Abstract The narrative model of Le Clézio’s Alma exemplifies what Rosanne Kennedy calls “multidirectional eco-memory.” In the novel, memories of slavery and indenture in Mauritius appear alongside the imagined life of the long-extinct dodo. This multispecies scope of memory, implicitly giving birds and humans the same ontological status, is one aspiration of the novel. That said, such ambitious remembering is possible in Alma only through a generational transmission of language. In this article, I thus argue that ancestral language in the novel is essential for the survival of memory. In Alma, the narrator can only imagine (in French) the subjugated lives of the dodo and the maroons because their languages have been forgotten. On the other hand, a detailed Indo-Mauritian memory emerges precisely because Aditi can speak in Creole, English, French, and Sanskrit. However, in the Anthropocene, even the strongest philological grounding (Sanskrit) cannot protect Aditi. She can speak, so she is unlike the dodo or the maroon. However, her walk resembles the dodo’s, heralding the demise of her race. I thus suggest that while the island’s memories are multidirectional in Alma, Le Clézio describes their inheritors’ future as largely singular: in his terms, they are all destined to be “as dead as a dodo.”

中文翻译：

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当渡渡鸟说法语时：勒克莱齐奥（AlClézio）的阿尔玛（Alma）生态记忆

摘要LeClézio的《 Alma》的叙事模型例证了Rosanne Kennedy所说的“多向生态记忆”。在小说中，毛里求斯对奴隶制和契约的记忆与想象中的长期灭绝的渡渡鸟生活一起出现。这种多物种的记忆范围，隐含地赋予鸟类和人类相同的本体论地位，是小说的一种愿望。也就是说，只有通过世代相传的语言才能在阿尔玛实现这种雄心勃勃的记忆。因此，在本文中，我认为小说中的祖传语言对于​​记忆的生存至关重要。在阿尔玛，叙述者只能想象（法语）渡渡鸟和栗色族的被压制生活，因为它们的语言已被遗忘。另一方面，由于Aditi可以说克里奥尔语，英语，法语，和梵文。但是，在人类世时期，即使是最强的语言基础（梵语）也无法保护Aditi。她会说话，所以她不像渡渡鸟或栗色。但是，她的走路类似渡渡鸟的步伐，预示着种族的消亡。因此，我建议，尽管该岛在阿尔玛的记忆是多方面的，但勒克莱齐奥将他们的继承者的未来描述为非常单一：用他的话来说，他们注定都“像渡渡鸟一样死了”。