Diasporic Transnational Counternarrative: Chinese Mythology and Religious-Philosophical Tradition in the Construction of Chinese American Identity. An Intertextual Analysis of Maxine Hong Kingston
The US writer Maxine Hong Kingston (1940) in searching for her own identity (Asian-American, Chinese-American, Sino-American) has the necessity of recovering and giving explanation to her family story and her origins. Chinese history, traditions and folklore need to be conciliated with the new host...
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| Tipo de recurso: | tesis de maestría |
| Estado: | Versión aceptada para publicación |
| Fecha de publicación: | 2024 |
| País: | España |
| Institución: | Universidad de Sevilla (US) |
| Repositorio: | idUS. Depósito de Investigación de la Universidad de Sevilla |
| OAI Identifier: | oai:idus.us.es:11441/169521 |
| Acceso en línea: | https://hdl.handle.net/11441/169521 |
| Access Level: | acceso abierto |
| Palabra clave: | Migración hibridación transculturalidad mito Taoísmo Confucionismo Migrancy hybridization transculturality myth Taoism Confucianism |
| Sumario: | The US writer Maxine Hong Kingston (1940) in searching for her own identity (Asian-American, Chinese-American, Sino-American) has the necessity of recovering and giving explanation to her family story and her origins. Chinese history, traditions and folklore need to be conciliated with the new host culture; an adjustment that goes at first from a bicultural confrontation to the progressive transgenerational construction of a new transcultural identity. This project is an intertextual analysis of China Men (1980), National Book Award for Nonfiction in 1981, which focusses on spirituality and the Chinese cultural tradition (religious philosophical and mythological) and its confrontation with the cultural hegemony of Western imperialism. Cultural heritage, folk, mythology, spiritual practices and religious-philosophical traditions are constitutive parts in the identity of a person and important for shared communal values. The transnational migration experience and its inherent processes of hybridization and transculturation will turn into the creation of a new transcultural identity that claims its tradition but embraces progress. Kingston herself has a transcultural identity and introduces her own Chinese ancestral tradition into her work, which is considered hybrid Chinese American literature, as a tool for the reversal of American myths and cultural dominance/hegemony. The finality is to demystify them and legitimize the first immigrants as cofounders of what can be considered a hybrid nation in origin as well as the existence of the resulting Chinese American identity. There is a metonymical extension from her family to the collective history of Chinese Americans which implies a transgenerational transcultural identity. Examining Chinese intertextuality will make clear the oriental features and characteristics of this newly embraced transnational identity that the author is vindicating. In the intertextual analysis of Chinese philosophical elements, both in their cultural and sociopolitical influence, the main dialectics in China Men between Chinese collective and American individualist / capitalist cultural models is also reflected, what makes the identity and adaptation struggle of the Chinese diaspora more difficult. |
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