「友善校園」做為當前主流的教育改革政策，吸納了台灣自解嚴以來的主流社會運動訴求，將「民主」、「平等」、「人權」…等西方文明價值視為教養下一代的重要指標，其中尤以1990年代末期奠基於性侵害／性騷擾防治，由國家女性主義者所推行的「性別平等」主流化政策深刻影響2000年後校園兒少「性」部署，同時，搭配緣起於保守基督教團體的「兒少保護」意識形態，以最脆弱的幼兒想像受害族群並誓言保護未成年人，藉著弱化兒童與青少年，剝奪高中職以下學生的性與身體自主權，以達成年管理者對未成年者的權力管控。 經由管訓兒少而獲得的官民共治權力，使現行「友善校園」成為晚近公民社會權力爭奪與文化戰爭的主要場域。本論文將分析形構「友善校園」的法律、政策、公民論述與治理手段，以拆解看似友善多元性別與差異弱勢的現代民主校園，如何經由安全與健康環境的需求，提高對邊緣偏差人口的管控與規訓力道，我將運用丁乃非與劉人鵬的〈含蓄政治與酷兒政略〉以閱讀友善校園的含蓄規訓及其暴力，試圖論證的是性別友善的校園如何操作通報系統，一方面塑造並吸納健康良好的性別身體，另一方面也藉此排除性／別異己。 ;This thesis examines the ideologies that shape the current structure of the “Friendly Campus” as the major project of educational reform that is jointly promoted by the government and by civil society in contemporary Taiwan. As the UN discourses of human rights, such as gender mainstreaming and anti-child abuse, have been integrated and taken for granted in the “Friendly Campus” project, the ideologies of child protectionism and gender equality are essentially practiced in the MOE’s school policy of gender equity education. Gender equity education is effected by a parental and maternal emotion/morality that reaches out not only for the children that represent the ideal of the nation’s better future but also for the minority groups who reflect the merciful glow of this superior kindness, which reciprocally stabilizes the stratification of the existing socio-cultural hierarchy. Illuminated by Ding Nai-Fei and Liu Jeng-Peng’s analysis of reticent politics, I try to unravel the friendly cruelty that is exerted under the school governance of gender equality and child protectionism through the securitization of the reporting system, and that violently dominates the life and death of the marginal sex and sexuality.
