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Jill Marie Treftz’s “Tennyson’s The Princess and the Culture of Collection.”

机译:吉尔·玛丽·特雷夫兹(Jill Marie Treftz)的“丹尼森的公主与收藏文化”。

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Tennyson famously dismissed The Princess (1847) as “only a medley” (qtd. in HallamTennyson 2.71). Jill Marie Treftz argues in her cornucopia of an article that ThePrincess is not only a medley but “eminently a medley” (258), mirroring in its form – alyrical collection – the poem’s engagement with the nineteenth-century culture ofcollection. Collection, through its connection to discourses surrounding education,natural history, gender and colonialism, offered a “scientific, or at least quasi-scientific,rationale for what might otherwise be construed as a purely consumerist and evendecadent pursuit” (239); the “science” of collecting became “one way of ordering theworld according to the modes of British thought and British morality” (242). ThePrincess, according to Treftz, both participates in, and endorses, the culture ofacquisition: the collection at Vivian-place, and the various collections portrayed in thepoem, reaffirm “the importance of these acquisitions to the establishment and survivalof British national identity and the imperial power that relies upon it” (239). While theinterior narrative, where collection is directly linked to gender norms, helps preserve“the domestic social order upon which British national and imperial identity rests”(239).
机译:坦尼森(Tennyson)以“仅是混合泳”而闻名(《哈姆·坦尼森2.71》(Qtd。)。吉尔·玛丽·特雷夫兹(Jill Marie Treftz)在她的聚宝盆中辩称,《公主》不仅是混合泳,而且是“杰出的混合泳”(258),反映了这首诗的形式-抒情性的收藏-这首诗与19世纪的收藏文化息息相关。收集通过与围绕教育,自然历史,性别和殖民主义的论述相关联,提供了“科学的或至少是准科学的理性标准,否则本该被认为是纯粹的消费主义甚至是卑鄙的追求”(239);收集的“科学”成为“根据英国思想和英国道德模式下的世界秩序的一种方式”(242)。根据特雷夫茨(Treftz)的说法,公主既参与并认可了购并文化:在维维安(Vivian)地方的藏品,以及在诗中描绘的各种藏品,都重申“这些藏品对确立和生存英国民族身份和帝国的重要性。依靠它的力量”(239)。内部叙事将收集与性别规范直接联系在一起,有助于维护“英国国民和帝国身份赖以生存的国内社会秩序”(239)。

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