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題 名 | Chinese Students Educated in the United States and the Emergence of Chinese Orientalism in the Early Twentieth Century=二十世紀初期的中國留美學生與中國東方主義的興起 |
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作 者 | 江振勇; | 書刊名 | 臺灣東亞文明研究學刊 |
卷 期 | 1:2 2004.12[民93.12] |
頁 次 | 頁37-76 |
專 輯 | 東亞教育史探索 |
分類號 | 541.101 |
關鍵詞 | 中國留美學生; 東方主義; 自我東方化; 效顰; 胡適; Chinese students in the U.S.; Orientalism; Self-orientalization; Mimicry; Hu Shi; |
語 文 | 英文(English) |
中文摘要 | 二十世紀初期的留美學生,是所有近代中國留美學生裡美國化最深的一群。然而,不管是基於他們以中國的傳統文化為榮,或者是他們自認為是中國文化的代言人,留美學生當中仍有不少人會以溢美之詞,來概括綜論中國人的性格、中國婦女的地位、家庭制度、及其政治文化。這些概括性的綜論,完全符合於薩伊德(Edward Said)所批判的東方主義的觀點,因為它們把中國的傳統本質化,並從歷史中抽離了出來。即使是帝國主義不再、西方的東方主義者不再論及,然而東方主義在中國近代史上,還是活力無窮,不論是保守或自由主義者、當道的國民黨或共產黨徒,東方主義的假定一直持續地被徵引、重組、甚至倒裝運用著。 二十世紀的留美學生是最受批判的一群人。中國人視他們為在自己國家裡的外國人。而當時的外國人也對他們作出更激烈的批判,甚至挖苦這批留美學生東施效顰地模仿白人;對他們而言,中國人企圖想超出「他者的樣版」,等於是侯米巴巴(Homi Bhabha)所說的:有些人雖然英國化了,但怎麼看就不像是英國人。大部分的留美學生都受不了這樣的批評,因之有些人轉而熱烈地擁抱西方人推崇中國、中國傳統、以及中國人的論點,即使那些推崇是屬於東方主義式的。然而見識較深的留美學生,則會去揭穿西方人士的驕傲與輕妄,挑戰他們所持論的東方主義。 |
英文摘要 | Chinese students educated in the United States during the early decades of the twentieth century were at once the most Americanized and the most culturally conservative cohort of all the American educated Chinese during the twentieth century. Whether driven by a sense of mission or acting as native informants, this generation of American educated often made sweeping and glowing generalizations about the Chinese national character, status of women, family structure, and political culture. While glowing generalizations, they were nonetheless orientalistic in that they reified, essentialized, and a historicized the Chinese tradition. This was done in a manner that, as Edward Said argued against in his seminal work on Orientalism, suggested the Chinese could be “defined on the basis of some religion, culture, or racial essence proper to that geographical space.” That orientalism has flourished in China, with or without imperialism and Western orientalists, can be seen in the continued invocations, inversions, and re-deployments of the orientalist discourse on China by Chinese conservatives as well as liberals, nationalists, Marxists, the opposition, and the regimes in power. As the most Americanized of all American-educated Chinese in twentieth-century China, they were also the most scrutinized, perhaps because they were the first cohort to appear on the scene in significant numbers. For the Chinese critics, deracination on the part of the American educated made them foreigners in their own country. Western critics also criticized the American-educated Chinese for what they perceived as their uncritical acceptance of Western models. These Western critics imputed a crisis that was moral in character and civilizational in magnitude in the excessive Americanization of the American-educated Chinese. The more strident critics looked askance at the American-educated Chinese for their ludicrous excess in their doomed mimicry to resemble the whites. For the Chinese to attempt to step beyond the “authorized version of otherness” deemed approoriate for them was, in their view, to transgress. As Homi Bhabha has aptly characterized, to be Anglicized is emphatically not to be English. Most of the American-educated Chinese reeled back from such attacks. Some flushed with pride through seemingly laudatory orientalist pronouncements about China, its tradition, and its people. The most perceptive among them were, however, able to expose the pretension on the part of the Western critics to speak for China and to challenge their orientalist premises. |
本系統中英文摘要資訊取自各篇刊載內容。