社會議題的中介與轉化

以撒舒優‧ 渥巴拉特兩部台灣原住民族紀錄片為例

林文玲*

摘要

Mediations and Transformations of Social Issues
Analysis of Two Taiwan Indigenous Documentaries of Sasuyu Ubalat

Wen-ling Lin*

Abstract

妖嬈若是

當代中國大陸「妖」的山寨性／別模組化展現

林純德*

摘要

Flamboyantly Yao

Shanzhai Gender/Sexual Modularization among Contemporary Chinese Yaos

Dennis Chwen-der Lin*

Abstract

性、淫、翻譯

晚清性別知識重構舉隅

劉人鵬*

摘要

本文主要從三個例子討論晚清性／別知識重構過程中某些感知框架作為中介的問題。其一，當英文sex 尚未普遍譯為「性」時，本文以譚嗣同（1865-1898）《仁學》（1897）為例，觀察他如何討論「淫」而帶出現代視為「性」的內容；其二，本文考察將英文sex 翻譯成「性」字之前的一點歷史遺跡，並觀察知識敘述中介之作用；其三，以馬君武（1881-1940）1903年翻譯彌勒約翰（John Stuart Mill, 1806-1873）的文本脈絡，觀察今日視為「自由主義女性主義」理論者曾經如何與社會主義糾結的種種遺跡。透過這三道遺跡的討論，看出中介帶出的特定知識形構，以及遮蔽的事實與關係。本文一方面呈現知識對象，同時分析知識用語，說明這些知識如何並非直接知識，而是經常被西方現代性所構築的「傳統與現代」的關係所中介，且本身又成為這種關係的中介，構築了落地的現代與傳統。

Sex, Yin, Translation

Nooks and Crannies of Sex/Gender Knowledge Reconfiguration in Late Qing China

Jen-peng Liu*

Abstract

By looking into three examples, this paper investigates how certain conceptual frameworks were appropriated as mediation to reconfigure the knowledge formations of sex/gender in Late Qing China. First, it examines how Tan Sitong in Ren Xue used “yin” to bring out the content of modern “sex.” Second, it explores certain historical traces of how “sex” was translated as “xing” to survey the effects of mediation in knowledge. Third, it traces the contexts of Ma Junwu’s translation of John Stuart Mill to observe the remnants of how this “liberal-feminist theorist,” as viewed from today, was once intertwined with socialism. Through these remains, this paper demonstrates how “mediation” brings out certain configurations of knowledge while obscuring certain facts and relations. This paper also analyzes specific terms of knowledge to explain that they are not immediate knowledge but, on the contrary, are oftentimes mediated by the modern-traditional relationship organized by Western modernity. This mediated knowledge itself then turns into a mediating interface that simultaneously constitutes the localization of the modern and the traditional.

亞洲之間思想遭遇的負面性轉移

瞿秋白與泰戈爾，1924

黃詠光*

摘要

這篇文章從陳光興在《去帝國》一書中關於參照對象向亞洲「轉移」的概念出發，閱讀在亞洲之間思想遭遇或是「糟」遇的歷史中的一個「負面性轉移」案例，也就是瞿秋白與泰戈爾在1924 年的相遇。事後來說，這個短暫相遇中的負面性轉移卻有著長久的效果，彷彿瞿秋白當時激烈批評泰戈爾的小說《家庭與世界》卻成了他自身在歷史中悲劇命運的預言——「過去的人」在歷史必然中走向毀壞的不可免命運。而我想回頭閱讀竹內好思考「作為方法的亞洲」時亞洲如何作為中介的負向客體來思考這樣轉移的時刻，並由此回頭梳理閱讀亞際文化研究從「亞洲作為方法」（陳光興）到「亞洲之間的方法論」（寧蒂珠）的論述轉移，以及這兩個歷史瞬間的文化政治情感挫傷與化為行動的絕望。藉此，我希望賦予亞洲之間思想遭遇中的負面性時刻新的價值，因為「轉移」從來不只是樹立替代性的認識框架，而更是那開展了有情工作的時間。

The Negative Transference in Inter-Asian Encounters

Qu Qiubai and Tagore, 1924

Wing-Kwong Wong*

Abstract

This essay takes its cue from Kuan-hsing Chen’s Asia as Method to look at an instance of “negative transference” in the history of inter-Asian encounters, or mis-encounters: the Marxist critic Qu Qiu-bai’s encounter with Rabindranath Tagore in 1924. In hindsight, this negative transference seems to have a lasting effect. It is as if the protagonist of Tagore’s novel The Home and the World that Qu had trenchantly criticized then was prefiguring what Qu’s fate would later unfold in history—the unavoidable tragedy of “man of the past” destroyed inwardly and outwardly under the force of history. I then return to read Takeuchi Yoshimi’s thought of Asia as a negative mediating object to understand the moment of transference. Finally, the essay tracks the discursive “shift/transference” from “Asia as method” (Kuan-hsing Chen) to “Inter-Asia methodology” (Tejaswini Niranjana) and how the two historical moments of impasse that wounded cultural politics gave rise to some acts that embodied despair. By doing so, I wish to assign a new value to the negative moments in inter-Asian encounters, for transference/shift is not only an act of erecting alternative intellectual frameworks, but also the time that unfolds the passionate work.

成者為妻，敗者妾妓

婚姻轉型與女權演化

丁乃非*  著
黃道明**  譯

摘要

本文以敘事分析方法閱讀三種文本──連續劇、專題訪談、英美語界四篇女性主義文章──藉以探討妓妾與妻之身影如何再現於時刻連動的光譜，亦即民初開始朝向平等專偶婚姻轉型的一夫一妻制度。在這三種文本裡，《艋舺女人》連續劇以及尤美女律師的一則訪談各自觸及1997 年台北的公娼抗爭運動以及牽連的婦女運動「家變」，而四篇美國女性主義介入婦女、同志運動的文字，在四十年前的冷戰尾端思索著全球女性、同志連結的可能基礎──婚姻買賣之結構壓迫、父權暴力與男性特質、父權與男「性」讓女性墊底的性暴力與剝削，以及新興「性」族群的多元民主與倫理的建立。本文企圖說明，英美語系女性主義理論的譯介，讓婚姻制度在特定區域之歷史過程隱形化；婚姻轉型中介下，女性親密勞動之移動、移動的連帶，以及傳遞與分工，在連續劇、訪談、理論文字譯介中承受了女性主義加速進步敘述下的性污名甩尾效應。

Winners Take All!

Marriage Transformation and Women’s Rights Evolution

Naifei Ding*
Trans. Hans Tao-Ming Huang**

Abstract

This paper reads three kinds of texts—a television serial, an interview, and four Anglophone feminist texts—to explore representations of prostitutes, concubines, and wives along the spectrum of a century-long marriage transformation toward modern egalitarian monogamy. In these texts, the serial Monga Woman and the interview with Yu Mei-nu both touched upon the 1997 Taipei licensed prostitutes’ movement and the ensuing women’s movement’s split. And in an era of Cold War détente, the four feminist texts intervened into a decade of US women’s movement and lesbian and gay movement, debating on the structural oppression of marriage as traffic in women, the dual violence of patriarchy and masculinity in constituting women as “bottom,” and the possibilities of new sexual communities and ethics. Taiwan’s 1990s’ translations of Anglophone feminist texts in effect invisibilized hierarchies of marriage forms in the racial capitalist formation shared by the US and Taiwan. This paper reveals women’s labor as moving in a continuum of relayed intimate work through changing legal marriage forms, as is happening from prostitution through concubinage into wifely positions. The serial, the interview, and the theorization track heightened sexual stigma as a drift effect from the accelerating feminist progress narrative.

無人的影子

策蘭的虛無話語

馮冬*

摘要

自詩集《語言柵欄》（1959）與《無人的玫瑰》（1963），策蘭被西方哲學、 神學裡「虛無」這一觀念深度侵擾。這一方面表明策蘭拒絕與戰後歐洲和解，但更深層的原因可能還在於策蘭企圖把「虛無」從包括海德格在內的本體－存在論闡釋，以及猶太教卡巴拉神學的超越化中分離出來。策蘭將海德格所稱的「虛無之虛無化活動」變得可視、可觸，以帶出「無」在神學、政治與存在論上的隱蔽運行。策蘭中晚期詩裡沉重之物的自由懸浮不僅是一個天文或神秘學現象，從存在論上看，它帶有尼采式虛無主義的印記。策蘭終生研讀的哲學家很可能正是尼采，其虛無主義和永恆輪回學說深刻影響了策蘭詩。如果尼采的問題是如何從宗教、道德和形而上價值裡解放出來投身於生命之創造，那麼策蘭的問題則是如何以詩悖論地「凍結」虛無於瞬間，把虛無再一次帶入一種站立或終止。策蘭詩作敞開於虛無的時刻，懸浮其中，與其說「完成了」虛無主義，不如說把虛無主義本身維持在一個非虛無主義的視野內。

No One’s Shadow

The Nihilistic Discourse of Paul Celan

Dong Feng*

Abstract

Since Speech-Grille (1959) and The No-One’s-Rose (1963), Paul Celan’s poetry has been increasingly punctured by negativity and the theo-philosophical notion of das Nichts (the nothing). Apart from his refusal to reconcile with postwar Europe, Celan’s insistence on the nothing works primarily for its releasement from both Heidegger’s ontological interpretations and Judeotheological idealization. Giving voices and figures to what Martin Heidegger calls “the nihilation of the nothing,” Celan queries the intricate workings of this notion in various ontological, theological, and political discourses. The free-floating heavy objects in Celan’s poetry are therefore not limited to certain astronomical or mystical phenomena; ontologically, they reveal an imprint of Nietzschean nihilism. In terms of nihilism (eternal recurrence), Nietzsche, rather than Heidegger, could arguably be the philosopher who influenced Celan most. If Nietzsche’s question is how to free human life from religious, moral, and transcendental values and create new values “out of nothing,” as it were, Celan’s then would be to “freeze” nothingness in(to) an instant, bringing it to a halt. Celan’s poetry continuously opens up to the arrival of the nothing, and delights in its free-floating state; instead of claiming to “overcome” nihilism, Celan rather seeks to think nihilism non-nihilistically through poetry.