Perverse; Penumbrae in Exile: Multiple Technologies of Sexual Policing and Discipline in Crystal Boys Perverse Penumbrae in Exile: Multiple Technologies of Sexual Policing and Discipline in Crystal Boys

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題名:	Perverse;Penumbrae in Exile: Multiple Technologies of Sexual Policing and Discipline in Crystal Boys Perverse Penumbrae in Exile: Multiple Technologies of Sexual Policing and Discipline in Crystal Boys
作者:	葉德宣;Te-Hsuan Yeh
貢獻者:	英美語文學研究所
日期:	2001-07-11
上傳時間:	2009-09-22 09:18:22 (UTC+8)
出版者:	國立中央大學圖書館
摘要:	Yeh iii iii 本研究試圖闡釋國家與家庭在規訓、管制異類情慾時所展現的共謀關係。透過對《孽子》中一些重要場景的分析與解讀，本研究認為該文本的重要性，不緊緊在於對於家庭主義的曖昧擁抱或顛覆，也在於它對於法西斯規訓模式，乃至於主體創構模式的縷細描寫及再現。結構上或主題上，本論文將規訓網絡的主角概略分為三等分：家庭、國家、以及變態（非）主體。一方面，本文詳細帶出國家與家庭如何共同合作進行對異端情慾的規訓— — 如批評家或一般人在解讀小說時對後者所再現的青少年異類情慾所進行的家庭化或疆域化、法西斯式的訓練模式如何透過家庭及學校的管教穿透主體身體造就其對權威的順服、或警察如何在審訊過程中運用某種猥褻機制及罪惡感?罪犯性歸屬機制（guilt/criminality attribution）建構某種法律上的主體或非主體性；另一方面，本研究也特意強調小說中所再現的酷兒青少年性工作者如何透過敢曝的諧擬或模仿策略，在搞笑或表面上的自厭自棄之餘，反將其壓迫者一軍，對國與家的規訓進行反制或抵抗此外，透過性的現代性（sexual modernity）此一視角，本文也同時揭示小說中主要人物每每被人忽略的其它身份，如男妓、青少年、好SM 者等等。這些身份在再現上的隱沒性，暗示的正是一種不論自由主義式或法西斯式的公民主體皆視為理所當然的禁欲主義。這種禁欲主義不但在此間的正規主體或法律主體的定義裡扮演舉足輕重的角色，也強化了家庭與國家持續監控邊緣性（非）主體的理由。將各章中個別規訓機制之剖析與此一歷史、哲學概觀並置，本研究遂同時提供了巨觀政治與微觀政治的批判視野，使讀者得以更清楚地體認性的警戒與規訓在台灣法西斯式的國家主義?家庭主義的政權中，乃是如何被細緻地操演在個體的日常生活之中。 i This project is an attempt to demonstrate the ideological continuity between the family and the state in terms of their joint discipline and surveillance of perverse sexualities. Crystal Boys remains a favorable text of study, for it is rich no t only in the problematic manifestation of familialist ideology, but also in a detailed representation of how fascistic nationalism or the disciplining force of the state like the police plays out in and through one’s body. By structurally and thematically triangulating the above disciplinary network into three kinds of agencies – i.e., the family, the state, and the perverse (non)subjects, my study seeks to delineate the processes in which the state and the family join forces against queer adolescents through a whole plethora of disciplinary techniques, e.g., discursive familialization by professional or lay critics of the perversity represented in the novel, parental verbal preaching, fascistic militarized training of bodily submission, or police interrogation that works on a complicated entanglement of guilt and criminality. On the other hand, the adolescent homosexual hustlers’ campy resistance to state and familial discipline, as embodied in their grotesque parody of state and familial vocabulary or conventions, is also a matter of importance that has been treated extensively in this project. Situating both the disciplinary layout and the queer (non)subjects’ much-neglected, penumbra- like identities as sex workers and adolescents in a historical and epistemic field of sexual modernity, this project also brings into relief an erotophobic asceticism inherent in liberal and fascist models of sexual citizenship, both of which are arguably central to Taiwan’s mainstream definition of normative subjectivity or legal subjecthood, and to Taiwan’s self- justification of all the disciplinary control imposed by the state and the family over those illicit (non)subjects. Juxtaposing both this historical/philosophical outlook with the intricate disciplinary functions specified in each chapter, this project thus provides both a Yeh ii macro-political and a micro-political overview of how sexual policing and discipline is carried out in Taiwan’s fascist and familial regime.
顯示於類別:	[英美語文研究所 ] 博碩士論文

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