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引用次数: 0
摘要
文明从一开始就使用神话或神化的实体来代替未知。民间传说和神话是这种信仰的顶峰,为当时社会的行为模式提供了教训或逻辑,如吉尔伽美什史诗(约2100年)产生了一种“自然是人类的对立面”的叙事先例。然而,随着人类对周围世界的了解越来越多,这些故事的角色以及故事中的怪物已经发生了变化。Tchaprazov认为斯托克的《德古拉》(Stoker 1897)强调“斯洛伐克人在文化和地理上都与西方相对立”,产生了与文化“他者”相关的社会叙事。在本文中,我将探讨基于地区民间传说的电子游戏改编,如《巫师:增强版》(CD Projekt Red 2008)和《地铁2033 Redux》(4A Games 2014)中的怪物是如何被描绘成基于自然的“他者”,特别是与玩家角色相反。此外,我还着眼于对比现代描绘的文化含义,例如《直到黎明》(Supermassive Games 2015)中的wendigo和其他变形实体。最后,我认为《巫师:强化版》中“砖匠村庄”的文化和民间传说的交叉点是一种混合改编,它同时改编了洛夫克拉夫特的《印斯茅斯的阴影》(洛夫克拉夫特1931)和斯拉夫的巫术民间传说,同时也挑战了Švelch所说的“怪物概念化”。
Wendigo, vampires and Lovecraft: Intertextual monstrosity and cultural otherness in video games
Civilization has, since its inception, employed mythical or deified entities in place of the unknown. Folklore and mythology are the culmination of such beliefs, providing lessons or logic behind behavioural patterns within the society of the time, with the Epic of Gilgamesh (Anon. c.2100 BC) producing a narrative precedence that ‘[n]ature is the opposing pole of the human’. However, the roles of such tales, and hence their monsters, have adapted as humans came to understand more of the world around them. Tchaprazov suggests that Stoker’s Dracula (Stoker 1897) emphasizes ‘that the Slovaks stand both culturally and geographically opposite to the West’, producing social narratives relating to a cultural ‘Other’. Within this article I explore how monsters, based on regional folklore, within video game adaptations such as The Witcher: Enhanced Edition (CD Projekt Red 2008) and Metro 2033 Redux (4A Games 2014) are depicted as a nature-based ‘other’, especially as opposed to the player-character. Furthermore, I look at the cultural implications of contrasting modern depictions, such as the wendigo within Until Dawn (Supermassive Games 2015) and other transmorphic entities. Finally, I suggest that the intersection of culture and folklore within the ‘brickmaker’s village’ in The Witcher: Enhanced Edition is a hybridized adaptation which simultaneously adapts Lovecraft’s The Shadow over Innsmouth (Lovecraft 1931) and the Slavic folklore of the vodyanoy, whilst also challenging what Švelch calls a ‘conceptualization of monstrosity’.