DECONSTRUCTION OF ’S ANTHROPOCENTRIC VIEWS IN ’S NOVEL

Woro Januarti Doctoral Candidate for the Department of Comparative Literature, Wuhan University, China email: [email protected]

Abstract The Industrial Revolution in the mid-nineteenth century had transformed the relationship between man and nature into one that was confused: man and nature were either balanced or mutually antagonistic. In China itself, since the “Great Leap Forward Movement,” “,” “Deng Xiaoping’s Open Politics” to date, has caused severe damage to nature. These have caused various kinds of public reactions, both from the public, academia, society, and writers. Deconstruction Wolf Totem anthropocentric view from an ecological perspective can show China’s culture, environmental conditions, government policies, the relation of human and natural, ecofeminism, eco-spiritualism, and anti-ecological thought. The method used in this study is descriptive interpretive in ecocritical studies. Ecocritical perspective on literary works is essential means to speaking out against anthropocentric domination and environmental damage. The analysis results show that the ecological damage narrative in Wolf Totem is used as a reinforcing motive to deconstruct the anthropocentric view of the people of China and Chinese government policy. Through the deconstruction of an anthropocentric perspective, efforts to repair environmental damage carried out. By changing the anthropocentric culture to become ecocentric, will achieve a green China, especially in the Xi Jinping era whose policies oriented towards Ecological Civilization (生态文明).

Keywords: ecocritic, Chinese ecological literature, ecofeminism, eco-spiritualism, anti-ecology

DEKONSTRUKSI PANDANGAN ANTROPOSENTERIK CHINA DALAM NOVEL WOLF TOTEM KARYA JIANG RONGS

Abstrak Revolusi Industri pada pertengahan abad sembilanbelas telah merubah hubungan manusia dengan alam menjadi sebuah hubungan yang membingungkan: manusia dan alam menjadi baik dan seimbang atau saling bermusuhan. Di Tiongkok sendiri, sejak “Gerakan Lompatan Jauh ke Depan”, “Revolusi Kebudayaan”, “Politik Terbuka Deng Xiaoping” hingga saat ini, telah menyebabkan kerusakan alam yang parah. Hal ini menimbulkan berbagai macam reaksi publik, baik dari kalangan masyarakat, akademisi, hingga sastrawan. Mendekonstruksi pandangan entroposentris novel Wolf Totem dari perspektif ekologi dapat memperlihatkan budaya masyarakat, keadaan lingkungan, kebijakan pemerintah, hubungan manusia dan alam, serta pandangan

437 ekofeminisme, ekospiritualisme dan pemikiran anti-ekologi di Tiongkok. Metode yang digunakan dalam studi ini adalah deskriptif interpretatif dalam perspektif studi ekokritik. Berdasarkan perspektif ekokritik, karya sastra menjadi sarana penting untuk bersuara terhadap dominasi entroposentris dan kerusakan lingkungan. Hasil analisis menunjukkan bahwa narasi kerusakaan lingkungan dalam Wolf Totem digunakan sebagai motif penegas untuk mendekonstruksi kembali pandangan antroposentris budaya masyarakat Tiongkok dan kebijakan pemerintah Tiongkok. Melalui dekonstruksi pandangan antroposentris, upaya perbaikan kerusakan lingkungan dilakukan. Dengan merubah budaya antroposentris menjadi ekosentris, maka akan tercapai Tiongkok yang hijau apalagi di era Xi Jinping yang kebijakannya berorientasi pada Peradaban Ekologi (生态文明).

Kata Kunci: ekokritik, sastra ekologi China, ekofeminsisme, eko-spiritualisme, anti- ekologi

INTRODUCTION environmentally friendly practitioners Economic growth, urbanization, (Qinghan, 2012: 2). Also, with the and industrialization for two decades appearance of Jiang Rong (姜戎), who also increased the high level of water wrote Wolf Totem on 2004. and air pollution in China (Gusman, Wolf Totem is a contemporary 2014: 2). China’s rapid progress has Chinese novel, published in 2004. This come at a price with significantly novel tells about the relationship between increasing environmental damage and humans, wolves, and nature in Mongolia disease, also experiencing economic during the Cultural Revolution. After its losses. According to Navarro (Petter publication, Wolf Totem received many Navarro, economist.com, 2004), more awards, was translated into 30 foreign than the US $ 1 trillion is linked to rising languages, was made into a film, and health bills, job losses due to disease, was researched by hundreds of articles. damage to fish, crops, and money spent Wolf Totem in the China Academic Journal on relief victims of natural disasters. Electronic Publishing House until October, Therefore Xi Jinping in his speech on 2020 totaled 645 articles. These articles May 24, 2013, on the sixth collective discuss the Wolf Totem and ecocritics, study intensified the promotion of the the translation of the Wolf Totem, the development of ecological civilization acceptance of the Wolf Totem outside (Xinhua, cpc.people.com.cn, 2013), of China, culture and other themes. said on his goverment’s goal is about As for journals outside China, there urgency and resilience in repairing are three crucial articles published in environmental damage. In fact, this the Harvard journal written by Meng problem has been raised long before, (2011) entitled “Grassland Ecology: especially for writers, such as the An Analysis of Wolf Totem from an emergence of ecological literary works Ecological Perspective,” Varsava (2011) by 徐刚 (Xu Gang), a Chinese pioneer “Jiang Rong’s Wolf Totem: Toward a in ecological literature writing, and Narrative Ecology of the Grassland of

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 438 Contemporary “and human habits influence the natural He (2014)” The Wolf Myth and Chinese environment (Nuo, 2013: 1). In the Environmental Sentimentalism in ‘Wolf same year, Karl Kroeber in “Home Totem.’ “ at Grasmere: Ecological Holiness,” Damage to nature, what happened quoted by Nuo (2013), put ecology and in China and all over the world is ecological into literature criticism. In a form of human selfishness that 1978, Willian Rueckert’s “Literature considers humans to be the center of the and Ecology: An Experiment in universe. Humans also misinterpret the Ecocriticism” first officially mentioned relationship between humans, nature, the term of ecocritic. Since this time, the and ecosystems. Humans believe merger between literature and ecology themselves to view life, ethics, morals, has clearly shown. He also emphasized and values, while nature is only a tool that critics have started to have an for fulfilling human needs. This view is ecological viewpoint. According to referred to as a shallow environmental Glotfelty (1996), art theorists must ethic (Anthropocentrism). Anthropo- build a framework for ecological poetic centrism ethics is a Western science. perspective, starting from Aristotle to Ecological literature is not realist modern philosophers. There are three literature but still makes nature and fundamental mistakes from this point of humans like themselves. Ecological view: Humans are understood only as literature makes the ecocentrism social beings, whose existence and their (ecoholism) thought as the main basis social community determines identity, perspective, the main benefits for ethics only applies to the human social the whole ecosystem as the highest community, the misperception of value, examining and explaining the anthropocentrism is reinforced by the relationship between humans and nature, Cartesian perspective or paradigm looking for the origin of environmental of modern science and technology damage due to community behavior, with mechanistic-reductionism’s main spreading ecological views, and characteristics (Keraf. 2010). providing unique ecological aesthetics The imbalance of science, human in its delivery through literary works. and natural ethics (anthropocentric) Ecological literature has ecological whose narrated in literature, giving responsibility, cultural criticism, birth to an ecocritical view. Ecocritic is a early warning of ecology, and has reaction to environmental damage from ecological aesthetics, which are unique an anthropocentric human perspective. characteristics of ecological literature The term literary ecology first appeared (Nuo, 2013: 220). Therefore, the main in Joseph W. Meeker’s writing “The path of ecological literature research Comedy of Survival: Literary Ecology is the research of thought and cultural and A Play Ethic” (Nuo, 2013: 1). This criticism. The second way is ecological, criticism puts forward the relationship aesthetic research (Nuo, 2013: 230). between humans and other living Ecological literature born from the things, also emphasizes and explores social mirror of society and culture, more. Literature and sincerely on assisted by ecocritics to explore

439 | LITERA, Volume 19, Nomor 3, November 2020 messages (criticism) from the writer the novel Wolf Totem, to see Chinese regarding the environment and humans, society’s anti-ecological views. (3) which rests on the relationship between To reveal the impact of anti-ecology the text factor and the whole text, and anthropocentrism in Wolf Totem’s differences in literary imagination and novel. (4) Showing the effects of Wolf cultural imagination, dissimilarity in Totem on society in China. text to thinking intellectual statement of philosophy, must immediately think METHOD about the meaning and experience of The research method used is aesthetics, designation of artistic values, descriptive interpretive, namely using structural arrangement, narrative logic, the exploration that appears in the novelty of imagination, aesthetic arrangement of words/phrases/ perception and language rhythm of clauses/sentences/paragraphs, with literary texts and so on, which are an interpretive approach to explore related to the attractiveness of literary further the descriptions presented by nature, also not just simply voicing the author. The data used in this study meaning of thought and culture only. are words/phrases/clauses/sentences Therefore, from the meaning described relevant to humans, animals, nature, here, doubts about ecocritics that still and anti-ecological views, which are pay less attention to literary value have then analyzed using ecocritical theory. been answered with their function as a The research steps carried out as warning criticism (Nuo, 2013: 231). follows. First, doing heuristic and China was born from different hermeneutic readings. From this ethnicities, customs, and ways of life. reading, obtained detailed reading. The Therefore, the effect of inappropriate second step is to record the required public policies, apart from damaging data and collect it on the data card. The the environment, also impacts the third step is to make a classification destruction of a culture. With the loss based on the indicators. The fourth step of a culture, also lost the wisdom for the is analyzing the data by the formulation environment. Therefore, with existing of the problem to achieve the research article sources, this paper will further objectives. The data using ecocritical detail the Wolf Totem novel to research, theory as the basis of the research and this study aims to: (1) Deconstruct then presented descriptively. The fifth Chinese society’s ecological view step provides conclusions from the data through the Wolf Totem novel. (2) To that have been researched. deconstruct the anti-ecological idea of

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 440 RESULTS AND DISCUSSION Results

Table 1. Ecology view in Wolf Totem No. Characteristics Ecological View 1 A true ecological figure Bilgee figure symbolized as the Olonbulag Encyclopedia and community figure who connects his tribe and government. Chen Zhen character as the writer hope to change the 2 A Hope figure anthropocentric culture of readers. Nonpopular (nomadic) Thick with environmental protection outlook 3 cultural civilizations 4 Wolf Totem Is a symbol of the tribe and a symbol of union with nature. 5 Animals The role of animals in Mongolian culture apart from being an intermediary for God (Tengger), is also in shaping character and culture 6 The value of spiritualism The spiritual value of the Mongolian tribe is thick with the God-Man-Nature relationship 7 Women Women play a very important role in the education of balance values and protection of nature under the dominant patriarchal power.

Table 2. Anti-ecological views in Wolf Totem No. Characteristics An anti-ecological view 1 Anthropocentrism View The Cultural Revolution policy that sent youth to the villages to teach ideology and total worship to party leaders was an anthropocentric view. 2 A symbol of modernity Bao Shungui et al figures as government representatives who glorify technology blindness and modernity. 3 Consumerism China’s independence also gave birth to a culture of consumerism, so killing wolf cubs to take their fur for clothes, gave birth to hedonism and so on. 4 New style fascism Fascism is thick with a new style of understanding other cultures as inferior and bad. 5 Anti-Topophilia There is no sense of belonging to a new residence so that they feel they have the right to change its order.

Table 3. Impact of anti-ecological views in Wolf Totem No. Characteristics Due to anti-ecological views 1 Destruction of nature As a result of the anti-ecological policy, the natural order in Olonbulag was destroyed. 2 Loss of culture As a result of the destruction of the natural order, the nomadic culture of Olonbulag with its wolf banner was lost.

441 | LITERA, Volume 19, Nomor 3, November 2020 DISCUSSION of wolf totem, and others. Old Bilge Deconstructing Wolf Totem’s is the most brilliant image with novel whose published at 2004 with ecological wisdom and supernatural an ecocritical approach and try to color. If we say that the white wolf find effects of Wolf Totem novel for king in Olonbulag grassland is the China’s society and goverment policy, embodiment of the wild power to research has succeeded in finding: (1) maintain the prosperity of grassland, Chinese people, especially those living then we can say that the old man bilige in a nomadic (rural) culture, have is the embodiment of human power to more ecological views than people maintain the prosperity of grassland, living in big cities. (2) Government and is the white wolf king in Mongolian policy (the Cultural Revolution era) (Shudong, 2009). By the time Bilgee was very thick with anti-ecological and explained the logic of “big life” and anthropocentrism ideas. (3) Apart from “small life,” it was actually beyond the the destruction of the natural order, the scientific capabilities of people from a result of the anti-ecological viewpoint modern city like Chen Zhen.”Does that also results in culture loss. The mean that grass does not contain life? discussion is divided into four sections: Is that pasture not a form of life? Out (1) Deconstructing Chinese society’s here, grass and meadow are life itself, ecological view through the novel Wolf great life. Everything else is a small Totem. (2) To deconstruct the anti- life that depends on big life to survive” ecological idea of the novel Wolf Totem, (Rong, 2009: 51). to see Chinese society’s anti-ecological Modern life, which inevitably views. (3) To reveal the impact of anti- continues to come to the Olonbulag ecology and anthropocentrism in Wolf community, has become like the fruit’s Totem’s novel. (4) Showing the effects choice for Bilgee. “We always wanted a of Wolf Totem on society in China. school for our children. We didn’t have a hospital, and lots of people died when A deconstruction of the ecological view of they could have saved. But what will Wolf Totem happen to the grasslands later? It is too First, Ecology literature voices fragile now to carry the heavy burdens of nature’s voices (Nuo, 2013: 227), and the livestock. You, can go Wolf Totem has a strong statement home. But what about us? “(Rong, 2009: of eco-centrism and environmental 498). Many studies link environmental damage in Olonbulag. Two central damage to human history factors, figures voice to nature’s voice namely like human thought, that glorifies Chen Zhen, who lived in modern life Descartes’ philosophy. Theories such as and then lived in traditional life. Bilgee, mechanism, dualism, and reductionism a Mongolian tribe figure as a symbol of have separated humans into subject a true ecological model. and object parts so that these thoughts Bilgee’s character is described as a have coalesced into anthropocentrism character who knows the Olonbulag views. Anthropocentrism thought environment’s condition, such as the makes humans feel like the center of spiritual value of Tengger, the meaning the universe. Humans think they have

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 442 the right to control the environment. (ecocentric) nature. Readers were invited At the same time, economic progress to see the consequences of deteriorating has made humans glorify a culture of nature from reckless policies, such as consumerism and hedonism. Humans what happened when he returned to have patterned into a hedonistic and Olonbulag a few years later. (3) Through anti-ecological society (Mouchang, the character Chen Zhen, readers can 2000: 2). But in the end, the unbalanced get the message of how a newcomer glorification of modernity and can love his new place. Topophilia is a anthropocentrism, the result is the birth feeling of being bound between humans of a consumptive life and hedonism and a place, a concept in which it which actually makes humans live in explains differences, which then, from opposition to nature. personal differences, becomes alive and Jiang Rong also conveyed ecological forms a new personality (Yifu, 2018: 5). thoughts through the characterization Apart from Chen Zhen, Topophilia’s of Chen Zhen. It can be said that Chen attitude is also shown by Yang Ke and Zhen is Jiang Rong, the hero of the Zhang Jiyuan. The attitudes of these novel who danced with wolves on the three characters change in looking at grassland for N years (Boshun, 2006). the wolf, from fear-hate-respect-pity. There are three crucial ecological views “Bilgee seems pleased that these young of Chen Zhen while in Olonbulag: (1) people respect the pasture; he will be a Human error which always sees natural part of us someday “(Rong, 2009: 232). phenomena with human eyes. In the Zhang Jiyuan one of character cried novel, Chen Zhen initially hates wolves at the time of the mass killing of geese that ferociously prey on deer. A deer and the swan lake’s turning into a farm, known to be friendly to humans, such it’s describe how he loves Olonbulag as being the protagonist, a fierce and already.”How can we come to a lake of savage wolf to humans, is immediately geese which is really to kill and make judged by becoming an antagonist. In the geese as food? If you need to kill fact, in the ecosystem cycle, wolves and something, kill me “(Rong, 2009: 326) deer save nature together. If there are Second, the wolf totem is a central too many deer, the grass will decrease a theme of Wolf Totem’s ecological spirit. lot, die trampled by deer, even deer dung Totem in Chinese culture originally can make the grass damaged and die. as a symbol and unity of each tribe. Letting the food chain run according The animal’s totem is considered to nature’s cycle is a wise decision to the ancestor of their tribe, so it is protect the environment. (2) Chen through this symbol that they hope for Zhen, a figure with a city background, protection. The worship of the totem is experienced cultural friction when he also the result of the contemplation and came to Olonbulag. The reader invited practice of the ancients. In a way, people to dive into the life of Chen Zhen, who have the same idea: respect for society initially hated all human enemies such in previous cultures for nature (Siqi, as wolves (anthropocentric), turned into 2017: 52). After the birth of the Wolf an environmentalist, then became a Totem in 2004, China social premise protector of wolves and the Olonbulag of the identity of “giant dragon”, the

443 | LITERA, Volume 19, Nomor 3, November 2020 publishing planner recommended the rests. Actually every living thing right book to the readers with sharp questions, whether human or animal have prima which pointed to the collective identity facie. These means that these human of each citizen: are we the descendants rights are defended as long as they do of the dragon or the descendants of the not conflict with or violate other rights. wolf? (Xinjian, 2006). In Mongolian So, it is morally legitimate that humans culture, the wolf totem is a symbol of may take advantage of this nature’s their tribal union with nature. If the contents to sustain their own lives, just totem is lost, the culture and spirit of life as other species use certain species taught from generation to generation to maintain their lives. According to will also be lost.”And once a nation’s Keraf (2010: 135), what is wanted to be totem destroyed, their spirits perish. achieved by recognizing the existence The grasslands, where our life is based, of natural rights is that nature and all can easily be destroyed “(Rong, 2009: its contents can sacrifice as long as 179). there are rational reasons and can be Third, the Wolf Totem tells about morally justified to fulfill vital human the relationship between humans needs. Therefore, ethics of respect and animals. From classical Chinese for nature must have morality in its history, the three nomadic tribes living implementation, and in this universe, in northern China, namely the Huns, only humans have the responsibility for the Turks, and the Mongolians, used this morality (Schweitzer, 1995: 20). the wolf as their tribal totem (Shuqing, Not only humans have ethics, rights, 2003). History records that the Huns and freedoms, but animals are also the used the king’s name as the wolf. These same. According to Qinghan (2012: show the close relationship between 615) animal ethics has two layer, first the Huns and the wolf. The Turks used is how society (humans) regard animal the wolf as the name of a great general principles; second, animal standards and considered him the god of war. In in research, education, and research the Mongolian tribe’s history, Genghis products prohibit or restrict the use of Khan forbade hunting the white wolf, animals. Some figures such as Henry who believed to be the wolf group S. Salt (1892) expressed animal rights, leader and spiritual animal. To this day, Peter Singer (1973) used the term the Mongolian tribe still glorifies the animal freedom. Regan (1976), quoted wolf as a symbol of this banner. The by Qinghan (2012: 616), reminds us of wolf is a symbol of courage, tactics, the human world and the world outside cohesiveness, wisdom, and so on. humans which is the subject of life. Mongolians in Wolf Totem hunt wolves In animal ecology literature, means not to be main consume or kill them, not an animal with a “narrative.” Still, but only to maintain the population. there is a figure of a writer who tells Vegetarians consider animals to about animals, tells human emotions, be the same as humans. Some think ideas, morals, ethics, and so on so that only humans have values and ethics, they are presented to readers (Jiayi, while animals do not, only in human 2011: 34), animals do not change their hands that the right to control the earth original animal nature. In the Wolf Totem,

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 444 the story is centered on the wolf’s life humans stole the deer they had hunted, in Olonbulag, as well as how the Jiang and humans plundered the wolf’s Rong can explain the functions of other nests. The wolves’ main males lead animals, each kind of life is colorful, the charge of horses bred by humans each life is not only a tool for other life, with dangerous thoughts of revenge. each life is a witness and demonstrator In this revenge attack, they fight for of the universe life (Shudong, 2009). self-respect, responsibility, and without The function of wolves in their position leaving the slightest tactics of wisdom, in the Olonbulag ecosystem. “Tengger such as their deer’s hunting. The wolf’s is the father. The meadow is the offensive nature, on its own, still carries mother, who was killed entirely by the a high self-esteem trait. Wolves are wolves are the animals that destroy the willing to kill their wounded comrades meadow, therefore is it inappropriate for the effectiveness of the entire for Tengger to protect wolves?” (Rong, army. The wolf, whom Inspector Xu 2009: 232). The function of the prairie continued to chase for tens of miles in dog in the Wolf Totem is practicing a jeep and well-equipped, would rather archery, horse riding, and a symbol of die of exhaustion from running than loyalty for Mongolian tribal children. to be shot dead by the enemy. Another The position of the horse is similar like example is Chen Zhen’s pet wolf, who prairie dog. In addition to functioning as does not want to be accompanied by a means of transportation, horses could humans or other animals when eating. teach Mongol children to be brave and During moving another place, the strong. Cows and geese are considered wolf still refused to be moved by being supernatural symbols. Goose meat for wrapped around the back of the horse the Mongols is forbidden to eat. If not carriage. obeyed, bad luck will befall them. Other The phenomenon of wolf culture in animals in the novel, namely guinea literature is based on the image of wolf. pigs and rabbits, are considered to be The success of wolf image building is destroying the grasslands. Still, guinea directly related to the life value of the pigs’ hunting has been going on for whole work (Xiuming, 2008). The wolf hundreds of years on a balanced basis in Wolf Totem is the character represent to save poor herders from the cold. Can Mongolian tribe be tough tribe. “Once consume guinea pigs’ meat and use the wolves exterminated, the bright guinea pig oil for various Mongolian red sun no longer illuminates the life things. grasslands, and the static stability leads The wolf beast’s nature was written to depression, severe moral decline and down in great detail by Jiang Rong, both boredom, and other fearsome enemies when in groups and alone (Shudong, to the soul, eradicating the masculine 2009). When the wolves attack in spirit that has characterized them for groups against the deer, they show years. Thousands of years. After the a wise attitude, aware of the battle’s disappearance of the wolves, the sales limits, but still carry the wisdom of of liquor in Olonbulag nearly doubled not hunting all the deer in the pasture. “(Rong, 2009: 567). Also the story of They attacked the horses because the famous conquest of Genghis Khan

445 | LITERA, Volume 19, Nomor 3, November 2020 turned out to be obtained from studying The severe environmental damage wolf tactics. “The wolf has given the made people start looking for the Mongolian people the fierce character cause and its origin. White, Jr. (1967: of fighting, sophisticated war skills and 1205) states that the cause of specific the best fighting stances. These three environmental damage comes from the military advantages resulted in their western world, and Christianity is the fantastic glory “(Rong, 2009: 264). With religion that looks the most strongly the loss of the wolf in the grasslands, in anthropocentrism. This stern there was a loss of ecosystem balance statement certainly caused an uproar and the loss of native Mongol culture, among Christians. Then came Juergen such as the loss of the wolf spirit on the Moltmann and John B. Cobb, Jr. refute totem of the Mongolian tribe in Inner the claim by providing a scientific Mongolia. “Wolf Totem, the soul of explanation of God-Man-Nature’s the prairie, a symbol of the persistent relationship. According to Moltmann, and independent spirit of the prairie Christian theology’s trinity view is the residents” (Rong, 2009: 567). beginning of the meaning of ecology Fourth, Jiang Rong often wrote about itself. The meaning from the beginning the protection of primitive religious of creation is the limitation of the world beliefs on grassland ecology. (Shudong, freed by God and then continues until 2009), and the religious value of the the time of the end. Therefore can see Olonbulag (traditional) community is that God continues to work in creation different from modern society. Modern (Jing, 2007: 13).Meanwhile, John society lives in sophisticated science borrowed Alfred North Whitehead’s and technology, making religious values process philosophy to deconstruct the a private sphere. Therefore, modern modern philosophy of anti-rationalism, humans walk alone, without the ties which considers God the primary form of spiritual values. Humans build a of scientific principles and builds a new civilization without religious new way of the religious view of God’s rules and ties according to logic and interaction with Man (Jing, 2007: 13). reality, as seen from their senses. As Hence, White, Jr.’s statement can be clear a result, humans who feel that they that Moltmann and B. Cobb, Jr., argue control the universe forget that there that it is not the values of Christianity are still many mysteries of life beyond that teach anthropocentrism, but it is logical and rational reasoning that humans who misinterpret the meaning are still untouched by humans. So in of their own life. advancing civilization, humans forget In their eco-spiritualism view, about the existence of nature as part Moltmann and John also stated of human life itself. Kind of folk belief that to recognize God, and one in Wolf Totem is naturally handed has to decide how to recognize the down from generation to generation relationship between humans and the without rational investigation, contains environment, with different views of profound ecological wisdom, and has a divinity, which will form a different good understanding of the ecological view of eco-spiritualism (Jing, 2007: niche of wolves in grassland ecosystem 49). Therefore, for Moltmann and (Shudong, 2009).

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 446 John, humans’ task to represent God’s recognition, and attitudes towards message must be deconstructed so nature. Every religion must explain that the meaning of the God-Human- the origin of life and the direction of Nature relationship is brighter. So if life’s purpose to provide answers to the view of eco-spiritualism connected humans about the meaning of creation with Wolf Totem, it will be very thick (Xia, 2004: 3). Therefore, Wolf Totem to see how the Olonbulag people clear that the religion of the Olonbulag glorify Tengger and Serigala. Tengger people creates a human perspective live or Mongke Tengri is the supreme deity with nature. How humans only become of the Inner Mongolian tribe. Humans part of nature, humans who have a in communicating with Tengger, in reason but still have limitations, make addition to doing it ritually, it is also wolves (animals) as an intermediary for done through wolves. It turns out that communication (balancing) between Mongolian tribes who are considered human life and the life of the Creator traditional tribes can more respect God (Tengger). For examples how Wolf Totem (Tengger), that modern society which describes Mongolian burial procedures glorifies rational cannot control the use (Shudong, 2009) whose do not use of some knowledge. In the end, all they trees, nor do they burn corpses. “All have is knowledge without wisdom our lives, we prairie people eat meat, (Jing, 2007: 13). The implementation and for that, we kill many living things. of ritual worship to Tengger, carrying After we die, we donate our body back out all hereditary rules, and other to the pasture. For us, it is just and good spiritual things prove the Mongolian for our souls when we go up towards tribe’s respect, unity, and gratitude of Tengger “(Rong, 2009: 145). So it is the Mongolian tribe to Tengger. Rituals the same as what B. Cobb said religion against Tengger include praying to is the strongest and greatest driving Tengger when cutting animals, not force in environmental protection. destroying and protecting grasslands Therefore, fear the disappearance of and everything in them, and so on. If wolves in Mongolian culture is the fear they violate, Tengger will send a wolf of the destruction of the Olonbulag to punish the destroyers. The rivers will ecosystem and the perfection of their turn black, and the God of Water will spirit as humans. “What do you mean give you no water. In ancient times, the by letting the wolf eat the corpse, other Great Khan would kill the entire family than so that the soul of the dead can who started the fire in the grasslands. reach Tengger, is also to save the tree! This teaching puts forward belief in There are no trees here” (Rong, 2009: nature. The spiritual values laid out in 145). “If they continue to kill wolves, this belief not only think of humans as no one here will be able to go up to the center of the universe or God as the Tengger again, and the grasslands will center of life but also prioritize all life’s meet their end” (Rong, 2009: 145). sustainability. This thought is called Fifth, the Wolf Totem Ecofeminism eco-spiritual thought. described in this study is the relationship Religion can also help humans create between humans and nature after complete human nature, create society, mixing how nature and women

447 | LITERA, Volume 19, Nomor 3, November 2020 become marginal communities in the the anti ecological forces and behaviors patriarchal power and dualism pressure. on the Olonbulag grassland. From this Ecofeminism links ecocriticism and criticism and reflection, we can see feminism to convey an intersectional the root causes of the ecological crisis view between nature and women in contemporary China and even the (Qingqi, 2019: XVII). Even according world (Shudong, 2009). Wang Shudong to Wiyatmi (2017: 790), the exploitation (2008: 235) explains that an anti- of nature and the environment causes ecological view is an act of expanding the suffering and death of women the idea of anthropocentrism. From depicted in ecofeminist fiction (novels), this viewpoint, humans will never showing patriarchal power over nature, feel satisfied with objects and do not the environment, and women. In “Wolf care about the value of the universe. Totem,” Jiang Rong explains that: Therefore they can quickly treat nature “The nomadic tribe is open and highly at will so that humans are trapped in appreciates women, therefore being anti-ecological history (Qingqi, 2019: a woman has a very high position” 233). Anti-ecology is a human habit (Rong, 2009: 384). But still, in the in modern times, whether consciously Olonbulag community, all decisions are or not. Moreover, in a thought that taken by men. The figure for women was eventually used as a state policy, and their roles are not so conspicuous. the anti-ecological view was a mass In novel shows the community system killing weapon of natural and human in Olonbulag is still thick with a civilization. patriarchal system, especially many Anti-ecological thinking, according Olonbulag women who have died due to Wang Shudong (1) Anti-ecological to fatigue in taking care of household writing in left ideology, for example affairs, children, and even taking care happened in China. Such a “Great Leap of livestock at night. “They (women) Forward” policy clears the forest and stay up all night watching the herd, then the redness of Chinese literature, which take care of household chores during is overshadowed by the leftist ideology the day, which means they rarely enjoy of 1949-1976. Describing red as the a good night’s sleep” (Rong, 2009: 134). color of revolution gives the meaning Apart from gender pressure, women of courage, can also mean blood and in Olonbulag are also an educational death. While nature is symbolized relay for families by understanding by green, it is associated with fresh environmental protection from a life (Shudong, 2008: 237). (2) Anti- women’s perspective. “Heaven and ecological writing in humanitarianism. humans do not blend easily, but wolves It’s refers to the definition of and grasslands mingle like water and humanitarianism in the dictionary milk” (Rong, 2009: 264). “Webster’s New World Dictionary” which states that humanitarianism is a science A deconstruction of the novel Wolf that focuses on human interests and Totem’s anti-ecological view values, with an attitude or way of life. (3) Another great contribution of Wolf Anti-ecological writing in consumptive Totem is the criticism and Reflection on culture. There are many more thoughts

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 448 in the context of anti-ecology, like the anything greedy.” (Rong, 2009: 567). new fascist thinking that is carried Many of these anti-ecological views out by society or government policies. are expressed explicitly through Bao Naming streets/villages with the Shungui, Dorji, and other figures’ words origin of transmigrants (Anya Fatma, and actions. The destruction of nature seputarpapua.com, 5 August 2019), and the loss of culture that plagued the the transmigration policy is a cultural Olonbulag are also clearly explained in transfer (migrants). If this policy not the novel’s ending, with Chen Zhen and carried out correctly and carefully, Yang Ke coming to Olonbulag several social jealousy will arise between years later. transmigrants and residents (Indira Bao Shungui is as Mongolian tribe, Ardanareswari, tirto.id, 22 August has a background of agrarian culture, 2019). Other anti-ecological thoughts a very loyal party member and really include, humans too glorify modernity, praise modern life but his desicion as resulting in hedonism, glorifying goverment spokesman really opposite western culture so forgets own culture with ecological spirit. “’I am a farmer,’ (westernization), especially in the era replied Bao, ‘and I see the practical side of industrial revolution 5.0 where the of everything’” (Rong, 2 0 0 9 : flow of information and social media 327). “Shut up all of you! We will kill technology is developing super-fast, the the wolves to eliminate the destructive dynamics of human social change make power and protect national property” it further with nature, such as a lot of (Rong, 2009: 239). “But here in the human behavior becoming a crazy trend most primitive and backward areas, (FoMO Syndrome), mental disorders you are like a fish in the water. You that overly admire oneself (Narcissistic instantly matched with the Old Rotten!” Personality Disorder), the need for (Rong, 2009: 119). “The Mongolians excessive recognition from others on here are backward” (Rong, 2009: 183) social media (Low Forum Frustration Bao Shungui character presented Tolerance), addiction to gadgets, and by Jiang Rong is like asking the readers other mental illnesses. These sad thing questions. Even though the blood that makes humans too preoccupied with flows in Bao Shungui’s body is genuine the progress of life and technology, so Mongolian blood, why when he enters they don’t think about the harmony of other environments and cultures nature and the wisdom of life. (Olonbulag), he has to impose his value The Wolf Totem which is full of on life in Olonbulag? Is the value and anti-ecological criticism, explains self-knowledge of local nature and humans’ superiority so that nature is culture so low for newcomers that they considered to be under human control. can easily change the existing order, First, anti-ecological are almost all even thousands of years old? From Bao outsiders (Shudong, 2009). We can see Shungui’s behavior and dialect, we can Jiang Rong’s idea on Bilgee’s dialogue see that often humans don’t use their “People like this who even he ignores senses to read the signs of nature, so his hometown, if he comes to another the senses fail to juxtapose them with place, then he will continue to destroy morality. anthropocentrism is thick in

449 | LITERA, Volume 19, Nomor 3, November 2020 the characterization of Bao Shungui, a big problem. I’ve been thinking hard who says “Chairman Mao said that and long since coming to this ranch. humans are the main element” (Rong, In terms of size, this farmland, as you 2009: 102) explained that for Bao said, same as a district in south, while Shungui, humans are the center of the its population is only a thousand less universe, the human position is higher than the population of one village in than anything else. our place. That’s redundant. To create Humans have the right to have a the greatest possible prosperity for different perspective on reading nature. the party and nation, we must end Still, if humans do not feel superior to this primitive and backward nomadic other communities and nature, then way of life “(Rong, 2009: 295). In this the destruction of nature and other novel, Jiang Rong also reminds us that cultures’ destruction will not occur. the policy of “Down The Countryside Fredric Jameson, quoted in Ursula K. Movement” (上山乡下运动) in the Heise (2015: 7), describes the lack of era of the Cultural Revolution was understanding of humans in the use an anti-ecology movement, where of their organs (sight, hearing, smell, the movement of young people to the taste, touch). If human identity is village to teach the party ideology, faced with other places and areas, it was a major massacre towards local will often pressure others to become culture. Moreover, suppose the power like him. Apart from the destruction holders are anti-ecological. In that case, of the environmental order, another the same destruction will occur as in very important is the loss of a society’s Olonbulag: the destruction of wolves, spirit and culture. Like in the novel, destruction of Wolf Totem, destruction after the end of the wolf community in of spirit like wolves, destruction of Olonbulag, the people lost the meaning nomadic civilization. of their wolf banner spirit. They were no longer a tough society to face problems The impact of anti-ecology and in the Olonbulag realm. They also lost anthropocentrism in the novel Wolf pride in the history of Genghis Khan’s Totem descendants. “The horse-riding nation Wolf Totem tells the relationship has turned into a motorcyclist nation, and between three important wolves in one day it may evolve into an ecological the Olonbulag meadow, namely the refugee nation” (Rong, 2009: 584). The wolf animal-Bilgee-Bao Shungui. If expansion of agrarian life everywhere the wolf is the king of the animal in without thinking about the good and meadow, then Bilgee is the “King of bad factors is also an anti-ecological the Olonbulag Encyclopedia,” and Bao attitude. If a region is changed by force, Shungui represents the human being then the present effect is severe natural but bring an animal character. In the damage. Like Bao Shungui, who made end, the role of the three wolves in the grasslands into agricultural land, the Olonbulag meadow, was closed by forced a nomadic culture to turn into the disappearance of the wolf animal an agrarian culture. “Using primitive community and the death of Bilgee. thinking to deal with today’s needs is Bilgee is the last generation whose

Melawan Stigma Inferioritas Perempuan: ... | 450 bodies and spirits can perfectly fly to Rong’s thoughts. It is because Jiang Tengger because they still had time Rong too adores nomadic culture and to be eaten by the previous wolf in its invasion of the West’s invasion by Olonbulag. nomadic tribes is a bloody record of Environmental damage in Wolf humankind’s mass murder of humanity Totem is a humanistic problem. (Shudong, 2009). Wolf Totem caused Therefore humans must first recognize the phenomenon of over-worshiping themselves. If humans do not recognize wolves causing cultural critics. The themselves, they will never find a perfect Wolf Totem, which tells of a nomadic solution for the earth and everything society in the Cultural Revolution era, in it. Humanistic problems, economic is considered outdated and does not problems, politics, or even problems in reflect the current spirit of the Chinese society must be realized from the heart government, which puts forward so that they can deeply influence human the spirit of Xi Jinping’s Ecological perspectives and attitudes, therefore only Civilization (生态文明). the desired goals will be obtained (Yifu, The progress of the Chinese economy 2018: 2). Humans are also a signpost for in the present, especially accompanied ecology, thus not only writing signs on by the spirit of improving Ecological a map, but humans must again do in- Civilization (生态文明), actually depth readings to carry out all actions still has complicated problems in the (Yifu, 2018: 2). country. Such as poverty, corruption, and difficult ecological improvements. The impact of the Wolf Totem on Chinese Among them is the repair of the Loess society and government policies Plateau in Shanxi, which has problems The birth of the Wolf Totem is with water sources, landslides, the a breath of fresh air for ecological ecological environment of the mining literature. The new vocabulary “wolf ” area that has badly damaged (Wei, et trend in China is considered a new spirit al. 2019: 8817), to disrupt the housing to care more about the environment, and quality of life of the local people especially animals. Representing (Weixing. 2020). wolves in Chinese literature is leading From the ecological problems in literature and new cultural phenomenon China, especially the impact on the (Chengzhou. 2014). After all, through quality of society, economy, ethics, and literary works, writers and readers will culture, as well as pressure from the respond to each other so that Wolf Totem international world, Xi Jinping declared readers can be aware of environmental a government based on Ecological damage. Therefore, writers and critics Civilization (生态 文明). The concept of literature can directly or indirectly of Xi Jinping (2017) mentions, "In the provide effects and answers to people’s hard work of some long time, Chinese- thinking (Heise, 2015: 4). style Socialism, has entered the New Along with the explosion of sales of Era of China," which "aggravates the novel “Wolf Totem” to hundreds of mountains-rivers-forests-fields-lake- thousands of copies, it does not mean meadow as communities of life". In that there is no disagreement with Jiang the 19th party meeting, also declared

451 | LITERA, Volume 19, Nomor 3, November 2020 strategic requirements "Carrying out tears such as the Talent show, an example the overall responsibility for ecological of a culture of consumerism that sells improvement and protection and emotions through television (Gewei. controlling all land use, coordinating 2012). The case of the explosion of the the systematic restoration of mountains- chemical company Tianjiayi Chemical water-forest-fields-lake-grasslands". fined in 2015 and 2017 for violating Post-state institutional reform in 2018, regulations on solid waste and water The Ministry of Natural Resources will management (China Daily.com.cn. 22- function as an Institution "in charge of 03-2019). improving the overall ecology of land", Behind the incessant repair of as well as establishing a Directorate for domestic ecological damage that the Land Ecology Improvement. In 2019 proclaimed, the construction of a land planning China’s plan that was supposed to host system was formally launched, the 25th UN Conference on Biological proposing "Promote the improvement Diversity in 2020, unfortunately, the and protection of the ecological system" foreign policy carried out was against the (Bo, et al. 2020: 142). spirit of its Ecological Civilization. It is Behind the strength of government has led to reactions from other countries policies in repairing environmental to discourage anti-ecological Chinese damage, if the community does not foreign investment with the emergence support it, then the repairs will be of many criticisms of “China’s difficult to implement, especially if Environmental Threat Theory” (中 the Chinese public's understanding of 国环境威胁论) (Zichu. 2020), which the view of ecoholism is still fragile China has denied as baseless theories. (Liming. 2020). Like Jiang Rong's In Indonesia itself, efforts to stop the criticism written in Wolf Totem sixteen Chinese investment project are being years ago, it turns out that it does not carried out by the Movement to Save the significantly change Chinese society’s Indonesian Rainforests. The Chinese view, which continues to clash between government stops the Sinohydro capitalist consumerism and efforts to Company Koukoutamba dam project improve the environment of ecoholism. funded by Bank China, endangers the According to Liu Guanjun (2015), tapanuli orangutan's sustainability. The consumerism and all its negative effects construction of PLTU Teluk Sepang have entered Chinese society, not only in Bengkulu by Power China and PT western and global consumerism, that Intraco Penta Tbk has left behind has influenced the Chinese economy the mass deaths of protected turtles and culture but also the socialist market and other anti-ecological investment economy has shaped consumerism. cases. The good news is that there Apart from an economic point of view, are Chinese companies in Indonesia also from various sides, Chinese society such as the nickel battery company has shown similarities to Western Hua Pioneer canceling requests for consumerism society (Fangjie. 2012), permits to dump tailings into the such as the number of television shows Morowali sea because the project that sell feelings to viewers shedding will indeed destroy Indonesia, which

Deconstruction of China’s Anthropocentric Views in Jiang Rong’s Wolf Totem Novel | 452 contains very high species diversity Chuban Kexue. Vol. 59 (1). DOI: (nearly 600 species of coral reefs) and 10.13363/j.publishi ngj ournal . supports the surrounding marine life 2006. 01. 003. (Administrator001.2020). It shows its Fangjie, Yan. (2012) Criticism of consistency by the International Union Consumption Culture in The Context for Conservation of Nature Congress of Contemporary China. Reality 2016 in prohibiting dumping tailings Only. (4).87-90. DOI: 10.3969/j. into the sea. issn.1004-1605.2012.04.019. Gewei, Hu & He Zhijun. (2012). Critique CONCLUSION of Consumerism. Chuanbo Shiwu. Jiang Rong tried to deconstruct (1).DOI:CNKI:SUN:STSD.0.2012- anthropocentrism, blind ideology, the 01-019. anti-ecological culture that occurred in Chengzhou, He. (2014). The Wolf society, and the policies of the Chinese Myth and Chinese Environmental government through Wolf Totem. Sentimentalism in “Wolf Totem”. Although the emergence of Wolf ISLE: Interdisciplinary Studies in Totem’s novel and discourse transfer Literature and Environment. 21(4), has revived ecological literature with a 781-800. DOI: 10.1093/isle/ locality, creating a new trend of “wolf ” isu150. vocabulary, still, hedonic, consumptive Glotfelty, C. & Harold Fromm. culture, glorifying modernity and so (1996) The Ecocriticism Reader : on is still thick in the life of Chinese Landmarks in Literary Ecology. society. The Chinese government in University of Georgia Press. the Xi Jinping era, which launched Guanjun, L. (2012) Criticism on the the Ecological Civilization（生态 values of contemporary Chinese 文明）, still requires time and steep consumeris. Jianghan Tribune. implementation. It can be seen from (11). DOI: 10.3969/j.issn.1003- China's active campaign to improve 854X.2012.11.019. the earth, but it is followed by a lot of Gusman, D. (2014). Peran Greenpeace domestic environmental damage and dalam Penanganan Kerusakan investment outside of China, which Lingkungan (Polusi Udara dan continues to destroy the world. Air) di China. Jurnal Online Mahasiswa Fisip Universitas Riau. REFERENCES 1(1). 2-15. https://jom.unri.ac.id/ Bo, Han. (2020). Exploration of index.php/JOMFSIP/article/ ecological restoration pattern view/2363/2305. and countermeasure along the Jiayi, C. (2011). The Birth and Yangtze River in province Construction of Animal Narration based on the “element-landscape- in Chinese Literature. Shanghai system” framework. Journal of University Doctoral Dissertation. Natural Resources. (1): 141-161. Jing, C. (2007.9). A Worldview for the DOI:10.31497/zrzyxb.20200114. Ecological Age: A Comparative Boshun, An. (2006). Experience of Study of Ecological Theologies of J. Editing and Planning of Wolf Totem. Moltmann and J. Cobb, Jr. : China Social Science Press.

453 | LITERA, Volume 19, Nomor 3, November 2020 Keraf, A. S. (2010). Etika Lingkungan Shudong, W. (2008). Ecological Hidup. Penerbit Buku Kompas. Thought and Contemporary Heise, U.. (2015) Sense of Peace and Chinese Literature. China Sosial Sense of Planet: The Enviromental Science Press. Imagination of The Global. China Shudong, W (2009). Disscuss On Social and Science Press. the Ecological Consciousness of Liming, W. (2020) Analysis of Wolf Totem. Forward Position. Difficulties and Countermeasures (4). 10.3969/j.issn.1009- of China’s Development in the New 8267.2009.05.024. Era. Journal of Hubei Polytechnic Shuqing, L. (2003).The Myth of Wolf University (Humanities and Social Ancestor in Ancient China and Science). 37(5). DOI: 10.3969/j. The Image of Wolf in Chinese ISSN.2095-4662.2020.05.012. Literature. Studies of Ethnic Mouchang, Xu. (2000). Ecological Literature. (1).10.3969/j.issn.1002- Philosophy. Xi’An: Xi’an People’s 9559.2003.01.002. Education Publisher. Siqi, L. (2017). On The New Century Mouchang, Xu. (2004.7). Environmental Local Novels From The Perspective Ethics. Beijing: Higher Education of Ecological Criticism. Ningbo Press. University Press. Nuo, W. (2013.4). Ecocritic and T. White. Jr, Lynn. (1967). “The Historical Ecological Thought. Beijing: People Roots of Our Ecologic Crisis”. Publisher. Science, New Series,(155),1203-1207. Qiao Meng & Noritah Omar. (2011). http://www.jstor.org.ezproxy.lib. Grassland Ecology: An Analysis ou.edu/stable/1720120. of Wolf Totem from an Ecological Varsava, Jerry. (2011). Jiang Rong’s Perspective. CS Canada Studies “Wolf Totem”: Toward a Narrative in Literature and Language .Vol. Ecology of the Grassland of 3(3), 35-40. DOI: http://dx.doi. Contemporary Inner Mongolia. org/10.3968/n. ISLE: Interdisciplinary Studies in Qinghan, L. (2012.5). Ecology Literature and Environment, Vol. Literature. Beijing: People 18(2), 283-301.DOI:10.1093/isle/ Publisher. isr037. Qingqi, W. (2019). Ecofeminism. Wei, Z. (2019). Diagnosis of Ecological Beijing: Foreign Language Teaching Problems and Exploration of and Research Press. Ecosystem Restoration Practices Rong, J. (2008). Wolf Totem. (Rika Iffati, in The Typical Watershed of Loess Penerjemah) Penerbit Hikmah Plateau: A Case Study of The Pilot Penguin Group. (Versi Bahasa Project in The Middle and Upper Mandarin, 2004) Reaches of Fen River in Shanxi Rong, J. (2004). Wolf Totem. Wuhan: Province. Acta Ecologica Sinica. Changjiang literature and Art 39(23), 8817-8825. DOI： 10.5846/ Press. stxb201906021161. Schweitzer, Albert. (1995). Reverence Weixing, Su. (2020). Main ecological for Life. Shanghai Science Press. environment problems and

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455 | LITERA, Volume 19, Nomor 3, November 2020 The Economist on 19 Agustus 2004 Xinhuanet on 24 May 2013 explain explain Navarro, Petter .2004 A Xi Jinping Said Adhere to the Great Wall of Waste China is slowly basic national policy of resource starting to tackle its huge pollution conservation and environmental problems. https://www.economist. protection and strive to move com/special-report/2004/08/19/ towards a new era of socialist a-great-wall-of-waste. ecological civilization. http://cpc. people.com.cn/n/2013/0524/ c64094-21608764.html

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