Bibliographie
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Adamson Clarke, Joniet al. (eds.), The Environmental Justice Reader: Politics, Poetics, and Pedagogy, University of Arizona Press, 2002.
Amselle, Jean-Loup, Rétrovolutions : Essais sur les primitivismes contemporains, Paris : Stock, 2010.
Arnaud, Véronique, “Poissons des hommes et poissons des femmes : À propos des classifications chez les Yami (Botel Tobago, Taïwan)”, in Geistdoerefer, Aliette et al. (eds.), La mer dévorée : Le poisson bon à manger, le poisson bon à penser, Centre d’Ethno-Technologie en Milieux Aquatiques, 2003.
Balibar, Étienne and Wallerstein, Immanuel, Race, nation, classe : Les identités ambigües, Paris : La Découverte, 1997.
Benítez-Rojo, Antonio, The Repeating Island: The Caribbean and the Postmodern Perspective, trans. Maraniss, James, Durham and London: Duke University Press, 1996.
Chiu, Kuei-fen, “The Production of Indigeneity: Contemporary Indigenous Literature in Taiwan and Cross-cultural Inheritance”, The China Quarterly, vol. 200, 2009, p. 1071-1087.
Chiu, Kuei-fen邱貴芬, “ ‘Yuanzhi yuanwei’ de wenhua keti: Xiaman Lanbo ‘an wenzi li de yuanzhumin yinshi wenhua 「原汁原味」的文化課題:夏曼.藍波安文字裡的原住民飲食文化, in Jiao Tong 焦桐 (ed.), Weijue de tufengwu – “Yinshi wenxue yu wenhua guoji yantaohui” lunwenji 味覺的土風舞-「飲食文學與文化國際學術研討會」論文集, Taipei: Eryu wenhua, 2009, p. 194-213.
Descola, Philippe, Par-delà nature et culture, Paris : Gallimard, 2005.
Flys Junquera, Carmen,“Wild Cosmopolitan Gardens: Towards a Cosmopolitan Sense of Place”, Tamkang Review, Vol1,N° 42, 2011, p. 3-26.
Glissant, Édouard, Philosophie de la Relation, Paris : Gallimard, 2009.
Guha, Ramachandra, “Radical Environmentalism and Wilderness Preservation: A Third World Critique”, Environmental Ethics,Vol.1, N° 11, 1989, p. 71-83.
Hau’ofa, Epeli, We are the ocean: selected works, Manoa, University of Hawai’i Press, 2008.
Heise, Ursula K, “The Hitchhiker ‘s Guide to Ecocriticism”, PLMA,Vol.2, N° 121, 2006, p. 503-516.
Huang, Hsinya 黃信雅, “Fengxian, haiyang yu yuanzhumin nengdong: Aipeili . Hau ‘ofa yu Xiaman Lanbo ‘an de ‘qundao zhi yang’” 風險、海洋與原住民能動:艾佩利.豪琺與夏曼.藍波安的「群島之洋」, in Liu Shih-chi 劉石吉, Wang I-chun 王儀君and Chang Chih-wei 張志維 (eds.), Haiyang, kuajie, yu zuyi 海洋、跨界與族裔, Kaohsiung: Guoli zhongshan daxue renwen shehui kexue yanjiu zhongxin, 2010, p. 1-25.
Huang, Hsinya, “Representing Indigenous Bodies in Epeli Hau ‘ofa and Syaman Rapongan”, Tamkang Review, vol. 2, N° 40, 2010, p. 3-19.
Huang, Hsinya, “Toward Transpacific Ecopoetics: Three Indigenous Texts”, Comparative Literature Studies, vol. 50, N° 1, 2013, p. 120-147.
Kuan, Hsiao-jung 關曉榮, Lanyu baogao: 1987-2007 蘭嶼報告:1987-2007. Taipei: Renjian, 2007.
Kuletz, Valerie, “The Movement for Environmental Justice in the Pacific Islands”, in Adamson Clarke, Joni et al. (eds.), The Environmental Justice Reader: Politics, Poetics, and Pedagogy, University of Arizona Press, 2002, p. 125-138.
Lin, Chao-li 林肇豊, “Ruoshi de chuantong zuqun, zhongyao de xiandai zuojia – cong Laohai ren huikan Xiaman Lanbo ‘an chuangzuo lichen de ji xiang yiti 弱勢的傳統族群.重要的現代作家-從《老海人》回看夏曼.藍波安創作歷程的幾項議題, in Mei, Chia-ling 梅家玲 (ed.), Taiwan yanjiu xin shijie – qingnian xuezhe guandian 臺灣研究新視界-青年學者觀點, Taipei: Maitian, 2012, p. 229-261.
Mignolo, Walter D., “Globalization, Civilization Process and the Relocation of Languages and Cultures”, in Jameson, Frederic and Miyoshi, Masao (eds.), The Cultures of Globalization, Duke University Press, 1998, p. 31-53.
Norgan, Walis 瓦歷斯.諾幹,“Taiwan yuanzhumin wenxue de quzhimin – Taiwanyuanzhumin wenxue yu shehui de chubu guancha” 台灣原住民文學的去殖民-台灣原住民文學與社會的初步觀察, in Sun, Ta-chuan 孫大川 (ed.), Taiwan yuanzhuminzu hanyu wenxue xuanji – pinglun juan shang 台灣原住民族漢語文學選集-評論卷上, 2003 (1998), Taipei hsien: INK. p. 127-151.
Norden, Christopher, “Ecological Restoration and the Evolution of Postcolonial National Identity in the Maori and Australian Aboriginal Novel”, in Murphy, Patrick D. (ed.), Literature of Nature: an International Sourcebook, Chicago & London: Routledge, 1998, p. 270-276.
Rapongan, Syaman 夏曼.藍波安, Hailang de jiyi 海浪的記憶, Taipei: Lianhe wenxue, 2002.
Rapongan, Syaman 夏曼.藍波安, Hanghaijia de lian 航海家的臉, Taipei: INK, 2007.
Rapongan, Syaman 夏曼.藍波安, Heise de chibang 黑色的翅膀, Taipei: Lianhe wenxue, 2009 (1999).
Rapongan, Syaman 夏曼.藍波安, Lenghai qingshen 冷海情深, Taipei: Lianhe wenxue, 1997.
Rapongan, Syaman 夏曼.藍波安, “Taide wenxue jiaoliu huodong xinde” 台德文學交流活動心得, Wen Hsun Literary 文訊, n° 299, 2010, p. 116-120.
Rapongan, Syaman 夏曼.藍波安, Tiankong de yanjing 天空的眼睛, Taipei: Lianjing, 2012.
Spivak, Gayatri Chakravorty, “Can the Subaltern Speak”, in Nelson, Cary and Grossberg, Lawrence (eds.), Marxism and the Interpretation of Culture, Urbana: University of Illinois Press, 1988, p. 271-313.
Web pages:
http://e-info.org.tw/node/43985
http://www.dmtip.gov.tw/Eng/Tao.htm
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Notes
Special thanks to Chang Ti-han, Jon Solomon and Carsten Storm for their precious advices during the redaction process.
Ramachandra Guha, “Radical Environmentalism and Wilderness Preservation : A Third World Critique”, Environmental Ethics, vol. 1, N° 11, 1989, p. 71-83.
In The Environmental Justice Reader: Politics, Poetics, and Pedagogy, the editors of the book define “environmental justice as the right of all people to share equally in the benefits bestowed by a healthy environment. We define the environment, in turn, as the places in which we live, work, play, and worship. Environmental justice initiatives specifically attempt to redress the disproportionate incidence of environmental contamination in communities of the poor and/or communities of color, to secure for those affected the right to live unthreatened by risks posed by environmental degradation and contamination, and to afford equal access to natural resources that sustain life and culture. As members of marginalized communities have mobilized around issues of environmental degradation affecting their families, communities, and work sites, they have illuminated the crucial intersections between ecological and social justice concerns.” p. 4).
Ursula K. Heise, “The Hitchhiker’s Guide to Ecocriticism”, PLMA, vol. 2, N° 121, 2006, p. 510.
For Syaman Rapongan : http://opinion.cw.com.tw/blog/profile/66/article/208. For Walis Norgan : Walis Norgan 瓦歷斯.諾幹 , “Taiwan yuanzhumin wenxue de quzhimin – Taiwanyuanzhumin wenxue yu shehui de chubu guancha” 台灣原住民文學的去殖民-台灣原住民文學與社會的初步觀察, in Sun Ta-chuan 孫大川 (ed.), Taiwan yuanzhuminzu hanyu wenxue xuanji – pinglun juan shang 台灣原住民族漢語文學選集-評論卷上, 2003 (1998), Taipei hsien : INK. p. 127-151.
Sanwen is a kind of Chinese literary genre that is an intersection between literary essays and prose poetry. Sanwen are pretended to be non-fictional and often deals with daily life and philosophical concerns.
Furthermore, as we shall see, many critics use the alleged non-fictionality of the literary essay to affirm the truth of an immanent Tao subject, and forget Syaman Rapongan’s “everyday life” narratives are still filtered through the technology of literary writing. As Spivak rightly reminds : “To say that the subject is a text does not authorize the converse pronouncement : that the verbal text is a subject” : Gayatri Chakravorty Spivak, “Can the Subaltern Speak”, in Cary Nelson and Lawrence Grossberg (eds.), Marxism and the Interpretation of Culture, Urbana : University of Illinois Press, 1988, p. 297. The question of the fictionality of sanwen in Taiwan indigenous literature is a big issue that deserves more discussions. However, it is not only a “Taiwanese” issue : following Jon Adamson Clarke, the problem is similar in Native American nature writings : Joni Adamson Clarke, “Toward an Ecology of Justice : Transformative Ecological Theory and Practice” in Michael P. Branch et al. (eds.), Reading the Earth: New Directions in the Study of Literature and the Environment, Moscow : University of Idaho Press, 1998, p. 11.).
The Tao are a Taiwanese aboriginal people. They are linguistically considered as Austronesian, but they are culturally closer to the Ivatan people of the Batanes islands in the Philippines than to other indigenous peoples on the main island of Taiwan. Most of them live in the small island of Pongso no Tao, approximately 42 km in diameter in the South of Taiwan.
For more than 30 years, Taipower (Taidian gongsi 台電公司) has stored low-level radioactive waste drums rom on Lanyu Island from three of its operating nuclear power plants. For more information, see Kuan Hsiao-jung 關曉榮, Lanyu baogao: 1987-2007 蘭嶼報告:1987-2007. Taipei : Renjian, 2007.
In an article published in 2012, Lin Chao-li 林肇豊, outlines the place Rapongan holds in Taiwanese literary academic circle. Lin provides a critical overview on the various discussions and fantasies about Rapongan’s work in the Taiwanese literary circle :Lin Chao-li 林肇豊, “Ruoshi de chuantong zuqun, zhongyao de xiandai zuojia – cong Laohai ren huikan Xiaman Lanbo ‘an chuangzuo lichen de ji xiang yiti 弱勢的傳統族群.重要的現代作家-從《老海人》回看夏曼.藍波安創作歷程的幾項議題, in Mei Chia-ling 梅家玲 (ed.), Taiwan yanjiu xin shijie – qingnian xuezhe guandian 臺灣研究新視界-青年學者觀點, Taipei : Maitian, 2012, p. 229-261.
See Balibar and Wallerstein ‘s concept of “fictive ethnicity” : Étienne Balibar and Immanuel Wallerstein, Race, nation, classe : Les identités ambigües, Paris : La Découverte, 1997, p. 130-135.
Chiu Kuei-fen, “The Production of Indigeneity : Contemporary Indigenous Literature in Taiwan and Cross-cultural Inheritance”, The China Quarterly, vol. 200, 2009, p. 1071-1087 and Chiu Kuei-fen邱貴芬, “ ‘Yuanzhi yuanwei’ de wenhua keti : Xiaman Lanbo ‘an wenzi li de yuanzhumin yinshi wenhua 「原汁原味」的文化課題:夏曼.藍波安文字裡的原住民飲食文化, in Jiao Tong 焦桐 (ed.), Weijue de tufengwu – “Yinshi wenxue yu wenhua guoji yantaohui lunwenji” 味覺的土風舞-「飲食文學與文化國際學術研討會」論文集, Taipei : Eryu wenhua, 2009, p. 194-213.
“The name ‘Yami ‘ first appeared in a report written by a Japanese scholar, Torii Ryuzo, after he paid his first visit to Orchid Island in the twenty third year of Emperor Guangxu ‘s reign (1897) during the Qing dynasty. Ever since then, ‘Yami ‘ became the tribal name for the aboriginals on the island and was used extensively in official documents and academic periodicals. However, the indigenous people on the island call themselves Tao, meaning ‘human’ or ‘people’ on the island.” http://www.dmtip.gov.tw/Eng/Tao.htm
Nevertheless, the fact that Syaman Rapongan strives to return to his Tao roots and to become, a “real Tao man” (Rapongan, 2007 : 213) as I will detail later, is contradictory : if he writes so, he is, by definition, not yet a Tao man and it thus implies the idea of a process of “becoming” and not of a biological inheritance.
Syaman Rapongan, Lenghai qingshen 冷海情深, Taipei : Lianhe wenxue, p. 64 ; 213.
Han 漢 people (also called “Chinese” people) is the Taiwan main ethnic group, even ifit is more heterogeneous than it is pretended to be. Han represents 98 % of the Taiwanese population. As the reader can easily imagine, most of Syaman Rapongan’s readers and critics are “Han”.
Syaman Rapongan, 1997, p. 99.
Jean-Loup Amselle, Rétrovolutions : Essais sur les primitivismes contemporains.Paris : Stock, 2010, p. 87.
Christopher Norden, “Ecological Restoration and the Evolution of Postcolonial National Identity in the Maori and Australian Aboriginal Novel”, in Patrick D. Murphy (ed.), Literature of Nature: an International Sourcebook, Chicago & London : Routledge, 1998, p. 270.
“Rather, restoration involves a relearning-indeed a renarrativizing-of traditional ecologies of human community and natural world, with the end result being the restoration of a traditional balance between individual, community, and land base. Ecological and cultural restoration are two sides of the same coin : both are equally necessary elements in the development of a national identity capable of acknowledging its own conflicted history while at the same time being strengthened rather than factionalized by its diversity”(Christopher Norden, 1998,p.271).
Syaman Rapongan, 1997, p. 213.
English translation is Huang Hsin-ya’s : Huang Hsinya, “Representing Indigenous Bodies in Epeli Hau ‘ofa and Syaman Rapongan”, Tamkang Review, vol. 2, N° 40, 2010, p. 14.
Chiu Kuei-fen, “‘Yuanzhi yuanwei’ de wenhua keti”, 2009.
Syaman Rapongan, Tiankong de yanjing天空的眼睛, Taipei : Lianjing, 2012, p. 70.
Syaman Rapongan, Hanghaijia de lian航海家的臉, Taipei : INK, 2007, p. 197.
Syaman Rapongan, 2007, p. 177-180 ; 2012, p. 196.
Syaman Rapongan, 2007, p. 169-171.
What Descola calls an animist ontology design the conception for which the social attributes of nonhuman make them (as much as humans) “the terms of a relationship”. In animist ontologies, there is continuity between human and other existing being sinteriorities, but with different physicalities : Philippe Descola, Par-delà nature et culture, Paris : Gallimard, 2005.
Syaman Rapongan, 1997, p. 129.
Syaman Rapongan, 1997, p. 129.
Syaman Rapongan, Hailang de jiyi海浪的記憶, Taipei : Lianhe wenxue, 2002, p. 225.
Even if the meanings of these sentences may appear very clear, one should not forget that they must be seen in their aesthetic context. Syaman Rapongan’s attempt to re-evaluate Tao “ecological knowledge” is inscribed in an aesthetical – and sometimes fictional – agenda that can’t be neglected. Despite the high interest of their analysis, it is such a mistake that both Huang Hsinya’s and Chiu Kuei-fen’s articles often make.
Syaman Rapongan, 2007, p. 177.
This aspect is an extremely recurring element in Rapongan’s works, and is probably the element that stands out as one of the most “eco-sustainable” practices in Tao culture.For more details about Tao fish-eating culture, see Véronique Arnaud, “Poissons des hommes et poissons des femmes : À propos des classifications chez les Yami (Botel Tobago, Taïwan)”, in Aliette Geistdoerfer et al. (eds.), La mer dévorée: Le poisson bon à manger, le poisson bon à penser, Centre d’Ethno-Technologie en Milieux Aquatiques, 2003.Again, it is necessary to recall than Rapongan ‘s literary works are by no means anthropological data, but they echo anthropological realities by appropriating and negotiating them in the process of writing.
Syaman Rapongan, 2007, p. 192.
For the concept of “archipelagic thought” (“pensée archipélique”), see for instance Édouard Glissant, Philosophie de la Relation, Paris : Gallimard, 2009.
Walter D. Mignolo, “Globalization, Civilization Process and the Relocation of Languages and Cultures”, in Frederic Jameson and Masao Miyoshi (eds.), The Cultures of Globalization, Duke University Press, 1998, p. 44.
Syaman Rapongan, 2007, p. 180.
Syaman Rapongan, 2007, p. 8.
Syaman Rapongan, 2007, p. 9.
Chiu Kuei-fen, “The Production of Indigeneity”, 2009, p. 7.
Syaman Rapongan, 2007, p. 93.
Syaman Rapongan, Heise de chibang黑色的翅膀, Taipei : Lianhe wenxue, 2009 (1999), p. 112.
Syaman Rapongan, 2009, p. 164.
Huang Hsinya, “Representing Indigenous Bodies”, 2010, p. 16-17.
Syaman Rapongan, 2007, p. 94.
Epeli Hau’ofa, We are the ocean: selected works, Manoa, University of Hawai’i Press, 2008, p. 31 ; 38.
Syaman Rapongan, “Taide wenxue jiaoliu huodong xinde”台德文學交流活動心得, Wen Hsun Literary文訊, n° 299, 2010, p. 120.
Syaman Rapongan, 2007, p. 11-12.
Carmen Flys Junquera, “Wild Cosmopolitan Gardens : Towards a Cosmopolitan Sense of Place”, Tamkang Review, Vol1, N° 42, 2011, p. 23.
However, the idea of defining Syaman Rapongan as a “writer of the ocean”, as mentioned above, is also registered in a (rather Taiwanese nationalist) Taiwanese cultural discourse of de-sinizating Taiwan. The use of the distinctive marker of the ocean (oceanic culture, oceanic country) as opposed to a mainland culture is common among supporters of a narrative reconstruction of a “Taiwanese (national) identity” (see also Chiu Kuei-fen, “The Production of Indigeneity”, 2009).
Huang Hsinya, “Toward Transpacific Ecopoetics : Three Indigenous Texts”, Comparative Literature Studies, vol. 50, N° 1, 2013, p. 121.
Focusing on the specificity of the Caribbean islands, Benítez-Rojo uses the term of “meta-archipelago” : (“[…] the Caribbean is not a common archipelago, but a meta-archipelago […] and as meta-archipelago it has the virtue of having neither a boundary nor a center.”) (Antonio Benítez-Rojo, The Repeating Island: The Caribbean and the Postmodern Perspective, trans. James Maraniss, Durham and London : Duke University Press, 1996, p. 4). It could of course be put in perspective with the Pacific “meta-archipelago”.
Valerie Kuletz, “The Movement for Environmental Justice in the Pacific Islands”, in Joni Adamson Clarke et al. (eds.), The Environmental Justice Reader: Politics, Poetics, and Pedagogy, 2002, p. 125-138.
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