| 摘要(英) |
Abstract
This thesis investigates questions of sex, affect, and intimacy in contemporary Taiwanese literary representations on the drug Ecstasy and the local gay Ecstasy culture. Following critic Simon Reynolds’s proposition that Ecstasy is a social drug, I consider these elements of sociality and relationality central to any representation of the drug. In my thesis, I intend to read closely three texts written in three different forms—one is a collection of blog postings (E-Flower: A Gay Couple’s E-Trip), another a novel (Nan-Wan), and the other a short stories collection (Zi-Hua [The Purple Flower]). These works appeared only recently, as products of a newly emerged gay Ecstasy subculture specific to the Taiwanese time-space. As I would argue, they serve as reflections on and of alternative forms of intimacy to the monogamous, single partnership paradigm, registering in their respective textual form nuanced emotions produced under these modes of intimate relations (or even non-intimate ones). These emotions are not necessarily positive, and my analysis will focus particularly on negative ones often neglected in discourses on rave. These disruptive forces provide an opportunity for us to map out and further probe into widely differing queer positionings and (op)positionalities that exist in relation to the couple form. My reading of these affects and positionalities shows that the local gay Ecstasy culture is by no means characterized by a homogenization of affect envisioned in the utopian fantasy of P.L.U.R. On the contrary, gay E culture in the context of Taiwan is constituted and enlivened by an array of multifarious affective forces and differing positionalities. In the face of a couple form that is fast gaining hegemony and threatening to wipe out other contending positionalities, contemporary queer politics and queer activism should dedicate themselves to keeping all the affective ruptures and queer (op)positionalities within the local gay Ecstasy culture alive, without over-hastily prioritizing or privileging any of these positionalities over another. This is, and should continue to be, a culture with multiple affective ruptures and incongruent positionalities.
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