《台灣社會研究季刊》 第114期：

【一般論文】

「在壞的時間過個好生活」：南投縣國姓鄉南港村的日常倫理的探討／容邵武（114 民108.12 頁1-56）

南投縣國姓鄉南港村這個鹿茸產值高居台灣首位的小村莊，原本深深依賴著親屬和熟人網路的運作以養鹿，然而1999年的921地震天崩地裂的破壞力硬生生中斷了南港村民日常生活。人類學對日常倫理的研究指出，當生活世界損壞讓村民必須面臨生活處境為何如此的詢問，這是一個倫理詢問的時刻，促使個人行動，讓個人與社區生活過得更好的倫理處境。日常倫理的研究強調當世界充滿了暴力和危險時，只有回到日常生活才能找到希望和行動，而這個日常生活不是如同震後最常被提到的所謂往前看、拋諸腦後的生活世界，反而人們是要回到它、照顧它、在其中發掘生存倫理的地方。然而，倫理主體總是在傅柯式的權力規訓（disciplinary power）體制與道德規範（moral norms）下行動，主體一方面因為由外而加的體制獲得主體性和自由，卻也會在這個過程中面臨緊張、衝突和模糊，試圖從中找到較好的生活世界。在此理解上，本文描述了地震多年後南港村二種方式重組天災和人為所導致的日常世界變動，一個是個人回返舊有模式來拼湊對變動世界的理解；另外一個是社區要找出新的養鹿的方式，無論是社群經濟或投入競爭型的營利公司以迎向新的挑戰。我嘗試指出村民從個人與社區二個層面，在日常生活平淡無奇的行動裡逐步重整自己和自己、自己和他者的關係，重回安身立命的倫理世界，以及其中所發生的協商、矛盾和調整。

關鍵詞：日常倫理、權力規訓、日常語言、921地震、南港村

Nang-gang Village, Guoxing, Nantou, a small village but with the highest deer antler yields on village base in Taiwan, had close kinship and intimate networks for raising deer, which has been broken down in the wake of a devastating earthquake in 1999. “Ordinary ethics” research in anthropology has demonstrated that people are in a position to ask themselves an existential question of why they end up being here, and this is an ethical moment when people need to stop and consider how to act ethically in order to make the world inhabitable again. It focuses on the everydayness where people can incubate hope and action to alternate from violence and danger, and yet it is not the everydayness that was similar to normalcy loud claims demanded to return back to after the earthquake, but a world that people would work on, perform certain practice, and develop a new existential ethics. On the other hand, needless to say, a reflective subjectivity is made possible by disciplinary regime and moral norms in a Foucauldian sense. Subjects enact her freedom to act under the truth regime, but are certain to experience tensions, conflicts and ambiguities from within and without, when making a better living world. Taking cues from ordinary ethics research, this article shows two paths villagers in Nang-gang Village have materialized to rebuild their disrupted world thanks to natural disaster and man-made measures. One is what I call a (re)fashioning of changing world from old modes of activities; the other is to create new ways of raising deer to meet new challenges, whether it is a community-oriented economy, or it is a profit-driven business. I aim from these two paths to demonstrate the negotiations, struggles, and attunements villagers have grappled with in making themselves into a new ethically appropriate daily life not only in the eyes of themselves, but also for others.

Keywords: ordinary ethics, disciplinary power, ordinary language, the 921 Earthquake, Nang-gang Village

從關係性論述探究轉型正義中的原住民族傳統領域議題／陳毅峰、余崇維（114 民108.12 頁57-103）

本文旨在探討原住民族轉型正義中的傳統領域議題，我們透過分析轉型正義與傳統領域這兩個運動中常見的詞彙，探討這兩個運動修辭中的複雜意涵，並嘗試導入「關係性」視角進行收束。在轉型正義的分析上，將轉型正義拆解為轉型與正義，探究轉型正義定義層次的轉變，尋找原住民族轉型正義的論述空間，並從敘事的自我此一視角，強調「關係性」的轉型正義。接著，在傳統領域的分析中，本文亦針對傳統與領域兩個概念進行重構，借用歷史實踐及議題抗爭評論者對領域內涵的考察，強調傳統領域不僅是固著的絕對空間，而是與人們的行動密切相關，是具有關係性的空間維度。本文認為，轉型正義與傳統領域並非彼此平行，而是在這兩個概念中皆內蘊的關係性維度而有所交集。

關鍵詞：轉型正義、傳統領域、關係性、原住民族、歷史實踐、空間

This paper aims to investigate the issue of indigenous traditional territory under the umbrella of transitional justice. The authors analyze two vocabularies appearing frequently in the indigenous social movement, transitional justice and traditional territory, to explore their complex meaning and to introduce “relational” perspectives for the closing remarks. Transitional justice is broken down into “transition” and “justice” to clarify the definitional change of the transitional justice in order to enlarge the discursive dimension of indigenous transitional justice, and to emphasize what we proposed “relational” transitional justice from the perspective of Alasdair MacIntyre’s “narrative self ”. In the analysis of traditional territory, this paper intends to re-interpret the two concepts of both tradition and territory by using James Clifford’s historical practice and David Harvey’s relational spacetime thinking. Traditional territory is not only a fixed and absolute space but also possessed of relational positioning. We argue that traditional justice and traditional territory is not separate and parallel to each other, but instead a mutual supplement concept because of their embedded relational dimension.

Keywords: transitional justice, traditional territory, relational positioning, indigenous peoples, historical practice, space
 
邁向新的世界文學：試論「逆．少數文學」／笹沼俊暁（114 民108.12 頁105-146）

從前「世界文學」通常意味著以歐美男性作家為主的「經典」名單。然而， 1980年代以後，從諾貝爾文學獎的獲獎名單上，也可看到這種尊重從前西洋現代主流文化所忽略的區域─亞洲、非洲、拉丁美洲、東歐、女性、殖民地、散居等─之態度。近來，在後殖民理論、文化研究、女性學等思潮背景下，從前的「世界文學」已被解構到了一定程度。如今，思考這些領域已經成為「政治正確」之一環。不過，今日的「解構性世界文學」仍然有不小的問題。因為，今日的「世界文學的擴大」，還是以國際強勢語言為前提，倘若欲讓第三世界文學成為「世界文學」的成員，還是必須把其翻譯為歐美日的強勢語言，並在其讀者市場上市。藉由翻譯出版，蒐集各式各樣的當地語言文化，以便供應「宗主國」的市場，讓其消費，而這樣的行為，可說是全球化經濟中的一種「剝削」。
為對抗以強勢語言的霸權地位為前提的全球文學秩序，本文嘗試探討「逆．少數文學」。「逆．少數文學」就是德勒茲與伽塔利「少數文學」（littérature mineure）的反轉，意指自相對強大的語言集團移動至相對弱小的語言集團之文學。本文首先回顧一下，第二次世界大戰後日本所開展的「世界文學」觀之變遷，接著藉由美籍日語作家李維英雄、日籍中文作家新井一二三，探討此種「異邦人」的文學，以摸索更新「世界文學」、「第三世界文學」的可能性。

關鍵詞：世界文學、第三世界文學、少數文學、李維英雄、新井一二三、池澤夏樹

In the past, “world literature” usually meant a “classical” list consisting of European and American male writers. However, since the 1980s, from the Nobel laureate list for literature, one can also see that the respect has also been paid for the areas and persons that had been neglected by the modern Western mainstream culture before, such as Asia, Africa, Latin America, Eastern Europe, women, colonies, scattered-living areas, etc.. Recently, within the fields of post-colonial theory, cultural studies, and female studies, the “world literature” has been deconstructed to a certain extent, such that thinking about these areas has become a part of “political correctness”. However, today’s “deconstructive world literature” still carries big problems, because today’s “expansion of world literature” is still based on the premise of a hegemonic international language. If the third-world literature becomes a member of “world literature”, the books must be translated into a hegemonic language in Europe, America, and Japan, and come into the market so that books are available to readers. Through translation and publishing, a variety of local languages and cultures is collected for the market of “sovereign countries”, which can be seen as a kind of “exploitation” in the global economy.
In order to counter the global literature order dominated by the hegemonic language, this paper attempts to explore “reverse-minor literature”. “Reverse-minor literature” is the reversal of “littérature mineure”, which means reversing from a relatively powerful language group to a relatively weak language group. This essay first reviews the changes in the concept of “world literature” that Japan carried out after Second World War, and then moves on to examine such “foreign people” literature through the American-Japanese writer Ian Hideo Levy, and Japanese-Chinese writer Arai Hifumi, in order to explore the possibilities of updating “world literature” and “third-world literature”.

Keywords: world literature, third-world literature, minor literature, Ian Hideo Levy, Arai Hifumi, Ikezawa Natsuki

【研究紀要】

排除或融入：做個就業好公民的障礙者就業論述分析／葉琇姍（114 民108.12 頁147-194）

先進國家在福利改革的脈絡下，以促進就業來減少人們依賴福利。臺灣在1990年代中期後面對日益嚴重的失業問題，亦開始強調就業的重要性，促進障礙者就業更被描述為一種人權進步的政策，但長期由專業主導的努力，並未使障礙者就業的問題獲得明顯改善。促進障礙者就業一方面成為福利服務想因應的問題，另一方面又成為倡權者想解構的議題，本研究從這兩個矛盾中出發，探究臺灣的障礙者及家庭，是在何種情境下，將就業視為重要的生涯選項？根據障礙者家長及專業人員的訪談資料，本研究分析國家、特殊教育體系、專家學者、與專業人員如何採取行動，製造使障礙者必須就業的氛圍，排除其他服務論述，並促使障礙者的家庭相信與配合，讓障礙者扮演就業好公民的角色。未來，如要使障礙者有更多社會參與與融和，應挑戰促進障礙者就業的意義，並解構這些促成選擇的結構，此外應重新省思障礙者真正的需求，擺脫以有酬就業判斷障礙者價值的論述，才能誘發出更多元及適切的障礙者服務。

關鍵詞：工作福利、生命歷程、身心障礙者、職業重建、庇護工場

To promote the employment of persons with disabilities (PWD) is an important social policy issue worldwide. The goal of welfare reform since 1980 in advanced countries has been to reduce welfare dependency by moving people from welfare to work. Without an urgent pressure to reform the welfare system, Taiwan has introduced supported employment services in the 1990s and has endeavored to promote the employment of PWD. However, the situation for PWD has not improved. On the one hand, the welfare services system tries to  solve this problem; on the other hand, the rights advocates for PWD seek to deconstruct the problem. This study aims to explore why PWD families prioritized getting jobs instead of other services for the PWD career planning. Based on interviews with PWD families and professionals, the author analyzes how the government, special education system, experts and professionals create the atmosphere in which PWD families must not refuse to get jobs. Those actions also exclude the possibility for developing other service discourses and lead PWD families to believe that the PWD should act as good and hard-working citizens. The study suggests that we should challenge the real meaning of employment and deconstruct the structures for families making decisions. The PWD families will benefit from this change to participate and to be integrated into the society. The professionals should also change the discourse of judging PWD based on paid employment. All these actions can finally contribute to creating multiple and proper services for PWD.

Keywords: workfare, life course, persons with disabilities, vocational rehabilitation, sheltered workshop

【左異聲響】

當代大學實踐轉向的底／基層觀察導讀／蔡侑霖（114 民108.12 頁195-199）

人社知識實踐型計畫的美麗與哀愁／蔡博方（114 民108.12 頁201-218）

誰的「創新」？怎麼「實踐」？對人文創新與社會實踐計畫的再思考／李晏佐（114 民108.12 頁219-233）

大學發展社區參與式行動研究之動力、路徑與困境：以科技部HISP與教育部HFCC的四個行動方案為例／林子新（114 民108.12 頁235-246）

「自主學習」：未來大學的革命還是實驗品／曾美芳（114 民108.12 頁247-260）

跨領域還是換領域？行動研究田野工作省思／陳玉苹（114 民108.12 頁261-274）

反思高等教育的社會實踐：台社論壇回應文／戴興盛（114 民108.12 頁275-281）

【先行者】

以革命為志業：陳明忠的人格與風範／呂正惠（114 民108.12 頁283-302）

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