多元流動的性/別位置與實踐--原住民「姊妹」社群初探

Multiplicity and Fluidity: Sexual and Gender Identities and Practices of An Indigenous A-du Community

陳俊霖(Ju-Lin Chin)

指導教授 ： 林津如

高雄醫學大學/護理學院/性別研究所/碩士(2008年)

摘要

本論文主要從X縣一群原住民非異性戀族群－「姊妹」的日常生活實踐裡，探討在全球化性卅別認同下，一個在地性卅別認同的產出，和社群的組成。首先，主要處理的問題在於在地與全球的認同系統的權力運作，來反駁全球化的性卅別認同在各地有全盤化的影響之預設。研究發現，所謂的「在地」性卅別認同的出現，並非僅如過去文獻中所談論的源自於當地傳統文化。從報導人的描述裡，我們可以發現由於他們在全球化認同下找不到屬於自己的位置，因而創造出另一個更貼切自己的性卅別認同。報導人挪用「姊妹」一詞代表的不僅是自身的性卅別認同，同時也代替過去「娘娘腔」這個貶抑陰柔的男性的污名用語，而由於「姊妹」一詞的普遍性與定義模糊，在某個層次上反而較「同志」更能顛覆異性戀霸權，模糊同卅異之間的界線。

此外，透過觀察受訪者對於姊妹一詞的運用，也發現姊妹一詞的多元意涵，它不僅是性卅別認同符碼，同時也代表原住民認同。再者，他也可以是一個策略的運用，不用像「同志」或「同性戀」等性卅別稱謂，對於常民，或是性慾望對象有一定的殺傷力，故「姊妹」在這個層次，他代表的是一種「生活方式」，以此，與異性戀男性互動，並不會危害其異性戀認同以及陽剛認同，而部落的居民也比較能夠接受，並理解他們的存在。性互動層次，由於姊妹身份基本上是處於「女性」或者是「陰柔男同志」的位置，這個複雜性使他們創造出一套姊妹的性愛腳本，然而這個腳本仍有相當的彈性，個體會因為性實踐對象的性卅別認同差異或是過去性實踐的經驗，對腳本做些許的修改。

最後，我則是透過姊妹在地化社群的討論，來思考姊妹在台灣社會，受到結構性壓迫之下，所展現的能動性。由於文化、經濟資本的不足，或是對於姊妹們陰柔氣質的歧視，讓他們無法進入理想的工作領域，美容業由於入行門檻低和學徒制的因素，加上可以適度展演性卅別氣質，故為一個重要的職業選擇，也因此，髮廊在這個社群裡，不只是單純的聚會場所，同時也是社群重要物質基礎的來源。至於在能動性層次，這個社群不只提供物質上的支持，透過「姊妹」詞彙的運用，不僅加強情感層次的連結，同時也模糊了原鄉同卅異之間的界線，此外在卡拉ok吧，或是髮廊，姊妹們透過自身的性卅別操演，也顛覆異性戀的空間的預設，打造出一個另類的性卅別空間。

關鍵字

同志研究 ； 姊妹 ； 原住民 ； 性/別認同 ； 性實踐

並列摘要

This thesis investigates sexual and gender identities and practices of indigenous A-du community in the X County, Taiwan. It discusses the production of a local sexual and gender identity in contrast to to the globalized Han-Chinese Tong-chi’ identity. First, I deal with the power relation between globalization and local sex/gender identity to point out that the production of local gender identity does not result from the traditional indigenous culture. Due to constraints in cultural, social and economic capitals, the indigenous non-heterosexuals cannot find their own position in the globalized Tong-chi identity, they create another gender identity, A-du, which means ‘sisters’ or ‘female friends’, to claim their identities. A-du not only represents their sexual and gender identity, but also replaces the stigma word “niang niang qiang”, referred to sissy boy. Because the definition of A-du is fuzzy, and been generally used, it shows their agency to subvert the hegemony of heterosexuality and blurs the boundary between homosexual and heterosexual than Tong-chi.
By deciphering the interviewees’s application of the concept A-du, I explore the diverse meaning of this word. A-du not only means a kind of sex/gender identity, but also defines the significance of the indigene. Moreover, it represents a kind of life style. Through the name of A-du, their desired sexual objects (heterosexual men) would not risk their heterosexual and masculine identity when intercourse with them. At the same time, the members of the local indigenous community could understand and accept their existence easily. Finally, in terms of sexual practices, they might be “women” or “feminized homosexuals” in sexual acts. Thus, they create their own sexual script. However, these scripts are flexible and their sexual positionings are fluid, they modify the scripts depending on the other one’s sex and gender identity or their experience of sexual practices in the past.
In the fourth chapter, through the description of community, I want reader to see the agency of A-du under the constructive oppression in Taiwan society. Due to a lack of cultural and economic capitals and discrimination of femininity and indigenous people, they can’t get the job they really want. Beauty industry becomes an good option because of its low qualifications, and the system of apprentice. They can perform their femininity properly in this job. Hence the hairdressing salons are not only the foothold of A-du community, but also an important source of their incomes. A-du identity connects the members of non-hetrosexuals and at the same time blurs the boundary between the the homosexual and heterosexual. They create an alternative space, reversing original heterosexual space in a local indigenous community.

並列關鍵字

gay and lesbian studies ； transgender ； indigenous people ； gender identity ； sexual practices

參考文獻

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