抱殘守缺的差異共群：德拉尼《紅色時代廣場，憂鬱時代廣場》中的殘／酷作夥與健全國家主義

An Alternative Community of Crip Attachments: Crip/Queer Collectivities and Ablenationalism in Samuel R. Delany's Times Square Red, Times Square Blue

10.6637/CWLQ.202009_49(3).0003

許甄倚(Jen-yi Hsu)

山謬．德拉尼 ； 仕紳化 ； 性 ； 身心障礙 ； 酷兒 ； 時代廣場 ； 新自由主義 ； 健全國家主義 ； 生命政治 ； Samuel R. Delany ； gentrification ； sex ； disability ； queer ； Times Square ； neoliberalism ； ablenationalism ； biopolitics

中外文學

49卷3期（2020 / 09 / 30）

27 - 57

繁體中文

以科幻小說寫作著稱的黑人男同志作家山謬．德拉尼（1942-），在回憶錄《紅色時代廣場，憂鬱時代廣場》中，以懷舊方式探索紐約市仕紳化前的另類共群。九○年代在朱利安尼市長主導的新自由主義都市規劃下，時代廣場原本蓬勃的色情產業快速凋零。當中的族裔、階級、職業、性文化等多元性消失殆盡，取代的是迎合中產階級消費者及觀光客的購物商圈。本論文援用障礙研究與酷兒理論，分析回憶錄中的「殘／酷」交織性，藉由波茵的「反思型懷舊」、卡妃爾的「殘時間」、米切爾與石耐德的「健全國家主義」、「新自由主義生命政治」等概念，凸顯障礙者與貧窮酷兒的性權是如何受到強迫健全主義及仕紳化婚家主義剝奪；並批判新自由主義定義下的社會融入模式是如何犧牲大多數消費不起的污名人口，只讓少數過去被邊緣化的人口享有躋身常模的特權。本文同時也探討主流所謂的正常或健全是如何倚賴排他邏輯來合法化常模主體的存在與幸福感，而此與不公義的合謀即舒蔓所謂的「仕紳化快樂」。

As a renowned science fiction writer, Samuel R. Delany, in his 1999 memoir Times Square Red, Times Square Blue, looks back nostalgically at the world that has vanished after New York City's gentrification. In the 1990s, Mayor Giuliani's neoliberal urban redevelopment wiped out Times Square's sex theaters and the area's ethnic, racial, sexual, class, and vocational diversity. Diversities were replaced by homogeneity, characterized by shops that catered to middle-class consumers and tourists. This paper employs disability and queer studies to analyze the memoir's ＂crip/queer＂ intersections. Svetlana Boym's ＂reflective nostalgia,＂ Alison Kafer's ＂crip time,＂ David Mitchell and Sharon Snyder's ＂ablenationalism＂ and ＂neoliberal biopolitics＂ are used as theoretical tools to highlight the dispossession of crip/queer sexual access under the regime of compulsory able-bodiedness and gentrified heteronormativity. This paper undertakes analyses of the ways in which neoliberal models of social integration allow some members of previously marginalized groups to be included under normative values and how this inclusionism sacrifices the majority of crip/queer citizens living in poverty. The paper also explores how normalcy relies on the logic of exclusion to legitimize its existence; this collusion with injustice is Sarah Schulman so-called ＂gentrified happiness.＂

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