《樂園》是東妮．莫莉森於1997年最新的小說，交織著關於五位修道院女人的故事和九個黑人家庭的遷徒歷史。由書名可知，尋找樂園的定義是小說中的主要議題。從歷史、空間、身份認同的面向，這本論文藉著比較修道院和露比鎮試著探索樂園的定義。目的不只是要指出莫莉森在《樂園》一書中有多元文化主義的傾向，且更是提供葛蘿莉雅．安查杜娃和莫莉森一個對話空間因為在美國他們皆是弱勢族群女性。
第一章是針對《樂園》的文獻回顧，並檢閱各家方法論的優劣。第二章是理論架構，運用安查杜娃的邊疆概念以檢視《樂園》裡的含納政治。安查杜桂是自地理、歷史、語言以及文化來發展她的理論論述。其用意是要用在邊疆發展出的「多重意識型態」來擁抱差異與含混。

從歷史的角度繪製《樂園》是第三章的重點。莫莉森在小說中揉入大量的史料包括黑人運動、種族政策及「拒絕」歷史。在黑人運動中有各種主張，從19世紀統合主義者和分離主義者的爭論，在1910年代布克．華聖頓與杜博依斯之間的辯論，到70年代黑人文化國家主義者與黑人女性主義者的爭辯。再者，莫莉森從美國歷史上檢視膚色歧視所帶來的各種問題。一方面，白人社會偏好黑白女性混血兒；另一方面，他們卻又實行「一滴血法則」以確保白人的政經優勢。最後的歷史觀點是關於曾在先鋒報記載的黑人遷徒歷史。莫莉森藉此歷史事件來探刺被自己種族拒絕的效應與情境。

第四章是從空間觀點來討論這本小說。美國鳥托邦主義以及莫莉森的三部曲皆和建立鳥托邦的議是息息相關。在《樂園》，露比鎮顯然被居民視為樂園，但是其先決條件是忽視他們破碎的自我。相反的，修道院女人以不同的態度來面對破碎的身份認同。藉著修道院的空間轉換，從物質主義的極端轉變成精神主義的另一個極端，突顯修道院女人其心靈與身體的不諧調。但是逐漸地，他們重拾傳統儀式修補自己破碎的身份認同以取得身心的和諧。

第五章是探索以雙重意識型態與多重意識型態所形成的文化認同之間的不同。露比鎮的居民是以雙重意識型態來形塑他們的共同身份。一方面，他們試圖一統自己的黑人意識但是卻毫不考慮女性更為破碎的自我；另一方面，他們卻用白人價值觀來評價自己的成就。修道院女人的身份認同較露比鎮居民更為破碎，他們不但被白人社會毀傷，更是在黑人父權社會下的受害者。然而，他們最終擁抱自己破碎的自我並藉著含納各種對立元素的女神皮耶達所表現出的多重意識型態來修復自己身份認同上的裂縫。

Paradise, Toni Morrison's latest novel in 1997, interweaves the stories of five Convent women with the migration history of nine black families. As its title indicates, the search for the definition of a paradise is the main issue in the novel. This thesis attempts to explore the definition of paradise through the comparison of the Convent with Ruby in terms of history, place and identity. My goals are not only to indicate that Morrison in Paradise has the tendency toward multiculturalism but also to provide a dialogical site for Gloria Anzaldúa and Morrison since both of them are minority women in the U. S.
Chapter one is a survey of critical reviews on Paradise and an investigation of the advantages and limitations of each approach. In Chapter Two, I am going to use Anzaldúa's conception of borderlands as my theoretical framework to examine the politics of inclusion in Paradise. Anzaldúa develops her theoretical discourse from the aspects of geography, history, language and culture. Her intention is to embrace difference and ambiguity with her "mestiza consciousness" which is a new consciousness generated in borderlands.

In Chapter Three, mapping Paradise from the angle of history is the main issue. Morrison blends in copious historical information, including black movements, racial policies and the history of "Disallowing." She expresses the problems of black movements from the arguments between integrationists and separatists at the end of 19th century, Booker T. Washington and W. E. B. Du Bois in 1910s to the black cultural nationalists and black feminists in 1970s. Furthermore, Morrison also examines the problems of color prejudice in American history, such as white people’s preference for mulattas to the other black people since 19th century and the implementation of "one-drop law" in order to insure their political and economical superiority. The last piece of historical information is about the black migration recorded in the newspaper Herald. Through the history of Disallowing, Morrison pries into the feelings of blacks being disallowed by their own people.

Chapter Four aims to map the novel from the perspective of place. American utopianism and the spatial analysis of Morrison's trilogy are concerned with the construction of a utopia. In Paradise, Ruby apparently is presented as the dwellers' paradise, which nevertheless is just a cloaking device that covers up the fragmentation of self. Conversely, the Convent women have different attitudes to confront their broken identities. Through the spatial transformations from the extremism of materialism to that of spiritualism, the Convent women have gradually learn to stop dichotomization and mend their fragmented identity with a creolized ritual.

Chapter Five explores the differences of cultural identity formations with double consciousness from mestiza consciousness. It is apparent that the Ruby people form their collective identity with double consciousness. On the one hand, they argue about the unifying black consciousness without consideration of women's fragmented selves; on the other hand, they judge their achievements with white values. The identities of the Convent women are more fragmented than those of the Ruby people; their identities are mutilated not only by the white society but also by the black patriarchal society. Yet, they ultimately embrace their fragmented selves and mend the splits with mestiza consciousness through the ancestral belief in Piedade, who is a goddess containing all opposing elements.

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