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"Against the background of the Cultural Revolution, the story records the delirious thoughts
of a college professor, Wei Mi, before her suicide. When she and her husband become targets in the political campaign, Wei Mi is rejected and
shunned by her colleagues and neighbors, left deserted in the collective
madness. Shocked out of her mind by the sight of her husband’s dead
body, the character stumbles out of her house and wanders around campus
in a state of total confusion. To her troubled consciousness, the world has
turned into a strange place infested with demonic beings and objects.
During her mental roaming on this fatal trip, Wei Mi asks herself over and
over the question in the story title: “Who am I?” Her memories of a happy life with her husband before the Cultural Revolution are interspersed with
those of the struggle sessions, in which she and her husband were physically and verbally abused. Each time the character is close to finding an
answer to her question, her mind is bombarded by the accusations flung at
them by the “revolutionary masses.” Distraught, Wei Mi begins to wonder
if she is indeed an “ox demon and a snake monster” (niugui sheshen) and
even pictures herself crawling on her belly like a “poisonous worm.” The
intellectual’s futile search for identity ends when the character throws herself into a lake.

Zong Pu’s story highlights two issues of grave importance to the postMao self: the identity crisis and the realization that this crisis was caused by
a totalizing official language. The existential anxiety pungent in these issues
is summed up by the title, “Who Am I?” The entire story is Wei Mi’s vain
effort to conceptualize a self against Communist ideological characterizations. With her self alienated and disengaged from her being, she is unable
to complete the sentence “I am . . .”. The “I” is indefinable because it can
neither cling to its former identity nor accept the new one parceled out in
Cultural Revolution parlance. The character imagines herself a “little white
flower.” But white, which connotes innocence and purity to her, means
“counterrevolutionary” and “poison” in Maoist language. When only the
official language is given the power to signify, the self loses that resource
and, consequently, that recourse. In the absence of alternative meaning
constructions, self-definition outside the Communist system is impossible.
Much as the character tries to reject the identity imposed on her, she has
nothing to replace it. The space after “I am” stays blank. The self has no
identity besides the assigned political label. If the character can suspend the
physical abuse by wandering out on her own away from the crowd, the
political accusations dog her consciousness wherever she goes. Backed up
by the “proletarian dictatorship,” the ideological label sticks, and stinks.
The signifying Other is able to completely overwhelm the silenced self."
____

The Subject in Crisis in Contemporary Chinese Literature by Cai Rong


2020-06-26 23:17
 
Norint komentuoti, reikia prisijungti
 
Blogas komentaras Rodyti?
2020-06-30 21:19
Vartau žodžius
Nepanikuok
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Geras Blogas
Blogas komentaras Rodyti?
2020-06-30 20:01
vakvakas
Paspausčiau pats sau dislaiką.
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Geras (1) Blogas
Blogas komentaras Rodyti?
2020-06-30 20:01
vakvakas
Pzdc. Kaip ką tik dabar supratau, kad save demaskavau. 
Sakiau "vertimai niekada". 
Tada pareiškiu, kad vertimas yra tarpkultūrinė. 
Įvertinkite komentarą:
Geras (1) Blogas
Blogas komentaras Rodyti?
2020-06-30 19:53
vakvakas
Gerai. Performuluosiu kitaip: 
ką mes manome apie universalias-loginio pagrindo sintaksės dogmas kaip vertimų praktikos pagrindą?
Tiksliau - ką tokios metodikos naudojimas atneštų kalbos politikai (tarpkultūrinės komunikacijos kontekste, kas ergo ir yra vertimo kaip disciplinos pagrindas)?
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Geras Blogas
Blogas komentaras Rodyti?
2020-06-30 19:31
Vartau žodžius
Diskusijai reikia atitinkamų žinių, baik skųstis visur manimi :D
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Blogas komentaras Rodyti?
2020-06-30 13:25
vakvakas
Daviau šitą paskaityt katukų-guru. Sakau "jauti sąsajas su LT kalbos politika?", katukų-guru drėbė "Kinijos kontekste - baisu, Lietuvos kontekste - komiška". 

Taip ir likau be diskusijos. 
Tai pasidalinau su rašykais.

O Zong Pu gerai rašo (išvis tekstai pokult. rev. rašytojų imho daug kuo atliepia temas, kurios skaitytinos ir LT burbule). Bet nėra jos vertimų į lietuvių. Jau gal visus metus visiems niurzgu. Tarsi niurzgant į kosmosą kosmosas atvems atgal kokį vieną kitą gerą. 
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Blogas komentaras Rodyti?
2020-06-29 18:32
tictac_it
:) Tai štai kaip pas tuos Konfucijaus ir Lao Dze palikuonis. Bet va taip netiesmukai - toje vadinamoje "vakarų kultūroje" ar civilizacijoje nėra nieko kitaip, tik metodai kiek subtilesni... ir gal net labiau slegiantys ir pavojingesni nes sukuria iliuziją "laisvės", kurios pas kinus yra daugiau, nes akivaizdžiau matoma "nelaisvė" :)
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