Mahasweta Devi《猎人之书》的深层生态解读:生态意识的途径

Darshana Pachkawade
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引用次数: 1

摘要

深层生态学是生态批评研究的新兴领域之一。挪威哲学家阿恩·奈斯(Arne Naess)创造了这个词,以促进生态意识,并鼓励人类与生物圈之间的共同认同感。《深层生态学》的研究表明,人类只是自然界众多物种中的一员,并不是至高无上的;认为人类在某种程度上是例外的信念正迅速将我们引向人为破坏环境的道路。Mahasweta Devi是一位备受尊敬的作家和社会活动家,她对生态系统的健康及其对人类物种延续的重要性表现出极大的关注,以至于她的大量工作可以作为生态批判分析的适当研究材料。这里考虑的小说《猎人之书》(The Book of The Hunter)融合了深层生态学概念的显著特征。因此,本研究从生态的角度来审视这部小说,同时探讨作者在培养读者生态意识方面所做的努力。故事讲述了两对夫妇的生活,中世纪诗人Kabikankan Mukundaram Chakrabarti和他的妻子,以及年轻人Kalya和Phuli。虽然这位小说家的目的是捕捉16世纪农村社会的不同社会文化习俗(在这本书中,德维承认她对穆昆达拉姆1544年的史诗《阿巴亚曼加尔》的感激之情),但她仍然对奥里萨邦和西孟加拉邦居住在森林中的Shabar社区对生态管理的根深蒂固的仁慈态度提供了重要的评论。同时,作者说明了越来越多的定居点侵占森林的影响。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Deep Ecological Reading of Mahasweta Devi’s “The Book of The Hunter”: An Eco-Conscious Approach
Deep Ecology is one of the newly emerging areas in ecocritical studies. Norwegian philosopher Arne Naess has coined the word in order to promote ecological consciousness and encourage a feeling of shared identity between humans and the biosphere. Studies in Deep Ecology propose that the human being is just one more among the many species in nature, and not the supreme one; the belief that humanity is somehow exceptional is swiftly leading us towards the anthropogenic depletion of the environment. Mahasweta Devi, a well-respected author and social activist, shows great concern for the health of the ecosystem and its importance for the continuity of the human species, to the extent that a significant amount of her work can be used as apposite study material for eco-critical analysis. The novel considered here, The Book of The Hunter, incorporates salient features of the concept of Deep Ecology. Consequently, the present study reviews the novel with an ecological perspective, all the while discussing the author’s efforts to create eco-consciousness among the readers. The story follows the lives of two couples, the medieval poet Kabikankan Mukundaram Chakrabarti and his wife, and the youngsters Kalya and Phuli. While the novelist aims to capture the different socio-cultural conventions of XVI century rural society (in this Devi acknowledges her debt to Mukundaram’s 1544 epic poem “Abhayamangal”), she nonetheless offers a significant commentary on the deep-seated, beneficent attitude of the forest-dwelling Shabar community of Odisha and West Bengal towards ecological management. At the same time, the author illustrates the effects of the growing number of settlements encroaching upon the forest.
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