美国当代女性小说家的母性书写
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摘要
母亲身份是女性主义理论的核心部分。女性运动第二次浪潮以来,朱莉亚·克里斯蒂娃(Julia Kristeva).露西·伊利格瑞(Luce Irigaray).艾德里娜·里奇(Adrienne Rich).南希·乔多罗(Nancy Chodorow).萨拉·拉迪克(Sara Ruddick).卡罗尔·吉利根(Carol Gilligan)等分别从不同的角度聚焦于母亲,使母性理论在广度与深度上获得前所未有的丰收。与之相应,女性小说家也开始从考察自己与母亲的关系、建构自我的主体性出发,将目光转向母亲,使之从沉默的幕后走出来并逐渐获得自己的话语。随着女性主义理论的不断深入发展,美国当代女性小说家在书写母亲的过程中经历了从拒绝成为母亲,到渴望寻找母亲的谱系并试图确立母亲的主体性这一过程,而如何使母亲从被需要的客体成为获得自我的主体成为母性书写不可回避的核心问题。对此,不同的女作家从不同的角度寻找着答案。本文通过西尔维娅·普拉斯(Sylvia Plath)、汤亭亭(Maxine Hong Kingston).托妮·莫里森(Toni Morrison).路易斯·厄德里奇(Louise Erdrich).苏·米勒(Sue Miller).玛丽·戈登(Mary Gordon)、芭芭拉·金索佛(Barbara Kingsolver)这七位美国当代女性小说家的七部作品,即《钟形罩》(The Bell Jar,1963)、《女勇士》(The Woman Warrior,1976)、《男人与天使》(Men and Angels,1986)、《宠儿》(Beloved,1987)、《好母亲》(The Good Mother,1986)、《爱药》(Love Medicine,1984)、《豆树青青》(The Bean Trees,1988)来讨论母亲主体的建构之旅。本文将“对母亲主体的呼唤”、“成为爱的主体”、“成为身体的主体”以及“成为身份的主体”这四个维度来分析当代美国女性小说家的母性书写及其对母亲主体性的建构。在“对母亲主体的呼唤”这一章中,本文利用伊利格瑞等人的弑母理论以及心理分析方法对《钟形罩》与《女勇士》中母亲在女儿的书写中受到他者化,乃至遭受谋杀的现象进行分析,并结合五六十年代的社会文化背景讨论母亲从失语到开始自己的言说这一历史过程。“成为爱的主体”这一章结合本杰明、伊里格瑞等人有关爱的理论以及吉利根等人的女性主义伦理理论分析《宠儿》与《男人与天使》中提出的关于母爱的问题,并讨论母亲成为爱的主体的内涵及对母亲主体建构的意义。在“成为身体的主体”部分,本文通过对《好母亲》与《爱药》的解读,考察父权文化下被消解或扼制的母亲的身体,并分析身体与母亲的自我之间的关系。最后,本文最后一章“成为身份的主体”通过《豆树青青》与《爱药》中书写的替养母亲讨论当代女性在母亲身份选择上如何体现出自主性,从而成为其身份的主体。
寻找母亲自己的话语、书写母亲自己的经历—这已成为当代女性小说家的重要使命。本文中讨论的母亲从女儿书写中的他者成为多样化的存在,无论是舍弃自己的孩子,还是纵情于身体之欲,还是拒绝通过传统的婚姻生养孩子,美国当代女性小说家笔下的母亲并没有抛弃作为母亲的责任,她们以血肉之躯寻找着自我的存在,使自己不再作为父权社会一厢情愿的客体被表述,而是作为行动的主体赋予母亲新的生命。本文以当代西方主要母性理论为理论框架分析所涉及的文本,从历史与现实的角度解读当代女性作家在其母性书写中对母亲主体性的建构。
Motherhood is a central concept in feminist theories. Since the second wave of feminist movement, Julia Kristeva、Luce Irigaray、Adrienne Rich、Nancy Chodorow、 Sara Ruddick、Carol Gilligan, etc. have focused on theories of motherhood from different aspects and brought in many brilliant insights. Correspondingly, women novelists start to turn to their mothers through examining their relationship with their mothers so as to construct their own subjectivities, which has greatly helped contemporary mothers give voice to their own existence. With the development of feminist theories, writings on motherhood by contemporary American women novelists have shifted from the refusal of motherhood to a search for matrilineal geneology, trying to construct the subjectivity of the mother. However, how to turn mothers from the traditionally desired objects into spontateous subjects is a huge question, to which many women writers are trying to look for answers. This dissertation focuses on seven works by seven American women novelists: Sylvia Plath's The Bell Jar(1963)、Maxine Hong Kingston's The Woman Warrior (1976)、 Toni Morrison's Beloved(1987)、Louise Erdrich's Love Medicine(1984)、Sue Miller's The Good Mother(1986)、Mary Gordon's Men and Angels(1986)、Barbara Kingsolver's The Bean Trees(1988)to map these women writers'journey of constructing maternal subjectivities. In addition to Introduction and Conclusion, this dissertation is made up of four parts:1. The call for maternal subjectivity;2. Becoming the subject of love;3. Becoming the subject of the body;4. Becoming the subject of identity. While discussing "The Call for Maternal Subjectivity", theories of matricide from Irigaray and others will be employed to discuss how mothers were murdered in The Bell Jar and theories of orientalism will be used to analyse how the mother became the other in The Woman Warrior. Social and cultural background of the50s and60s is also examined to analyse how mothers started to create their own discourse from being silenced. In the chapter of "Becoming the Subject of Love". Benjamin and Irigaray's theories on love and Giligan's feminist ethics will be incorporated in the discussion of motherlove in Beloved and Men and Angels.The significance of becoming the subject of love in the process of constructing maternal subjecitiviy is also discussed. In the chapter of "Becoming the Subject of the Body", the body of the mother controlled or dismissed in patriarchal culture is analysed through the examination of The Good Mother and Love Medicine.The relationship between the body and the selfhood of the mother is also explored. Lastly, in the chapter "Becoming the Subject of Identiy", through studying The Bean Trees and Love Medicine, adoptive mothers are discussed to review how contemporary mothers have demonstrated their agency in the choosing of motherhood, so as to become the subject of their identity.
Seeking mothers'own discourse and writing mothers'own experiences-this has become an important mission for contemporary American women novelists. The mothers discussed in this dissertation have changed from being the other in daughters'writing into various existences. No matter whether they are abandoning their own child, or indulging in their bodily desire, or refusing to give birth to children through traditional marriage, these contemporary women novelists are presenting mothers as subjects who are looking for their selfhood with their bodies instead of being objects willed by the patriarchal society. What's more, these mothers do not desert their motherly responsibilityies in the process of constructing their subjectivities; instead, they are counscious of their mothering role and are making every effort to strike a balance between being a mother and being oneself. This dissertation has employed various contemporary maternal theories as the theoretical framework to understand the courageous presentation of motherhood in contemporary women novelists'writings.
寻找母亲自己的话语、书写母亲自己的经历—这已成为当代女性小说家的重要使命。本文中讨论的母亲从女儿书写中的他者成为多样化的存在,无论是舍弃自己的孩子,还是纵情于身体之欲,还是拒绝通过传统的婚姻生养孩子,美国当代女性小说家笔下的母亲并没有抛弃作为母亲的责任,她们以血肉之躯寻找着自我的存在,使自己不再作为父权社会一厢情愿的客体被表述,而是作为行动的主体赋予母亲新的生命。本文以当代西方主要母性理论为理论框架分析所涉及的文本,从历史与现实的角度解读当代女性作家在其母性书写中对母亲主体性的建构。
Motherhood is a central concept in feminist theories. Since the second wave of feminist movement, Julia Kristeva、Luce Irigaray、Adrienne Rich、Nancy Chodorow、 Sara Ruddick、Carol Gilligan, etc. have focused on theories of motherhood from different aspects and brought in many brilliant insights. Correspondingly, women novelists start to turn to their mothers through examining their relationship with their mothers so as to construct their own subjectivities, which has greatly helped contemporary mothers give voice to their own existence. With the development of feminist theories, writings on motherhood by contemporary American women novelists have shifted from the refusal of motherhood to a search for matrilineal geneology, trying to construct the subjectivity of the mother. However, how to turn mothers from the traditionally desired objects into spontateous subjects is a huge question, to which many women writers are trying to look for answers. This dissertation focuses on seven works by seven American women novelists: Sylvia Plath's The Bell Jar(1963)、Maxine Hong Kingston's The Woman Warrior (1976)、 Toni Morrison's Beloved(1987)、Louise Erdrich's Love Medicine(1984)、Sue Miller's The Good Mother(1986)、Mary Gordon's Men and Angels(1986)、Barbara Kingsolver's The Bean Trees(1988)to map these women writers'journey of constructing maternal subjectivities. In addition to Introduction and Conclusion, this dissertation is made up of four parts:1. The call for maternal subjectivity;2. Becoming the subject of love;3. Becoming the subject of the body;4. Becoming the subject of identity. While discussing "The Call for Maternal Subjectivity", theories of matricide from Irigaray and others will be employed to discuss how mothers were murdered in The Bell Jar and theories of orientalism will be used to analyse how the mother became the other in The Woman Warrior. Social and cultural background of the50s and60s is also examined to analyse how mothers started to create their own discourse from being silenced. In the chapter of "Becoming the Subject of Love". Benjamin and Irigaray's theories on love and Giligan's feminist ethics will be incorporated in the discussion of motherlove in Beloved and Men and Angels.The significance of becoming the subject of love in the process of constructing maternal subjecitiviy is also discussed. In the chapter of "Becoming the Subject of the Body", the body of the mother controlled or dismissed in patriarchal culture is analysed through the examination of The Good Mother and Love Medicine.The relationship between the body and the selfhood of the mother is also explored. Lastly, in the chapter "Becoming the Subject of Identiy", through studying The Bean Trees and Love Medicine, adoptive mothers are discussed to review how contemporary mothers have demonstrated their agency in the choosing of motherhood, so as to become the subject of their identity.
Seeking mothers'own discourse and writing mothers'own experiences-this has become an important mission for contemporary American women novelists. The mothers discussed in this dissertation have changed from being the other in daughters'writing into various existences. No matter whether they are abandoning their own child, or indulging in their bodily desire, or refusing to give birth to children through traditional marriage, these contemporary women novelists are presenting mothers as subjects who are looking for their selfhood with their bodies instead of being objects willed by the patriarchal society. What's more, these mothers do not desert their motherly responsibilityies in the process of constructing their subjectivities; instead, they are counscious of their mothering role and are making every effort to strike a balance between being a mother and being oneself. This dissertation has employed various contemporary maternal theories as the theoretical framework to understand the courageous presentation of motherhood in contemporary women novelists'writings.
引文
2 弗里丹在《女性的奥秘》中对家庭的抨击引起了许多女性的不满,认为太过极端。她本人在1981年出版的《第二阶段》(The Second Stage)中对此进行了修正,强调家庭作为女性主义前线的重要意义,并指出第二阶段的重要任务便是重新建构家庭与工作之间的关系。“走向平等并不意味着仅仅是获得原本属于男人的工作,也不意味着将家庭主妇的受挫感替换为使男性早逝的中风或心脏病。”(Friedan,1981:ⅹⅹⅹⅲ)弗里丹认为女性运动进入第二阶段意味着对女性的自我及女性在关照他人中形成的价值观的认可。这一观点同萨拉·拉迪克1980年所提的“母性思维”,以及卡罗尔·吉利根1982年在《不同的声音》中展示的女性主义伦理思想一起使女性主义的母性理论步入了更为成熟的阶段。参看：Betty Friedan, The Second Stage(Boston:Harvard UP)1981。
3 参看:http://kebabaquarium.com/filez/FirestoneDialecticOfSexChl.pdf。
1 同上。
5 安德里·欧瑞丽(Andrea 0'Re illy)便是一个极力推崇“赋予母亲力量“的学者,在其编著的《从母亲身份到母职》(From Motherhood to Mothering,2004)中,她用一个章节‘'Mothering against Motherhood and the Possibility of Empowered Maternity for Mothers and Their Children"讨论了如何使母亲获得主体性、权威性、自治性,实现对孩子更有益处的为母之道。她总结道,“通过成为‘坏母亲’—从制度化的母亲身份中解脱出来的不法分子,我们成为更好的母亲,无论是对自己还是对孩子而言。”172.参看：Andrea 0'Reilly, ed. From Motherhood to Mothering:The Legacy of Adrienne Rich's " Of Woman Born" (Albany:State University of New York,2004)。
6 克里斯蒂娃早在《恐怖的力量》中便提出了"chora"这一概念,认为它是受压抑的母性的身体,是受各种驱动力左右的空间,是柏拉图所指的容器(参盾Julia Kristeva, Powers of Horror. Trans. Leon S. Roudiez. New York: Columbia UP, 1982) 14。
7 有关“弑母”的深入讨论参看：Christina Wieland, The Undead Mother : Psychoanalytic Explorations of Masculinity, Femininity, and Matricide (London : Rebus Press, 2000) Amber Jacobs: On Matricide: Myth, Psychoanalysis, and the law of the Mother (New York: Columbia UP, 2007)。
8 参看：Luce Irigary, "The Other Doesn' t Stir Wi thout the Other " (1979); "The Bodily Encounter with the Mother " in The Irigaray Reader, Ed. Margaret Whitford (Oxford: Basil Blackwell, 1991)。
9 安·斯妮托在《女性主义与母亲身份：美国的解读》("Feminism and Motherhood:An American Reading")中将20世纪六十年代以来的女性主义母性观分成了三个时期,第一阶段为1963-1975年,代表作为《女性的奥秘》(The Feminine Mystique,1963)和《性的辩论法》(The Dialectic of Sex:The Case for Feminist Revolution,1970),斯妮托认为这一阶段的著作一方面充斥着对母亲的憎恨,另一方面对有关于母亲的想当然的论调提出了质疑,认为女性可以选择没有孩子的生活方式。第二阶段为1976-1979年,代表作为里奇的《女人所生》、多萝西·迪纳斯坦(Dorothy Dinnerstein)的《美人鱼与人身牛头怪物》(The Mermaid and The Minotaur, 1977)简·拉扎热(Jane Lazarre)的《母亲之结》(The Mother Knot,1976)、乔多罗的《母职的再生产》等,这一阶段取得了理论上的丰收,但避而不谈女性是否可以拒绝母亲身份这一禁忌。第三阶段为1980-1990年,以拉迪克的《母性思维》开始,但作者认为八十年代记录的是挫折、倒退与悲哀。参看：Ann Snitow, "Feminism and Motherhood:An American Reading, " Feminist Review 40 (Spring,1992) 32-51。
10 在1995年的《母性思维：通向和平的政治》的再版前言中,拉迪克承认“工作”这一概念不足以表达母职经验中蕴含的文化的、家庭的、个人的关系。参看：Sara Ruddick, Maternal Thinking-Toward a Politics of Peace(Boston:Beacon Press,1995) xii.
11 参看：Ann Ferguson, "Motherhood and Sexual i ty:Some Feminist Questions. " Hypatia 1.2, Motherhood and Sexuality (Autumn,1986):3-22。
12 里奇发表于1980年的论文《强制性性行为与女l司性恋的存在》("Compulsorv heterosexual itv and lesbian existence")对异性恋的强制性进行了深入的讨论,具有里程碑意义。
13 该文首先于1989年载于Hypatia 3.3, French Feminist Phi losophy (Winter,1989):104-18,后来成为《性别麻烦》一书中的一个章节。
11 参看：Patricia Hill Collins, "The meaning of Motherhood in Black Culture and Black Mother-Daughter Relationship, " in Double Stitch:Black Women Write About Mothers and Daughters, eds. Patricia Bell-Scott, Beverly Guy-Sheftall, etc. (Boston:Beacon Press,1991)43-44.
15 参看：Patricia Hill Collins:Black Feminist Thought:Knowledge, Consciousness and the Politics of Empowerment(New York:Routledge,2000)175。该著作中科林斯引用Michele Wallace内例子说明黑人男性对母亲的苦难的回避。
16 科林斯在"Shifting the Center:Race, Class, and Feminist Theorizing about Motherhood"中指出美国土著孩了被迫通过白人的教育失去自己的语言及文化是对母亲力量的挑战。参看：Patricia Hill Collins, "Shifting the Center:Race, Class and Feminist Theorizing about Motherhood," in Representations of Motherhood.Eds. Donna Bassin, Margaret Honey, et al. (New Haven and London:Yale UP,1994)56-74。
17 参看：Thompson, Tracy. "Are We There Yet?" Review of The Motherhood Manifesto, by Joan Blades and Kristin Row-Finkbeiner. The Mother's Movement Online, June,2006, http://www.mothersmovement. org/books/reviews/06/mom_manifesto.html。
18 得墨忒尔是希腊神话中掌管谷物的大地女神,她与天神宙斯所生的女儿帕尔塞弗涅被冥王哈德斯(Hades)引诱入冥界,成为冥后。失去女儿而悲痛欲绝的得墨忒尔一气之下让大地万物萧条,五谷不生。原本与哈德斯同谋的宙斯迫于众神的压力,命令哈德斯将帕尔塞弗涅送回到得墨忒尔身边。最终哈德斯用计使帕尔塞弗涅每年冬天返回冥界。
19 古希腊神话中,克吕泰涅斯特拉在丈夫阿伽门农从特洛伊战争回来后,同情夫一起杀死了丈夫,从而继续其对迈锡尼的统治。克吕泰涅斯特拉弑夫夺位的行为对儿子俄瑞斯特斯(Orestes)的地位造成威胁,因此儿子最终联合姐姐伊莉克特拉(Electra)将母亲杀害从而当上国王获得统治地位,这一故事被女性主义者看作是女儿弑母的经典范例之一。
20 参看：Gayle Greene, "Family Plots, " Review of "The Mother/Daughter Plot" by Marianne Hirsch. The Women's Review of Books,7.5 (Feb.1990)9。
21 狄金森曾在一封书信中写道,“我从来不曾有过母亲”。但事实上她母亲一直活到狄金森五十一岁时,其最后岁月全靠狄金森照顾,可以说是狄金森身边最为亲密的人之一。参看：The Letters of Emily Dickinson, ed. Thomas H. Johnson,3 vols. (Cambridge, Mass.:The Belknap Press of Harvard UP,1958)11,475。
22 参看：Susan Peck Macdonald,'Jane Austen and the Tradition of the Absent Mother"; Barbara Ann Clarke Mossberg, "Reconstruction in the House of Art-Emily Dickinson's 'I Never Had A Mother'" in The Lost Tradition:Mothers and Daughters in Literature, eds. Cathy N. Davidson & E. M. Broner (New York:Frederick Ungar Publishing Co.,1980)。
23 中国期刊网检索显示最早对美国女性作家中的母亲进行研究的是沈建青发表于1997年第1期《外国文学》的论文：《寻找母亲花园的女作家—几位美国少数民族女作家与“母-女”话题》。
(?) 参看：李芳,《母亲的主体性—<秀拉>的女性主义伦理思想》,《外国文学》,2013年第3期,69-75。
25 中国期刊网上仅仅查到一篇对其处女作的介绍性计论。参看：何跃敏,《她从这里起步--读玛矾·戈登的<最后的支付>》,《四川教育学院学报》,1999年第七期。本文根据该书内容,将其译成《最后的报应》。
26 参看：Philip Wylie, Generation of Vipers,20th ed. (Marietta:Larl in Corporation,1978).
27 在怀利的《奸诈的一代》中,怀利创造了“momism”(大妈咪主义)一词,用来指美国中产阶级白人母亲。他认为美国处于母亲们极端危险的控制之下,美国文化已经将母职予以宗教般地神化了。因此他强烈呼吁美国男性联合起来摆脱母亲们的铁掌。
28 括号中的解释出自普拉斯本人。
29 参看：Ferdinand Lundberg & Marynia Foot Farnham, Modern Woman:The Lost Sex(Harper & Brothers,1947).
30 参看：Kathryn Olmsted, "Blond Queens, Red Spiders, and Neurotic Old Maids:Gender and Espionage in the Early Cold War, " Intelligence and National Security 19 (Spring 2004):78-91。
31 参看：Lori Clune, "Great Importance World-Wide:Presidential Decision-Making and the Executions of Julius and Ethel Rosenberg, " American Communist History,10:3 (2011):263-284. http://dx.doi.org/10.1080/14743892.2011.631822。
32 参看：Carolyn Johnston, Sexual Power:Feminism and the Family in America (Tuscaloosa: The U of Alabama P,1992)233.
33 《钟形罩》中的译文如没有另加说明,皆出自杨靖的译著。参看：普拉斯,《钟形罩》,杨靖译,第二版(南京：译林出版社,2007)。
31 普拉斯生前告诉好友,她喜欢孩子,希望能有六个孩子,并认为生孩子的经历很美妙。参看：Becker, Jillian. Giving Up:The Last Days of Sylvia Plath (New York:St. Martin's Press, 2003)30。
35 参看：Luce Irigaray, "Women-Amongst-Themselves:Creating a Woman-to-Woman Sociality", in The Irigaray Reader, ed. Margaret Whitford(Cambridge:Blackwell Publishers Ltd,1991)192.
36 普拉斯在日记中曾写道,“我写作时感到有双眼睛盯着我”(511)。莫斯认为这指的是其母亲的眼睛。参看：Kate Moses, "The Real Sylvia Plath", Plath Profiles. From www.iun.edu/-plath,2010。
37 参看普拉斯的诗歌《美杜莎》("Medusa, " from The Collected Poems, by Sylvia Plath, ed. Ted Hughes (New York:Harper & Row,1981)224-26.该诗中的引文为笔者自译。
38 参看普拉斯的诗歌《生日诗》("Poem for a Birthday, " from The Collected Poems, by Sylvia Plath, ed. Ted Hughes (New York:Harper & Row,1981),131-37。该诗句为笔者自译。
9 《秀拉》中秀拉眼睁睁看着母亲汉娜在大火中被烧死也体现了女儿的弑母情结,其后秀拉离家十年试图斩断与母亲的联系,然而最终秀拉选择回家并在外祖母的床上死去。
10 参看：Tillie Olsen, Silences (New York:The Feminist Press,2003) 30。
11 汤亭亭多次申明自己的美国人立场,在“美国评论家的文化误读”一文中,她反复强调：“我是个美国人,我是个美国作家,同其他美国作家一样,我也希望创作出伟大的美国小说。《女勇士》是一部美国书。”(57-58)参看：Maxine Hong Kingston, "Cultural Misreadings by American Reviewers, " in Asian and Western Writers in Dialogue:New Cultural Identities, ed. Guy Amirthanayagam(London:Macmillan,1982)
本处翻译在李剑波、陆承毅所译的《女勇士》的基础上略有改动。
13 参看：Paula J. Caplan, Don't Blame Mother: Mending the Mother-Daughter Relationship, New York: Harpercol1ins, 1990; Andrea O' Reilly and Sharon Abbey, Mothers and Daughters: Connect ion, Empowerment. & Transpormation (New York: Rowman & Littlefield Publishers,2000)。
11 参看：Sal Renshaw. The Subject of Love:llelene Cixous and the Feminine Divine(Manchester: Manchester UP,2009) 23.
45 《秀拉》中汉娜告诉邻居她爱女儿秀拉,但是不喜欢她。许多评论家据此将汉娜看作是缺乏母爱的母亲,在秀拉的生活中起着消极的作用。欧瑞丽对此进行了批评,认为汉娜的话语是对母爱的无条件性这一神话的消解。参看：Andrea 0'Reilly, Toni Morrison and Motherhood:A Politics of the Heart. (Albany:State U of New York P,2008) 59-60.
46 下载于iTunes U, Women in Literature (Academy of Achievement, released date:June 21, 2007).
47 本文所引的《宠儿》的翻译皆出自潘岳、雷格的译本,中国文学出版社1996出版,以下引文如不加说明皆出自此处。
48 “数脚”指的是保罗·D最初用白人的思想来认定塞丝弑婴的行为是四条腿的动物的行为,而不是人的行为,由此接受白人对黑人的界定：黑人只有动物性而缺乏人性。
0 参看："Margaret Drabble and Mary Gordon, " Conversations with Mary Gordon. Ed. Alma Bennett. (Jackson:UP of Mississippi,2002)37。
51 《男人与天使》中的引文皆出自Mary Gordon, Men and Angels (New York:Random House,1985),山笔者自译。
53 参看：Toril, Moi, What is a Woman? And Other Essays (New York:OUP,1999)。
54 参看：Margaret A. McLaren, Feminism, Foucault, and Embodied Subjectivity(Albany:State U of New York P,2002); Elizabeth Grosz, Volatile Bodies:Towards a Corporeal Feminism(Indiana:Indiana UP,1994)。
55 伊尔斯普世·普罗比恩(Elspeth Probyn)在‘'This Body Which Is Not One:Speaking an Embodied Self"中讨论了身体的双重性,以及"embodied self"(具身的自我)与真理的关系,本文挪用“具身的自我”这一概念,强调身体与自我之间的紧密关系。
5 参看：Ann Snitow, "Feminism and Motherhood:An American Reading, " Feminist Review 40(Spring,1992):32-51.
57 参看：Peter G Beidler, "Louise Edrich's Lulu Nanapush-a Modern Day Wife of Bath?" Studies in American Indian Literatures Series 2,15.1(Spring 2003)92-103.
58 参看：James Mckenzie:"Lipsha's Good Road Home:The Revival of Chippewa Culture in 'Love Medicine'." American Indian Culture and Research Journal 10:3 (1986):53-63。
59 《爱药》中的引文翻译如不另加说明,皆取自：路易斯·厄德里奇,《爱药》,张廷俭译(南京：译林出版社,2008)
60 引句翻译在张廷佺译本基础上略有改动。
61 该名字英语名为Turtle,即乌龟,因为泰勒收养的女孩如同乌龟一样,一旦抓住什么就不肯放手,所以泰勒以乌龟来给她命名。
62 《豆树青青》中的引文皆出自Barbara, Kingsolver, The Bean Trees(New York:Harper & Row, Publishers,1988),由笔者自译。
3 达里尔·寇恩(DarylKochn)认为“相对自我”(relational self)是以卡岁尔·吉利根(Carol Gilligan),内尔·诺丁斯(Nel Noddings)等为代表的女性主义伦理学家所认同的一个概念,认为自我是一个相对概念,存在于人与人之间的关爱中,强调入与人之间的相互依赖关系,而不是男性伦理所推崇的个人主义与独立自由的精神。参看：Daryl Koehn, Rethinking Feminist Ethics:Care Trust and Empathy. London and New York:Routledge,1998。
61 参看：Margaret Homans, "Adoption Narratives, Trauma, and Origins", Narrative1 (Jan., 2006)4-26。
55 本句由笔者译自：Louise Erdrich, Love Medicine (New and Enlarged Version) (New York: Henry Holt and Company,1993).
66 参看：Jennifer E. Lansford, etc, "Does Family Structure Matter? A Comparison of Adoptive, Two-Parent Biological, Single-Mother, Stepfather, and Stepmother Households" Journal of Marriage and Family 63 (August 2001)840-51。
67 参看：L. D. Borders, L. K. Black & B. K. Pasley, "Are adopted children and their parents at greater risk for negative outcomes?" Family Relations 47.3 (1998)237-41。
68 参看：Daphne de Marneffe, Maternal Desire:On Children, Love, and the Inner Life (New York:Little, Brown and Company,2004) 280-311。
69 参看：Mary McCartin Wearn, Negotiating Motherhood in Nineteenth-Century American Literature(New York:Routledge,2008)。
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3 参看:http://kebabaquarium.com/filez/FirestoneDialecticOfSexChl.pdf。
1 同上。
5 安德里·欧瑞丽(Andrea 0'Re illy)便是一个极力推崇“赋予母亲力量“的学者,在其编著的《从母亲身份到母职》(From Motherhood to Mothering,2004)中,她用一个章节‘'Mothering against Motherhood and the Possibility of Empowered Maternity for Mothers and Their Children"讨论了如何使母亲获得主体性、权威性、自治性,实现对孩子更有益处的为母之道。她总结道,“通过成为‘坏母亲’—从制度化的母亲身份中解脱出来的不法分子,我们成为更好的母亲,无论是对自己还是对孩子而言。”172.参看：Andrea 0'Reilly, ed. From Motherhood to Mothering:The Legacy of Adrienne Rich's " Of Woman Born" (Albany:State University of New York,2004)。
6 克里斯蒂娃早在《恐怖的力量》中便提出了"chora"这一概念,认为它是受压抑的母性的身体,是受各种驱动力左右的空间,是柏拉图所指的容器(参盾Julia Kristeva, Powers of Horror. Trans. Leon S. Roudiez. New York: Columbia UP, 1982) 14。
7 有关“弑母”的深入讨论参看：Christina Wieland, The Undead Mother : Psychoanalytic Explorations of Masculinity, Femininity, and Matricide (London : Rebus Press, 2000) Amber Jacobs: On Matricide: Myth, Psychoanalysis, and the law of the Mother (New York: Columbia UP, 2007)。
8 参看：Luce Irigary, "The Other Doesn' t Stir Wi thout the Other " (1979); "The Bodily Encounter with the Mother " in The Irigaray Reader, Ed. Margaret Whitford (Oxford: Basil Blackwell, 1991)。
9 安·斯妮托在《女性主义与母亲身份：美国的解读》("Feminism and Motherhood:An American Reading")中将20世纪六十年代以来的女性主义母性观分成了三个时期,第一阶段为1963-1975年,代表作为《女性的奥秘》(The Feminine Mystique,1963)和《性的辩论法》(The Dialectic of Sex:The Case for Feminist Revolution,1970),斯妮托认为这一阶段的著作一方面充斥着对母亲的憎恨,另一方面对有关于母亲的想当然的论调提出了质疑,认为女性可以选择没有孩子的生活方式。第二阶段为1976-1979年,代表作为里奇的《女人所生》、多萝西·迪纳斯坦(Dorothy Dinnerstein)的《美人鱼与人身牛头怪物》(The Mermaid and The Minotaur, 1977)简·拉扎热(Jane Lazarre)的《母亲之结》(The Mother Knot,1976)、乔多罗的《母职的再生产》等,这一阶段取得了理论上的丰收,但避而不谈女性是否可以拒绝母亲身份这一禁忌。第三阶段为1980-1990年,以拉迪克的《母性思维》开始,但作者认为八十年代记录的是挫折、倒退与悲哀。参看：Ann Snitow, "Feminism and Motherhood:An American Reading, " Feminist Review 40 (Spring,1992) 32-51。
10 在1995年的《母性思维：通向和平的政治》的再版前言中,拉迪克承认“工作”这一概念不足以表达母职经验中蕴含的文化的、家庭的、个人的关系。参看：Sara Ruddick, Maternal Thinking-Toward a Politics of Peace(Boston:Beacon Press,1995) xii.
11 参看：Ann Ferguson, "Motherhood and Sexual i ty:Some Feminist Questions. " Hypatia 1.2, Motherhood and Sexuality (Autumn,1986):3-22。
12 里奇发表于1980年的论文《强制性性行为与女l司性恋的存在》("Compulsorv heterosexual itv and lesbian existence")对异性恋的强制性进行了深入的讨论,具有里程碑意义。
13 该文首先于1989年载于Hypatia 3.3, French Feminist Phi losophy (Winter,1989):104-18,后来成为《性别麻烦》一书中的一个章节。
11 参看：Patricia Hill Collins, "The meaning of Motherhood in Black Culture and Black Mother-Daughter Relationship, " in Double Stitch:Black Women Write About Mothers and Daughters, eds. Patricia Bell-Scott, Beverly Guy-Sheftall, etc. (Boston:Beacon Press,1991)43-44.
15 参看：Patricia Hill Collins:Black Feminist Thought:Knowledge, Consciousness and the Politics of Empowerment(New York:Routledge,2000)175。该著作中科林斯引用Michele Wallace内例子说明黑人男性对母亲的苦难的回避。
16 科林斯在"Shifting the Center:Race, Class, and Feminist Theorizing about Motherhood"中指出美国土著孩了被迫通过白人的教育失去自己的语言及文化是对母亲力量的挑战。参看：Patricia Hill Collins, "Shifting the Center:Race, Class and Feminist Theorizing about Motherhood," in Representations of Motherhood.Eds. Donna Bassin, Margaret Honey, et al. (New Haven and London:Yale UP,1994)56-74。
17 参看：Thompson, Tracy. "Are We There Yet?" Review of The Motherhood Manifesto, by Joan Blades and Kristin Row-Finkbeiner. The Mother's Movement Online, June,2006, http://www.mothersmovement. org/books/reviews/06/mom_manifesto.html。
18 得墨忒尔是希腊神话中掌管谷物的大地女神,她与天神宙斯所生的女儿帕尔塞弗涅被冥王哈德斯(Hades)引诱入冥界,成为冥后。失去女儿而悲痛欲绝的得墨忒尔一气之下让大地万物萧条,五谷不生。原本与哈德斯同谋的宙斯迫于众神的压力,命令哈德斯将帕尔塞弗涅送回到得墨忒尔身边。最终哈德斯用计使帕尔塞弗涅每年冬天返回冥界。
19 古希腊神话中,克吕泰涅斯特拉在丈夫阿伽门农从特洛伊战争回来后,同情夫一起杀死了丈夫,从而继续其对迈锡尼的统治。克吕泰涅斯特拉弑夫夺位的行为对儿子俄瑞斯特斯(Orestes)的地位造成威胁,因此儿子最终联合姐姐伊莉克特拉(Electra)将母亲杀害从而当上国王获得统治地位,这一故事被女性主义者看作是女儿弑母的经典范例之一。
20 参看：Gayle Greene, "Family Plots, " Review of "The Mother/Daughter Plot" by Marianne Hirsch. The Women's Review of Books,7.5 (Feb.1990)9。
21 狄金森曾在一封书信中写道,“我从来不曾有过母亲”。但事实上她母亲一直活到狄金森五十一岁时,其最后岁月全靠狄金森照顾,可以说是狄金森身边最为亲密的人之一。参看：The Letters of Emily Dickinson, ed. Thomas H. Johnson,3 vols. (Cambridge, Mass.:The Belknap Press of Harvard UP,1958)11,475。
22 参看：Susan Peck Macdonald,'Jane Austen and the Tradition of the Absent Mother"; Barbara Ann Clarke Mossberg, "Reconstruction in the House of Art-Emily Dickinson's 'I Never Had A Mother'" in The Lost Tradition:Mothers and Daughters in Literature, eds. Cathy N. Davidson & E. M. Broner (New York:Frederick Ungar Publishing Co.,1980)。
23 中国期刊网检索显示最早对美国女性作家中的母亲进行研究的是沈建青发表于1997年第1期《外国文学》的论文：《寻找母亲花园的女作家—几位美国少数民族女作家与“母-女”话题》。
(?) 参看：李芳,《母亲的主体性—<秀拉>的女性主义伦理思想》,《外国文学》,2013年第3期,69-75。
25 中国期刊网上仅仅查到一篇对其处女作的介绍性计论。参看：何跃敏,《她从这里起步--读玛矾·戈登的<最后的支付>》,《四川教育学院学报》,1999年第七期。本文根据该书内容,将其译成《最后的报应》。
26 参看：Philip Wylie, Generation of Vipers,20th ed. (Marietta:Larl in Corporation,1978).
27 在怀利的《奸诈的一代》中,怀利创造了“momism”(大妈咪主义)一词,用来指美国中产阶级白人母亲。他认为美国处于母亲们极端危险的控制之下,美国文化已经将母职予以宗教般地神化了。因此他强烈呼吁美国男性联合起来摆脱母亲们的铁掌。
28 括号中的解释出自普拉斯本人。
29 参看：Ferdinand Lundberg & Marynia Foot Farnham, Modern Woman:The Lost Sex(Harper & Brothers,1947).
30 参看：Kathryn Olmsted, "Blond Queens, Red Spiders, and Neurotic Old Maids:Gender and Espionage in the Early Cold War, " Intelligence and National Security 19 (Spring 2004):78-91。
31 参看：Lori Clune, "Great Importance World-Wide:Presidential Decision-Making and the Executions of Julius and Ethel Rosenberg, " American Communist History,10:3 (2011):263-284. http://dx.doi.org/10.1080/14743892.2011.631822。
32 参看：Carolyn Johnston, Sexual Power:Feminism and the Family in America (Tuscaloosa: The U of Alabama P,1992)233.
33 《钟形罩》中的译文如没有另加说明,皆出自杨靖的译著。参看：普拉斯,《钟形罩》,杨靖译,第二版(南京：译林出版社,2007)。
31 普拉斯生前告诉好友,她喜欢孩子,希望能有六个孩子,并认为生孩子的经历很美妙。参看：Becker, Jillian. Giving Up:The Last Days of Sylvia Plath (New York:St. Martin's Press, 2003)30。
35 参看：Luce Irigaray, "Women-Amongst-Themselves:Creating a Woman-to-Woman Sociality", in The Irigaray Reader, ed. Margaret Whitford(Cambridge:Blackwell Publishers Ltd,1991)192.
36 普拉斯在日记中曾写道,“我写作时感到有双眼睛盯着我”(511)。莫斯认为这指的是其母亲的眼睛。参看：Kate Moses, "The Real Sylvia Plath", Plath Profiles. From www.iun.edu/-plath,2010。
37 参看普拉斯的诗歌《美杜莎》("Medusa, " from The Collected Poems, by Sylvia Plath, ed. Ted Hughes (New York:Harper & Row,1981)224-26.该诗中的引文为笔者自译。
38 参看普拉斯的诗歌《生日诗》("Poem for a Birthday, " from The Collected Poems, by Sylvia Plath, ed. Ted Hughes (New York:Harper & Row,1981),131-37。该诗句为笔者自译。
9 《秀拉》中秀拉眼睁睁看着母亲汉娜在大火中被烧死也体现了女儿的弑母情结,其后秀拉离家十年试图斩断与母亲的联系,然而最终秀拉选择回家并在外祖母的床上死去。
10 参看：Tillie Olsen, Silences (New York:The Feminist Press,2003) 30。
11 汤亭亭多次申明自己的美国人立场,在“美国评论家的文化误读”一文中,她反复强调：“我是个美国人,我是个美国作家,同其他美国作家一样,我也希望创作出伟大的美国小说。《女勇士》是一部美国书。”(57-58)参看：Maxine Hong Kingston, "Cultural Misreadings by American Reviewers, " in Asian and Western Writers in Dialogue:New Cultural Identities, ed. Guy Amirthanayagam(London:Macmillan,1982)
本处翻译在李剑波、陆承毅所译的《女勇士》的基础上略有改动。
13 参看：Paula J. Caplan, Don't Blame Mother: Mending the Mother-Daughter Relationship, New York: Harpercol1ins, 1990; Andrea O' Reilly and Sharon Abbey, Mothers and Daughters: Connect ion, Empowerment. & Transpormation (New York: Rowman & Littlefield Publishers,2000)。
11 参看：Sal Renshaw. The Subject of Love:llelene Cixous and the Feminine Divine(Manchester: Manchester UP,2009) 23.
45 《秀拉》中汉娜告诉邻居她爱女儿秀拉,但是不喜欢她。许多评论家据此将汉娜看作是缺乏母爱的母亲,在秀拉的生活中起着消极的作用。欧瑞丽对此进行了批评,认为汉娜的话语是对母爱的无条件性这一神话的消解。参看：Andrea 0'Reilly, Toni Morrison and Motherhood:A Politics of the Heart. (Albany:State U of New York P,2008) 59-60.
46 下载于iTunes U, Women in Literature (Academy of Achievement, released date:June 21, 2007).
47 本文所引的《宠儿》的翻译皆出自潘岳、雷格的译本,中国文学出版社1996出版,以下引文如不加说明皆出自此处。
48 “数脚”指的是保罗·D最初用白人的思想来认定塞丝弑婴的行为是四条腿的动物的行为,而不是人的行为,由此接受白人对黑人的界定：黑人只有动物性而缺乏人性。
0 参看："Margaret Drabble and Mary Gordon, " Conversations with Mary Gordon. Ed. Alma Bennett. (Jackson:UP of Mississippi,2002)37。
51 《男人与天使》中的引文皆出自Mary Gordon, Men and Angels (New York:Random House,1985),山笔者自译。
53 参看：Toril, Moi, What is a Woman? And Other Essays (New York:OUP,1999)。
54 参看：Margaret A. McLaren, Feminism, Foucault, and Embodied Subjectivity(Albany:State U of New York P,2002); Elizabeth Grosz, Volatile Bodies:Towards a Corporeal Feminism(Indiana:Indiana UP,1994)。
55 伊尔斯普世·普罗比恩(Elspeth Probyn)在‘'This Body Which Is Not One:Speaking an Embodied Self"中讨论了身体的双重性,以及"embodied self"(具身的自我)与真理的关系,本文挪用“具身的自我”这一概念,强调身体与自我之间的紧密关系。
5 参看：Ann Snitow, "Feminism and Motherhood:An American Reading, " Feminist Review 40(Spring,1992):32-51.
57 参看：Peter G Beidler, "Louise Edrich's Lulu Nanapush-a Modern Day Wife of Bath?" Studies in American Indian Literatures Series 2,15.1(Spring 2003)92-103.
58 参看：James Mckenzie:"Lipsha's Good Road Home:The Revival of Chippewa Culture in 'Love Medicine'." American Indian Culture and Research Journal 10:3 (1986):53-63。
59 《爱药》中的引文翻译如不另加说明,皆取自：路易斯·厄德里奇,《爱药》,张廷俭译(南京：译林出版社,2008)
60 引句翻译在张廷佺译本基础上略有改动。
61 该名字英语名为Turtle,即乌龟,因为泰勒收养的女孩如同乌龟一样,一旦抓住什么就不肯放手,所以泰勒以乌龟来给她命名。
62 《豆树青青》中的引文皆出自Barbara, Kingsolver, The Bean Trees(New York:Harper & Row, Publishers,1988),由笔者自译。
3 达里尔·寇恩(DarylKochn)认为“相对自我”(relational self)是以卡岁尔·吉利根(Carol Gilligan),内尔·诺丁斯(Nel Noddings)等为代表的女性主义伦理学家所认同的一个概念,认为自我是一个相对概念,存在于人与人之间的关爱中,强调入与人之间的相互依赖关系,而不是男性伦理所推崇的个人主义与独立自由的精神。参看：Daryl Koehn, Rethinking Feminist Ethics:Care Trust and Empathy. London and New York:Routledge,1998。
61 参看：Margaret Homans, "Adoption Narratives, Trauma, and Origins", Narrative1 (Jan., 2006)4-26。
55 本句由笔者译自：Louise Erdrich, Love Medicine (New and Enlarged Version) (New York: Henry Holt and Company,1993).
66 参看：Jennifer E. Lansford, etc, "Does Family Structure Matter? A Comparison of Adoptive, Two-Parent Biological, Single-Mother, Stepfather, and Stepmother Households" Journal of Marriage and Family 63 (August 2001)840-51。
67 参看：L. D. Borders, L. K. Black & B. K. Pasley, "Are adopted children and their parents at greater risk for negative outcomes?" Family Relations 47.3 (1998)237-41。
68 参看：Daphne de Marneffe, Maternal Desire:On Children, Love, and the Inner Life (New York:Little, Brown and Company,2004) 280-311。
69 参看：Mary McCartin Wearn, Negotiating Motherhood in Nineteenth-Century American Literature(New York:Routledge,2008)。
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