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【摘要】：In conformity with the identity theory of post-colonial studies， this paper investigates Robinson Crusoe’s Euro-centrist through a textual analysis. It is concluded that Crusoe recognize Euro-centrism both through self-assurance and denial to the other’s culture and identity.
【關鍵词】： Identity theory， textual analysis， Robinson Crusoe， Euro-centrist
1.Introduction
Daniel Defoe’s Robinson Crusoe has enjoyed a long and varied textual life as a classic of adventure stories. However， as critics and scholars have pointed out， this novel provides more than “tales of explorers， encounters with savages， survival in the wild and the accumulation of wealth （Downie， 1983）.” Indeed， it has been scrutinized from miscellaneous perspectives varying from historical studies （e.g. Secord， 1963）， biblical hermeneutics （e.g. Hunter， 1968） to post-colonial interpretation （e.g. Downie， 1983）. Focusing on the identity theory in post-colonialism， this paper attempts to approach Robinson Crusoe as a Euro-centrist.
2.Identity in post-colonialism
Homi Bhabha， one of the leading post-colonial theorists， introduced the term “hybridity” to denote the identity of the colonizers and the colonized. According to his theory， “hybridity” refers to a mixture of “colonial representation and individuation that reverses the effects of the colonial disavowal”， which allows “other ‘denied’ knowledge enter upon the dominant discourse and estrange the basis of its authority- its rule of recognition （1994）.”
3.Crusoe’s construction of Euro-centrism
As is stated above， identity is a dynamic process in which interpretation and re-interpretation of the self is involved through the reflection of self and the interaction with other. Following Crusoe’s track of life， a constant revising and recognizing of his identity is to be observed. He starts as a vagabond， then a believer （through his meditation and reflection on the island）， and finally a colonizer （through his Euro-centric hegemony to the other）. As we will see as follows， record，
religion and natives take active role in Crusoe’s construction of his Euro-centrist identity.
3.1Realizing through record
In order to establish ties with the outside world and prevent himself from detachment， Crusoe sets records of time on the island. He makes a great cross curved with the date of his landing and cuts everyday notches to keep his “calendar， or weekly， monthly， and yearly reckoning of time （Defoe， 1719：56）.” With the calendar， Crusoe’s ties with the outside world somehow restored， which reminds him of his European origin constantly. Later， as he begins to “consider seriously his condition and the circumstances he was reduced to”， he decides to record his states in writing in order to “deliver his thoughts from daily poring over them， and afflicting his mind （ibid： 57）”. The journal， as reflexive medium of his mind， further confirms his idea of Euro-centrism， as he bless himself believe he “was king and lord of all this country indefensibly， and had a right of possession （88）.”
In Crusoe’s practice of recording， we can evidently detect the dominance of European value in his mind. Crusoe confirms his identity as a civilized European and his belief in Euro-centrism.
3.2Realizing through religion
Religion， in the tough time， also becomes Crusoe’s medium in reassuring his identity. Crusoe is never a pious Christian. It is when he lands safely on the shore as the only survivor that he “begins to look up and thank God that his life is saved （40）”.
Resorting to the God not only gives Crusoe comfort and support， but also provides him righteousness as a superior being on the island. Before he can claim authority， it’s essential for him to confirm his capacity to spiritualize his experience on the island—to acknowledge a divine presence operating in his existence， and this justification is done just through his confession to the God. Following this ideology， Crusoe self-constructs his identity as the favored and chosen son of the God， holding that God will come to his rescue whenever he is in need—“Call on me in the day of trouble， and I will deliver thee， and thou shalt glorify Me. （83）”
3.3Recognizing through the natives
The idea of Euro-centrism is predominately based on that of the Orientals. It is with the stereotype of the Orientals as downward and barbarous savages that the superiority of Europeans is emphasized. In constructing himself as a Euro-centrist， Crusoe undergoes the exact same process in demonizing the other.
The stereotype of aboriginals as inferior others never leaves Crusoe. When he spots traces of cannibals on the island， this image is reinforced. Astonished with the sight of leftovers from human feastings， Crusoe refers the cannibalism as “a pitch of inhuman， hellish brutality， and the horror of the degeneracy of human nature”， which he has heard of but never viewed of before （146）. Through the demonizing and demeaning of the cannibal tribe， Crusoe constructs his Euro-centrist identity and distinguishes himself from the others. With this “rightful” denial to the others， Crusoe advances in his carving of himself as a superior and civilized European. 4.Conclusion
Enlightened by the identity theory of post-colonial studies， this paper explores Crusoe’s construction of Euro-centrist identity. First， he reflects on his being and origin by recording and resorting to the God， which leads him to realize himself as a civilized European and chosen Christian. Then， in the interaction with the natives on the island， he reassured himself superior to the savages and confirms his identity as a Euro-centrist.
Bibliography：
[1]Bhabha， H. （1994）. The Location of Culture [M]. London &New York： Routledge，
[2]Defoe， Daniel. （1719）. Robinson Crusoe [M]. Nanjing： Yilin Publishing House，
[3]Downie， J.A. （1983）. Defoe， Imperialism， and the Travel Books Reconsidered [J]. The Yearbook of English Studies， 13， 66-83.
[4]Hunter， J. Paul. （1968）. The Reluctant Pilgrim： Defoe's Emblematic Method and Quest for Form in Robinson Crusoe [J]. The Journal of English and Germanic Philology， 67.1， 159-161
[5]Said， E. W. （1978）. Orientalism [M]. London： Penguin Books，
[6]Secord， A. W. （1963）. Studies in the Narrative Method of Defoe [M]. New York： Russell & Russell
[7]任海燕，2012，警惕啟蒙的訛诈：也论现代神话鲁滨逊 [J]，《外国文学》（5）：74-81.
【關鍵词】： Identity theory， textual analysis， Robinson Crusoe， Euro-centrist
1.Introduction
Daniel Defoe’s Robinson Crusoe has enjoyed a long and varied textual life as a classic of adventure stories. However， as critics and scholars have pointed out， this novel provides more than “tales of explorers， encounters with savages， survival in the wild and the accumulation of wealth （Downie， 1983）.” Indeed， it has been scrutinized from miscellaneous perspectives varying from historical studies （e.g. Secord， 1963）， biblical hermeneutics （e.g. Hunter， 1968） to post-colonial interpretation （e.g. Downie， 1983）. Focusing on the identity theory in post-colonialism， this paper attempts to approach Robinson Crusoe as a Euro-centrist.
2.Identity in post-colonialism
Homi Bhabha， one of the leading post-colonial theorists， introduced the term “hybridity” to denote the identity of the colonizers and the colonized. According to his theory， “hybridity” refers to a mixture of “colonial representation and individuation that reverses the effects of the colonial disavowal”， which allows “other ‘denied’ knowledge enter upon the dominant discourse and estrange the basis of its authority- its rule of recognition （1994）.”
3.Crusoe’s construction of Euro-centrism
As is stated above， identity is a dynamic process in which interpretation and re-interpretation of the self is involved through the reflection of self and the interaction with other. Following Crusoe’s track of life， a constant revising and recognizing of his identity is to be observed. He starts as a vagabond， then a believer （through his meditation and reflection on the island）， and finally a colonizer （through his Euro-centric hegemony to the other）. As we will see as follows， record，
religion and natives take active role in Crusoe’s construction of his Euro-centrist identity.
3.1Realizing through record
In order to establish ties with the outside world and prevent himself from detachment， Crusoe sets records of time on the island. He makes a great cross curved with the date of his landing and cuts everyday notches to keep his “calendar， or weekly， monthly， and yearly reckoning of time （Defoe， 1719：56）.” With the calendar， Crusoe’s ties with the outside world somehow restored， which reminds him of his European origin constantly. Later， as he begins to “consider seriously his condition and the circumstances he was reduced to”， he decides to record his states in writing in order to “deliver his thoughts from daily poring over them， and afflicting his mind （ibid： 57）”. The journal， as reflexive medium of his mind， further confirms his idea of Euro-centrism， as he bless himself believe he “was king and lord of all this country indefensibly， and had a right of possession （88）.”
In Crusoe’s practice of recording， we can evidently detect the dominance of European value in his mind. Crusoe confirms his identity as a civilized European and his belief in Euro-centrism.
3.2Realizing through religion
Religion， in the tough time， also becomes Crusoe’s medium in reassuring his identity. Crusoe is never a pious Christian. It is when he lands safely on the shore as the only survivor that he “begins to look up and thank God that his life is saved （40）”.
Resorting to the God not only gives Crusoe comfort and support， but also provides him righteousness as a superior being on the island. Before he can claim authority， it’s essential for him to confirm his capacity to spiritualize his experience on the island—to acknowledge a divine presence operating in his existence， and this justification is done just through his confession to the God. Following this ideology， Crusoe self-constructs his identity as the favored and chosen son of the God， holding that God will come to his rescue whenever he is in need—“Call on me in the day of trouble， and I will deliver thee， and thou shalt glorify Me. （83）”
3.3Recognizing through the natives
The idea of Euro-centrism is predominately based on that of the Orientals. It is with the stereotype of the Orientals as downward and barbarous savages that the superiority of Europeans is emphasized. In constructing himself as a Euro-centrist， Crusoe undergoes the exact same process in demonizing the other.
The stereotype of aboriginals as inferior others never leaves Crusoe. When he spots traces of cannibals on the island， this image is reinforced. Astonished with the sight of leftovers from human feastings， Crusoe refers the cannibalism as “a pitch of inhuman， hellish brutality， and the horror of the degeneracy of human nature”， which he has heard of but never viewed of before （146）. Through the demonizing and demeaning of the cannibal tribe， Crusoe constructs his Euro-centrist identity and distinguishes himself from the others. With this “rightful” denial to the others， Crusoe advances in his carving of himself as a superior and civilized European. 4.Conclusion
Enlightened by the identity theory of post-colonial studies， this paper explores Crusoe’s construction of Euro-centrist identity. First， he reflects on his being and origin by recording and resorting to the God， which leads him to realize himself as a civilized European and chosen Christian. Then， in the interaction with the natives on the island， he reassured himself superior to the savages and confirms his identity as a Euro-centrist.
Bibliography：
[1]Bhabha， H. （1994）. The Location of Culture [M]. London &New York： Routledge，
[2]Defoe， Daniel. （1719）. Robinson Crusoe [M]. Nanjing： Yilin Publishing House，
[3]Downie， J.A. （1983）. Defoe， Imperialism， and the Travel Books Reconsidered [J]. The Yearbook of English Studies， 13， 66-83.
[4]Hunter， J. Paul. （1968）. The Reluctant Pilgrim： Defoe's Emblematic Method and Quest for Form in Robinson Crusoe [J]. The Journal of English and Germanic Philology， 67.1， 159-161
[5]Said， E. W. （1978）. Orientalism [M]. London： Penguin Books，
[6]Secord， A. W. （1963）. Studies in the Narrative Method of Defoe [M]. New York： Russell & Russell
[7]任海燕，2012，警惕啟蒙的訛诈：也论现代神话鲁滨逊 [J]，《外国文学》（5）：74-81.