《海浪中的帝国:冲浪的政治史

exter Zavalza Hough-Snee
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Drawing from a diverse textual, filmic, and visual archive, Laderman challenges \"surfing's grand narrative\" (p. 5) which often overlooks the political contexts under which surfing has developed and expanded over the centuries, contending that surfing has always been closely linked to the political universe regardless of the deceptively apolitical rhetoric predominant in the sport's public image. Beginning in Hawai'i, the opening chapter explores how surfing was first consumed and nearly eradicated by nineteenth-century imperialism and then regurgitated as an American pastime during World War II. The chapter discusses how nineteenth-century Protestant missionaries' tenets of industriousness and modesty and haole-controlled commodity agriculture diminished surfing's popularity among native Hawaiians. 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Embedding surfing within the Cold War political landscape, Laderman forcefully challenges, even refutes, the dominant narrative of surfers as western cultural pioneers traversing global surfscapes populated by friendly locals unmolested by imperial happenings. Under the supposition that US foreign policy was unavoidable for traveling surfers, chapter three explores how the marquis surfing destination of Indonesia became a political and ideological ally of the United States under the Suharto regime while simultaneously embracing surfing's potential for economic growth. The chapter specifically questions the surfing world's representation of Indonesia as a spiritualized tropical surf paradise while ignoring decades of state repression and political violence, demonstrating how surfing's inherent appetite for travel to new, better, and less-crowded waves betrays unescapably political implications. 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引用次数: 0

摘要

《海浪中的帝国:冲浪的政治史》,斯科特·莱德曼著。伯克利,加州大学出版社,2014。系列:体育史,第十二卷,238页。65.00美元(布),26.95美元(纸)。虽然流行媒体和数十亿美元的冲浪产业使冲浪成为一种天堂般的消遣,在棕榈树和田园诗般的地方友好的当地人中悠闲地追求,但冲浪一直是一种复杂的社会实践,超越了其滑稽的名声。斯科特·莱德曼(Scott Laderman)的《海浪中的帝国:冲浪的政治史》(Empire in Waves: a Political History of surfing)一书采用了一种强有力的冲浪史学方法,断言冲浪是——而且一直是——固有的、不可避免的政治。从各种各样的文本、电影和视觉档案中,拉德曼对“冲浪的宏大叙事”(第5页)提出了挑战,这种叙事往往忽视了冲浪运动在几个世纪以来发展和扩展的政治背景,他认为,尽管这项运动的公众形象中充斥着欺骗性的非政治修辞,但冲浪运动始终与政治世界密切相关。书的第一章从夏威夷开始,探讨了冲浪最初是如何被19世纪的帝国主义所消耗,几乎被根除,然后在第二次世界大战期间又重新成为美国人的一项消遣活动。这一章讨论了19世纪新教传教士勤劳和谦虚的信条以及夏威夷人控制的商品农业如何削弱了冲浪在夏威夷原住民中的受欢迎程度。接下来的叙述集中在1898年夏威夷被吞并后冲浪运动的复兴,将冲浪运动的现代演变置于美帝国主义的种族主义和殖民主义政策之中,并辩称“随着夏威夷成为美国,冲浪运动也成为了美国”(第17页)。这一章特别关注了著名的冲浪倡导者亚历山大·休谟·福特(Alexander Hume Ford),他认为休谟的“白人全球领导”愿景并没有复活一项已经消亡的消遣活动——夏威夷人在殖民和吞并期间继续冲浪——而是利用冲浪来吸引白人定居者和游客,从而巩固夏威夷在美国州地位下的文化适应。第二章关注的是20世纪70年代国际冲浪旅游的战后兴起,重新将冲浪——“一种非正式的文化外交形式”(第4页)——纳入冷战的全球政治领域。雷德曼将冲浪置于冷战政治格局中,有力地挑战,甚至驳斥了冲浪者作为西方文化先驱穿越全球表面的主流叙事,那里居住着友好的当地人,不受帝国事件的干扰。假设美国的外交政策对冲浪爱好者来说是不可避免的,第三章探讨了冲浪目的地印度尼西亚侯爵如何在苏哈托政权下成为美国的政治和意识形态盟友,同时拥抱冲浪的经济增长潜力。这一章特别质疑了冲浪世界对印度尼西亚作为一个精神化的热带冲浪天堂的描述,而忽视了几十年来的国家镇压和政治暴力,展示了冲浪对新的、更好的、更少拥挤的海浪的内在欲望是如何暴露出不可避免的政治含义的。就像冲浪让人感觉良好的叙述忽视了印尼数十年来的反人类罪行,而青睐于蓝色的珊瑚礁通道一样,它同样颂扬了南非传说中的突破点,以至于种族隔离的现实确实被忽视了。…
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Empire in Waves: A Political History of Surfing
Empire in Waves: A Political History of Surfing, by Scott Laderman. Berkeley, University of California Press, 2014. Series: Sport in World History, xii, 238 pp. $65.00 US (cloth), $26.95 US (paper). While popular media and the multi-billion dollar surfing industry have rendered surfing a paradisiacal pastime leisurely pursued amid palm trees and friendly locals in idyllic locations, waveriding has always been a complex social practice transcendent of its ludic reputation. Adopting a forceful approach to the historiography of surfing, Scott Laderman's Empire in Waves: A Political History of Surfing asserts that surfing is--and has always been--inherently and unavoidably political. Drawing from a diverse textual, filmic, and visual archive, Laderman challenges "surfing's grand narrative" (p. 5) which often overlooks the political contexts under which surfing has developed and expanded over the centuries, contending that surfing has always been closely linked to the political universe regardless of the deceptively apolitical rhetoric predominant in the sport's public image. Beginning in Hawai'i, the opening chapter explores how surfing was first consumed and nearly eradicated by nineteenth-century imperialism and then regurgitated as an American pastime during World War II. The chapter discusses how nineteenth-century Protestant missionaries' tenets of industriousness and modesty and haole-controlled commodity agriculture diminished surfing's popularity among native Hawaiians. The narrative then focuses on surfing's revival after Hawai'i's 1898 annexation, framing surfing's modern evolution within the racialist and colonialist policies of American imperialism to argue that "as Hawai'i became American, so too, did surfing" (p. 17). The chapter pays particular attention to notable surfing advocate Alexander Hume Ford, arguing that Hume's vision of "white global leadership" did not resurrect a dead pastime--Hawaiians continued to surf throughout colonization and annexation--but rather deployed surfing to profitably attract white settlers and tourists to the islands to consolidate Hawaiian acculturation under American statehood. Chapter two focuses on the postwar rise of international surf tourism through the 1970s, reinserting surfing--"an unofficial form of cultural diplomacy" (p. 4)--within the global political sphere of the Cold War. Embedding surfing within the Cold War political landscape, Laderman forcefully challenges, even refutes, the dominant narrative of surfers as western cultural pioneers traversing global surfscapes populated by friendly locals unmolested by imperial happenings. Under the supposition that US foreign policy was unavoidable for traveling surfers, chapter three explores how the marquis surfing destination of Indonesia became a political and ideological ally of the United States under the Suharto regime while simultaneously embracing surfing's potential for economic growth. The chapter specifically questions the surfing world's representation of Indonesia as a spiritualized tropical surf paradise while ignoring decades of state repression and political violence, demonstrating how surfing's inherent appetite for travel to new, better, and less-crowded waves betrays unescapably political implications. As surfing's feel-good narrative overlooks decades of Indonesian crimes against humanity in favour of azure reef passes, it likewise celebrates South Africa's fabled pointbreaks to such a degree that the realities of apartheid are veritably overlooked. …
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