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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/4426

    Title: 無 (同英文) Gay Rave Culture and HIV Prevention: A Subcultural Intervention in Public Policy
    Authors: 洪啟明;Chi-ming Hung
    Contributors: 英美語文學研究所
    Keywords: 同志婚姻;愛滋防疫;同志文化;gay rave culture;same-sex marriage;HIV prevention
    Date: 2008-07-10
    Issue Date: 2009-09-22 09:19:04 (UTC+8)
    Publisher: 國立中央大學圖書館
    Abstract: 本文試圖要探討的是男同志搖頭文化。每個周末近千人聚集的場景相當壯觀,不僅年輕人就連中年的熟男也都熱切的舞廳外等待,這樣一堆幾乎都是男人的聚誰會想錯過呢?午夜不眠不休這樣的擺動自己的身體,感覺就像只剩下四分鐘可以整界地球了。批判學術的養成讓我戰戰兢兢的踏上旅程,在了解這樣的周末活動世界時,企圖解釋我們所處的外在社會,照亮生活中不一樣的可能! 首章便是有關這趟田野的旅程,我並沒有進行問卷式的對談,因為那樣的情境中找人漫談是沒建設性的。在我的參與觀察中,他們韌性確實震撼了我,在舞廳嗨的音樂意境中,我期待了解這文化的社會意義。我糅糅雙眼,困惑中想辦法思考該怎樣呈現眼前一片慾望的偶然相遇。迷茫中,打了哈欠。左派改革的學者浮現眼前,到底學院的教育怎樣和這樣的生活實踐產生火花。在極微電音的不安中,這些男同正在實驗種可能,他們是基進的社會改造者,在週末生活中進行抗爭,對於家庭體制進行反思,打擊那個支撐起家現代國家的小家庭,慢慢的將家庭功能外放於公開場域,畢竟在我們社會中這樣的異性戀單配偶的家庭關係逐漸式微了,在公共空間中找尋親密的幸福將是無法避免。 但是這樣的解構當代家庭社會關係,挑戰的絕對是國家體制,所以在家庭外找到其它的親密生活絕對面對的是法律的不正義對待,或是合法的性暴力。2004年1月17日發生了農安街同志轟趴事件,現場被抓的有92人,其中28被驗出為愛滋帶原者。第二章將閱讀這是件中的媒體再現,還有檢討這是件所曝露出的台灣防疫錯誤。強制性愛轟趴者驗愛滋基本上根據的就是對同志性愛的污名,將不好的性等同於容易得到與傳染愛滋。如果愛滋防疫要有所改善,疾病控制當局應該要正面的看待性行為,不該繼續倡導落伍不切實際的禁慾與忠貞,畢竟台灣大多的民眾都已經有很多性愛經驗,強調保險套的使用是必要的,安全性行為絕對不該只是口號。轟趴事件中同志大量的使用保險套卻不被當作愛滋防疫的教育,反而被大量的污名其實是錯的。有效的防疫就得打開一切性實踐,不該區分家中良好的性跟其它不好的性,只要是不戴套的性就可能傳染愛滋。 前兩章我主要處理了男同必須離開具有私密性質的家,來集體聚集互相親密關懷,這是他們的能動性,在一個制度歧視的社會中,積極的發展生活。藉由這樣的主體性,我想要思考最近不斷被提出的同志婚姻。馬英九任台北市長就一直資助同志社運,這些可見的同志主體也讓2008選上總統的馬英九可以拿來作為進步的榜樣,如果馬英九想要國際接軌的話,順應國際民情,那可婚的同志將是最適合的主體。所以當社運以同志婚姻作為指標呼籲時。這論文要提出另外的挑戰,就是在馬市長任內所一直迫害上不了臺面的男同搖頭主體,在同志婚姻最為最高指導原則時,我們絕對要了解很多的男同早已多樣貌的進行了親密生活,這些非一對一婚姻式的社群組織絕對是運動政治在進行時訴求時必須看到的,更是需要拿出來質疑馬英九所謂的同志基本人權。可見的同志主體是運動必要的人力資源,不可見的同志主體更是社會改變的可能所在。同志所要的平權絕對不該只是將性私有化為居家的行為的婚姻。在沒有法律保障的枷鎖下,同志關係在多元管道性愛資源中,早已生產出協商機制,實踐不一樣的平等生活,學習「性」怎樣不是私有財。所以當同志婚姻主體為馬政府所用以進行國際宣導時,我們更需要仰賴這些看不見的同志搖頭轟趴主體,來批判馬總統可能偏剖的挪用同志運動訴求。當然我們也要質疑運動訴求中只以同志婚姻來當作平權的訴求,因為如果婚姻立法成唯一種典範,那就對不起來這些以肉身進行改造社會的男同志搖頭與轟趴族群。 This thesis is a queer intervention into the gay rave culture. Around one thousand gay men converge almost every weekend, and not only young boys but also middle-aged mature men are very enthusiastic outside the rave club. A curious mind can never resist this hilarious festival which is drumming up loud interest in me for an explicatory excursion. Therefore, I crank up academic courage and tiptoe down the path to paradise and perdition as if there were only four minutes to save the WORRRRLDDDD— theirs vis-?-vis ours. The first chapter concerns my ethnographic and theoretical journey into the gay rave culture, and I rely heavily on participant observation instead of conducting formal interviews. Their resilient courage takes me by surprise, especially when the dance music thrusts them into ecstatic motion. Despite the music and the landscape that might pull some weight, I roll my eyes and scratch my head, wondering whether or not I have to plunge into prurient details about these men’s accidental erotic encounters. My eyes glaze over! I yawn, ruminate over some leftist thinkers, and drift into insomnia. These gay villains attempt to relax the rigor of the ideals of heterosexual monogamy in our society, and they do not strain our credulity as their concrete action strikes my mind. I realize that our society is experiencing a mammoth structural change when the family is on a considerable decline, and we have every reason to solicit intimacy in public. However, to think and live beyond the family comes with territory. The Nong-an Street gay home party is busted in 2004, and twenty-eight out of the total ninety-two men are found HIV positive. In the second chapter, I will broach this incident in terms of media representation. The glaring miscarriage of justice evident in the compulsory HIV test informs a very misguided campaign against HIV infection. To make substantial improvements and to save life, our medical authorities must profess implacable allegiance to sexual differences without sustaining a hierarchy of sexuality. The gay home party ravers actually practice safe sex, which can elude an eye of abstinence and chastity. In this chapter, I propose to acknowledge this sex culture in which gay men use great numbers of condoms. To step up measures against HIV infection, we must introduce every sexual practice to public attention. There is no need to demarcate a domain of good familial sex against a domain of bad sex outside the procreative family. In concluding this thesis, I would engage my research in a critical dialogue with the claim to same-sex marriage as legal equality in Taiwan. The inchoate dynamics between the LGBT movement and our new President Ma will come under meticulous scrutiny. To credit Ma for gay visibility in Taipei, we must demand great responsibilities of him for policing gay rave culture. Now the queer movement is arriving at a watershed moment when the claim to same-sex marriage enjoys fair public resonance. If Ma only endorses this claim to allow marriageable gay subject to emerge, he can neutralize the sluttish resistance from the gay ravers. We have to prevent Ma from driving a wedge into the gay population, because any claim to legal equality can oppress real social diversity. My thesis concludes on a cautious note of true equal recognition.
    Appears in Collections:[Graduate Program in English and American Language and Literature] Electronic Thesis & Dissertation

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