也到底是一个鲜活、有思想、有个性的人物。兰花以它特有的叶、花、香独具四清（气清、色清、神清、韵清），给人以极高洁、清雅的优美形象。在中国其花之君子的地位不容置喙，就是在国外也深受人们的喜爱。在迪伊的眼里，兰花却是庸俗的很低级花。我想这是作者有意的隐喻，兰花高贵却柔弱，要精心的呵护才能成长。迪伊不喜欢被人养在温室，她要的是广阔的天地。她像是紫红色罂粟，摇曳着诱人的色泽，是带着毒性的。同时她的骨子里本就流淌着不柔顺的血液，对于自己的名字她也一样心怀不满。因为在她看来，那带有压迫的意味奴役的色彩，而这恰恰不是她喜欢的。最后，她走到外面的世界上学，接受了新事物，收到了黑人文化民族主义思潮的影响，开始用一种全新的眼光看待外婆的日用家当，看待黑人的身份和文化遗产。这时她的思想是热的，怀着一种前所未有的热情来看待黑色。受了黑人最美思想的影响，她发现了家里许多日用品的独特与美丽之处。她就要不顾一切的掠夺走，以为只要她愿意。只是她万万没想到母亲会拒绝，还是那样坚决。这能说最后她是失望地离开而不是悲伤。对于这份宝贵的遗产，她想拥有的只是她的表面，而不是遗产的内在，遗产的核心价值——来源于生活，回归到生活，传承于生活。

对于迪伊形象的象征意义，已有不少人做了探讨。鉴于作品的写作背景，都是切合实际的。在《<外婆的日用家当>中女性人物的象征意义》一文中作者把迪伊看做是黑人文化民族主义运动的象征，说当时盛行“黑人是美的”这一说法。但是多数黑人对自己的认证不准确。他们的追根之旅只停在表层，对文化遗产的认识也很肤浅，只是注重文化的外在表现形式，而非是其内在的丰富内涵。这很符合迪伊在小说中的表现。同时，黑人女作家布拉拉也在其著作中指明，迪伊参加了那场文化民族主义运动。这样看来这种说法是合情合理的。但同时，我认为迪伊不是一个人，也不仅仅是一群人。她是一种抽象价值观念的具体体现，她只是一个被具体化的概念。对根的追寻，对自身文化的接受与认同，尤其是当还有

充满苦难的黑人伤痛文化伴随时，这种旅程便是愈加艰难。相当一部分人的心里，不知道该何去何从，也不明白该接受的是哪一部分。有些人甚至是大多数人都在无措中接受了文化民族主义思潮的感染，接受了这一思想。这样看来，与其说迪伊是黑人文化民族主义的象征不如说是迷失一代的象征了。相信在不断苦苦的探索与追寻之后，他们会真正找到属于自己的根。不管迪伊象征的是什么，这都不影响作者的指明方向或是表明自己心迹的用意，最后母亲的选择明确地告诉了读者，什么样才是对待民族文化遗产的正确态度。

三、对文化遗产传承的启示

就如同民族遗产不仅是属于本民族也是属于整个世界一样，对于民族遗产的态度当然也是世界的。每个民族在对待这一问题上会有不少的差异，但是总体的思想应该是可以一致的。就像是上面提到的一样，民族文化遗产应该是来源于生活，回归到生活，传承于生活的。这不仅是对黑人文化遗产来说，对于我们的中华民族的文化遗产也一样适用。

文化遗产是先人们在日常生活中的点点滴滴下不断地积累，用自己的勤劳和智慧创造出来的。只有回归到生活中，它才能够焕发出迷人的光彩。而今天，我们的民族遗产继承问题正渐入窘境。虽然我们知道取其精华，去其糟粕，可是始终觉得空泛的可怜。因为在这一点上，很难也没有人来随时告诉我们哪些是精华哪些是糟粕。这也同样给人带来不少的困扰和迷惑。再看现在的文化遗产，正在蜕变为一种高雅的艺术，而不是存在于草根阶层。即使普通民众身上全都有着文化遗产留下的影子，但他们正在日渐淡忘来自远古的声音。文化遗产的继承不是高谈阔论，不是买成打的精装版《论语》《孟子》高放在书架，而应是让平常人能够吸收到古代文化的养分，从中获益。但事实上是，对文化遗产的吸收正在渐渐向上层转移。于丹会红，易中天会火也恰恰是这个原因，他们的讲解独到精湛，平实易懂，但即使如此，真正的关注者不是平常百姓，而是那些可以理解的人可以懂得的人，至少也要是对此有所了解的人。他们唤醒的只是原本就处在边缘的左右摇摆的人，而不是那些游离在文化知识之外的人。文化热会支持多久？我所知道的是，这一两年又在变淡了。再试想一下，我国还有多少文盲？即使不是文盲，读完了九年义务教育，他对当前文化遗产继承的宣传又有多少兴趣?这的确

很难。不仅对于解决来说，就是对于回答也是很难的。就像我只知道文化遗产只有回归到生活才能存活长久，借用到人们的生活方式和生活态度中才能充满活力，而不仅仅是存活在泛黄的书页上。却不清楚，至少是现在还没有搞懂，民族文化遗产要怎样回归民众，也许我会依旧不断地探索。不管怎样，民族文化遗产的传承也是许许多多人所关注的，他们也一直在思考着，我想总会找到最适合的路要我们去走。最终，我相信艾丽丝·沃克尔给我们的迪伊的启示，生活就是文化遗产最好的归宿。

参考文献：

1、张汉熙《高级英语》1995年6月第一版外语教学与研究出版社

2、张鑫友《高级英语学习手册》，2007年7月，长江出版社

3、管淑红《寻找失落的美国黑人文化遗产》，2005年11月，万方数据库

4、胡中青蔡圣勤《<外婆的日用家当>中女性人物的象征意义》，2007年，万方数据库

5、百度百科

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