Reviewed by:

• Corporeal Archipelagos: Writingthe Body in Francophone Oceanian Women’s Literature by Julia L. Frengs
• Lisa Connell

Julia L. Frengs’s Corporeal Archipelagos: Writing the Body in Francophone Oceanian Women’s Literature is timely in light of the referendum for independence that will take place in New Caledonia in November 2020. Sparking public remembrance of violent conflicts between French colonial forces and indigenous populations, the referendum underscores colonial power structures that have been in place since 1853 and recalls political and narrative legacies that have influenced representations of Oceanians and their bodies. In this context of possible political (re)formation and the enduring traces of colonial and symbolic violence on Francophone Oceanian populations, Frengs’s book elucidates how Oceanian bodies reflect the region’s diverse cultures, traditions, and histories. Her literary and historical sources range from the seventeenth to the twenty-first centuries and present the body as a key source of circumscription and empowerment. She grounds feminist, ecocritical, and postcolonial theories in areas of body studies that insist on corporeal experiences as the starting point of knowledge formation, intersubjectivity, and making meaning from narrative. This theoretical vantage point allows Frengs to offer a corporeal hermeneutics for reading the works of Déwé Gorodé, Claudine Jacques, Chantal T. Spitz, and Ari’irau. [End Page 181]

The book’s central premise is that representations of Oceanian women and their bodies have long inscribed sexual, colonial, and political power dynamics. As Frengs argues, because male Western discourses have entrenched the Oceanian body as a sexualized object of desire, one must “bear witness to the multiple configurations of Oceanian bodies in the words of Oceanian writers themselves, bodies that have long been defined in the terms of an ‘outsider’ discourse” (15). The women authors she concentrates on provide valuable support for this task. Hailing from New Caledonia (Gorodé), France and New Caledonia (Jacques), and Tahiti (Spitz, and Ari’irau), the authors situate sexual violence, environmental degradation, and feminism within indigenous and colonial power dynamics. Frengs yokes her corporeal framework to rape narratives; ecocritical readings of the island space, nuclear testing, and illness; acts of institutional control such as colonial land appropriation, imprisonment, and educational practices; and silence within broader discourses surrounding the littérature-monde debate, feminism, and écriture féminine. In so doing, her corporeal readings do more than merely place readers at the intersection of past and present colonial political projects in French Oceania; they underscore the body as the most effective means for understanding how such projects continue to affect French Polynesian and Kanak societies.

Acknowledging the dominance of European written and visual narratives that have objectified and fetishized the Oceanian female body, Frengs opens the book by considering how travelers, Enlightenment thinkers, painters, and writers, fueled by the myth of the “Noble Savage,” have shaped stereotypes of Oceanian women (21). The first chapter successfully argues that while the writers under study are doing far more than simply reacting to the literature about Oceania, one would be remiss to ignore the impact of the European literary legacy on Oceanian women writers (53). This chapter therefore operates as a springboard for the analyses that follow, wherein she guides readers through the sexual and political hierarchies that dovetail with questions about the body.

The second chapter embarks on the delicate task of examining narratives of sexual violence within Oceanian indigenous communities. Frengs probes the acute tensions “for the indigenous writer attempting to valorize traditional customs when doing so necessarily entails critiquing [End Page 182] the cultural identity she is attempting to value” (58). Against a backdrop of statistics of sexual violence within French Polynesian and Kanak societies, Frengs argues that the writers’ evocations of rape and physical abuse cannot be dissociated from colonization, since colonization exacerbated sexual and gender inequities within indigenous and colonial societies alike. Therefore, while these narratives mark recent and more public engagements with domestic violence by Oceanians, they also illustrate the entanglements between colonial and contemporary Oceanian society (60). In this way, Frengs nuances her claim that the Oceanian body is a privileged site of the inscription...

审核人：

• 体态群岛：在茱莉亚·弗雷格斯（Julia L. Frengs）的法语大洋洲女性文学中写作
• 丽莎·康奈尔（Lisa Connell）

Ĵulia L. Frengs的《尸体群岛：在法语国家的大洋洲妇女文学中写尸体》是适时的，因为将在2020年11月在新喀里多尼亚举行独立公投。全民投票强调了自1853年以来一直存在的殖民权力结构，并回顾了影响大洋洲及其肢体代表的政治和叙事遗产。在可能的政治（重新）形成以及法语国家大洋洲居民遭受殖民和象征性暴力的持久痕迹的背景下，弗朗斯的书阐明了大洋洲人的身体如何反映出该地区不同的文化，传统和历史。她的文学和历史渊源从十七世纪到二十一世纪不等，并将身体作为限制和赋权的重要来源。她在身体研究领域以女权主义，生态批评和后殖民主义理论为基础，这些领域坚持将有形的经验作为知识形成，主体间性和叙事意义的起点。这种理论上的优势使弗赖恩斯可以提供一种体味的诠释学，以阅读德沃·哥罗德（DéwéGorodé），克劳丁·雅克（Claudine Jacques），尚塔尔·斯皮兹（Chantal T. Spitz）和阿里劳（Ari'irau）的作品。并从叙述中获得意义。这种理论上的优势使弗赖恩斯可以提供一种体味的诠释学，以阅读德沃·哥罗德（DéwéGorodé），克劳丁·雅克（Claudine Jacques），尚塔尔·斯皮兹（Chantal T. Spitz）和阿里劳（Ari'irau）的作品。并从叙述中获得意义。这种理论上的优势使弗赖恩斯可以提供一种体味的诠释学，以阅读德沃·哥罗德（DéwéGorodé），克劳丁·雅克（Claudine Jacques），尚塔尔·斯皮兹（Chantal T. Spitz）和阿里劳（Ari'irau）的作品。[完第181页]

该书的中心前提是，大洋洲妇女及其身体的代表人物长期以来刻画了性，殖民和政治势力的动态。正如弗雷格斯所论证的那样，由于西方男性话语已经根深蒂固了大洋人的身体，成为性欲的对象，因此，人们必须“用大洋洲作家本人的话来见证大洋人的身体的多种构造，这些身体早就被定义为” “局外人”话语”（15）。她专注于女性作家，为这项任务提供了宝贵的支持。作者来自新喀里多尼亚（Gorodé），法国和新喀里多尼亚（Jacques）以及塔希提岛（斯皮兹和阿里洛），作者将性暴力，环境退化和女权主义置于土著和殖民势力的动力之内。弗兰克斯（Frengs）束缚了她的肉体框架，以强奸叙事；对岛屿空间，核试验和疾病的生态批判性阅读；诸如殖民地土地占用，监禁和教育实践之类的制度控制行为；和周围的广泛话语中的沉默littérature-隶辩论，女权主义和什么女性妩媚。这样一来，她的亲切读物不仅将读者带到了法国大洋洲过去和现在的殖民政治计划的交汇处；它们强调了身体是了解此类项目如何继续影响法属波利尼西亚和卡纳克社会的最有效手段。

承认在客观化和迷恋大洋洲女性身体的欧洲书面和视觉叙事中的主导地位，弗朗斯在考虑到旅行者，启蒙思想家，画家和作家在“高贵的野蛮人”神话的刺激下如何塑造陈规定型观念后，开始了这本书的创作。大洋洲妇女（21）。第一章成功地论证了，虽然所研究的作家所做的工作远不止是对有关大洋洲的文学做出反应，但人们将忽略欧洲文学遗产对大洋洲女性作家的影响而被遗忘了（53）。因此，本章将作为后续分析的跳板，在此基础上，她引导读者通过与身体问题相关的性和政治等级制度。

第二章着手研究海洋土著社区中性暴力的叙述这一微妙的任务。Frengs探究了严重的紧张气氛，“对于试图升华传统习俗的土著作家而言，这样做必然会引起批评[End Page 182]她试图重视的文化身份”（58）。在法属波利尼西亚和卡纳克社会内部发生性暴力的统计数据的背景下，弗朗斯认为，作者对强奸和身体虐待的诉求不能脱离殖民化，因为殖民化加剧了土著和殖民地社会中的性别和性别不平等现象。因此，尽管这些叙述标志着大洋人最近和更多的公众参与了家庭暴力，但它们也说明了殖民地与当代大洋洲社会之间的纠缠（60）。这样，弗雷格斯就细微地声称她认为大洋洲的身体是碑文的特权地...