七○年代台灣留學生小說的國／家認同─以外省籍留美青年為例

Abstract

七○年代台灣在政治、外交、經濟、文化上都發生了重大變遷，留學生於海外率先展開了保釣運動，開啟了一連串的「文化中國」與「民族主義」的對話，這些社會運動與時代背景皆反應在當時盛行一時的留學生文學之中。本論文將觀察白先勇、於梨華、聶華苓、叢甦、劉大任、張系國這六位於七○年代的留學生小說，從中來找尋留學生們的認同痕跡，透過對小說的分析，可以看到時代氛圍對作者的影響，以及作者如何將七○年代的時代性格反應在小說中，繼而從小說中的人物形象，從中探討小說人物中的認同。 從十三本留學生小說來分析，發現這些小說中對文化中國以及故鄉有著無限的懷念，只要有家人所在的「家」即為留學生的認同之地，為文化概念上的認同方式。在個人與國家，身在異國的留學生對於國／家的認同並沒有那麼強烈，「中國人」只是一個心理上的概念，在法律層面與情感上是可以分而論之，但女性卻只能固守在以中華文化為基準的「家」之中，因而女性以精神分裂的方式來尋求另一種方式的認同。當釣魚台事件發生之後，國家與民族的認同產生矛盾，海外的華人體認到「中國」力量的重要性，唯有強大的國家才能捍衛自己的領土，留學生們心中國／家的邊界不一致，使得在保釣運動中無法產生對話，運動也隨即轉向。 留學生們的國／家認同是分開的概念。國為「中國」，可以是中華民國亦可以是中華人民共和國，或者是文化中國所建立的「中國」，「國」的認同對象無法統合，因此在私領域的「家」中成為他們的新的認同對象，在中華民族文化的想像中，「家」之所在「國」之所在，使認同地可能為今日台灣／過去台灣／想像中國／逝去的中國，然而透過女性解構、重構「家」的認同之時，正代表認同的「中國」與中華文化民族主義已有所轉變。七○年代的國／家認同已出現轉變。In the 1970s, great changes took place in politics, diplomacy, the economy and culture in Taiwan. The students who studied abroad launched a movement to protect Tiao Yu Tai (Senkaku Islands) and started a succession of dialogues between "nationalism" and "cultural China". The social movement of that era forms the background then in vogue for literature produced by foreign students. This thesis observed six famous novelists in the 1970s: Pai Hsien-yung, Yu Li-hua, Nie Hua-Lin, Cong Su, Liu Da-Jen, and Chang His-Kuo. By reading their novels, I was looking at the students who studied abroad to see their identity in these novels. Through analyzing of these novels, we can see the impact on the authors of the atmosphere of that era and how the authors reflect their own personalities in their novels. Then from the image in the novels, we can see their view of their national identity from the persons portrayed in the novels. Analyzing 13 novels of students studying abroad, I found there were endless memories about cultural China and homeland. As long as "the family" existed, their identity was followed. Their identity was a cultural concept, not one of borders. Between individual and country, the foreign student in the foreign country didn't have a strong identity of country. Being "Chinese" was only a psychological concept. It could divide into legal and motional segments. But women were excluded. Therefore, women created their own divided images about country and being Chinese. After the Tiao Yu Tai event happened, differing views of country and nationality produced a contradiction in identity. The overseas Chinese admitted the importance of "China's" strength, believing that only the strong country could defend one's own territory. But they had a different imagery of the nation's borders, which made it difficult to have a conversation during the movement about what being Chinese actually meant. The students who studied abroad had the separate identity between the nation and the family. The nation is ‘China,’ it could be that the Republic of China also could be the People's Republic of China, or the ‘cultural China.’ They had different object in national identity, so they took the family identity instead. In the imagination of Chinese culture, the family was where then the nation was there. It made the object could be today’s Taiwan / the past of Taiwan / the imagination of China / China that passed away. After women’s deconstruction and reconstruction of the family identity, it admit that the identity of ‘China’s’ identity and cultural nationalism had changed. In 1970s, the national identity had changed.