“Bad; Habits”: Bisexual Practices in Taiwan as Tactics of Sexual Politics

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题名:	“Bad;Habits”: Bisexual Practices in Taiwan as Tactics of Sexual Politics
作者:	沈慧婷;Huei-ting Shen
贡献者:	英美語文學研究所
关键词:	一夫多妻制;一夫一妻制;家庭;同志;雙性;資本主義;homosexual;polygamy;capitalism;monogamy;family;bisexual practices
日期:	2009-01-08
上传时间:	2009-09-22 09:19:19 (UTC+8)
出版者:	國立中央大學圖書館
摘要:	「家庭」一直以來是華人同志論述的核心議題，台灣也不例外，自孽子觸及同性情慾羞恥（family shame）到今日同志運動文化公民權訴求，爭取同志婚姻、領養，不論情慾壓抑與權利的爭取，始終無可規避這極為關鍵性的議題，而這議題卻同時提供了現階段性別政治積極介入的可能性。這也是本論文試圖耙梳流動於同性與異性之間性行為或慾望的「雙性」實踐（bisexual practices）歷史軌跡，透過雙性實踐在家庭的歷史軌跡與轉變，亦即同性情慾如何由家庭之「內」排除於家庭之「外」（單性化的過程），提供一種假設性的想像思考。換言之，就近代婚姻家庭結構形態由一夫多妻大家庭結構形態到現代一夫一妻核心或小家庭結構形態的歷史轉變過程，本論文試圖論證雙性實踐在這歷史轉變過程中，同性情慾如何排除於家庭之外，而以今日的面貌，在家庭內外同異之間，普遍流動在我們日常情慾生活中。在此，透過台灣資本主義發展影響，生產模式轉變下，家庭（結構與功能）這變動的機制與家庭內部親密關係兩組變項的並置，突顯今日以同異性戀區分人類性實踐的理解侷限，以及現代（異性專偶婚姻）家庭（monogamous heterosexual family）對於人性情慾的壓迫。又，在這樣理解家庭的前提下，我認為今日同志運動訴求同志婚姻或相關文化公民權等等與家庭密不可分的訴求，必須建立在另類家庭形態以及之中多元情慾實踐思考的基礎上，而不應該以現代定義下的「（異性專偶婚姻）家庭」為思考框架，因這某種意義上還是特殊化同異性戀的區別，並且還是以同異的框架思考家庭，這不僅無法真正帶來性的解放，更複製、強化了壓迫的結構，甚至壓迫更多（或尚未浮現）無法被納入的非典型性實踐。這也是本篇論文試圖呈現雙性實踐在家庭的歷史軌跡與轉變，以突顯今日壓抑人性情慾的機制，並期望為同志運動提供一種政略思考的可能性。 In the given queer discourses in Taiwan’s cultural context, it is quite common to discern a taken-for-granted understanding of the emergence of same-sex sexual identity or the exclusion of same-sex sexual practices outside the family under the influence of capitalism. Narrowing the focus on such a presupposition, this thesis will painstakingly take on the gradual formation of the so-called “normal” sexual practices in terms of the transformation of bisexual practices within the family under the influence of capitalism. I intend to highlight the limited distinction of human sexuality within a framework of homosexual and heterosexual and the oppressive and coercive mechanism of present monogamous heterosexual family toward the individual by the juxtaposition of how bisexual practices might have been realized then in the polygamous family and have been engaged inside/outside the monogamous heterosexual family nowadays. The implication of such an understanding of the transformation of bisexual practices is that it provides a vantage point from which to interrogate the legitimacy of monogamous heterosexual family at the present time and offers a great intervention into current sexual politics on the family in terms of sexual citizenship. I argue it is the specific transformed process of the family in its structure, functions and the intimate relationships that we could reflexively think of the coercive mechanisms of a given normative sex/gender system and the monogamous heterosexual system and thus contributes to understanding the problems of sexual injustices and inequality at the present time.
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