以玉米之母之名成就集体叙事

Collected Things with Names Like Mother Corn

本文是乌苏拉·海瑟、乔恩·克里斯蒂森、米歇尔·奈曼恩主编的《劳特利奇与环境人文》章节之一,指出人类纪时期生态批评呈现出的跨国、跨学科研究趋势,并为未来环境文化研究指明方向,本土世界主义思想是生态批评的重要向度。讲述环境故事的推想小说作为一种历史记忆,对致力于解决生态危机的跨国环境人文组织的构建具有指示作用。种际正义、代际正义、族际正义、“国”际正义主题构成新时期以推想小说和电影为代表的环境叙事题材的四梁八柱。新时期的环境人文研究表现出明显的多元文化行动主义特征:将环境正义文化研究、生态文学批评、生态电影评述及相关美学理论研究等环境人文理论研究与系列促进食品正义、城乡正义等环境人文实践活动相结合。本文表达了乔尼·亚当森主持的美国国家人文中心在研项目“理想未来:世界、经典和环境人文实践”的中心思想:应重视以本土推想文学的观察工具作用;亚当森将本土世界主义和推想小说、电影作为一种“观察工具”,分析新时期生态批评在重视全球与地方、城市与荒野、自然与人工等分野的同时,应避免陷入一元论怪圈。在此基础上,食物正义研究为生态批评走向更跨学科、跨国界的环境人文实践提供了路径。通过十多年的组织和研究,环境人文主义者包括乔尼·亚当森和乌苏拉·海瑟在环境人文研究领域引入生态批评和相关美学理论研究方法,结合系列以促进食物正义、城乡环境正义的环境人文实践活动,从整体视角为生态批评走向环境人文提供了路径。

Collected Things with Names Like Mother Corn isone of thebook chapters of The Routledge Companion to the Environmental Humanities edited by Ursula K.Heise,Jon Christensen and Michelle Niemann. Adamson argues that ecocriticismhas taken a transnational and interdisciplinary turn in the age of Anthropocene, especially as it takes seriously an emerging indigenous cosmopoliticsthat is influencing understandings of the indigenous literatures.Traditional indigenous oral narratives and contemporary fiction can be considered speculative fiction which addresses historical memory andstories aboutenvironmental problems.Indigenous speculative fiction and filmare concerned withtheissues of multispecies justice,intergenerational justice,multi-national justice and international justice,which could be regarded as thefour pillars of this genre of environmental narratives.This article directs our attention to this complex question which will be elaborated in detail in Joni Adamson’s forthcoming book titled “Desirable Futures:Cosmovisions,Climate,and New Constellations of Practice in the Environmental Humanities” which is being supported by funding by the National Humanities Center in North Carolina.In this book Adamson will explore how indigenous cosmovisions and speculative fictions and film acts as a kind of “seeing instrument” into complex environmental challenges that cannot be reduced to dualisms:global and local,or city and wilderness.Instead,the studies of food justicewhich are based onthe indigenous cosmovisions Adamson analyzes are providing a path for ecocriticism to move towards a more interdisciplinary and transnational environmental humanities practice.Through more than a decade of organizing and research by environmental humanists,including Joni Adamson and Ursula K.Heise,we can safely say that there is an emerging synergy among the fields of environmental cultural studies,ecocriticism,and related aesthetic theory studies,with a series of environmental humanistic studies which intends to promote food justice,and urban and rural justice.