我在本論文所提的問題意識在於：在泛政治化使用的「酷兒」一詞之下，要如何設想弱勢？且，在什麼狀況下對於酷兒政治的想像仍某種程度忽視我所稱的「弱勢酷兒」？定位弱勢酷兒勢必先由性傾向、性?別認同與獨特性癖等廣闊的光譜開始著手。挑戰弱勢酷兒的不可知性，我將從文本呈現裡閱讀戀童癖、同性戀罪犯、跨性別與HIV帶原者等弱勢酷兒。 我所分析的三本小說是Vladimir Nabokov的Lolita、Jean Genet的 Our Lady of the Flowers以及吳繼文的《天河撩亂》。我的選擇不只是因為這些小說各指涉了弱勢酷兒的不同面向，而也因為它們呈現了不同的脈絡如何幫助塑造多樣的酷兒形構。在我細讀此三本脈絡不盡相同的小說過程中，我認為弱勢酷兒的文本政治來自其對於被制度化的持續抵抗。我把該抵抗閱讀成意義的懸置，在其中主體的認知或許有潛力從異性戀－酷兒的對立，延伸至酷兒內部更錯雜的階序網絡。透過將此懸置激進地與這些小說中內的文本死亡連結，我試圖勾勒死亡如何成為酷兒的有力代言人，並向異性戀常規社會辯駁回嘴。 The question I intend to raise in this thesis is how minority is conceived under the pan-political term “queer”, and in what way the overall imagination toward queer politics still to some extent disregards what I am calling minor queers. To situate minor queers is to locate them from a wide range of spectrum ranging from the sexual orientation and gender identity to idiosyncratic sexual preferences. Challenging the unintelligibility of minor queers, I read minor queers such as the pedophile, homosexual criminal, transgender and HIV carriers from their textual representations. The three books I analyze are Vladimir Nabokov’s Lolita, Jean Genet’s Our Lady of the Flowers and Wu Chi Wen’s Tian Ho Liao Luan. I choose these three fictions not only because they signify different dimensions of minor queers, but also because they represent how different contexts contribute to shape various queer formations. In my close reading of these three contextually differentiated fictions, I propose that the textual politics of minor queers results from its consistent resistance of being institutionalized. I read the resistance as the suspension of meaning in which subjects’ recognition may have the potential to stretch from the hetero-queer opposition to a more entangled network of hierarchies within queers. Linking that suspension radically with textual deaths in these fictions, I intend to delineate how death is an eloquent enunciator that retorts upon the heteronormative society for minor queers.