文學理論批評家薩義德(Edward W. Said)主張「任何理論或觀念在旅行時,都藉由一個分明又重複出現的移動模式,讓理論或觀念不斷地循環而豐富並鞏固了文化與知識生活」(226)。他同時也指出,理論的特點「即是旅行,總是移動到界外,移居到海外而永遠保持流放狀態」 (264) 。 解構批評家米樂(J. Hillis Miller)將《舊約》中的〈路得記〉比喻為旅行中的理論,理論受到不同的語言與文化脈絡的轉變後,其翻譯存在著必要的扭曲。本論文將以理論之旅行與理論之翻譯作為主要的理論基礎,同時參考翻譯研究中的對等與改寫,並且在當今文化全球化的影響之下,探討如何來理解中國傳奇人物花木蘭的全新詮釋。本論文以樂府詩木蘭辭為原文,搭配五個譯文,即三個不同年代的英文詩、兩個改寫版本—湯亭亭(Maxine H. Kingston)的小說創作女鬥士與迪士尼卡通電影木蘭,來深究其中的關係與演進,並總結出不同的時空背景下,木蘭的翻譯之旅依舊充滿感召力,不斷激發出新的「來世」。
Literary theoretician and critic Edward W. Said advocates, “While a theory or idea travels, it nourishes and often sustains the cultural and intellectual life by circulating ideas, which carry out a discernible and recurrent pattern to the movement itself” (226). Meanwhile, Said identifies the point of theory as “to travel, always to move beyond its confinements, to emigrate, to remain in a sense in exile” (264). Literary critic and deconstructionist J. Hillis Miller considers the Book of Ruth in the Old Testament as an allegorical figure of Traveling Theory that a theory is transformed in the new language and cultural context with essential distortion in translation. This thesis takes Traveling Theory and Translating Theory as the dominant theoretical approach to the legendary Mulan’s travel in translation. Whether they are equivalent or rewriting translations, the legends of Mulan are in the process of travelling, which often links to cultural globalization. This thesis studies the interrelated relationship and progression in regard to The Ballad of Mulan as the source text and its five related target texts: three poetic translations in chronological sequence, and two rewriting translations-- Maxine H. Kingston’s White Tigers and Disney’s animated film Mulan. It is certain when crossing border of space and time, Mulan’s travel in translation continues inspiring for more “afterlife”.