地域文化视域下的东北流亡文学/东北流亡文学史料与研究丛书 在线下载 pdf mobi 2025 epub 电子版

《地域文化视域下的东北流亡文学》共分为十一章，包括《 之痛与生死场的书写》《逃离乡土与精神返乡》《生存环境与东北地域文化》等内容。九一八事变爆发后，萧红、萧军、端木蕻良、骆宾基等文学青年被迫从东北流亡到关内，他们也因此被称为“东北流亡作家”。

虽然离开了故土，但他们的心中燃烧着国仇家恨之火，这使得他们的作品不仅充斥着日寇铁蹄下东北民众苦难的哀鸣， 有对东北文化的反思。姚韫、阎丽杰二人在研究东北流亡文学过程中，始终将其置于地域文化的场域中，揭示出东北流亡文学在题材选择、人物塑造、情节构思、民俗世相以及语言表达上的共通之处及其特质。

章 之痛与生死场的书写

节 抗战文学的先声：流亡者的歌哭

第二节 生死场的挣扎与抗争

第二章 逃离乡土与精神返乡

节 用文字为失去的土地招魂

第二节 个人记忆的别样书写与文化反思

第三章 生存环境与东北地域文化

节 游牧文化与渔猎文化

第二节 山林文化与绿林文化

第三节 日神文化与鸟图腾崇拜

第四章 东北流亡作家笔下的人物形象塑造

节 抗日民众群像的塑造

第二节 “胡子”与“英雄”的双重角色定位

第三节 野性之美：东北流亡文学中的女性形象

第四节 无法言说的痛：流亡者形象概说

第五章 满族风俗与东北流亡文学创作

节 满族风俗与东北民俗生活场域

第二节 满族风俗与东北流亡文学

第三节 满族文学与东北流亡文学创作的内在一致性

第六章 民俗生活场域构建的东北流亡文学的情节冲突

节 民俗决定人物命运

第二节 不同民俗引发的冲突与误会

第三节 民俗导致爱情模式

第七章 民俗的融入与东北流亡作家的抗战策略

节 民俗文艺的二重性

第二节 民俗文艺的地域性

第三节 民俗文艺的集体性

第八章 文化与民族多元融合中的文学呈现

节 移民文化

第二节 外来文化

第九章 东北流亡文学语言的“东北风”

节 东北流亡文学的语言表达方式

第二节 东北流亡文学的语汇特征

第三节 东北流亡文学的文本策略

第十章 东北流亡文学的美学特征

节 悲怆雄健与阳刚之美

第二节 疏阔勾勒的艺术笔法

第三节 散文式叙述笔法

第十一章 历史动荡中的滑稽

节 荒诞人生境遇中的悲喜剧

第二节 否定型滑稽与肯定型滑稽

第三节 对于丑的 妙讽刺

第四节 逼仄生存境遇下的变形与异化

结语

后记

姚韫，女，1977年出生于沈阳，文学博士。沈阳大学文化传媒学院中文系副教授，主要研究方向为中国文学及文化研究。近年来发表学术论文二十余篇，出版有专著《主流话语下的何其芳文学思想研究》，参与编写了《中国文艺思想史论》《辽河这一段儿——辽河流域中下游的历史、风俗与文化》《满族民间说唱艺术》等学术著作，曾获辽宁省美学研究成果一等奖、沈阳市社会科学优秀学术成果三等奖。

阎丽杰，女，沈阳大学文化传媒学院中文系教授。中外文艺理论学会会员、中华美学学会会员、中国文艺理论学会会员、中国少数民族文学学会理事、辽宁省通俗文艺研究学会理事、辽宁省美学学会副秘书长、辽宁省作家协会会员。主要教授文学理论、美学、西方文论、中国古代文论等课程。发表论文80余篇，出版有专著《满族审美文化研究》《满族民间文学概要》等，主编并参编书籍10余本，主持并参与课题10余项。

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书籍介绍

《地域文化视域下的东北流亡文学》是张福贵主编的《东北流亡文学史料与研究丛书》研究卷中的一部。《东北流亡文学史料与研究丛书》是中国首部全面系统整理中国现代时期东北流亡文学及研究成果的大型图书，分为研究卷、史料卷、作品卷，共36册。《地域文化视域下的东北流亡文学》共分为十一章，包括《亡国之痛与生死场的书写》《逃离乡土与精神返乡》《生存环境与东北地域文化》等内容。九一八事变爆发后，萧红、萧军、端木蕻良、骆宾基、罗烽、白朗等文学青年被迫从东北流亡到关内。虽然离开了故土，但他们的心中燃烧着国仇家恨之火，这使得他们的作品不仅充斥着日寇铁蹄下东北民众苦难的哀鸣，更有对东北文化的反思，对东北出路的诘问。可以说，在东北流亡作家笔下，无论是写人写景，还是说理抒情，文字的背后烙下了醒目的东北标识，散发着独特的东北味道。

• 作者：风不再吹 发布时间：2023-06-27 08:53:07

  按需

• 作者：三日雨 发布时间：2024-01-03 01:04:31

  在读……有些地方阐释得太笼统了，概念也含混模糊。看得难受

• 作者：Mephistopheles 发布时间：2009-11-11 20:40:33

  图书馆借到。

• 作者：崩溃的宕机 发布时间：2016-01-12 23:01:28

  什么才是性感的公司？就是能诱惑他的股东、员工、客户，让他们坠入爱河、魂牵梦萦。公司和其员工的关系，在某种程度上与恋爱关系非常相似。一家充满魅力的公司，不仅能给员工提供丰富的人际关系，在那里遇到的人还能给你一个新的奋斗目标。

• 作者：无端欢喜 发布时间：2024-01-12 11:07:21

  讀、聽、看視頻都不是瞭解相聲藝術的最佳方式，一定要去現場。當幸福遙不可及，快樂成了剛需，感謝馬老帶給我那麽多歡樂。

• 作者：豆友46369297 发布时间：2018-06-05 13:20:44

  都在叫好，但引用的人很少。

• 有时候幸福只是一段冗长而恬淡的时光

  作者：明珠一颗孙小美 发布时间：2008-08-22 00:01:10

  ”一个行将死去的人有权憧憬他的一个幻想，我的幻想就是你应该明白为什么我对你总是那么粗暴，为何久久忘却不掉旧日的怨恨。你当然明白是为什么，我告诉你只是因为我乐意写信给你。在你还是一个难看的小姑娘时，琼玛，我就爱你。那时，你穿着方格花布连衣裙，系着一块皱巴巴的围脖，扎着一根辫子拖在身后。我仍旧爱你。”

  ——牛虻写给初恋情人琼玛的绝笔信

  十七岁的时候，信仰一个貌似父亲的男人，交一个以为志同道合的朋友，热爱一个长辫子的难看女孩。阳光灿烂心无城府，但一夜之间遭遇朋友背叛，父亲抛弃，女友误会，除了死别无选择。

  那个是你吧。

  三十岁的时候，冷酷市侩。有彪悍无比的强大能力，身边伴着貌美如花的大波女子。无法抑制的暴躁，无以复加的仇恨，除了嘲笑别人，就是伤害别人。

  那个，也是你吧。

  渴望靠近却有害怕被肯定。想要被了解却又恐惧被误解。于是索性把心一横说我不上你的当。

  不肯承认那个曾经软弱天真的亚瑟就是自己。不想承认一直在等待那个叫父亲的男人肯定自己。不愿承认那个永远在记忆里的女孩还在心里。

  这个，也是你吧。

  停在那个想要复仇的自己。痛恨无能为力的自己。想要变强大的自己。却无法再敞开心扉的自己。

  吉普赛女郎不是你的解药。金钱不是你的解药。亲爱的初恋女孩也不是你的解药。

  你爱他，一直爱着他。仰望，回望，绝望。你为了他和上帝作战。你说你终于满意了吗，亲爱的爸爸。

  为什么家会伤人？为什么明明是亲人却感觉被伤害？是父亲的残忍还是懦弱，是自己的奢望还是失望，就这样纠缠不休，生生不息。

  多像你的我呀。多希望改写你凄凉的结局。

  我们可以重新认识吗。就像你第一次看见的我，穿格子蓝裙，脸上留一颗米粒，我梳难看的辫子，你喜欢我。

  我牵着你跑过昂贵的时光，跑过那些轰隆作响的记忆，跑过那些不可预计的伤疤，和那些无法轻易说出口的遗忘和原谅。

  我多希望我不是绮达而是琼玛。

• Knowledge is Power?

  作者：sakura 发布时间：2008-12-09 23:30:30

  As one of the most brilliant epics in English literature history, Paradise Lost deals with the fall of man, which includes Satan and his downfall in both Heaven and Hell. It also gained Milton his world fame. This thesis is aimed at discussing the reason for the fall of man and the importance of knowledge.

  In the beginning part of Paradise Lost, John Milton clarified his purpose for writing this poem. He said, “I may assert the Eternal Providence, and justify the way of God to men.”(Book 1, 25, 26) There are two important ideas: “Eternal Providence” and “the way of God to man”. The main characters of this epic are Satan, Eve, and Adam. And the story among them three focuses on the forbidden fruit of the Tree of Knowledge. To eat or not to eat, it’s a question. Satan derived Eve into eating. Eve hesitated at first, but could not resist the temptation of eating at last. Adam ate the fruit out of his love for Eve. So, we may consider the Providence as the forbidden fruit, which stands for the knowledge of good and ill. As a result, knowledge becomes the key to explaining the reason for the fall of man.

  According to St. Augustine, there are two levels of knowledge. He designates these two levels as “sense knowledge” and “contemplation knowledge”. The lower level is said to be attainable by human senses, while the higher level is said to be supersensible and thus only attainable by means of God’s illumination or analogical interpretation. The two levels have been represented in Adam’s talk with Raphael. After Raphael’s arrival at Eden, Adam asked him a lot of things, such as the genesis of the world and God’s contribution. However, in their talks, we notice that when Adam asks about earthly things, Raphael will answer quickly and happily. Still, when Adam asks about the heavenly things like the operation of the stars, Raphael will answer hesitatingly and with some reserve. At last, Raphael advised Adam:

  “And thy fair Eve; Heaven is for thee too high

  To know what passes there; be lowly wise:

  Think only what concerns thee, and thy being;

  Dream not of other worlds, what creatures there

  Live, in what state, condition, or degree;

  Contented that thus far hath been revealed

  Not of Earth only, but of highest Heaven.”(Book 8, 172-178)

  Raphael emphasized the virtue of modesty in knowledge-seeking and even pointed out the dire consequence of over-curiosity to Adam. At that time, we may ask: why did Raphael forbid the knowledge which Adam was curious about? To answer it, let us come back to Paradise Lost.

  When Adam and Eve were first created by God and sent to Eden, God warned them:

  “But of the tree whose operation brings

  Knowledge of good and ill, which I have set

  The pledge of thy obedience and thy faith,

  Amid the garden by the tree of life,

  Remember what I warn thee, shun to taste,

  And shun the bitter consequence: for know,” (Book 8, 322-327)

  God wanted man to obey his command to show obedience and faith. Though he sent Raphael down as the “Divine Interpreter”( Book 7, 72) to illuminate heavenly things to Adam on the analogy of earthly things, he didn’t really want a man to gain the knowledge. Knowledge could broaden the horizon of man’s brain and make man think more about life and the world. It may become an unstable factor in God’s control. So God would not let man gain the “knowledge of good and ill”( Book 8, 323). We can find some clues from Satan’s words:

  “He knows that in the day

  Ye eat thereof, your eyes that seem so clear,

  Yet are but dim, shall perfectly be then

  Opened and cleared, and ye shall be as Gods,

  Knowing both good and evil, as they know,

  That ye shall be as Gods, since I as Man,” (Book 9, 706-710)

  He told Eve that knowledge of good and ill could make her know how to approach good and shun evil, could thus lead her to a happier life and could make her Gods’ equal. The truth is that if humans gain the knowledge of good and ill, they would have only some ability as God, and at the same time, God would not be superior to humans as before. So Adam and Eve were forbidden to eat the fruit on the tree of knowledge. But God forgot one crucial thing. That was curiosity, which was human nature. Though Adam had been so impressed by Raphael’s warning in the former part, Eve committed the very sin of intemperance in knowledge-seeking for succumbing to Satan’s temptation to eat the fruit of the Tree of Knowledge. So, the superficial reason for the fall of man is curiosity, but exactly the true reason is that God’s forbidding forced man to fall.

  God was afraid of man gaining knowledge. It reminds us of Emperor Qin. He burned the books and buried the scholars alive to consolidate his rule. Knowledge showed its power in this event. Emperor Qin was afraid that people would learn knowledge from books and revolt against him. He was afraid that the scholars would spread their knowledge to plebeians and the whole country would not obey his rule. God had the same thought as Emperor Qin. They both wanted to deprive man’s right of seeking knowledge, but they both failed in some way: people of the Qin dynasty tried their best to learn from others under the authoritarian rule; Adam and Eve ate the fruit of the tree of Knowledge and gained the knowledge of good and ill, though they were driven out of Eden. Man’s nature of seeking knowledge would not be wiped out completely, and once they obtain the knowledge, they would have great power to change the world. It is just like Francis Bacon’s famous saying goes: knowledge is power.

  The desire of seeking knowledge prompts man to try a new method, view the world in new aspects and do something they would never do before. So Eve ate the forbidden fruit to pursue the knowledge. The knowledge itself can instruct man in every aspect of life and the whole world. It helps man form his own character and makes a man a true man. As for Paradise Lost, after eating the forbidden fruit, Adam and Eve knew the difference between good and ill. They became true men who had their own thoughts and no longer listened to God unconditionally. What’s more, the power of knowledge, in particular, lies in its application. After being driven out of Eden, Adam and Eve initiated man’s history by using their knowledge, which they gained from eating the forbidden fruit.

  To sum up, the real reason for the fall of man is God’s forbidding man seeking the knowledge of good and will and Bacon’s words that knowledge is power is truth.