"Let Loose the Dogs": Messiness and Ethical Wrangling in Toni Morrison's Tar Baby

F. Avery
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引用次数: 0

Abstract

As Toni Morrison's 1981 novel, Tar Baby, draws to a close and the tension between the central characters, Jadine and Son, reaches its peak, the omniscient narration voices the questions that Morrison's readers have been grappling with since the novel's opening pages: "One had a past, the other a future and each one bore the culture to save the race in his hands. Mama-spoiled black man, will you mature with me? Culture bearing black woman, whose culture are you bearing?" (269). Much of the initial critical conversation concerning Tar Baby revolves around efforts to determine where the reader's sentiments should lie. Are we to sympathize with Son, a sensitive man deeply attuned to his "ancient properties," whose concern with black folk values, community, and ancestral heritage are primary to his personal identity?1 Or, are we to invest in Jadine, the highly educated black model-the epitome of colonized beauty-who all but rejects her heritage and ancestry as incompatible with the fast-paced, modern, lifestyle that she associates with success? The conflicting forces at work within Tar Baby are, indeed, complex and frustrating. The novel's conclusion-in which Jadine returns to Paris, ostensibly to resume her glamorous lifestyle while Son runs, "lickety-split," away with the mythic blind and naked horsemen on the Isle des Chevaliers-provides no definitive answers (306). The fates of Son and Jadine do not satisfy the desire for a final statement about the possibility (or lack thereof) for reconciliation between modern expectations of Western "sophistication" and black cultural tradition. However, the call for a clear resolution to the novel is reductive. Toni Morrison's postmodern technique is such that it never resolves.2 Rather, she consistently pushes her reader toward further ethical wrangling, insisting upon the reader's obligation to struggle with the moral issues at hand.3 With this in mind, Jadine may not only be read as exemplary of the challenges to black identity in a post civil rights moment of racial "arrival"-in which civil rights such as equity and equality in the work force, education, etc. are advertised and celebrated as having been completely attained-but she also allows Morrison to confront notions of racial "selling out" that have been historically, and still remain, prominent within the African American community. It seems as though Jadine's final departure to Europe indicates a choice of selfishness and therein racial betrayal. However, selfishness is valenced throughout the novel in such a way that it requires Jadine and Morrison's readers to question whether selfishness in the name of autonomous selfhood is, in fact, synonymous with "selling out." This disorienting contradiction allows Morrison to direct both Jadine's and her reader's continued ethical examination toward issues of racial and cultural re-approachment as opposed to reading Jadine's departure to Europe as definitive racial betrayal.Randall Kennedy closely explores the notion of the "sellout" in contemporary Black America. He not only examines what it means to sell out, but also challenges common accusations of doing so in the name of achievement in the late twentieth century. Certain occupations, and certain requirements of some occupations, prompt accusations of selling out (64). Perhaps the greatest problem with the use of sellout rhetoric "involves determining what constitutes the best interest of blacks and the best means for achieving controversial goals" (72). Thus, in some situations, allegations of selling out are less than clearly defined. Taking care to note that "Sellout rhetoric and its concomitant attitudes, gestures, and strategies can prompt excessive self-censorship, truncate needed debate, and nurture demagoguery," Kennedy calls for the maintenance of a black solidarity that regulates sellout rhetoric in such a way that stimulates a certain thoughtful consideration of racial betrayal (84). In Tar Baby Morrison signals a similar ethical dilemma, refusing to position Jadine definitively as a sellout. …
《放狗》:托妮·莫里森《柏油娃娃》中的混乱和伦理争论
托尼·莫里森(Toni Morrison) 1981年的小说《柏油娃娃》(Tar Baby)接近尾声,主人公贾丁(Jadine)和儿子(Son)之间的紧张关系达到顶峰,无所不知的叙述道出了莫里森的读者从小说开头就一直在纠结的问题:“一个有过去,另一个有未来,每个人手中都有拯救种族的文化。”被妈妈宠坏的黑人,你愿意和我一起成熟吗?黑人女性的文化,你接受的是谁的文化?”(269)。最初关于《柏油娃娃》的批评性讨论,大多围绕着确定读者的情感应该在哪里展开。我们应该同情孙正义吗?他是一个敏感的人,对自己的“古老属性”有着深刻的共鸣,他对黑人民间价值观、社区和祖先遗产的关注是他个人身份的首要因素。或者,我们应该投资杰丁(Jadine),这位受过高等教育的黑人模特——被殖民美的缩影——她几乎拒绝接受自己的遗产和血统,认为她与快节奏的现代生活方式不相容,而这种生活方式与成功联系在一起?在《柏油宝贝》中起作用的冲突力量确实是复杂而令人沮丧的。小说的结尾——贾丁回到巴黎,表面上恢复她迷人的生活方式,而儿子“飞快地”跑开了,和传说中的骑士岛上的盲人和裸体骑士一起——没有给出明确的答案(306页)。Son和Jadine的命运并没有满足人们对西方“成熟”的现代期望与黑人文化传统之间和解的可能性(或缺乏这种可能性)的最终陈述的愿望。然而,对小说的明确解决方案的呼吁是简化的。托妮·莫里森的后现代手法是这样的,它永远不会解决相反,她不断地将读者推向进一步的道德争论,坚持读者有义务与手头的道德问题作斗争考虑到这一点,杰丁不仅可以被视为种族“到来”的后民权时刻对黑人身份的挑战的典范——在这个时刻,诸如劳动力、教育等方面的公平和平等的民权被宣传和庆祝为已经完全实现——而且她还允许莫里森面对种族“出卖”的概念,这些概念在历史上一直存在,并且仍然存在,在非裔美国人社区中很突出。贾丁最后去欧洲似乎表明了她的自私和种族背叛。然而,自私自利在整部小说中都得到了重视,这就要求杰丁和莫里森的读者质疑,以自主的自我为名义的自私自利,实际上是否等同于“出卖”。这种令人困惑的矛盾使莫里森能够引导贾丁和她的读者对种族和文化重新接近的问题进行持续的伦理审查,而不是将贾丁的离开解读为最终的种族背叛。兰德尔·肯尼迪深入探讨了当代美国黑人“卖国”的概念。他不仅研究了“出卖”的含义,还挑战了20世纪后期以成就的名义这样做的普遍指责。某些职业,以及某些职业的某些要求,会引发出卖他人的指责(64)。也许使用出卖言论的最大问题“涉及确定什么是黑人的最大利益,以及实现有争议目标的最佳手段”(72)。因此,在某些情况下,对出卖的指控不太明确。肯尼迪注意到“出卖言论及其伴随的态度、姿态和策略会导致过度的自我审查,截断必要的辩论,并助长煽动”,他呼吁维持黑人的团结,以这种方式规范出卖言论,从而激发对种族背叛的深思熟虑(84)。在《柏油娃娃》中,莫里森表达了类似的道德困境,他拒绝将杰丁明确地定位为卖国者。...
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