※ [本文轉錄自 NTU07DFLL 看板] 作者: titdnic (傑克維) 看板: NTU07DFLL 標題: [公告] 4/15外文系學術演講 時間: Tue Apr 7 11:37:24 2009 國立臺灣大學外國語文學系學術演講 DFLL Faculty Colloquium （若需公務人員終身學習時數認證者，研習後可登錄時數2小時） Lecture One Neither Chink Nor Canuck: The Politics of Dehyphenation in Contemporary Chinese Canadian Writing Speaker: Dr. Bennett Yu-hsiang Fu (Assistant Professor, DFLL, NTU) 演講人：傅友祥助理教授（臺大外文系助理教授） Moderator: Dr. Hsin-ying Li (Associate Professor, DFLL, NTU ) 主持人：李欣穎副教授（臺大外文系副教授） Time: 3:00 ~ 4:00 pm, Wednesday, April 15, 2009 時間：2009年4月15日（週三）下午3:00-4:00 Venue: DFLL New Conference Room, Gallery of NTU History (Old Main Library) 地點：臺大校史館（舊總圖）一樓外文系新會議室 Abstract: The hyphen, a mark that simultaneously conjoins and separates, is a central trope in Chinese(-)Canadian literature, and for many Chinese Canadian writers, hyphenation, a contradictorily empowering and scarred space, perpetuates their writing that attempts to transcend the scarred space or to return to the hyphenated scar marking their difference. This contradiction, complicated by Canadian multicultural imperatives, has produced the unforeseen effect of underscoring stereotypical markers of cultural difference: a new Orientalism that imposes stock images of otherness while tending to erase its signs of cultural belonging. As such, the notion of dehyphenation rejects the exoticizing implication that both sides of the hybrid ethnic/national equation have equal weight. The lecture analyzes two Chinese Canadian writers Fred Wah’s biotext Diamond Grill (1996) and Wayson Choy’s All That Matters (2004) by proposing a new reading of dehyphenation in the narratives. Wah explores in what he calls the “biotext” a number of crisscrossing, fragmentary, shifting narratives, thus forging a hybridized poetics by celebrating otherness in response to the Canadian multicultural writing. Moving beyond the unproductive hyphenated self-other, either-or, or as-well-as liminality rubricated in earlier Asian North American writing, Wah ’s biotext, through the dehyphenated poetics and the trans movement, empowers hybridity and transference to challenge dominant Canadian paradigms. Wayson Choy’s All That Matters also exposes the complexities of dehyphenation – not necessarily conciliatory and apolitical – to ultimately reveal what Daniel Aaron calls “universalist humanism.” Choy’s writing agenda, in his own words, “transcends rules” to write about human decency and love in the new millennium. Choy uses a simple yet incisive metaphor, the butterfly, to symbolize the huge impacts of small acts of humanism. The lecture also interrogates the question, in a broader theoretical sense, of how the transfigurations of dehyphenation delimit the emergent Chinese space and the national Canadian space by asking what is emergent within the emergent, with all the multicultural writings in Canada. Transcending the hyphen, Wah orients the variegated othernesses and colors a new form of Orientalism in contemporary Asian North American ethnic writing, whereas Choy ’s novel, through the dehyphenated poetics – through such ordinary act as the flapping butterfly – is causing a new tornado in today’s Canadian literature. ----------------------------------------------------------------------------- Lecture Two Flannery O’Connor’s South Speaker: Dr. Hsiu-chih Tsai (Associate Professor, DFLL, NTU) 演講人：蔡秀枝副教授（臺大外文系副教授） Moderator: Dr. Hsin-ying Li (Associate Professor, DFLL, NTU ) 主持人：李欣穎副教授（臺大外文系副教授） Time: 4:00 ~ 5:00 pm, Wednesday, April 15, 2009 時間：2009年4月15日（週三）下午4:00-5:00 Venue: DFLL New Conference Room, Gallery of NTU History (Old Main Library) 地點：臺大校史館（舊總圖）一樓外文系新會議室 Abstract: Flannery O’Connor, in her essay “The Catholic Novelist in the Protestant South,” writes: “I think it is safe to say that while the South is hardly Christ-centered, it is most certainly Christ-haunted.” In O’Connor’s short stories, religious faith can always be found hidden somewhere in the darkness. Human nature is delineated as a deserted place where material poverty drives it towards the way of downfalls and sins; however, it is also the place where the tiny, mysterious spark of grace is to be lit. O’Connor’ s South is usually read with binary oppositions: old and new, white and black, good and evil, democracy and oppression, spiritual and material, and the condemned and the redeemed. I would like to argue that such contrasting terms, though useful, can be misleading, too. The South where O’Connor’s characters violently live their lives is a symbolic social space where racial and gender issues are related to religious ones. The grotesque and complicated scenes O’Connor depicts in her stories are not to be separated from the living environment, the southern land itself. The deeds of the racial reformers are not to be taken as more justifiable as their false righteousness is concerned, and nor are those of the racial bigots less guilty for theirs are true sinfulness. In the light of violence, O’Connor reveals the hope of faith and convergence. As road signs, O’Connor’s stories indicate both shortcuts and detours to the Christ-haunted South. --

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