“现在(明显的)”:《修女的安魂曲》中忘记种族是如何起作用的

Garrett Bridger Gilmore
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摘要

最近出版的两卷福克纳研究,迈克尔·戈拉的专著《最悲伤的话语》和编辑集《福克纳与奴隶制》,对《修女的安魂曲》的论述相对较少。对于那些熟悉福克纳研究的人来说,这可能并不奇怪,因为《安魂曲》通常被认为是一种叙事实验的奇怪失败。我发现很多关于奴隶制、种族和福克纳小说之间关系的扩展评论都是最有成果的,比如Thadious Davis的《福克纳的黑人》,Richard Godden的《劳动小说》和《复杂词汇的经济》,edward Glissant的《福克纳,密西西比》,以及Hortense Spillers的《黑、白和彩色》中对福克纳的少量提及,同样很少或根本没有提到《修女的安魂》。更复杂的是,大多数关于《修女安魂曲》的延伸讨论几乎都没有提到奴隶制。例如,诺埃尔·波尔克(Noel Polk)称奴隶制在杰斐逊的出现是“不祥的”,但没有详细说明(44)。这些沉默让我感到奇怪,因为《安曲》可能是对约纳帕塔法县政治和经济史的最全面的描述,也是福克纳最直接的尝试之一,他通过对抗和破坏,“去神秘化”黛博拉·巴克对南希·曼尼戈(71)的描述中奶妈的种族主义文化比喻,来做清晰的种族自由主义作品。人们可能会从大量的批评中得出结论,安魂曲并不特别适合思考奴隶制,因此也不适合当代“反种族主义的作品”。在这篇文章中,我把《安魂曲》看作是对历史矛盾的一种焦虑和倒退的重写,这种矛盾包含在霍顿斯·斯皮勒所称的“种族的标志”之下,这种矛盾在福克纳早期和更重要的批判性小说(348)中得到了体现。斯皮勒斯写道:“‘种族’本身没有内在意义,尽管它在个性上具体化了,但却获得了它的意义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
"(Obvious now)": Forgetting How Race Works in Requiem for a Nun
Two recent volumes of Faulkner scholarship, Michael Gorra’s monograph The Saddest Words and the edited collection Faulkner and Slavery, have relatively little to say about Requiem for a Nun. To those familiar with Faulkner studies this is likely not a surprising state of affairs, as Requiem is typically regarded as a curious dud of an attempt at narrative experimentation. Many of the extended critical accounts of the relationship between slavery, race, and Faulkner’s fiction that I find most fruitful, Thadious Davis’s Faulkner’s Negro, Richard Godden’s Fictions of Labor and An Economy of Complex Words, Edouard Glissant’s Faulkner, Mississippi, and the smattering of references to Faulkner contained across Hortense Spillers’s writing as collected in Black, White and In Color, likewise have little or nothing to say about Requiem for a Nun. Further complicating matters, most extended discussions of Requiem for a Nun have little to say about slavery. Noel Polk, for example, calls slavery’s presence in Jefferson “ominous” without much elaboration (44). These silences strike me as odd given the fact that Requiem contains perhaps the single most comprehensive account of the political and economic history of Yoknapatawpha County and one of Faulkner’s most straightforward attempts to do legibly racially liberal work by confronting and undermining, “demystifying” in Deborah Barker’s account, the racist cultural trope of the Mammy in his depiction of Nancy Mannigoe (71). One might conclude from the preponderance of critical attention that Requiem is not particularly suited for thinking slavery, and therefore not fit for a certain contemporary iteration of “the work of anti-racism.” In this essay I read Requiem as an anxious and regressive rewriting of the historical contradictions contained under what Hortense Spillers calls “the sign of race” previously worked through in Faulkner’s earlier and more critically prominent novels (348). “‘Race’ alone bears no inherent meaning,” Spillers writes, “even though it reifies in personality, but gains its
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