※ [本文轉錄自 NTU07DFLL 看板]
作者: titdnic (傑克維) 看板: NTU07DFLL
標題: [公告] 4/15外文系學術演講
時間: Tue Apr 7 11:37:24 2009
國立臺灣大學外國語文學系學術演講
DFLL Faculty Colloquium
（若需公務人員終身學習時數認證者，研習後可登錄時數2小時）
Lecture One
Neither Chink Nor Canuck:
The Politics of Dehyphenation in Contemporary Chinese Canadian Writing
Speaker: Dr. Bennett Yu-hsiang Fu (Assistant Professor, DFLL, NTU)
演講人：傅友祥助理教授（臺大外文系助理教授）
Moderator: Dr. Hsin-ying Li (Associate Professor, DFLL, NTU )
主持人：李欣穎副教授（臺大外文系副教授）
Time: 3:00 ~ 4:00 pm, Wednesday, April 15, 2009
時間：2009年4月15日（週三）下午3:00-4:00
Venue: DFLL New Conference Room, Gallery of NTU History (Old Main Library)
地點：臺大校史館（舊總圖）一樓外文系新會議室
Abstract:
The hyphen, a mark that simultaneously conjoins and separates, is a central
trope in Chinese(-)Canadian literature, and for many Chinese Canadian
writers, hyphenation, a contradictorily empowering and scarred space,
perpetuates their writing that attempts to transcend the scarred space or to
return to the hyphenated scar marking their difference. This contradiction,
complicated by Canadian multicultural imperatives, has produced the
unforeseen effect of underscoring stereotypical markers of cultural
difference: a new Orientalism that imposes stock images of otherness while
tending to erase its signs of cultural belonging. As such, the notion of
dehyphenation rejects the exoticizing implication that both sides of the
hybrid ethnic/national equation have equal weight. The lecture analyzes two
Chinese Canadian writers Fred Wah’s biotext Diamond Grill (1996) and Wayson
Choy’s All That Matters (2004) by proposing a new reading of dehyphenation
in the narratives. Wah explores in what he calls the “biotext” a number of
crisscrossing, fragmentary, shifting narratives, thus forging a hybridized
poetics by celebrating otherness in response to the Canadian multicultural
writing. Moving beyond the unproductive hyphenated self-other, either-or, or
as-well-as liminality rubricated in earlier Asian North American writing, Wah
’s biotext, through the dehyphenated poetics and the trans movement,
empowers hybridity and transference to challenge dominant Canadian paradigms.
Wayson Choy’s All That Matters also exposes the complexities of
dehyphenation – not necessarily conciliatory and apolitical – to ultimately
reveal what Daniel Aaron calls “universalist humanism.” Choy’s writing
agenda, in his own words, “transcends rules” to write about human decency
and love in the new millennium. Choy uses a simple yet incisive metaphor, the
butterfly, to symbolize the huge impacts of small acts of humanism. The
lecture also interrogates the question, in a broader theoretical sense, of
how the transfigurations of dehyphenation delimit the emergent Chinese space
and the national Canadian space by asking what is emergent within the
emergent, with all the multicultural writings in Canada. Transcending the
hyphen, Wah orients the variegated othernesses and colors a new form of
Orientalism in contemporary Asian North American ethnic writing, whereas Choy
’s novel, through the dehyphenated poetics – through such ordinary act as
the flapping butterfly – is causing a new tornado in today’s Canadian
literature.
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Lecture Two
Flannery O’Connor’s South
Speaker: Dr. Hsiu-chih Tsai (Associate Professor, DFLL, NTU)
演講人：蔡秀枝副教授（臺大外文系副教授）
Moderator: Dr. Hsin-ying Li (Associate Professor, DFLL, NTU )
主持人：李欣穎副教授（臺大外文系副教授）
Time: 4:00 ~ 5:00 pm, Wednesday, April 15, 2009
時間：2009年4月15日（週三）下午4:00-5:00
Venue: DFLL New Conference Room, Gallery of NTU History (Old Main Library)
地點：臺大校史館（舊總圖）一樓外文系新會議室
Abstract:
Flannery O’Connor, in her essay “The Catholic Novelist in the Protestant
South,” writes: “I think it is safe to say that while the South is hardly
Christ-centered, it is most certainly Christ-haunted.” In O’Connor’s short
stories, religious faith can always be found hidden somewhere in the
darkness. Human nature is delineated as a deserted place where material
poverty drives it towards the way of downfalls and sins; however, it is also
the place where the tiny, mysterious spark of grace is to be lit. O’Connor’
s South is usually read with binary oppositions: old and new, white and
black, good and evil, democracy and oppression, spiritual and material, and
the condemned and the redeemed. I would like to argue that such contrasting
terms, though useful, can be misleading, too. The South where O’Connor’s
characters violently live their lives is a symbolic social space where racial
and gender issues are related to religious ones. The grotesque and
complicated scenes O’Connor depicts in her stories are not to be separated
from the living environment, the southern land itself. The deeds of the
racial reformers are not to be taken as more justifiable as their false
righteousness is concerned, and nor are those of the racial bigots less
guilty for theirs are true sinfulness. In the light of violence, O’Connor
reveals the hope of faith and convergence. As road signs, O’Connor’s
stories indicate both shortcuts and detours to the Christ-haunted South.
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