引言
Introduction

《愤怒的葡萄》是美国作家约翰·斯坦贝克于1939年发表的长篇小说，被广泛视为美国现实主义文学的代表作之一。该作品以20世纪30年代美国大萧条时期为背景，讲述了俄克拉荷马州的农民乔德一家因土地荒废、农场兼并和经济危机而被迫踏上西迁加利福尼亚的旅程的故事。
"The Grapes of Wrath" is a novel published by American author John Steinbeck in 1939 and is widely regarded as one of the representative works of American realism. The work is set against the backdrop of the Great Depression in the 1930s in the United States and tells the story of the Joad family from Oklahoma, who are forced to embark on a journey westward to California due to land desertification, farm mergers, and economic crises.

小说标题源自《圣经·启示录》中的“愤怒的葡萄酒”，象征压迫与复仇。作品通过极具张力的现实描写与象征性叙述，将个体命运与时代危机结合起来，反映出人与自然、劳动与资本、希望与绝望之间的深层冲突。小说结构由主线叙事与插叙章节交错构成，既展现乔德一家迁徙过程中的磨难，也提供对整个社会体系、经济结构与生态环境的宏观审视。女性角色在小说中具有突出地位，尤其是马·乔德作为家庭的精神支柱，体现了斯坦贝克笔下女性从“隐形照料者”到“伦理重建者”的转变路径。凭借其深刻的社会洞察与强烈的人道主义情怀，《愤怒的葡萄》获得了1939年普利策奖，并于1962年为斯坦贝克赢得诺贝尔文学奖的重要奠基声誉。该作品不仅是美国大萧条文学的重要文本，也为后来的生态批评、女性主义批评提供了重要的阐释对象。
The title of the novel is derived from "The Wrath of the Wine" in the Bible's Revelation, symbolizing oppression and revenge. The work combines individual destiny with the era's crisis through vivid realistic descriptions and symbolic narratives, reflecting the deep conflicts between humans and nature, labor and capital, hope and despair. The structure of the novel is composed of interwoven main narrative and interpolated chapters, both depicting the hardships of the Joad family's migration and providing a macroscopic examination of the entire social system, economic structure, and ecological environment. Women play a prominent role in the novel, especially Ma Joad, who serves as the spiritual pillar of the family and embodies the transformation path of women from "invisible caregivers" to "ethical reconstructors" in Steinbeck's works. With its profound social insight and strong humanitarian spirit, "The Grapes of Wrath" won the Pulitzer Prize in 1939 and laid the important foundation for Steinbeck to win the Nobel Prize in Literature in 1962. The work is not only an important text of the Great Depression literature in the United States but also provides an important object of interpretation for later ecological criticism and feminist criticism. It is not only an important text of the Great Depression literature in the United States but also provides an important object of interpretation for later ecological criticism and feminist criticism.

约翰·斯坦贝克（John Steinbeck，1902–1968）是20世纪美国最重要的现实主义小说家之一，其作品深刻描绘了美国普通劳动者的生存状态与社会矛盾。出生于加利福尼亚州的农业小镇萨利纳斯，斯坦贝克自幼便对农民、移民与自然环境有深切感知，这些经历深刻影响了他日后的写作主题。斯坦贝克的创作多以社会边缘人群、生态环境与道德困境为核心内容。他坚持“为被忽视的人说话”的创作立场，擅长在宏大的社会背景下刻画个体命运的挣扎与尊严。他的代表作品包括《人鼠之间》（Of Mice and Men）、《伊甸之东》（East of Eden）和《罐头街》（Cannery Row）等。他的语言朴实，叙事风格兼具现实主义与象征主义特征，善于通过细节构建氛围与人物心理。《愤怒的葡萄》则是其文学事业的高峰，通过乔德一家的迁徙之路展现了对美国梦幻灭、生态危机和社会阶级不公的多重反思。斯坦贝克被誉为“人民的作家”，他的作品至今仍是研究社会正义、生态伦理与人文关怀的重要文学文本。
John Steinbeck (1902–1968) is one of the most important realist novelists in 20th-century America, whose works deeply depict the survival status and social contradictions of ordinary American laborers. Born in the agricultural town of Salinas, California, Steinbeck had a deep sense of farmers, immigrants, and the natural environment from a young age, which profoundly influenced his subsequent writing themes. Steinbeck's creation is mainly centered on social marginalized groups, ecological environment, and moral dilemmas. He adheres to the creative stance of "speaking for the ignored," skilled in depicting the struggle and dignity of individual destinies against the backdrop of a large social context. His representative works include "Of Mice and Men," "East of Eden," and "Cannery Row." His language is plain, and his narrative style combines realism and symbolism, good at building atmosphere and character psychology through details. "The Grapes of Wrath" is the peak of his literary career, reflecting multiple reflections on the American dream's collapse, ecological crisis, and social class injustice through the migration of the Joad family. Steinbeck is hailed as the "people's writer," and his works are still important literary texts for studying social justice, ecological ethics, and human care.

关于《愤怒的葡萄》这篇小说国内外研究都集中于社会批判、人道主义、家庭结构等方面；描写女性角色大多主要是写马·乔德多被视为家庭稳定象征，但缺乏生态性与政治性的解读；自然意象研究也多聚焦于“风暴”“干旱”“迁徙”等，但少有从生态女权视角系统研究。根据生态危机与女性主义在当代批评中的融合趋势，美国大萧条背景下的自然灾害与社会动荡可以为女性觉醒提供独特语境；而且斯坦贝克小说中自然描写与女性角色并非陪衬，而是叙事核心力量。我从这些背景和依据来决定从生态女性主义的角度研究《愤怒的葡萄》，这样有利于探讨女性在自然压迫与社会压迫双重背景下的主体性建构，深化生态女性主义文学实践，折射环境与性别问题的结构性纠缠，为构建生命共同体伦理提供文化参照。既可以拓展生态女性主义文学批评的阐释路径，又以历史文本为镜鉴，为当代生态危机治理与性别正义运动提供跨越时空的文化反思资源，彰显文学研究介入生命共同体伦理建构的批判力量。
The research on the novel "The Grapes of Wrath" both domestically and internationally focuses on social criticism, humanism, and family structure; the portrayal of female characters is mostly about Ma Jode, who is seen as a symbol of family stability, but lacks ecological and political interpretations; the study of natural imagery also focuses on "storms," "droughts," and "migrations," but there is a lack of systematic research from an ecofeminist perspective. In line with the trend of the integration of ecological crisis and feminism in contemporary criticism, natural disasters and social unrest under the background of the Great Depression in the United States can provide a unique context for women's awakening; and in Steinbeck's novels, the depiction of nature and the portrayal of female characters are not just accessories but the core force of narration. Based on these backgrounds and justifications, I have decided to study "The Grapes of Wrath" from an ecofeminist perspective, which is conducive to exploring the subjectivity construction of women under the dual background of natural oppression and social oppression, deepening the literary practice of ecofeminism, reflecting the structural entanglement of environmental and gender issues, and providing a cultural reference for the construction of an ethical community of life. It can expand the interpretive path of ecofeminist literary criticism and, with historical texts as a mirror, provide cultural reflection resources for contemporary ecological crisis governance and gender justice movements, highlighting the critical power of literary research in the construction of an ethical community of life.

第一章 生态女性主义
Chapter 1 Ecofeminism

1.1生态女性主义的起源与发展
1.1 The Origin and Development of Ecofeminism

生态女性主义是一种将女性主义与生态学相结合的理论与社会运动。生态女性主义这一术语是由法国女性主义 学者Francoise D' Eaubonne 首先提出，“生态”是指生态问题，“女性”是指看待生态问题的视角。生态女性主义即是生态问题和女性问题的总和。（程雪 206-207）生态女性主义从20世纪70年代的环境运动与女性主义的结合中孕育而生，形成了对自然与性别压迫的双重批判。当时全球环境问题开始受到广泛关注，同时女性主义运动也在蓬勃发展。在这样的时代背景下，一些学者和活动家开始思考人类与自然之间的联系，以及女性与环境破坏之间的关系。例如1962年蕾切尔·卡森的《寂静的春天》是这一时期的标志性作品，揭示了化学污染对自然和人类的危害。随着女性主义运动的兴起，越来越多的女性主义者开始注意到女性与自然在父权制社会中都被边缘化和剥削。在20世纪60-80年代第二次女性主义浪潮中，开始强调性别平等和女性权利，批判父权制对女性的压迫。1974 年，法国女性主义者弗朗索瓦·德·埃奥博尼（Françoise d'Eaubonne）在她的《女性主义或死亡》一书中首次提出 “生态女性主义” 这一术语。她呼吁女性起来领导一场生态革命，以拯救地球和人类，认为女性更亲近自然，在生态保护中有独特作用，强调必须把女性主义运动与生态运动结合起来。近几年来，随着世界环保运动的发展，生态女性主义已成为一股声势浩大的文化思潮，渗透到社会文化的各个领域。（辛媛媛 134-136）
Ecofeminism is a theoretical and social movement that combines feminism with ecology. The term "ecofeminism" was first proposed by the French feminist scholar Francoise D'Eaubonne, where "ecology" refers to ecological issues and "femininity" refers to the perspective of looking at ecological issues. Ecofeminism is the sum of ecological and feminist issues. (Cheng Xue 206-207) Ecofeminism emerged from the combination of the environmental movement and feminism in the 1970s, forming a dual criticism of nature and gender oppression. At that time, global environmental issues began to receive widespread attention, and the feminist movement was also flourishing. In such an era, some scholars and activists began to think about the relationship between humans and nature, as well as the relationship between women and environmental destruction. For example, Rachel Carson's "Silent Spring" in 1962 was a landmark work of this period, revealing the harm of chemical pollution to nature and humans. With the rise of the feminist movement, more and more feminists began to notice that both women and nature were marginalized and exploited in patriarchal society. During the second wave of the feminist movement from the 1960s to the 1980s, there was an emphasis on gender equality and women's rights, and the oppression of women by patriarchy was criticized. In 1974, the French feminist Françoise d'Eaubonne first proposed the term "ecofeminism" in her book "Feminism or Death." She called on women to lead an ecological revolution to save the earth and humanity, believing that women are closer to nature and have a unique role in ecological protection, emphasizing that the feminist movement must be combined with the ecological movement. In recent years, with the development of the world's environmental movement, ecofeminism has become a powerful cultural trend, permeating all fields of social culture. (Xin Yuanyuan 134-136)

1.2生态女性主义核心观点
1.2 Core viewpoints of ecofeminism

生态女性主义作为一种融合生态批评与女性主义的跨学科理论体系。生态女性主义的核心理念在于揭示女性与自然之间的压迫关系，并从伦理学角度呼吁环境保护与性别平等的双重关注。生态女性主义所关心的核心问题是自然与妇女的联系其首要内容是女性对自然的认同感：她们会以一种具体的、爱的行动与自然界相联系。（周霞 142-144）该理论认为，在西方父权文化与资本主义发展逻辑的双重影响下，自然与女性被共同物化与边缘化。自然被视为供人支配的资源，而女性则被看作非理性、感性化的存在，这种“自然化女性”与“女性化自然”的文化叙述强化了其被压迫地位。生态女性主义强调，造成这种压迫的根本原因在于西方文明所建构的等级二元思维模式，如：按照统治逻辑价值和等级将人与自然，男性与女性，理性与感性赋予其中一方较高的价值和等级，较高一方即人、男性、精神等拥有对价值和等级较低一方即自然、女性、身体等的合法统治权（Warren,2000）。 在这些对立中，前者往往被赋予更高的价值和地位，后者则被贬低和边缘化。这种二元对立的思维还是导致性别不平等和环境破坏的深层根源。例如，将男性与理性、文化相联系，将女性与情感、自然相联系，既限制了女性的发展，也为人类对自然的征服和掠夺提供了思想基础。
Ecofeminism, as an interdisciplinary theoretical system integrating ecological criticism and feminism, aims to reveal the oppressive relationship between women and nature and to advocate for dual attention to environmental protection and gender equality from an ethical perspective. The core issue of concern for ecofeminism is the connection between nature and women, with the primary content being women's sense of identity with nature: they connect with the natural world through concrete, loving actions. (Zhou Xia 142-144) This theory believes that under the dual influence of Western patriarchal culture and the logic of capitalist development, nature and women are both objectified and marginalized. Nature is seen as a resource for human domination, while women are regarded as irrational, emotional beings. This cultural narrative of "naturalized women" and "feminized nature" reinforces their oppressed status. Ecofeminism emphasizes that the root cause of this oppression lies in the hierarchical dualistic thinking mode constructed by Western civilization, such as: assigning higher value and status to one party (humans, males, spirit) and lower value and status to the other party (nature, women, body) according to the logic of rule and value. The higher party, that is, humans, males, and spirit, has the legitimate right to dominate the lower party, that is, nature, women, and body. In these oppositions, the former is often assigned higher value and status, while the latter is degraded and marginalized. This dualistic thinking is also the deep root of gender inequality and environmental destruction. For example, linking males with reason and culture, and linking females with emotion and nature, both limits the development of women and provides an ideological basis for the conquest and exploitation of nature by humans.

在伦理观上，生态女性主义主张以“关怀伦理”取代传统的“正义伦理”，强调人类应当以非支配、非暴力、互依共生的方式对待自然与他者。这一伦理立足于女性在社会生活中长期承担的照护、滋养与生命维系等经验，将日常生活中的感知与实践转化为可持续生态观的重要资源。此外，生态女性主义也高度警觉资本主义工业文明对自然环境的掠夺与对女性身体及劳动的剥削，认为现代发展模式不仅加剧了生态危机，也加深了性别不平等。最后，生态女性主义并非将女性视为纯粹的受害者，而是强调女性在环境运动、地方生态实践及文化重建中的主体地位，倡导以女性经验与智慧为基础，推动建立一种面向未来的共生社会结构。总体而言，生态女性主义以其结构批判性、伦理反思性与行动实践性，构建起一种连接自然解放与性别正义的理论图景。
In terms of ethics, ecofeminism advocates for "care ethics" to replace traditional "justice ethics," emphasizing that humans should treat nature and others in a non-domineering, non-violent, and interdependent way. This ethics is based on the experience of women in social life, such as caring, nurturing, and maintaining life, and transforms perceptions and practices in daily life into important resources for sustainable ecological views. In addition, ecofeminism is highly vigilant about the plunder of the natural environment and the exploitation of women's bodies and labor by capitalist industrial civilization, believing that the modern development model not only exacerbates the ecological crisis but also deepens gender inequality. Finally, ecofeminism does not view women as mere victims but emphasizes the subjective position of women in environmental movements, local ecological practices, and cultural reconstruction, advocating for the establishment of a future-oriented symbiotic social structure based on women's experiences and wisdom. Overall, ecofeminism, with its structural criticality, ethical reflection, and practical action, constructs a theoretical landscape connecting the liberation of nature and gender justice.

1.3生态女性主义类型
1.3 Types of Ecofeminism

生态女性主义以各种形式寻求理解压迫的文化、社会和环境根源，认识到女性和自然的统治是通过殖民主义和父权制的历史联系在一起的。生态女性主义在发展过程中逐渐分化为不同类型，主要可分为文化生态女性主义与社会生态女性主义两大类，这两者在理论诉求、思想基础与实践关注上各有侧重，体现了生态女性主义内部的多元与张力。
Ecofeminism seeks to understand the cultural, social, and environmental roots of oppression in various forms, recognizing that the domination of women and nature is historically linked through colonialism and patriarchy. Ecofeminism has gradually differentiated into different types during its development, mainly 可分为 cultural ecofeminism and social ecofeminism, which have different focuses in theoretical demands, ideological foundations, and practical concerns, reflecting the diversity and tension within ecofeminism.

首先，文化生态女性主义（Cultural Ecofeminism）强调女性与自然之间存在一种先天的、本质性的联系，如生育能力、情感敏感性、直觉经验等。生 态 女 性 主 义 代 表 人 物 之 一 格 里 芬在其著作《妇女与自然：女人心底的怒号》中主张：女性和自然具有天然的内在联系，女性要认识到自己所具有的价值，女性和自然一样，有着自己独特的价值，并且把建构和弘扬女性原则、女性精神、女性文化作为解决生态危机和实现妇女解放的根本途径。（Griffin，1978）这一观点强调重建“母性自然”与“大地母亲”等女性—自然联结神话，倡导通过恢复女性神圣性与自然尊严来实现文化生态转型。然而，这一类型因其“本质主义”倾向常被批评为强化性别刻板印象，容易忽略女性群体的多样性与社会建构性。
Firstly, cultural ecofeminism (Cultural Ecofeminism) emphasizes an innate, essential connection between women and nature, such as fertility, emotional sensitivity, and intuitive experience. One of the representatives of ecofeminism, Griffin, in her book "Women and Nature: The Female Underground," argues that women and nature have a natural intrinsic connection, and women should recognize the value they possess. Like nature, women have their own unique value, and constructing and promoting feminine principles, spirit, and culture should be regarded as the fundamental way to solve the ecological crisis and achieve women's liberation. (Griffin, 1978) This view emphasizes the reconstruction of the myth of the "maternal nature" and the "Mother Earth" as a connection between women and nature, advocating for a cultural ecological transformation through the restoration of the sacredness of women and the dignity of nature. However, this type is often criticized for its "essentialist" tendency, which strengthens gender stereotypes and tends to ignore the diversity and social constructiveness of the female group.

相比之下，社会生态女性主义（Social/Materialist Ecofeminism）则强调自然与女性的共同受压不是源于本质联系，而是由资本主义、父权制和殖民主义等社会结构性压迫机制所造成。代表人物如瓦尔·普拉姆伍德（Val Plumwood）、万达娜·席瓦（Vandana Shiva）等人从制度与历史角度出发，揭示生态危机与性别不平等之间的深层关联。她们认为，环境破坏与女性劳动的剥削、贫困女性的生态负担，皆源自现代工业体系对资源的过度索取与对女性再生产功能的忽视。因此，社会生态女性主义强调制度变革、去中心化治理以及性别—生态正义的一体推进，其理论具有更强的政治批判性与现实干预性。
In contrast, social ecofeminism (Social/Materialist Ecofeminism) emphasizes that the common oppression of nature and women is not due to an essential connection, but rather caused by social structural oppression mechanisms such as capitalism, patriarchy, and colonialism. Representatives such as Val Plumwood and Vandana Shiva, from the perspectives of institutions and history, reveal the deep connection between ecological crisis and gender inequality. They believe that environmental destruction and the exploitation of women's labor, as well as the ecological burden of poor women, all stem from the excessive extraction of resources by the modern industrial system and the neglect of women's reproductive functions. Therefore, social ecofeminism emphasizes institutional change, decentralized governance, and the integrated advancement of gender-ecological justice, with a stronger political criticality and practical intervention.

此外，还有一些学者主张突破二者的界限，提出“交叉性生态女性主义”（Intersectional Ecofeminism）观点，强调性别、种族、阶级、文化背景等多重身份如何共同塑造个体在生态压迫中的处境。这种理论路径强调女性经验的多样性与边缘女性的生态实践，体现出更为包容与全球化的理论视野。
In addition, some scholars advocate for breaking the boundaries between the two, proposing the view of "intersectional ecofeminism" (Intersectional Ecofeminism), which emphasizes how multiple identities such as gender, race, class, and cultural background collectively shape individuals' situations in ecological oppression. This theoretical approach emphasizes the diversity of women's experiences and the ecological practices of marginalized women, reflecting a more inclusive and global theoretical perspective.

第二章 《愤怒的葡萄》中的自然意象与压迫机制
The Natural Imagery and Oppressive Mechanisms in Chapter Two of "The Grapes of Wrath"

2.1自然作为压迫性力量的表现
2.1 The Expression of Nature as an Oppressive Force

在《愤怒的葡萄》中，自然不仅是背景性的存在，更是一种具有压迫性、驱逐性和象征性的力量，深刻参与并推动人物命运的走向。斯坦贝克通过对自然灾害的描写，建构出一种与父权制度、资本掠夺并行的生态压迫结构。小说开篇即通过干旱、尘暴、土地龟裂等意象，展现了自然环境对人类生存的巨大威胁——大地不再是哺育者，而成为拒绝者。土地的贫瘠不仅摧毁了乔德一家赖以为生的农业基础，也将他们彻底从熟悉的生存环境中剥离，迫使其走上迁徙之路。银行代表冷酷无情地将农民从土地上赶走，不顾他们的死活，只关注利益。例如，农民与银行代理人进行了直接的对话，揭示了银行如何通过法律和经济手段剥夺农民的土地：“银行，这个怪物必须一直都有利润。等不及了。它会死的。不，税收还在继续。当怪物停止生长时，它就会死了。它不能保持同一个尺寸。租户系统将不再工作了。一个坐在拖拉机上的人可以代替12个或14个家庭”（Steinbeck，P42-43）这段对话生动地展现了银行对农民苦难的冷漠态度，以及他们如何将农民推向绝境。大农场主和资本家剥削流民的劳动力，掠夺他们的劳动成果。流民们为了生存，不得不接受极低的工资和恶劣的工作条件，辛勤劳作却只能勉强维持生计。例如，乔德一家在加利福尼亚的农场工作时，遭受农场主的压榨，劳动所得远远无法满足生活需求。在被掠夺的过程中，农民们不仅失去了物质上的东西，还失去了尊严和对未来的希望。他们被迫离开家乡，四处流浪，遭受社会的歧视和压迫。由此，自然在小说中呈现出一种驱逐性的力量，将原本与土地共生的农民推入流离失所的边缘处境。
In "The Grapes of Wrath," nature is not only a background existence but also a force with oppressive, expulsive, and symbolic characteristics, deeply involved in and driving the course of the characters' fates. Steinbeck constructs an ecological oppressive structure parallel to patriarchal systems and capitalist exploitation through descriptions of natural disasters. The novel opens with images of drought, dust storms, and cracked land, illustrating the immense threat of the natural environment to human survival—the earth is no longer a nurturer but a rejecter. The barrenness of the land not only destroys the agricultural foundation on which the Joad family relies for a living but also completely strips them from their familiar living environment, forcing them onto the path of migration. The bank, representing cold-bloodedness, drives farmers off the land without regard for their lives, focusing solely on profits. For example, there was a direct dialogue between the farmers and the bank agent, revealing how the bank 剥夺农民的土地 through legal and economic means: "The bank, this monster must always have profits. It can't wait. It will die. No, the taxes are still going on. When the monster stops growing, it will die. It can't maintain the same size. The tenant system will no longer work. A person sitting on a tractor can replace 12 or 14 families" (Steinbeck, P42-43). This dialogue vividly depicts the indifferent attitude of the bank towards the suffering of the farmers and how they push them to the brink of despair. Large farm owners and capitalists exploit the labor of the displaced and seize their labor results. To survive, the displaced have no choice but to accept extremely low wages and poor working conditions, toiling hard but only barely making ends meet. For example, the Joad family was exploited by the farm owner when they worked on the farm in California, and their earnings were far from meeting their living needs. In the process of being exploited, the farmers not only lost material things but also dignity and hope for the future. They were forced to leave their hometown, wander around, and suffer from social discrimination and oppression. Thus, nature presents itself as an expulsive force in the novel, pushing the originally land-sharing farmers into the marginal situation of displacement.

从生态女性主义的视角来看，这种自然的“失控”并非单纯的自然循环现象，而是一种被社会制度激化的生态灾难。《愤怒的葡萄》中自然的恶劣条件不仅是外部环境的描写，也是对社会压迫的象征。自然成为压迫力量，正是因为人类社会长期以征服性逻辑对待自然，使其失衡反噬。在小说中，自然灾害与资本主义经济制度相互勾连：银行和土地公司以“自然灾害”为由强制驱逐佃农，成为借“自然之手”进行权力暴力的中介。这种生态与制度的双重压迫结构，使得自然不仅是地理意义上的环境，更是政治性空间，它与女性、弱者一同沦为被牺牲的对象。
From the perspective of ecofeminism, this "loss of control" of nature is not a simple natural cycle phenomenon but an ecological disaster exacerbated by social systems. The harsh conditions of nature in "The Grapes of Wrath" are not only a description of the external environment but also a symbol of social oppression. Nature becomes an oppressive force precisely because human society has long treated nature with a logic of conquest, causing it to become unbalanced and turn against itself. In the novel, natural disasters and the capitalist economic system are interconnected: banks and land companies forcibly evict tenant farmers under the pretext of "natural disasters," becoming intermediaries for power violence through the hands of "nature." This dual structure of ecological and institutional oppression makes nature not only a geographical environment but also a political space, along with women and the weak, becoming objects of sacrifice.

此外，自然压迫所带来的不确定性、脆弱性与恐惧，深刻影响了人物的心理结构，尤其是女性角色。马·乔德等女性在面对生态危机时，不仅要承担家庭的生存压力，还需安抚男性的情绪与孩子的焦虑，展现出超越传统性别角色的坚韧与韧性。她们在自然与制度的双重压迫下，逐渐成为家庭的精神中轴，其与自然的关系也从被动受害者向“承受者—抚慰者—重建者”角色过渡，体现出生态女性主义所强调的女性在灾难中所释放出的再生性力量。
Moreover, the uncertainty, fragility, and fear brought about by natural oppression have profoundly affected the psychological structure of characters, especially female roles. Women like Ma Jiao, facing ecological crises, not only have to bear the pressure of family survival but also need to soothe the emotions of men and the anxiety of children, showing resilience and toughness beyond traditional gender roles. Under the dual oppression of nature and the system, they gradually become the spiritual axis of the family, and their relationship with nature also transitions from a passive victim to the roles of "sufferer-soother-rebuilder," reflecting the regenerative power of women in disasters emphasized by ecofeminism.

因此，在《愤怒的葡萄》中，自然并非浪漫化的田园空间，而是一个深具政治张力的生态场域。它在压迫人类生存的同时，也暴露出人类社会内部的不平等权力结构，成为揭示制度暴力与性别不公的象征性媒介。斯坦贝克借助自然描写，不仅强化了现实批判性，也为生态伦理与女性主体性的觉醒提供了叙事空间。
Therefore, in "The Grapes of Wrath," nature is not romanticized rural space, but an ecological field with deep political tension. While oppressing human survival, it also exposes the unequal power structure within human society, becoming a symbolic medium to reveal institutional violence and gender injustice. Steinbeck, through natural descriptions, not only strengthens the critical realism of the reality but also provides a narrative space for the awakening of ecological ethics and the subjectivity of women.

2.2自然与女性命运的并置叙述
2.2 Parallel Narration of Nature and Women's Fate

在《愤怒的葡萄》中，斯坦贝克赋予自然丰富的象征意味，自然意象不仅描绘生态背景，更在叙事结构中与女性命运形成密切对应。这种象征性连接体现了生态女性主义所强调的“自然与女性的文化共构”，即自然与女性在被父权社会共同边缘化的过程中，其形象往往被叠加、互为镜像，进而揭示出一种深层的命运联动。
In "The Grapes of Wrath," Steinbeck endows nature with rich symbolic meaning. The natural imagery not only depicts the ecological background but also forms a close correspondence with the fate of women in the narrative structure. This symbolic connection reflects the "cultural co-constitution of nature and women" emphasized by ecofeminism, that is, in the process of being marginalized together by the patriarchal society, their images are often overlaid and mirror each other, thereby revealing a deep connection in destiny.

首先，大地作为孕育生命的空间，在小说中与女性的“母体”意象形成强烈呼应。小说开篇对土地的描写充满了母性暗示，乔德家世代耕作的土地是他们赖以生存的“母亲”，一旦这片土地因干旱和尘暴而“枯竭”，他们便如同失去母亲的孩子，被迫脱离熟悉的生活环境。与此同时，马·乔德等女性角色也承担着类似“大地母亲”的功能：她们不仅是家庭情感的维系者，更是心理支柱与精神庇护所。在迁徙过程中，她们如同“可移动的大地”，承载着家庭的延续性与稳定性。因此，“大地—母体”之间的类比不仅仅是修辞层面的对应，更是一种结构性的文化映射，反映出女性与自然在社会动荡中的共同命运。
First, the land, as a space for nurturing life, forms a strong resonance with the "maternal" image of women in the novel. The description of the land at the beginning of the novel is filled with maternal hints, and the land cultivated by the Joad family for generations is their "mother" on which they depend for survival. Once this land becomes "exhausted" due to drought and dust storms, they are like children who have lost their mother, forced to leave their familiar living environment. At the same time, female characters like Ma Joad also bear the function of a "maternal land": they are not only the maintainers of family emotions but also the psychological 支柱 and spiritual sanctuary. During the migration process, they act as "mobile land," carrying the continuity and stability of the family. Therefore, the analogy between "land" and "maternal" is not only a rhetorical correspondence but also a structural cultural mapping, reflecting the common destiny of women and nature in social turmoil.

其次，风暴作为自然剧变的象征，也常与女性角色的情绪波动与内心抗争相对应。在小说高潮部分，一场突如其来的暴雨与洪水打断了乔德一家刚刚建立的临时安顿，象征性地重现了他们命运的无常与被动。这场风暴不仅具有物理意义上的摧毁力，更与小说中女性角色的情感张力产生共鸣。正是在这场风暴中，马·乔德保持冷静而坚毅的态度，展现出超越灾难的理性与力量，进一步强化了女性作为“灾难中稳固力量”的角色定位。风暴与女性之间的意象互动，使得自然灾难不仅是外部环境的体现，也是人物情感结构的象征延伸。
Secondly, storms, as a symbol of natural upheaval, are often correlated with the emotional fluctuations and inner struggles of female characters. In the climax of the novel, an unexpected downpour and flood interrupts the temporary settlement just established by the Joad family, symbolically reappearing the capriciousness and passivity of their fate. This storm not only has a physical destructive force but also resonates with the emotional tension of female characters in the novel. It is during this storm that Ma Joad maintains a calm and resolute attitude, showing a rationality and strength beyond the disaster, further reinforcing the role of women as "a stable force in the face of disaster." The symbolic interaction between storms and women strengthens the role of natural disasters not only as an external environmental manifestation but also as a symbolic extension of the emotional structure of characters.

最后，河流贯穿乔德太太一家的迁徙之旅，既是地理路径的指引者，也是命运流动与身份转变的象征。生态女性主义理论强调女性身份的流动性与适应力，而在小说中，女性角色对迁徙过程的接受与引导明显强于男性。马·乔德始终清醒地意识到，“不是男人撑起了这个家”，而是女性在不断流动中保持家庭的完整与方向。河流的流动象征着被迫离开故土的动荡，同时也是一次社会结构重组与女性自我重塑的过程。女性如水一般具有适应、承载与修复的能力，象征着生命的连续性与韧性。
Finally, the river runs through the migration journey of Mrs. Joad's family, serving as a guide for geographical paths and a symbol of the flow of fate and identity transformation. Ecofeminist theory emphasizes the fluidity and adaptability of women's identity, and in the novel, the acceptance and guidance of the migration process by female characters are obviously stronger than that of male characters. Ma Joad always remains aware that "it is not men who support this family," but women who maintain the integrity and direction of the family in the continuous flow. The flow of the river symbolizes the turmoil of being forced to leave the homeland, and it is also a process of social restructuring and women's self-reconstruction. Women, like water, have the ability to adapt, bear, and repair, symbolizing the continuity and resilience of life.

综上，斯坦贝克通过大地、风暴与河流等自然意象，建立起自然与女性之间的象征逻辑与命运同构。这种自然—女性的共生关系，不仅强化了生态灾难中的女性主体性，也揭示了女性在社会危机中的再生能力与文化承载功能，体现了生态女性主义所倡导的“以女性经验理解自然，以自然映照女性存在”的核心理念。
In summary, Steinbeck establishes a symbolic logic and destiny isomorphism between nature and women through natural images such as land, storms, and rivers. This symbiotic relationship between nature and women not only strengthens the subjectivity of women in ecological disasters but also reveals the regenerative ability and cultural carrying function of women in social crises, reflecting the core concept of ecofeminism, which advocates "understanding nature through women's experience and reflecting women's existence through nature."

2.3自然灾难与男权体系的共谋
The conspiracy of natural disasters and the patriarchal system

在创作《愤怒的葡萄》的社会背景下，男性与女性之间是不平等的，很多实质性的社会权利是由男性予以掌握的，男性在社会中处于绝对的统治地位，女性则处于服从地位，没有任何话语权，被压迫在社会最底层。（李滨 40-41）在《愤怒的葡萄》中，斯坦贝克通过对土地失守与农场兼并的描写，深刻揭示了一种资本主义与父权结构联结的多重压迫机制。小说中的生态灾难表面上由干旱与风沙引发，但真正使乔德一家及成千上万农民失去家园的，并非大自然本身，而是以银行、公司和大型农业资本为代表的现代制度力量。这些力量借助“自然失衡”作为合法性掩护，以市场为名义，以契约为工具，完成了对小农经济的彻底剥夺与吞并。土地不再归属于与之相生的农民，而成为资本流转的对象，传统的农耕生活方式随之瓦解。
In the social context of creating The Grapes of Wrath, there is inequality between men and women, and many substantial social rights are held by men. Men are in an absolute dominant position in society, while women are in a subordinate position with no voice and are oppressed at the bottom of society. (Li Bin 40-41) In The Grapes of Wrath, Steinbeck profoundly reveals a multiple oppression mechanism connected with capitalism and the patriarchal structure through the description of land loss and farm consolidation. The ecological disaster in the novel appears to be caused by drought and sandstorms, but what truly causes the Joad family and thousands of farmers to lose their homes is not nature itself, but the modern institutional forces represented by banks, companies, and large agricultural capital. These forces use "natural imbalance" as a cover of legitimacy, use the market in the name of, and use contracts as tools to complete the complete 剥夺 and absorption of small-scale agriculture. The land no longer belongs to the farmers who grow on it, but becomes an object of capital circulation, and the traditional way of farming is thus destroyed.

从生态女性主义的视角来看，这种对土地的掠夺不仅是一场经济变革，更是对自然与女性共同体的系统性剥削。生态女性主义指出，资本主义的发展逻辑深植于等级化、工具化与控制性思维模式，它将自然视为可被征服和消费的资源，将女性视为可被管理和替代的生育工具。在《愤怒的葡萄》中，土地被机器耕作取代，传统的父子继承制失效，女性则在家庭结构动荡中被迫承担超出生理意义的情感与伦理劳动。这一现象恰恰暴露出父权社会如何在资本扩张中重新配置性别分工，以维系男性主导地位并边缘化女性的主体意识。尤其值得注意的是，土地兼并过程中出现的“无面孔压迫者”形象，如“公司的人”或“银行本身”，体现了现代资本主义压迫方式的非人格化与去责任化特征。当乔德一家试图寻找责任主体时，他们发现作出决策的人“只是执行命令”，背后是一个冷漠、效率导向、等级森严的系统。这一系统排除了情感、伦理与社会责任的考量，与生态女性主义所倡导的关怀伦理与共生逻辑形成鲜明对照。正如斯坦贝克在小说中通过马·乔德的角色所展现的——真正的秩序不是来自于控制与兼并，而是源于滋养、共享与协作。
From the perspective of ecofeminism, this exploitation of land is not only an economic change, but also a systematic exploitation of the natural and female community. Ecofeminism points out that the development logic of capitalism is deeply rooted in hierarchical, instrumental, and controlling thinking patterns, which treats nature as a resource that can be conquered and consumed, and treats women as reproductive tools that can be managed and replaced. In The Grapes of Wrath, the land is replaced by machine farming, the traditional patriarchal inheritance system fails, and women are forced to bear emotional and ethical labor beyond the physiological meaning in the turmoil of the family structure. This phenomenon exactly exposes how the patriarchal society reconfigures gender division of labor in the expansion of capital to maintain male dominance and marginalize the subject consciousness of women. Particularly noteworthy is the image of "faceless oppressors" that appears in the land consolidation process, such as "the people of the company" or "the bank itself," which reflects the dehumanization and derealization characteristics of modern capitalist oppression. When the Joad family tries to find the responsible party, they find that the decision-makers "are just executing orders," behind which is a cold, efficiency-oriented, and hierarchical system. This system excludes the consideration of emotions, ethics, and social responsibility, and forms a sharp contrast with the caring ethics and symbiotic logic advocated by ecofeminism. As Steinbeck shows through the character of Ma Joad in the novel—the true order does not come from control and consolidation, but from nurturing, sharing, and collaboration.

因此，《愤怒的葡萄》中对土地丧失与农场兼并的描写，实际构成了一种制度暴力的叙事批判，揭示了资本主义—父权联结体如何通过控制自然与女性，实现对边缘群体的系统压迫。女性与自然在这一过程中被同时物化，却也在压迫中孕育出抵抗的可能与再生的伦理，为生态女性主义的文学解读提供了深刻的思想基础。斯坦贝克通过《愤怒的葡萄》为我们描述出自然和人类问题所在，他关注的并非简单谴责男权社会对自然掠夺和对女性的压迫，在工业文明的冲击之下，人与人之间越来越隔离、对立，只有打破男权社会，推翻父权社会制度，以生态女权主义倡导的关爱、平等为制度准则才能更好地协调人与人、人与自然之间的关系。（崔光婕 87-88）
Therefore, the description of land loss and farm consolidation in The Grapes of Wrath constitutes a narrative criticism of institutional violence, revealing how the capitalist-patriarchal connection achieves systematic oppression of marginalized groups by controlling nature and women. Women and nature are both objectified in this process, but also 孕育出抵抗的可能与再生的伦理，providing a profound ideological foundation for the literary interpretation of ecofeminism. Steinbeck describes the problems of nature and humanity for us through The Grapes of Wrath. He is not simply denouncing the patriarchal society's exploitation of nature and women, but in the 冲击 of industrial civilization, people are becoming more and more isolated and confrontational. Only by breaking the patriarchal society, overthrowing the patriarchal social system, and taking the care and equality advocated by ecofeminism as the criterion of the system can we better coordinate the relationship between people and between people and nature. (Cui Guangjie 87-88)

第三章 自然与女性的同盟
Chapter 3 The Alliance between Nature and Women

3.1马·乔德：大地母亲与精神中枢的双重象征
3.1 Ma Jiao: The Double Symbol of Mother Earth and Spiritual Center

人们长久以来往往把大地比作母亲，女人孕育生命同大地造物有着相似的功能。由此可以看出，大地与女性在情感上有着极其密切的关系，在《愤怒的葡萄》中母亲这一人物形象是其中显而易见的意象。（彭晓春 120-123）乔德作为大地母亲的化身，承载了母性与自然的双重象征，她是家族的核心，是对抗压迫和困境的力量源泉。乔德妈妈是一个慈爱与怜悯的化身又是一个勤劳、善良的劳动妇女形象，但在她身上更有种面对困难和压力之下坚强的力量和对生活永远充满信心的勇气。（黄安平, 段利勤 81-83）在极其困难的条件下，她始终满怀希望，不仅照顾好家里人，而且从不拒绝别人的请求。她勤俭朴实，任劳任怨，又有幽默感和敏锐的洞察力，尽管性格沉默，但这种沉默并非被动的隐忍，为了维护家庭整体，勇敢地与男权社会的男性对抗，并担负起领导全家的责任。
For a long time, people have often compared the earth to a mother, and the function of women giving birth to life is similar to that of the earth creating things. From this, it can be seen that there is an extremely close emotional relationship between the earth and women. In "The Grapes of Wrath," the image of the mother is an obvious metaphor. Joe as the embodiment of Mother Earth carries the dual symbol of motherhood and nature, and she is the core of the family and the source of strength to resist oppression and adversity. Joe's mother is an embodiment of kindness and mercy, as well as the image of a hardworking, kind laboring woman. But there is also a strong power to face difficulties and pressures and an indomitable courage to face life. (Peng Xiaochun 120-123) Under extremely difficult conditions, she is always full of hope, not only taking good care of her family but also never refusing others' requests. She is thrifty, simple, willing to work hard, and has a sense of humor and keen insight. Although she is silent, this silence is not passive endurance. She bravely confronts the male-dominated society and takes on the responsibility of leading the family.

她的“沉默”中蕴含着政治抗争意识，与日常实践构成了对结构性压迫的深刻抵抗，这种抗争并非通过激烈的行为表现，而是体现在她对家庭的坚守和对困境的坚韧应对上，以包容、坚韧、连续性对抗生活中的种种困难和不公。比如在分食炖菜的场景中，乔德太太展现出了作为“家庭土地”守护者的角色。尽管食物匮乏，但她以公平和关爱的方式分配着炖菜，确保每个家庭成员都能得到一份。这个场景体现了她对家庭的责任感和守护意识，她通过合理分配资源，维持着家庭的基本生存需求，也维护了家庭的团结和稳定。还有乔德太太通过烹饪、缝补、照顾家人，实际上是在为家族创造-个“临时家园”。她的家不再是个固定的地点，而是通过她的努力，无论他们身处何地，都会暂时成为个温暖、安全的避风港。这种“临时家园”象征着女性在面对家庭迁移和社会崩溃时，仍然能够通过细心、坚韧地维护着家庭成员之间的情感和联系，哪怕物质贫乏、环境艰难。这种行为不仅满足了人们的物质需求，更在精神上给予了大家支持和安慰。
Her "silence" contains the political consciousness of resistance, which, together with daily practice, constitutes a profound resistance to structural oppression. This resistance is not manifested through fierce actions, but is reflected in her dedication to the family and her tenacious response to adversity. She copes with all kinds of difficulties and injustices in life with tolerance, tenacity, and continuity. For example, in the scene of sharing the stew, Mrs. Joe demonstrates her role as the guardian of the "family land." Despite the scarcity of food, she distributes the stew fairly and with care, ensuring that each family member gets a share. This scene reflects her sense of responsibility and guardianship for the family, maintaining the basic survival needs of the family through reasonable resource allocation, and also maintaining the unity and stability of the family. Moreover, Mrs. Joe actually creates a "temporary home" for the family through cooking, mending, and taking care of her family. Her home is no longer a fixed location, but through her efforts, wherever they are, it becomes a temporary warm and safe haven. This "temporary home" symbolizes that women can still maintain the emotional and connection between family members through careful and tenacious efforts, even in times of material scarcity and difficult environments. This behavior not only satisfies people's material needs but also gives them spiritual support and comfort.

这种非暴力的抗争方式体现了女性的力量和智慧。从生态女性主义的视角来看，乔德妈是“大地之母”的化身，她代表着自然界中大地的形象，孕育了生命，也用自己的生命力滋养了生命，用自己的大爱与无私化解和消弭人类社会当中的矛盾，实现了人与自然的和谐相处。（钟艺 56-60）她们没有通过暴力手段去对抗外界的困难，而是以一种持续的、默默的方式为家庭和生活付出。她们的努力和奉献使得家庭在困境中保持着生机和希望，也展现了人类在面对困难时的顽强生命力和适应能力。
This non-violent resistance method embodies the strength and wisdom of women. From the perspective of ecofeminism, Joe Dee Ma is the embodiment of the "Mother Earth," representing the image of the earth in nature, nurturing life, and nourishing life with her vitality. She uses her great love and selflessness to resolve and eliminate contradictions in human society, achieving harmony between humans and nature. (Zhong Yi 56-60) They did not resort to violence to confront external difficulties, but instead, they made continuous and silent contributions to the family and life. Their efforts and dedication have kept the family alive and hopeful in times of adversity, and also demonstrated the tenacity and adaptability of humans in the face of difficulties.

3.2 自然意象的女性化书写
3.2 The Feminization of Natural Imagery Writing

在圣经中葡萄的有多层含义，第一葡萄在圣经中象征着耶稣的子民，在小说中象征着成千上万破产的农民，为了自己的生计被迫离开自己的家乡的那些农民。第二葡萄在圣经中象征着富饶和希望，在小说中又象征着加利福尼亚地区的葡萄丰盈和硕果累累，是那些破产农民所向往的富饶之乡。于是农民们开始纷纷敢去加利福尼亚州去寻找自己所向往的生活。但是当农民到了加利福州后，农民们开始失望了，他们过得不是他们所向往的富饶生活、反而受到了警察们的欺负和虐待。第三葡萄在小说象征着愤怒和不满，表达了贫苦农民日益受到压迫所引起的对不公平待遇的反抗精神。（王丹 238）标题中的“葡萄”既是《圣经》中流淌着血与泪的受难象征，也被赋予女性化的矛盾特质：成熟葡萄的丰盈饱满对应女性身体的孕育能力，而“愤怒的葡萄”则暗示被剥削者（尤其是女性劳动者）积蓄的反抗力量。当男性角色在资本压迫下陷入暴力或绝望时，葡萄所承载的愤怒通过女性角色的集体行动得以转化，如采摘季女工们通过协作劳动重构社群纽带。
In the Bible, grapes have multiple meanings. First, grapes symbolize Jesus' people in the Bible and thousands of bankrupt farmers in the novel, who were forced to leave their hometowns for their livelihood. Second, grapes symbolize abundance and hope in the Bible and the abundant and fruitful grapes in California in the novel, which are the fertile land that the bankrupt farmers aspire to. As a result, farmers began to venture to California in search of the life they yearned for. However, when the farmers arrived in California, they were disappointed. Instead of the prosperous life they had aspired to, they were bullied and mistreated by the police. Third, grapes in the novel symbolize anger and discontent, expressing the spirit of resistance against unfair treatment caused by the increasing oppression of poor farmers. (Wang Dan 238) The title "grapes" is both a symbol of suffering and hardship flowing with blood and tears in the Bible and a feminine contradiction: the fullness and richness of ripe grapes correspond to the reproductive ability of the female body, while "angry grapes" suggest the accumulated resistance power of the exploited (especially female laborers). When male characters fall into violence or despair under the oppression of capital, the anger carried by grapes is transformed through the collective action of female characters, such as the female workers during the harvest season reconstructing community ties through collaborative labor.

葡萄最初作为美国农业资本主义的典型经济作物出现。在资本垄断与土地兼并的背景下，葡萄的高产导致市场过剩，果农被迫以低于成本的价格出售果实，最终陷入破产与流离失所的困境。此时葡萄象征着资本主义经济体系对劳动者的异化：原本代表丰饶的自然产物，因商业利益的扭曲成为压榨工具，直接指向小说对资本剥削的控诉。后来葡萄的象征意义通过圣经典故实现转折。旧约《以赛亚书》中“葡萄园”喻指以色列人的堕落，而小说中的牧师吉姆·凯西以自我牺牲唤醒群体意识，汤姆·乔德继承其精神成为新先知，此时葡萄开始承载救赎使命。这一转化呼应了“葡萄汁”作为圣餐象征基督之血的宗教内涵，将物质苦难升华为精神觉醒的催化剂。最后在小说的悲剧性高潮中，葡萄完成最终蜕变。罗莎香在洪水中以母乳哺育垂死陌生人，将个体苦难转化为群体共生的生命力，与葡萄从“商业作物”到“生命之泉”的转化形成镜像。乳汁与葡萄汁一样，一个从女性身体和一个从土地中涌出，前者以生理哺育对抗饥馑，后者以象征性复苏对抗剥削，共同构建了超越个体生存的生态伦理——生命网络的重建依赖于打破“占有-掠夺”的资本逻辑。
Grapes first appeared as a typical economic crop of American agricultural capitalism. Against the backdrop of capital monopoly and land consolidation, the high yield of grapes led to market surplus, forcing fruit farmers to sell their fruits at prices below cost, eventually leading to bankruptcy and homelessness. At this time, grapes symbolize the alienation of laborers by the capitalist economic system: originally representing a bountiful natural product, it has been twisted into a tool of exploitation due to commercial interests, directly pointing to the novel's denunciation of capital exploitation. Later, the symbolic meaning of grapes achieved a turning point through biblical allusions. In the Old Testament Book of Isaiah, "the vineyard" refers to the decline of the Israelites, while the novel's pastor Jim Casey awakens group consciousness through self-sacrifice, and Tom Joad inherits his spirit to become a new prophet, at which point grapes begin to carry the mission of redemption. This transformation corresponds to the religious connotation of "grape juice" as a symbol of Christ's blood in the Eucharist, transforming material suffering into a catalyst for spiritual awakening. Finally, in the tragic climax of the novel, grapes undergo a final transformation. Rose Shanks feeds a dying stranger with her breast milk, transforming individual suffering into the vitality of group coexistence, mirroring the transformation of grapes from "commercial crop" to "spring of life." Like the grape juice, both come from the female body and the earth, respectively, with the former nurturing against hunger with physiological nourishment and the latter symbolically reviving against exploitation, together constructing an ecological ethics that transcends individual survival—the reconstruction of the life network depends on breaking the "possession-plunder" capital logic.

“葡萄”这一核心意象的象征意义经历了从商业作物到生命力的复苏的辩证转化，当资本家焚烧葡萄以维持利润时，灰烬中已孕育着新芽；当罗莎夏的乳汁流入陌生人喉咙时，葡萄所承载的“愤怒”已转化为滋养人类的“圣餐”。斯坦贝克通过这一动态隐喻，揭示了资本主义对自然与人性的双重掠夺，以及底层民众通过集体抗争重构生存意义的可能。
The symbolic meaning of the core image of grapes has experienced a dialectical transformation from a commercial crop to the revival of vitality. When capitalists burn grapes to maintain profits, the ashes are already 孕育着新芽孕育着 new buds; when Rosa's milk flows into the throat of a stranger, the "anger" carried by the grapes has transformed into the "sacrament" that nourishes humanity. Steinbeck reveals through this dynamic metaphor the dual exploitation of nature and humanity by capitalism, as well as the possibility of the underprivileged people reconstructing the meaning of survival through collective struggle.

在《愤怒的葡萄》中，除了“葡萄”这一自然意象，河流与血液这两个意象在书写女性化也有重要意义。河流作为贯穿小说的自然意象，在罗莎香在谷仓中哺乳垂死陌生人这一场景中成为生命滋养的原型。其流动性与乳汁分泌的生理过程形成同构——水流冲刷土地的贫瘠，乳汁缓解饥饿的绝望。斯坦贝克通过“乳房肿胀如雨季的河床”等隐喻，将罗莎香的身体机能与自然节律并置，暗示母性哺育并非孤立的人类行为，而是嵌入生态系统循环的必然环节。当罗莎香在谷仓中哺乳垂死陌生人时，这种哺育已超越个体行为，转化为土地对流浪者的终极馈赠。
In "The Grapes of Wrath," in addition to the natural image of grapes, the images of rivers and blood also have important significance in the depiction of femininity. The river, as a natural image running through the novel, becomes a prototype of life-giving in the scene where Rosa is breastfeeding a dying stranger in the barn. Its fluidity forms a structural isomorphism with the physiological process of milk secretion—the water washing away the barrenness of the land, and the milk alleviating the desperation of hunger. Steinbeck uses metaphors such as "breasts swelling like riverbeds in the rainy season" to juxtapose Rosa's bodily functions with the natural rhythms, suggesting that maternal nurturing is not an isolated human behavior but an inevitable link in the ecological cycle. When Rosa breastfeeds the dying stranger in the barn, this nurturing has transcended individual behavior, becoming the ultimate gift of the land to the wanderers.

小说中乳汁还被描述为“凝结成白色血液”，血液则指代哺乳行为中母体与婴儿的生理连接，同时也暗喻土地与农耕者的依存关系。小说通过“他们的血管里流淌着泥土”等表述，将佃农群体塑造为土地的具身化存在。罗莎香在哺乳时，其体内循环的血液与加利福尼亚河谷的水系形成隐喻性对应——乳汁的流淌既是母体生命力的延续，也是干涸土地重新焕发生机的预兆。
Milk is also described as "condensing into white blood," and blood represents the physiological connection between the mother and the baby in the act of breastfeeding, while also metaphorically indicating the interdependence between the land and the farmers. The novel shapes the tenant farmer group as an embodied existence of the land through expressions like "their veins flow with earth." When Rosa breastfeeds, the blood circulating in her body forms a metaphorical correspondence with the water system of the California Valley—the flow of milk is both the continuation of the mother's vitality and a sign that the barren land is regaining vitality.

在哺乳场景中，这两个意象乳汁对应河流的流动、血液对应土壤的渗透，共同构成“身体即土地”的生态诗学。当罗莎香将乳汁喂给濒死陌生人时，个体身体的哺育行为转化为群体生命的接续仪式。这种跨越生物界限的体液交换，既是对资本主义农业剥削的无声反抗，也是对生命共同体理念的终极诠释——所有困顿者通过共享生命物质，重建被工业化割裂的自然-身体纽带。
In the breastfeeding scene, these two images—milk corresponding to the flow of rivers, and blood corresponding to the infiltration of soil—共同构成“body as land” ecological poetics. When Rosa feeds milk to the dying stranger, the individual act of nurturing becomes a ritual of the continuation of group life. This transbiological fluid exchange is both a silent protest against the exploitation of capitalism in agriculture and a ultimate interpretation of the concept of life community—all the struggling people rebuild the natural-body bond divided by industrialization by sharing life substances.

3.3“女性生态智慧”作为未来希望的象征
3.3 'Women's ecological wisdom' as a symbol of hope for the future

在《愤怒的葡萄》这部深刻反映社会现实与人性光辉的作品中，女性形象宛如黑暗中的明灯，以其独特的生态智慧成为未来希望的象征。这一象征意义在生态女性主义的视角下，通过女性在苦难中展现的诸多特质以及结尾处“无声的母性行动”得以淋漓尽致地体现。
In the profound work "The Grapes of Wrath," which deeply reflects social reality and the brilliance of human nature, the image of women is like a beacon in the dark, becoming a symbol of hope for the future with their unique ecological wisdom. This symbolic significance is fully realized from the perspective of ecofeminism, through the many qualities displayed by women in their suffering and the "silent maternal action" at the end.

在小说所描绘的艰难时世中，女性展现出的合作精神是生态女性主义价值的生动体现。面对迁徙途中的重重困境，乔德家的女性与其他家庭的女性紧密携手。她们没有被苦难击垮，而是通过彼此合作，共同承担起诸如照顾孩子、准备食物等生活重任。这种合作并非基于强制或功利目的，而是源于女性内心深处对生命共同体的深刻认知。生态女性主义强调万物相互依存，女性的这种合作行为正是对这一理念的践行。她们明白，只有团结互助，才能在恶劣的环境中生存下去，这种合作精神打破了个人主义的狭隘界限，构建起一个充满关怀与支持的社群网络，为整个群体带来希望。女性在苦难中秉持的非暴力伦理也是生态女性主义所倡导的重要价值。在男性往往倾向于用暴力反抗压迫的情境下，女性却选择了更为温和、包容的方式。她们以耐心、坚韧和爱来应对生活的磨难，化解冲突。例如，乔德大妈在家庭矛盾和外部压力面前，始终以平和的心态去安抚家人，协调关系。这种非暴力的态度并非软弱，而是基于对生命的尊重和对和谐关系的追求。生态女性主义反对暴力和统治，倡导以和平、协商的方式解决问题。女性的非暴力伦理为社会提供了一种别样的解决冲突的思路，预示着一个更加和谐、可持续的未来。女性在苦难中对生命延续性的坚守，是其生态女性主义价值的核心体现。她们不仅肩负着繁衍后代的生理使命，更在精神上传承着生命的力量。罗莎香在经历了丧子之痛后，依然用自己的乳汁喂养濒死的陌生人，这一行为象征着女性对生命无条件的呵护与奉献。在生态女性主义中，生命的延续和发展是至关重要的。女性通过这种对生命延续性的执着追求，展现了一种与自然生态相契合的智慧，她们如同大自然一样，孕育、滋养着生命，为人类的未来保存了希望的火种。
In the difficult times depicted in the novel, the cooperative spirit shown by women is a vivid embodiment of ecofeminist values. Facing numerous difficulties on the journey of migration, the women of the Joad family and those from other families closely joined hands. They were not overwhelmed by hardship but, through cooperation, jointly undertook the responsibilities of daily life such as taking care of children and preparing food. This cooperation was not based on coercion or utilitarian purposes but stemmed from the women's profound understanding of the community of life. Ecofeminism emphasizes the interdependence of all things, and this cooperative behavior of women is a practice of this idea. They understand that only through unity and mutual assistance can they survive in a harsh environment, and this spirit of cooperation breaks through the narrow boundaries of individualism, building a community network full of care and support, bringing hope to the entire group. The non-violent ethics that women uphold in their suffering is also an important value advocated by ecofeminism. In situations where men tend to use violence to resist oppression, women have chosen a more gentle and inclusive approach. They deal with the hardships of life with patience, perseverance, and love, resolving conflicts. For example, Ma Joad always calms her family and coordinates relationships with a peaceful attitude in the face of family conflicts and external pressures. This non-violent attitude is not weak but based on respect for life and the pursuit of harmonious relationships. Ecofeminism opposes violence and rule, advocating for peaceful and negotiated solutions to problems. The non-violent ethics of women provide society with a different approach to resolving conflicts, heralding a more harmonious and sustainable future. The perseverance of women in the continuation of life is the core embodiment of their ecofeminist values. They not only bear the physiological mission of bearing children but also inherit the power of life spiritually. After experiencing the pain of losing a child, Rosa Parks still used her milk to feed a stranger on the brink of death, symbolizing women's unconditional care and dedication to life. In ecofeminism, the continuation and development of life are crucial. Women demonstrate a wisdom that is in harmony with the natural ecosystem through their persistent pursuit of the continuity of life, as if they were nature itself, nurturing and nourishing life, preserving the spark of hope for humanity's future.

小说结尾处“无声的母性行动”具有超越宗教与政治语言的力量，是对生命本源的最高礼赞。在历经无数苦难后，乔德家的女性以一种默默的、坚韧的方式继续着生命的旅程。这种母性行动摒弃了宏大的言辞和空洞的口号，回归到生命最本真的层面。它超越了宗教教义的束缚，不再依赖于神灵的救赎；也超越了政治纷争的喧嚣，不被权力和利益所左右。“无声的母性行动”代表着对生命最纯粹的敬畏与呵护。它以一种原始而强大的力量，诠释了生命的意义在于延续和传承。这种行动是对生命本源的深刻洞察和尊重，提醒着人们生命的珍贵与脆弱。在一个充满动荡和破坏的世界里，这种母性行动犹如一股宁静而持久的力量，为未来带来了希望。它象征着无论遭遇多大的灾难，生命都将以其顽强的韧性延续下去，而女性所展现出的这种生态智慧，正是支撑生命不断前行的基石。
The "silent maternal action" at the end of the novel has the power to transcend religious and political language, and is the highest tribute to the essence of life. After enduring countless hardships, the women of the Joad family continue their journey of life in a silent and tenacious manner. This maternal action abandons grandiose words and empty slogans, returning to the most genuine level of life. It transcends the constraints of religious doctrines, no longer dependent on divine redemption; it also transcends the noise of political disputes, not influenced by power and interests. "Silent maternal action" represents the purest reverence and care for life. It interprets the meaning of life through a primitive and powerful force, explaining that the meaning of life lies in continuation and inheritance. This action is a profound insight and respect for the source of life, reminding people of the preciousness and fragility of life. In a world full of turmoil and destruction, this maternal action is like a tranquil and enduring force, bringing hope for the future. It symbolizes that life will continue with its tenacious resilience regardless of the disasters encountered, and the ecological wisdom shown by women is the cornerstone that supports the continuous progress of life.

在《愤怒的葡萄》中，女性在苦难中展现的合作精神、非暴力伦理与生命延续性，以及结尾处“无声的母性行动”，共同构成了“女性生态智慧”这一强大的未来希望象征。这种智慧不仅为小说中的人物带来了生存的力量，也为现实世界提供了深刻的启示，引导人们走向一个更加和谐、充满希望的未来。
In "The Grapes of Wrath," the cooperative spirit, non-violent ethics, and continuity of life demonstrated by women in their suffering, as well as the "silent maternal action" at the end, collectively constitute a powerful symbol of future hope known as "women's ecological wisdom." This wisdom not only brings the power of survival to the characters in the novel but also provides profound insights for the real world, guiding people towards a more harmonious and hopeful future.

第四章 抗争的双重维度：生态正义与性别解放
Chapter 4: The Dual Dimension of Resistance: Ecological Justice and Gender Liberation

4.1 女性领导力的生态智慧
4.1 The Ecological Wisdom of Female Leadership

在《愤怒的葡萄》中，女性领导力的生态智慧通过乔德妈妈与罗莎香等角色的行动与象征得以呈现。传统农业社会中，乔德家庭的决策权原本依附于父亲汤姆的家长制权威。然而，随着土地被资本吞噬、迁徙途中男性接连失能比如祖父去世、诺亚出走、康尼逃离等，父亲的权威逐渐瓦解。母亲乔德在危机中展现出超越性别分工的生存智慧：她变卖家当时果断保留象征情感的物品，途中分配食物时平衡家庭需求，甚至在汤姆卷入暴力事件后主导逃亡路线。这种从“维系者”到“决策者”的身份转换，实质是对资本主义压迫下传统家庭结构的解构，母性力量成为维系“人民”存续的新纽带。当母亲乔德说出“我们是活下去的人”时，她将宣言从政治口号转化为具体的生存策略。相较于父亲对土地契约的执着，她更关注流动中的群体联结：在收容所维护弱势家庭尊严，允许罗莎香用母乳救助陌生人，这些行为突破血缘界限，建构起基于共情的“人民”共同体。她的决策逻辑始终以生命延续为核心，如坚持带病重的奶奶跨越州界，既是对体制规训的无声反抗，也隐喻着底层群体突破边界的集体意志。斯坦贝克通过母亲乔德的身体叙事强化其权威合法性。她臃肿的躯体既是哺育的容器，也是抵抗压迫的堡垒：藏匿汤姆时的身体掩护、面对警察盘问时的镇定姿态，皆将母性生理特征转化为政治抵抗资源。这种“肉身政治”与宣言中“人民”的具象化形成互文，暗示真正的变革力量源自被边缘化的、女性化的生存经验。当男性在暴力对抗中溃败时，母性领导力通过缔造互助网络，为“愤怒的葡萄”的成熟提供了社会土壤。
In "The Grapes of Wrath," the ecological wisdom of female leadership is presented through the actions and symbolism of characters such as Ma Joad and Rosa. In the traditional agricultural society, the decision-making power of the Joad family was originally attached to the patriarchal authority of their father, Tom. However, as the land was swallowed up by capital, and the men in the family became incapacitated one after another, such as the death of the grandfather, Noah's departure, and Connie's escape, the authority of the father gradually eroded. Ma Joad showed her survival wisdom that transcended gender roles in the crisis: she sold off items that symbolized emotions resolutely, balanced family needs when distributing food during the journey, and even took the lead in planning the escape route after Tom was involved in a violent incident. This transformation from "caretaker" to "decision-maker" was essentially a deconstruction of the traditional family structure under capitalist oppression, with maternal power becoming the new bond to sustain the survival of "the people." When Ma Joad said, "We are the ones who will survive," she turned the slogan into a specific survival strategy. Compared to her father's obsession with the land contract, she paid more attention to the connection of the mobile group: maintaining the dignity of vulnerable families in the shelter, allowing Rosa to use her breast milk to help strangers, and these actions broke through the bloodline boundaries, building a "people" community based on empathy. Her decision-making logic always centered on the continuity of life, such as her determination to cross state lines with the seriously ill grandmother, which was both a silent rebellion against the system's discipline and a metaphor for the collective will of the underprivileged to break through boundaries. Steinbeck strengthened Ma Joad's authority and legitimacy through her bodily narrative. Her bulky body was both a container for nurturing and a fortress against oppression: it provided cover for hiding Tom, and maintained composure in the face of police questioning, transforming maternal physiological characteristics into political resistance resources. This "fleshly politics" and the embodiment of "the people" in the declaration formed an intertextual relationship, suggesting that the true force of change comes from marginalized, feminized survival experiences. When men collapsed in violent confrontation, maternal leadership created a network of mutual assistance, providing the social soil for the maturation of "The Grapes of Wrath."

在《愤怒的葡萄》中，斯坦贝克还通过女性在营地互助网络中的集体行动，构建了一种对抗资本主义异化的生态智慧体系。这种智慧以生命联结为核心，超越了传统权力结构。女性在资源再分配中的实现生命循环，她们在营地中主导食物共享、衣物交换与医疗照护，形成基于需求而非利润的分配机制。例如，乔德妈妈主动将家庭有限的食材分给更饥饿的儿童，罗莎香用乳汁哺育陌生濒死者的场景。女性将身体作为自然-社会联结的场域，通过妊娠、哺乳、病患护理等身体经验，将个体生存困境转化为群体抗争动能。营地中女性集体缝补衣物的场景，通过缝纫动作的节奏性共振，隐喻了自然节律（如季节轮转、作物生长）与社会生产的深层关联。她们以具身化的劳动抵抗机械化的剥削体系，重建人与土地的共生关系。女性领导者通过对话协商而非命令建立秩序，如乔德妈妈通过倾听不同家庭需求协调营地事务。这种去中心化的决策模式模仿了生态系统的自组织原则，通过信息共享与弹性调整维持群体存续，与资本主义的垂直控制形成结构性对立。
In "The Grapes of Wrath," Steinbeck also constructs an ecological wisdom system against capitalist alienation through the collective action of women in the camp's mutual aid network. This wisdom is centered on the connection of life and transcends traditional power structures. Women realize the life cycle in resource redistribution, leading food sharing, clothing exchange, and medical care in the camp, forming a distribution mechanism based on needs rather than profit. For example, Ma Joad actively distributes the limited food of her family to hungrier children, and Rosa's milk feeding a stranger on the brink of death. Women use their bodies as a field of connection between nature and society, transforming individual survival dilemmas into collective struggle through experiences such as pregnancy, breastfeeding, and patient care. The collective sewing scene of the women in the camp, through the rhythmic resonance of the sewing action, metaphorically illustrates the deep connection between natural rhythms (such as seasonal cycles and crop growth) and social production. They resist the system of exploitation by mechanization through embodied labor and rebuild a symbiotic relationship between humans and the land. Female leaders establish order through dialogue and negotiation rather than command, such as Ma Joad coordinating camp affairs by listening to the needs of different families. This decentralized decision-making model imitates the self-organizing principles of ecosystems, maintaining the survival of the group through information sharing and flexible adjustment, and forming a structural opposition to capitalist vertical control.

这种生态智慧的本质，在于将资本主义视为断裂自然社会纽带的反生态力量，而女性集体行动则通过重建互惠网络恢复生态整体性。斯坦贝克暗示，当男性在机械化农业中沦为工具时，女性通过维系生命共同体保存了人类物种延续的可能性，其领导力本身就是一种生态修复实践。
The essence of this ecological wisdom lies in viewing capitalism as an anti-ecological force that breaks the natural social bonds and that the collective action of women rebuilds the ecological integrity through the restoration of reciprocal networks. Steinbeck implies that when men become tools in mechanized agriculture, women maintain the possibility of the continuation of the human species by preserving the life community, and their leadership itself is a practice of ecological restoration.

4.2 身体政治与反抗实践
4.2 Body Politics and Resistance Practice

在约翰·斯坦贝克的《愤怒的葡萄》中，身体政治与反抗实践通过人物的生理存在与社会权力的互动得以深刻呈现。罗莎香的哺乳行为便是一个具有深刻象征意义的场景，它体现了将私人化的母性身体转化为公共生命支持的象征，以及这种身体间的体液交换所构成的对抗异化的“有机团结”。罗莎香的哺乳行为发生在一个极端困境的背景下。当时，人们处于流离失所、饥饿和绝望之中。在这样的环境中，罗莎香的乳汁成为了一种宝贵的生命资源。她将自己原本用于喂养自己孩子的乳汁，无私地给予了一个濒死的陌生人。这个行为打破了传统上母性身体的私人属性，使其具有了公共性和社会性的意义。她以身体行动宣告：生育权不应被简化为基因传递的工具，而应升华为对一切生命的照护承诺。乳汁在此成为超越血缘的伦理媒介，将母性从生物学桎梏中解放，转化为抵抗异化的政治实践。
In John Steinbeck's "The Grapes of Wrath," body politics and resistance practice are profoundly presented through the interaction of the physiological existence of characters and social power. Rosa's breastfeeding behavior is a scene with profound symbolic significance, reflecting the transformation of the privatized maternal body into a symbol of public life support and the "organic unity"构成的对抗异化的“有机团结". Rosa's breastfeeding behavior occurs in an extreme predicament. At that time, people were in a state of displacement, hunger, and despair. In such an environment, Rosa's milk became a valuable resource of life. She gave her milk originally intended for feeding her own child to a stranger on the brink of death. This act broke the traditional privacy of the maternal body, giving it a public and social significance. She declared with her bodily action: the right to reproduce should not be reduced to a tool for gene transmission but should be elevated to a commitment to care for all life. Milk here becomes an ethical medium transcending blood relations, liberating motherhood from biological constraints and transforming it into a political practice against alienation.

除此之外，小说中还提到女性们通过控制生育争夺身体自主权来进行反抗。在大萧条时期，资本主义剥削不仅体现在经济层面，还渗透到社会生活的各个角落，包括对女性身体的控制。贫困的农民家庭在失去土地、面临饥饿和流离失所的情况下，生育往往意味着更多的负担和苦难。女性通过生育控制，实际上是对资本主义经济体系的一种反抗。她们深知，在资本主义制度下，自己的身体被异化为廉价劳动力的再生产工具。过多的生育只会让家庭陷入更深的贫困循环，为资本家提供更多的廉价劳动力。因此，女性的生育控制行为是从身体层面出发，抵制资本主义对自身及其家庭的进一步剥削。这是一种隐蔽但有力的阶级反抗形式，与佃农们在土地、工作权利等方面的斗争相互呼应，共同构成了对资本主义压迫的反抗实践。例如，小说中众多女性角色在困境中对生育的犹豫和潜在的控制行为，反映了她们对资本主义制度下自身命运的深刻认识。她们不愿意让自己的孩子重蹈自己的覆辙，生活在无尽的贫困和压迫之中。这种反抗意识虽然没有通过激烈的政治斗争表现出来，但却以女性身体为阵地，悄然地对资本主义的剥削逻辑进行了抵抗。
Besides, the novel also mentions that women fight for bodily autonomy through controlling fertility as a form of resistance. During the Great Depression, capitalist exploitation was not only evident in the economic sphere but also permeated every corner of social life, including the control over women's bodies. Poor peasant families, having lost their land, faced hunger and homelessness, often found that childbirth meant more burdens and hardships. Through the control of childbirth, women were actually resisting the capitalist economic system. They knew that under the capitalist system, their bodies were alienated as tools for the reproduction of cheap labor. Excessive childbirth would only lead families into a deeper cycle of poverty, providing more cheap labor for capitalists. Therefore, women's control over childbirth was a form of resistance from the bodily level, opposing further exploitation by capitalism over themselves and their families. This was a hidden but powerful form of class resistance, echoing the struggles of tenant farmers over land and work rights, and together they formed a practice of resistance against capitalist oppression. For example, the hesitation and potential control over childbirth of many female characters in the novel reflected their profound understanding of their own destiny under the capitalist system. They did not want their children to follow in their footsteps, living in endless poverty and oppression. This consciousness of resistance was not expressed through fierce political struggle, but quietly resisted the logic of capitalist exploitation with the female body as the battlefield.

第五章 自然生态女权叙事的启发和意义
Chapter 5: Inspirations and Significance of the Ecofeminist Narrative

5.1小说对自然—女性—社会三重关系的揭示
5.1 The Novel's Revelation of the Triple Relationship between Nature, Women, and Society

《愤怒的葡萄》通过生态女性主义视角，深刻揭示了自然、女性与社会三重关系的交织性与压迫性。小说以20世纪30年代美国经济大萧条为背景，将土地荒芜、资本剥削与女性生存困境置于同一叙事框架，批判了父权制与人类中心主义对自然和女性的双重统治逻辑。同时，小说通过对自然、女性与社会关系的反思，启示当代社会关注性别和环境的双重危机，为现代社会的变革提供了理论基础。
"The Grapes of Wrath" reveals the intertwining and oppressive nature of the triple relationship between nature, women, and society through the lens of ecofeminism. Set against the backdrop of the Great Depression in the 1930s in the United States, the novel places land desolation, capitalist exploitation, and women's survival dilemmas within the same narrative framework, criticizes the dual dominion logic of patriarchalism and anthropocentrism over nature and women. At the same time, through reflection on the relationship between nature, women, and society, the novel inspires contemporary society to pay attention to the dual crisis of gender and the environment, providing a theoretical basis for the transformation of modern society.

从自然维度看小说以沙尘暴、干旱与机械化农业对土地的掠夺为隐喻，展现自然在工业化进程中的“他者”地位。土地被资本异化为生产资料，农民与土地的共生关系被割裂，象征人类对自然的工具化利用。这一生态灾难不仅导致物质贫困，更摧毁了人与自然的伦理纽带，呼应生态女性主义对“生命网络相互依存”的强调。从女性维度看乔德妈与罗莎夏两位核心女性角色被塑造为“大地母亲”的化身。乔德妈从传统家庭主妇蜕变为家族精神领袖，其坚韧与博爱颠覆了男性主导的暴力逻辑；罗莎夏最终以哺乳行为拯救濒死陌生人，将个体母性升华为对全体生命的关怀。斯坦贝克通过女性身体的孕育与哺育功能，将女性与自然的生产力、修复力相联结，对抗机械文明对生命神圣性的漠视。从社会维度看小说揭示了社会等级制度如何将女性和自然共同置于被压迫的底层。资本家通过土地垄断与劳动力剥削，构建了“人类（男性）-自然（女性）”的统治链条。女性在家庭与社会中的从属地位，与土地被资本掠夺形成同构关系。而流民群体内部逐渐形成的互助伦理，则暗示以女性原则（关怀、合作）重建社会秩序的可能性。斯坦贝克通过这三重关系的解构，直指二元对立思维（文明/自然、理性/情感、男性/女性）的暴力本质。
From the perspective of nature, the novel uses sandstorms, drought, and the exploitation of land by mechanized agriculture as metaphors to depict the "other" status of nature in the process of industrialization. Land is alienated into means of production, and the symbiotic relationship between farmers and the land is torn apart, symbolizing the instrumentalization of nature by humans. This ecological disaster not only leads to material poverty but also destroys the ethical bond between humans and nature, echoing the ecological feminism's emphasis on "interdependence of life networks." From the perspective of women, the two core female characters, Joe Dee Ma and Rosa Cha, are portrayed as the embodiment of the "Mother Earth." Joe Dee Ma transforms from a traditional housewife to a spiritual leader of the family, her resilience and love subverting the male-dominated violent logic; Rosa Cha ultimately saves a stranger on the brink of death through breastfeeding, elevating individual motherhood to the care of all life. Steinbeck connects women with the productivity and restorative power of nature through the reproductive and nurturing functions of women's bodies, opposing the indifference of mechanical civilization to the sacredness of life. From the social perspective, the novel reveals how the social hierarchy system places both women and nature together at the bottom of the oppressed strata. Capitalists construct the ruling chain of "humans (men) - nature (women)" through land monopoly and labor exploitation. The subordinate position of women in the family and society is structurally related to the capital seizure of land. The mutual aid ethics that gradually form within the 流浪群体 suggests the possibility of rebuilding social order with feminine principles (care, cooperation). Steinbeck deconstructs these three relationships, directly pointing to the violent essence of dualistic thinking (civilization/nature, reason/emotion, male/female).

尽管处于资本和父权的双重压迫之下，小说中的女性却展现出了强大的抗争精神。妈妈乔德夫人在面对家庭一次次的危机时，始终没有放弃。她鼓励家人勇敢面对社会的不公，积极寻找生存的机会。在营地中，她与其他家庭的女性团结在一起，共同对抗恶劣的社会环境。这种坚韧不拔的精神，如同自然中顽强的生命力，无论遭遇多大的困难，都能不屈不挠。在小说的后半部分，妈妈乔德夫人逐渐成为家庭的核心领导者。她的决策和行动引领着家庭与社会的压迫进行对抗。当家庭在社会的边缘挣扎时，她决定让家人坚守尊严，不向社会的不公低头。她的这种领导作用，不仅让家庭在困境中保持了凝聚力，更体现了女性以自然赋予的力量，对不合理社会制度的一种无声的反抗。她象征着一种源自自然的母性力量，试图冲破社会的重重束缚，为家庭和自己争取生存的权利。
Despite being under the dual oppression of capitalism and patriarchy, the women in the novel show a strong spirit of resistance. Mrs. Joe Dee, facing the family's crises time and time again, never gives up. She encourages her family to bravely face social injustice and actively seek opportunities for survival. In the camp, she unites with other women from different families to jointly resist the harsh social environment. This indomitable spirit is like the tenacious vitality in nature, which can be unbowed in the face of any difficulty. In the latter part of the novel, Mrs. Joe Dee gradually becomes the core leader of the family. Her decisions and actions lead the family and society to resist oppression. When the family struggles on the edge of society, she decides to let her family maintain dignity and not bow to social injustice. Her leadership not only keeps the family together in adversity but also reflects the silent resistance of women to an unreasonable social system with the power given by nature. She symbolizes a maternal power derived from nature, trying to break through the numerous social constraints to fight for the right to survive for the family and herself.

《愤怒的葡萄》通过对自然—女性—社会三重关系的深刻揭示，展现了在特定历史背景下，自然灾难与社会压迫相互作用下人性的光辉与挣扎。作者斯坦贝克从生态女性主义视角阐述了人类面临 的普遍问题与困境，抨击了男权社会下的人与自然的关系和人类中心主义，呼吁以关爱、互惠、尊重的新价值观构建人与自然、人与社会的和谐统一。（梁永华 159-161）女性作为连接自然与社会的关键环节，以其独特的角色和力量，成为了反抗社会不公、维护家庭尊严的重要力量。它还揭示了父权制体系和价值观对自然和女性双重统治的内在联系，指出人与自然、人与人相互关联、同生共存的关系以及人对同胞和所居住的地球的责任，呼吁以关爱、尊重、互惠的伦理价值替代二元对立、等级统治的价值观，以建立和谐平等的社会。他的这些思想对我们当今构建人与自然人与社会的和谐统一也是颇具启示意义的。（章历声,戚云雁,范澄 104-108）
"The Grapes of Wrath" profoundly reveals the triple relationship between nature, women, and society, showcasing the brilliance and struggle of human nature under the interaction of natural disasters and social oppression in a specific historical context. Steinbeck, from the perspective of ecofeminism, discusses the universal problems and dilemmas faced by humans, criticizes the relationship between humans and nature and anthropocentrism under the male-dominated society, and calls for the construction of a harmonious unity between humans and nature, and between humans and society with new values of care, mutuality, and respect. (Liang Yonghua, 159-161) Women, as the key link between nature and society, have become an important force in resisting social injustice and maintaining family dignity with their unique role and strength. It also reveals the intrinsic connection between the patriarchal system and values and the dual rule over nature and women, pointing out the interrelatedness and coexistence between humans and nature, and between humans, as well as the responsibility of humans to their fellow beings and the Earth they inhabit. It calls for the replacement of the values of dualism and hierarchical rule with ethical values of care, respect, and mutuality to establish a harmonious and equal society. These ideas are also of great significance for us in constructing a harmonious unity between humans, nature, and society today. (Zhang Lisheng, Qi Yunyan, Fan Cheng, 104-108)

5.2生态伦理与性别伦理的融合
5.2 The Integration of Ecological Ethics and Gender Ethics

《愤怒的葡萄》在讲述大萧条期间一户农民家庭的困境时，实际上也关注了人与自然的互动及其后果。小说中的生态伦理体现在对土地与自然资源的关爱和保护上，尤其是在描述资本主义体系下自然资源被无情掠夺的情形时，揭示了人类与白然环境之间的紧密依赖关系。通过对大地的描写，小说倡导了一种‘互依“的生态伦理，即所有生命和自然界互相依存，应该共同维护这和谐的关系。
"The Grapes of Wrath" also focuses on the interaction between humans and nature and its consequences while telling the plight of a farmer's family during the Great Depression. The ecological ethics in the novel are reflected in the care and protection of land and natural resources, especially in describing the ruthless exploitation of natural resources under the capitalist system, revealing the close dependence between humans and the natural environment. Through the description of the land, the novel advocates for an "interdependence" ecological ethics, that all life and the natural world interdepend and should jointly maintain this harmonious relationship.

在这部作品中，土地不仅是生存的基础，它还象征着人类与自然之间应有的和谐共生。自然的暴力与控制并不意味着人类的主宰地位，而是反映出人类与自然与其他生命体共同生活的责任。生态伦理在这里表达的是一个“关怀“的主题，强调对环境、对他人以及对生命的尊重，而不是单纯的暴力和支配。
In this work, the land is not only the basis of survival, but also symbolizes the harmonious coexistence between humans and nature. The violence and control of nature do not mean the dominant position of humans, but reflect the responsibility of humans to live together with nature and other life forms. The ecological ethics here expresses a theme of "care," emphasizing respect for the environment, for others, and for life, rather than mere violence and domination.

性别伦理方面，《愤怒的葡萄》通过女性角色的塑造，尤其是乔德太太的开形像，提出了个与传统性别角色相对立的“母性智慧”。她作为一位母亲，不仅仅承担着生育和抚养的责任，更承担起了家庭的精神支柱，她的智慧、坚韧和情感的力量使得整个家庭能够在困境中保持希望。 "母性智慧”在小说中并不只是指向传统的家庭角色，而是作为一种力量，它挑战了单一的男性主导的抗争模式。在男性角色如汤姆逐步展现出对社会不公的愤怒与反抗时，乔德太太的抗争则通过关怀、团结与包容的方式体现出来。她的抗争方式是一种非暴力的智慧，注重重建生存的意义和价值。通过她的行动，小说展示了女性在抗争中的独特作用，她不仅传递出生存与尊严的重建，也提供了一种温暖的社会连接方式。
In terms of gender ethics, "The Grapes of Wrath" proposes a "maternal wisdom" that contrasts with traditional gender roles through the portrayal of female characters, especially the image of Ma Joad. As a mother, she not only bears the responsibility of giving birth and raising her children but also becomes the spiritual pillar of the family. Her wisdom, perseverance, and emotional strength enable the entire family to maintain hope in difficult times. "Maternal wisdom" in the novel does not merely point to traditional family roles but serves as a force that challenges the single male-dominated resistance model. When male characters like Tom gradually show their anger and resistance to social injustice, Ma Joad's struggle is manifested through care, unity, and inclusiveness. Her way of struggle is a non-violent wisdom that focuses on reconstructing the meaning and value of survival. Through her actions, the novel demonstrates the unique role of women in resistance, not only conveying the reconstruction of survival and dignity but also providing a warm way of social connection.

这两种伦理在《愤怒的葡萄》中并行不悖，甚至互为补充。生态伦理中提到的“互依“和"关怀"与性别伦理中的“母性智慧“相呼应，都强调了生命之间的联系与相互支持。这种融合为小说中的人物提供了一个跨越性别、种族与阶级的团结与抗争框架。通过乔德太太的角色，小说提出了"母性智慧”不仅是对家庭成员的关怀，它还可以扩展到对社会的不公正进行反抗，从而重建人与人之间、人与环境之间的和谐与责任感。
These two ethics run parallel and even complement each other in "The Grapes of Wrath". The concepts of "interdependence" and "care" mentioned in ecological ethics resonate with the "maternal wisdom" in gender ethics, both emphasizing the connection and mutual support between life forms. This integration provides a framework of unity and resistance that transcends gender, race, and class for the characters in the novel. Through the role of Ma Joad, the novel proposes that "maternal wisdom" is not only about caring for family members but can also be extended to resisting social injustice, thus reconstructing harmony and responsibility between people and the environment.

在这一层面上，《愤怒的葡萄》不仅仅是社会阶级与经济压迫的批判，它还通过生态伦理与性别伦理的交织，表达了一种更深层次的对人类整体生命价值的尊重与保护。通过强调关怀、包容和互依的理念，小说提供了一种在极端困境下仍能坚持人类尊严与相互关怀的抗争模式，这种抗争模式不依赖于暴力、控制与物化，而是通过“母性智慧"中的关爱和智慧寻求更为持久的生存与价值重建。
At this level, "The Grapes of Wrath" is not only a critique of social class and economic oppression but also expresses a deeper respect and protection for the overall value of human life through the intertwining of ecological and gender ethics. By emphasizing the concepts of care, inclusiveness, and interdependence, the novel provides a model of resistance that can uphold human dignity and mutual care even in extreme adversity. This model of resistance does not rely on violence, control, or materialization but seeks a more enduring reconstruction of survival and value through love and wisdom in "maternal wisdom".

5.3对当代文学与现实的反思意义
5.3 Reflections on the Contemporary Significance of Literature and Reality

《愤怒的葡萄》虽然并非一部直接涉及生态危机或性别问题的作品，但从现代的视角来看，它的社会批判和对人类生存条件的深入探讨，可以被解读为对当代生态危机中性别因素的隐含结构的反思，并且提供了一种新的文学介入社会问题的路径，特别是在女性主义的生态维度上具有重要的启示。
The Grapes of Wrath, while not a work that directly addresses ecological crises or gender issues, can be interpreted from a modern perspective as a reflection on the implicit structure of gender factors in contemporary ecological crises, and it provides a new path for literature to intervene in social issues, especially with significant insights in the feminist ecological dimension.

尽管《愤怒的葡萄》主要讲述的是大萧条时期贫困农民的生活困境，但其中的土地、资源与生产方式的关系却能够引发我们对当代生态危机中性别因素的思考。小说中，乔德一家被大公司和银行所剥削和压迫，农田被工业化生产和资本主义市场所侵蚀，导致了对自然环境的破坏。这种土地的丧失不仅是经济层面的危机，还是生态层面的危机。女性角色在此背景下的遭遇，特别是母亲乔德和女儿罗撒香等人物的表现，揭示了性别与生态之间的紧密联系。
Although The Grapes of Wrath primarily tells the story of the living difficulties of poor farmers during the Great Depression, the relationship between land, resources, and production methods in the novel can trigger our thinking about gender factors in contemporary ecological crises. In the novel, the Joad family is exploited and oppressed by large companies and banks, and farmland is eroded by industrial production and capitalist markets, leading to the destruction of the natural environment. The loss of land is not only an economic crisis but also an ecological one. The experiences of female characters in this background, especially the performances of characters like Mother Joad and Rose of Sharon, reveal the close connection between gender and ecology.

在《愤怒的葡萄》中，女性常常是家庭的支柱和社区的联结者，她们的劳动和情感在传统家庭结构中至关重要。然而，她们的生存空间往往被压缩，尤其是面对土地流失和资源匮芝时，女性的角色变得更加边缘化。通过女性角色在艰难环境中的坚韧与顽强，斯坦贝克实际上为当代的生态危机问题提供了一个性别化的视角:在环境变化和资源枯竭的背景下，性别、贫困与生态问题密切相关，女性在承载家庭责任的同时，也往往是最直接受到环境恶化影响的人群。
In The Grapes of Wrath, women are often the pillars of the family and the connectors of the community, and their labor and emotions are crucial in the traditional family structure. However, their living space is often compressed, especially when facing the loss of land and the scarcity of resources, making their role more marginalized. Through the perseverance and tenacity of female characters in difficult environments, Steinbeck actually provides a gendered perspective on contemporary ecological crisis issues: under the background of environmental changes and resource depletion, gender, poverty, and ecological issues are closely related; women, while carrying family responsibilities, are also often the most directly affected by environmental deterioration.

现代的生态女性主义理论指出，环境的破坏往往与性别不平等密切相关，女性往往处于社会经济结构的底层，承受着最为沉重的生态和社会压力。通过《愤怒的葡萄》，我们可以看到这种社会结构的历史根源，并思考如何通过关注性别因素来应对当代日益严峻的生态危机。
Modern ecofeminist theory points out that environmental destruction is often closely related to gender inequality, with women often at the bottom of the socio-economic structure, bearing the heaviest ecological and social pressures. Through The Grapes of Wrath, we can see the historical roots of this social structure and think about how to respond to the increasingly severe ecological crisis by focusing on gender factors.

《愤怒的葡萄》不仅对社会经济不公进行了深刻的揭示，还为当代文学提供了深入社会问题的新路径，尤其是在女性主义与生态学结合的领域。在斯坦贝克的小说中，女性角色并非只是家庭的陪衬，而是承担着与男性一样的重要角色，尤其在家庭的生存与维系上，女性的力量不可或缺。例如，乔德作为母亲，尽管面对无数困难，始终维系着家庭的情感纽带和生存希望，她的坚韧不拔成为了家族力量的重要象征。她的角色不仅突出了家庭维系者的责任，还让我们意识到在恶劣的环境中，女性对于家庭和社会稳定所发挥的独特作用。
The Grapes of Wrath not only deeply reveals social and economic injustice but also provides a new path for contemporary literature to delve into social issues, especially in the field of the intersection of feminism and ecology. In Steinbeck's novels, female characters are not just the accompaniment of the family but play an equally important role, especially in the survival and maintenance of the family, where the power of women is indispensable. For example, Ma Joad, as a mother, maintains the emotional ties and survival hope of the family despite countless difficulties, and her perseverance becomes an important symbol of the family's strength. Her role not only highlights the responsibility of the family maintainer but also makes us aware of the unique role women play in family and social stability in 恶劣 environments.

将《愤怒的葡萄》与女性主义的生态视角结合来看，小说不仅涉及到贫困与社会不公，还可以视为对性别不平等、女性劳动力的边缘化以及环境与社会结构相互交织的深刻批评。斯坦贝克通过对女性角色的塑造，不仅反映了当时社会对女性的压迫，也体现了女性在抗争中展现的独立性和对家庭、社区的责任感。这为当代文学尤其是女性主义文学提供了一种新的表达方式，即通过生态的视角来理解性别、社会与环境之间的关系。在女性主义生态批评中，强调的是女性在生态系统中的角色与作用，这种思考方式可以帮助我们更深入地理解生态危机背后隐藏的性别不平等。通过《愤怒的葡萄》中的女性人物，我们看到女性如何在社会转型和环境恶化中，依旧在为家庭和社会的生存与发展作出贡献。斯坦贝克通过女性角色的奋斗与牺牲，展现了性别与生态危机之间的深刻联系，为当代文学提供了一个有效的路径，通过性别化的生态叙事，深化了我们对环境问题的理解和对女性角色的重视。
By combining The Grapes of Wrath with the ecological perspective of feminism, the novel not only involves poverty and social injustice but can also be seen as a profound criticism of gender inequality, the marginalization of women's labor, and the intertwining of environmental and social structures. Through the portrayal of female characters, Steinbeck reflects the oppression of women in society at that time and also embodies the independence and sense of responsibility to the family and community shown by women in their struggle. This provides a new way of expression for contemporary literature, especially feminist literature, that is, to understand the relationship between gender, society, and the environment through an ecological perspective. In feminist ecological criticism, what is emphasized is the role and function of women in the ecosystem, and this way of thinking can help us understand more deeply the hidden structure of gender inequality behind the ecological crisis. Through the female characters in The Grapes of Wrath, we see how women continue to contribute to the survival and development of the family and society in the face of social transformation and environmental deterioration. Steinbeck demonstrates the profound connection between gender and ecological crisis through the struggle and sacrifice of female characters, providing a valid path for contemporary literature to deepen our understanding of environmental issues and the importance of female roles through gendered ecological narrative.

《愤怒的葡萄》对社会不公、贫困与资源剥削的深刻揭示，能够引发我们对当代生态危机中性别因素隐含结构的重新审视。通过女性角色的刻画，斯坦贝克为我们提供了-个文学介入社会问题的新路径，尤其在女性主义的生态维度上，揭示了性别与生态之间复杂的交织关系。小说中的女性人物不仅是家庭的支柱，她们的经历和抗争也是对当代性别与生态问题交织的深刻反思，展现了如何通过文学关注生态危机中的性别不平等，并为社会变革提供了重要的启示。从生态女性主义视角来阅读《愤怒的葡萄》，不仅提醒我们直面当今社会严重的环境问题，树立人与自然和谐共处的理念，保护自然，保护环境，为子孙后代留下一个碧水青天。同时，还应该认识到自然也是女性的朋友，倡导男女平等，也更要意识到在现实生活中，人们彼此之间是需要通过相互之间的照料，相互生存的，人不是独立生存的个体。（康利荣 64-65）
The profound revelation of social injustice, poverty, and resource exploitation in The Grapes of Wrath can prompt us to re-examine the implicit structure of gender factors in the contemporary ecological crisis. Through the portrayal of female characters, Steinbeck provides a new path for literary intervention in social issues, especially in the dimension of feminist ecology, revealing the complex intertwining relationship between gender and ecology. The female characters in the novel are not only the pillars of the family; their experiences and struggles are also a profound reflection on the intertwining of contemporary gender and ecological issues, demonstrating how to pay attention to gender inequality in the ecological crisis through literature and provide important insights for social change. Reading The Grapes of Wrath from the perspective of ecofeminism not only reminds us to face the serious environmental problems in today's society, establish the concept of harmonious coexistence between humans and nature, protect nature, and protect the environment for future generations, but also should recognize that nature is also a friend of women, advocate for gender equality, and be aware that in real life, people need to survive and care for each other, and are not independent individuals.

总结
Summary

本论文以生态女性主义理论为框架，对约翰·斯坦贝克的小说《愤怒的葡萄》展开系统性分析，揭示了自然与女性在文本中互为隐喻、共同抗争压迫的深层关联，并探讨了其对生态与性别双重解放的启示意义。
This paper takes ecofeminism as a framework to conduct a systematic analysis of John Steinbeck's novel "The Grapes of Wrath," revealing the deep connection between nature and women in the text, which are both metaphors and struggle together against oppression, and explores its significance for the dual liberation of ecology and gender.

首先，论文梳理了生态女性主义的理论脉络，指出小说以批判“人类中心主义”与“父权制”的共谋关系为核心，强调自然与女性在西方文明中的双重边缘化。通过分析生态女性主义的不同类型比如文化生态女性主义、社会生态女性主义等，为文本解读提供了多维视角。其次，聚焦小说文本，论文揭示了自然在《愤怒的葡萄》中既是“压迫性力量”又是“抵抗同盟”的矛盾性。干旱、沙尘暴等自然灾害不仅是经济剥削的物理象征，更与乔德家族女性承受的性别压迫形成并置叙事。母亲角色的苦难与土地的贫瘠互为映照，暗示父权制与资本主义对生命资源的掠夺。进而，论文重点剖析了自然与女性的同盟关系。马·乔德作为“大地母亲”的化身，既是家庭的精神纽带，也是生态智慧的承载者。她通过身体劳动（如烹饪、生育）与土地建立神圣连接，而小说中河流、果实等自然意象的女性化书写，则强化了女性与自然共有的孕育与修复力量。在抗争维度上，论文提出女性角色通过“生态智慧”与“身体政治”实现了双重解放。马·乔德领导家庭迁徙时对自然规律的尊重，以及罗莎夏以哺乳行为完成对饥荒的救赎，均体现了女性将生态关怀融入反抗实践，挑战了以征服自然和物化女性为特征的霸权逻辑。最终，论文指出《愤怒的葡萄》通过自然—女性—社会的三重关系，暴露了现代性危机中生态剥削与性别压迫的同构性。这一叙事不仅为当代文学中的生态女性主义表达提供了经典范例，也启示现实社会需以“共生伦理”取代“控制逻辑”，在生态正义与性别平等的交织中寻求更包容的文明路径。
Firstly, the paper reviews the theoretical context of ecofeminism, pointing out that the novel focuses on the collusion between "humanism" and "patriarchy," emphasizing the dual marginalization of nature and women in Western civilization. By analyzing different types of ecofeminism such as cultural ecofeminism and social ecofeminism, it provides a multi-dimensional perspective for the interpretation of the text. Secondly, focusing on the text of the novel, the paper reveals the contradiction of nature in "The Grapes of Wrath" being both a "repressive force" and an "ally of resistance." Natural disasters such as drought and sandstorms are not only physical symbols of economic exploitation but also form a juxtaposed narrative with the gender oppression suffered by the women of the Joad family. The suffering of the mother character and the barrenness of the land reflect each other, suggesting the exploitation of life resources by patriarchal and capitalist systems. Furthermore, the paper focuses on the alliance between nature and women. Ma Joad, as the embodiment of the "Mother Earth," is both the spiritual bond of the family and the carrier of ecological wisdom. She establishes a sacred connection with the land through physical labor (such as cooking, giving birth), and the feminization of natural imagery such as rivers and fruits in the novel strengthens the shared power of nurturing and repairing between women and nature. In the dimension of struggle, the paper proposes that female characters achieve dual liberation through "ecological wisdom" and "body politics." Ma Joad's respect for natural laws when leading the family's migration, as well as Rosa's redemption through breastfeeding during the famine, all reflect women's integration of ecological care into the practice of resistance and challenge the hegemonic logic characterized by the conquest of nature and the objectification of women. Finally, the paper points out that "The Grapes of Wrath" exposes the isomorphism of ecological exploitation and gender oppression in the crisis of modernity through the triple relationship of nature-women-society. This narrative not only provides a classic example for the expression of ecofeminism in contemporary literature but also inspires the real society to replace "control logic" with "symbiotic ethics," seeking a more inclusive path of civilization in the intersection of ecological justice and gender equality.

本研究的价值在于将生态女性主义理论深度植入经典文本重读，既拓展了《愤怒的葡萄》的阐释空间，也为理解当下全球生态危机与性别议题的联动性提供了历史参照。未来研究可进一步探讨小说中阶级与种族因素如何与生态性别压迫交叉，以更全面地揭示多重压迫机制的复杂性。
The value of this research lies in deeply implanting the theory of ecofeminism into the rereading of classic texts, which not only expands the interpretive space of "The Grapes of Wrath" but also provides a historical reference for understanding the linkage between the current global ecological crisis and gender issues. Future research can further explore how class and racial factors in the novel intersect with ecological gender oppression to more comprehensively reveal the complexity of multiple oppression mechanisms.