《台灣社會研究季刊》 第78期:

「陳映真:思想與文學」專號導言/陳光興

專題─陳映真:思想與文學

陳映真與台灣的「六十年代」:重試論台灣戰後新生代的自我實現/鄭鴻生(78 民 99.06 頁 09-46)

對陳映真的歷史位置,直到今天一般都還從他對台灣青年的左翼影響與旗幟鮮明的中國統一主張來評價。本文則擴大視野,試圖以超越左右與族群的觀點來重看六十年代陳映真的時代意義。六十年代是接受國民政府普及教育的台灣戰後新生代的成長期,是台灣在歷經肅殺的1950年代之後的文藝復甦與思想解放時期,又逢全球性的青年造反運動。這些因素促成台灣戰後新生代在六十年代開始進行一場深具時代意義的世代自我實現,在各個面向影響到此後三、四十年的台灣。陳映真正是其中的領頭者與代表者,成長於斯時的不少台灣知識青年受到陳映真小說的感動與影響。本文並指出在沒有任何意識形態可以壟斷主導的六十年代台灣,較不受「政治正確」羈絆的知識青年的心靈其實較為自由,而這可能是戰後新生代得以收穫多樣的實踐成果的重要因素。

關鍵字:陳映真、六十年代、戰後新生代、世代、自我實現、現代民歌

Chen Yingzhen has been regarded as the Taiwan’s utmost representative leftist intellectual. However, this article tries to reconstruct Chen’s historical significance in Taiwan’s Sixties in a broader perspective. Taiwan’s Sixties was a peculiar period. While there was a global youth rebellion, Taiwan’s post-war baby boom generation, who have just been re-educated as Chinese, were going through a cultural “renaissance” and started to practice what they have digested, and to realize their creativities in all aspects, and this could be called the generation’s self-realization. Chen Yingzhen was one of their initiator and leader, and a very significant one. The fact that there were no dominating ideologies during this period allowed room for this wave of creativity to flourish.

Keywords:Chen Yingzhen, the Sixties, Post-War Baby Boomer, Generation, Self-Realization, Modern Folksong


頡頏於星空與大地之間:左翼青年陳映真對理想主義與性/兩性問題的反思/趙剛(78 民 99.06 頁 47-114)

本文嘗試透過閱讀陳映真的早期小說,討論陳映真作為一個思想家對重建左翼文化的思想意義。我們的閱讀主要是環繞在他關於左翼男性知識份子對性與兩性關係的反身性思索。我們發現他對於這些重要問題的看法充滿了深刻的悖論。性與兩性關係,既被視為沈淪的引誘,也被視為救贖的提升。但更重要的是,陳映真透過兩性關係的思索,在開展了一種對於左翼陽剛「理想主義」的批判的同時,也批判了一種回歸土地、種性與傳統,作為前述理想主義對反的「民粹主義」。陳映真的思想因此隱含了對這般的理想主義與民粹主義的超克,從而對當代關心重建左翼文化的思考提供了重要的對話。

關鍵字:陳映真、性、兩性、左翼男性主體、理想主義、民粹主義

Chen Yingzhen’s early novels shed important light for us to reconsider the reconstitution of the culture of the Left. His reflexive thinking on questions such as sex and woman with regard to the left-wing male subject is entangled with profound antinomies. The most valuable legacy of the young Chen is his double-edged critique of an untrammeled idealism and an Earth-bound populism. Chen’sthinking implicit in his early novels implies the overcoming of the two and therefore deserves close attention from those who are concerned with the reconstitution of the culture of the Left.

Keywords:Chen Yingzhen, sex, man and woman, left-wing male subject, idealism, populism


當社會主義遭遇危機......:陳映真80年代的思想湧流析論之一/賀照田(78 民 99.06 頁 115-181)

本文中心關切不在80年代陳映真正面展開的諸具體知識、思想、文學、文化論述實踐,而在隱在這些後面的Q60、70年代陳映真熱烈理想化的中國大陸毛澤東時代社會主義實踐,特別是文化大革命的規劃與實踐,因文革後中國大陸自身對其中問題的檢討與不義、殘酷的揭露,而引發的對陳映真的衝擊和他相關的思考、觀念的調整與摸索。致力於這樣一種角度,是因為從這一角度所能引出的整理與揭示,是我們直接聚焦於80年代陳映真一個個具體的知識、思想、文學、文化論述實踐,實不容易進入,但又有關陳映真深層精神、思想脈動的理解與把握的層面。而對陳映真此一層面的思考、感受的釐清與把握,不僅有助於我們對80年代陳映真諸具體知識、思想、文學、文化實踐內蘊有更精準的理解,更重要的是,只有如此,我們才能準確地揭示出80年代陳映真諸具體知識、思想、文學、文化實踐背後更內在的觀念型構與感受型構,而80年代陳映真這一層面觀念與感受型構的揭示本身便有著重要思想認知價值。

關鍵字:陳映真、社會主義、危機、民族主義、民主、理想主義、重構

The main concern of this paper is not Chen Yingzhen’sfrontal intellectual, conceptual, literary and cultural discourses in the 1980s, but the socialist practices of the Mao Zedong Era in mainland China--especially the planning and concretization of the Great Proletarian Cultural Revolution--which not only serve as Chen Yingzhen’s central belief in his intellectual understanding and practical imagination from the 1960s to the 1970s, but also something he enthusiastically idealized. After the Cultural Revolution, how mainland China reflects on the problematic in it as well as the exposition of various injustices and brutality have led Chen Yingzhen to readjust and explore his thoughts and ideas. By approaching the issue from this angle, we are able to sort out and reveal Chen Yingzhen’ssophisticate spirit and thinking that are hard to grasp by directly focusing on his concrete intellectual, conceptual, literal and cultural practices in the 1980s. Only by clarifying and grasping Chen Yingzhen’sthinking and sensibility in this sense, could we accurately reveal the formations of Chen Yingzhen’s deeper concepts and sensibilities behind his concrete intellectual, conceptual, literary and cultural practices in the 1980s. Reveling the formation of Chen Yingzhen’s concepts and sensibilities in this sense is not only helpful when it comes to a more accurate understanding of the inner side of Chen Yingzhen’s concrete intellectual, conceptual, literary and cultural practices in the 1980s, but, more importantly, the revelation itself bears important intellectual and cognitional value.

Keywords:Chen Yingzhen, socialism, crisis, nationalism, democracy, idealism, reformation


《悠悠「家園」》與〈忠孝「公園」〉:黃皙暎和陳映真小說的歷史認知/崔末順(78 民 99.06 頁 183-214)

陳映真和黃皙暎分別為台灣和韓國當代的重量級作家,他們不僅是兩國重要歷史現場的實際參與者,也都以文學反映歷史變遷中的社會現實,而其文學成就同樣都獲得確立時代典型的高度評價。因此,二位作家常被拿來作為比較研究的對象,不過,目前為止有關二位作家小說的多數研究,主要著重在內容的考察上面。

基於此,本文主要是從人物類型和性格、敘述方式及論述形態著手,採取文本分析方法,以考察黃皙暎《悠悠家園》和陳映真〈忠孝公園〉呈現歷史認知方式的差異。選此兩部小說作為比較對象,是因兩位作家不僅在台韓都以現實主義小說著稱,他們所關注的民眾、民族等文學議題也相當接近;兩部小說在篇幅上雖有差異,但同樣都以兩個人物的記憶再構歷史,並以從現在時間點溯回過去的倒敘方式書寫,此外,敘事結構和敘述方式也頗有類似之處。

研究結果發現,黃皙暎為了突顯80年代韓國歷史的否定及批判認知,透過《悠悠家園》建構了批判性知識分子和歷史的對立,並透過這些正面人物的眼睛,探討社會變革努力的意義,同時也提出了未來價值和方向的思考;而陳映真的〈忠孝公園〉,則藉由被殖民歷史壓迫,甚至協助支配勢力成為皇民的人物,暴露殖民經驗的真相,同時提出台灣社會必須誠實面對歷史、認識過去的訴求。

兩篇小說對歷史認知呈現方式的差異,也可以對應到兩國對小說所探討的歷史在認知上的差異:黃皙暎充分肯定80年代社會變革的努力,並且認為必須在此基礎上追求新的價值,以因應當今資本主義當道、高度消費社會的到來;而陳映真則對過去殖民經驗的評價暫作保留,但對台灣社會則提出必須正視自己歷史的呼籲。

關鍵字:陳映真、黃皙暎、《悠悠家園》、〈忠孝公園〉、韓國當代小說、歷史認知

As highly regarded contemporary novelists in Taiwan and Korea, respectively, Chen Yingzhen and Hwang Sok-yong were not only involved personally in major historical events in their respective countries, but also described social reality amid historical transitions in their literary works. Their achievements in literature are highly praised for creating a classic model for the contemporary era. As a result, these two novelists often become the subjects of comparative studies. Most of the existing studies pertaining to the two novelists and their works focus on the investigation of the content.

Based on this background, this study began with an exploration of the characters, their personality traits, the narrative methods and types of discourse, and adopted the textual analysis method to investigate the differences in ways to deliver historical understanding between Hwang Sok-yong’s The Old Garden and Chen Yingzhen’s Park of Loyalty and Filial Piety. While both of the novelists are known for their realist novels in Korea or Taiwan, they also share similar concerns about issues such as civilians and ethnics. Despite the difference in the length, both of the stories reconstruct history through the memories of two characters and are told backwards through flashback. Moreover, similarities can be observed in the narrative structure and methods. These similarities constitute the reasons why these two novels were chosen for a comparison.

The findings revealed that Hwang Sok-yong created the opposition to history among the critical intellectuals in The Old Garden, in an attempt to highlight the rejection and critical understanding of Korean history in the eighties. He discussed the meaning of social reform through the eyes of the characters with positive qualities, while pointing out future values and a direction for future thinking. On the other hand, Chen Yingzhen’s Park of Loyalty and Filial Piety unveils the truth behind the colonial experience through the colonially oppressed characters that even go as far as to assist the oppressors in order to become Japanized. Chen also made an appeal in this novel, urging Taiwanese people to honestly face up to history and truly understand the past.

The difference in ways to deliver historical understanding between the two novels is also associated with the difference in the understanding of the history referred to in the novels between the two countries. Hwang Sok-yong fully appreciated the efforts made to promote social reform in the eighties, and

believed that it is necessary to pursue new values on this foundation, in order to cope with a high-consumption society dominated by capitalism. However, Chen Yingzhen restrained himself from giving any opinions about the past colonial experience while appealing to Taiwanese people to face up to their own history without prejudice.

Keywords:Chen Yingzhen, Hwang Sok-yong, The Old Garden, Park of Loyalty and Filial Piety, contemporary Korean fiction, historical understanding


陳映真的第三世界:狂人/瘋子/精神病篇/陳光興(78 民 99.06 頁 215-268)

面對當前的知識困境,在尋找可能的出路時,重新理解、定位與認同第三世界相通的歷史經驗或許是一條有潛力但尚未開展出來的路徑。戰後半個世紀中陳映真的思想與文學對於第三世界主體性的構築與積累,正提供了值得依託的豐富精神資源。以追溯陳映真的第三世界論為起點,本文透過分析他的三篇以發瘋為主題的小說,企圖開始進入戰後的第三世界精神狀態:早期的〈文書〉、中期的〈萬商帝君〉、近期的〈夜霧〉。分析中得到的體會是,陳映真對於第三世界的理解其實根植於他對於自身生存環境的認識、記錄、思考與書寫,因而對於第三世界的連帶與認同是內在的。今天要能夠重新建立第三世界的思想座標,我們必須持續挖掘與辨識極其異質的精神史的軌跡,才能掌握我們自身當下的處境,從而想像未來。

關鍵字:陳映真、第三世界、精神狀況、狂人、瘋子、精神病

To overcome the present crisis of conditions of knowledge, an effort to re-conceptualize, position and identify the shared experiences of the Third World is perhaps an intellectual project which is worth undertaking but under explored. In the past half century, Chen Yingzhen’s thought and literature, having accumulated a body of work surrounding Third World subjectivity, have become extremely rich intellectual resources for us to study. This essay first traces Chen discourse on the Third World, and then proceeds to analyze his three novels on the lunatics, the madman, and the mental patient, with a motive to begin to enter the mental conditions in the post War Third World. Engaging with his work as a whole, I come to the conviction that Chen’s understanding of the Third World is, after all, grounded in his struggle with, his documentation of, his pondering over, and his writing of the immediate social environment within which he has lived; and therefore, his solidarity and identification with the Third World is an internal or immanent relation. If the attempt to reconstruct the Third World as a main reference system of thought is to be realized, we will need to continue to explore and to mark out the highly heterogeneous trajectories of the history of the mental conditions, so that we can more properly come to terms with the conditions of our present from which to imagine the future.

Keywords:Chen Yingzhen, Third World, mental conditions, lunatic, madman, mental illness

 

台社論壇

「體檢原鄉部落的災後重建」專輯編按/王增勇(78 民 99.06 頁 269-271)

重回土地:災難社會的重建/李丁讚(78 民 99.06 頁 273-326)

近年來,社會各種災難頻傳。以台灣來說,先後就有金融危機、H1N1流感,八八水災等大型災難發生,而且,一個災難可能又引發另一個災難,如水災可能引發政治風暴等。災難似乎逐漸變成人類生活的常態,我們正在進入「災難社會」中。在這種情況下,如果我們把災後重建只看成簡單地恢復過去,一定會陷入「重建─破壞」的無限循環中,無法走出災難社會的魔咒。因此,本文主張,災難社會的重建,必須從結構面整頓,把那些所有讓災難發生的結構根源徹底解除,才能慢慢緩和災難的發生,讓社會復歸正常,而這個結構性的病根就是「土地商品化」。本文透過實證資料,加上陰陽五行的先人智慧,嘗試證明:從金融危機、H1N1、到八八水災等各種災難的發生,其實都與「土地的商品化」有關。也在這個論證基礎上,筆者提出「重回土地」來進行災難社會的重建。

「重回土地」不是回到過去,而是重建未來。筆者以2009年諾貝爾經濟獎得主 Elinor Ostrrom 所提出的「共有財」概念為基礎,提出新形式的土地使用與管理方式,藉此重新組織農村社會與農業,進而把農村建構成「綠色生活圈」,包括「綠色農場」、「綠色環境」、「綠色消費」、「綠色社群」等。筆者認為,「農村再生條例」必須把農村明確定位為「綠色生活學校」,挹注經費、吸引人才下鄉,投入「綠色生活圈」的建構。城市居民則透過「繳學費」的方式,認養一個鄉村,參與「綠色生活圈」的實踐與建構,體會並學習綠色生活方式,進而把城市也開始綠化。當鄉村與城市都逐漸綠化時,台灣的土地會一寸一寸地活過來,土地上的社會組織與文化傳統,也會開始有機化。我們也因此才能夠進入「永續社會」,揮別「災難社會」。

關鍵字:災難社會、氣候變遷、共有財、土地商品化、大安溪部落工作站、農業、生態、綠色生活圈、人文地理、陰陽五行

In recent years, various kinds of disasters take place more and more often. In Taiwan, there occurred three calamities -- Financial Tsunami, H1N1, 88 Flood Disaster in a row within a single year of 2009. Moreover, one disaster can create another series of disasters. Flood, for example, can give rise to political turmoil and social conflicts. As a result, disaster is becoming a normal part of our daily life. We are entering a Disaster Society. Under this situation, we could fall into a vicious circle of “reconstruction-destruction” if we simple see the problem of “post-disaster reconstruction” as a restoration of the past. Thus, this paper proposes that post-disaster reconstruction move the very structural origins that cause the disasters, i.e. “the commodification of land.” This paper tries to demonstrate through reviewing empirical studies and Chinese Cosmology that the happening of the various disasters, from Financial Tsunami, H1N1, to 88 Flood Disaster, is indeed related to “the commodification of land.” A “Back-to-the-land” theorem is therefore proposed to serve as a way to reconstruct the Disaster Society.

“Back-to-the-land” is not going back to the past, but reconstructing the future. Basing on the concepts “the common-pool resources” suggested by Elinor Ostrom, the 2009 Nobel Laurel in Economics, I propose a new way of land-use to reorganize our countryside, and establish it as a “Green Life Circle” -- including “Green Farm”, “Green Environment”, “Green Consumption”, “Green Community”, etc. It is argued that “The Countryside Regeneration Statute” clearly position countryside as a “Green Life School” in order to attract talents and resources to flow into the countryside, and make it a “Green Life Circle.” Urbanites have to adopt a village, and participate in the construction of “Green Life Circle” through paying“tuition” to the Green Life Schools. It is hoped that urban people can learn green life style via practices and communication taken place in the countryside. As our cities and countryside turn greener and greener, our land will revive inches by inches, which in turn will revive our social organization an cultural tradition on the land. This is the way that we can get out of the disaster society, and come into the sustainable society.

Keywords:Disaster Society, climate change, common-pool resources, commodification of land, The Working Station of Da-an-xi, agriculture, ecology, The Green Life Circle, human geography, yin-yang-wu-xieng

 

昔日鬱鬱,今之濯濯:台灣南部原住民傳統山林經驗與現今山區開發之對話/鄭安睎(78 民 99.06 頁 327-353)

本文試著從原住民的傳統山林經驗與官方的山區開發,來討論南部山區「昔日鬱鬱,今之濯濯」之成因,文中分別從幾個部分加以探討:原住民口述傳說中的天然災害經驗、原住民的傳統山林經驗、邊區移民以及原住民聚落、日治時期的製腦業與腦區、戰後南部山區的林野開發。文中希望從原住民的傳統文化中,對於天災的口述傳說經驗,瞭解其對於天災的經驗傳承與避難態度。接著討論原住民其傳統的山林燒墾,是否會對自然造成嚴重的破壞,而究其原因乃是官方為了行政管理與山區開發之故,絕非濫伐之因。然而文中也初步討論六龜一帶的「防蕃性」聚落的形成,由於位置與往後森林砍伐關係,目前都是土石流橫行之處,其原居地應該不會是如此狀況;現今,其它的原住民聚落,也是在官方的「集團移住」政策下,被移到現址,依然是土石流警戒之處。

此文另一個討論的重點,在於釐清南部山區樟腦、大規模伐木事業的發展梗概,因此初步整理出樟腦製腦地與伐木單位承繼關係,試著把天然災害的產生,導向人為砍伐森林的思考,不過針對天然災害成因的分析是複雜且複合成因,礙於篇幅,並未再深究。

文末,希望「昔日鬱鬱,今之濯濯」的森林外貌,能在後人的努力下,還給大自然一個原始的自然空間,也對於原住民傳統山林生態經驗與智慧,給予應有的尊重與肯定。

關鍵字:原住民、口述傳說、天然災害、聚落、樟腦、遷移、林野開發

The paper discusses causes of changes from hills with dense forest in ancient times to treeless hills nowadays via forest cultivation between aborigines and the government. The paper is composed of five parts, including natural disasters from aboriginal narratives, traditional mountain experiences of aborigines, immigrants in the border areas and aboriginal settlements, camphor industry and plantation in the Japanese colonial period, and forest and wild land development in southern mountain areas after the 1945. The paper aims to clarify aboriginals’ traditional experiences and evacuation methods toward natural disasters. The paper further discusses the relationship between aboriginals’ traditional slash-and-burn cultivation on forests and natural resource damage. The paper approves the deforestation is necessary for easy administration and development on mountain areas by the government. The paper also talks about formation of the settlements built to defend aborigines in Liouguei Township. Due to geographic location and deforestation, the settlements are suffered from mud floods and become dangerous areas. The present other aboriginal settlements were formed by governmental group immigration, and suffered by mud floods now.

The other key point of the paper is to find out the developing history of camphor and large-scale deforestation industries. The relationship between camphor production in southern mountain areas and deforestation units is investigated based on human causes. The natural causes are too complex to discuss in this paper.

We hope to call back primitive natural land by environmental care and efforts, and endow aborigines with respect and affirmation on their traditional mountain experiences and wisdom.

Keywords:aboriginals, narrative folktales, natural disasters, settlement, camphor, migration, forest and wild land development


「造林」造災,「護林」護生/楊俊朗(78 民 99.06 頁 355-362)

 

不對天災無奈,要教人禍不再:災後民間力量在信任蕩然之叢林世界中的對抗與戰鬥/丘延亮(78 民 99.06 頁 363-401)

 

莫拉克災後原住民部落再生成的主體化運動/陳永龍(78 民 99.06 頁 403-435)

莫拉克風災部落找尋「共同回家」的路,面對生計產業與社群生活重建工作,以期維繫既有的土地情感、文化認同與新的生計產業,避免離鄉背井淪為都市邊緣的流浪者。本文自身參與災後重建之行動經驗,論述災後重建原住民部落再生成的主體化運動,並以此詮釋原住民自治的實質涵義。

關鍵字:災後重建、主體性、原住民自治、文化主義

After Typhoon Morakot, many Aborigines tribes search for a way to ‘go home’ and to reconstruct their tribal settlements. They must face issues about rehabilitating their livelihood, subsistence economies as well as to reinstate their sustainable development of communities. They tried everything possible to avoid becoming the refugees in urban areas and insisted that they have no choice but to go back to their traditional living areas. This essay will look into their tribal re-establishment efforts after the Morakot Flood in indigenous area of southern Taiwan, and tries to effectuate in-depth readings into those actions and to articulate them with the resurgence of indigenous autonomy movement. I will also try to interpret those social actions in terms of a praxis of societal self-defense.

Keywords:rehabilitate, subjectivity, Indigenous Autonomy, culturalism


災後重建中的助人關係與原住民主體:原住民要回到誰的家?/王增勇(78 民 99.06 頁 437-449)

本文從原漢歷史與社會福利民營化結構的角度,重新解讀八八風災後啟用的永久屋慈濟大愛村現象。慈濟大愛村反應的是助人者的世界觀,而不是受助者的觀點,這種文化殖民代表著長久以來原漢關係中漢人中心的思維,表面是一種助人善行的表現,背後實則代表對劣勢族群文化觀點的否定,因此成為一種暴力。50年代基督宗教進入原鄉、60年代蘭嶼國宅的興建、到80年代大專山地服務現象都反應相同的文化殖民模式。從社會福利組成歷史來看,慈濟大愛村代表著國家透過民營化將重建責任推諉給民間組織的新自由主義福利結構。最後本文主張,參與重建的社福組織應從原漢歷史中發展反殖民意識,以原住民自治為災後重建的最高原則,以培力在地組織與尊重在地聲音為重建目標。

關鍵字:原住民、災後重建、社會福利、主體性、自治

This article seeks to deconstruct the phenomenon of the first permanent housing project, Da-Ai Village of Tzu-Chi Foundation, from the colonial history of Han and Indigenous peoples and the structure of welfare privatization in Taiwan. What embodied in the Da-Ai Village is the perspective of Tzu-Chi, rather than that of indigenous peoples. This pattern of cultural colonization represents the Han-centered thinking. In appearance, charity is a form of helping but also a form of denial of a disadvantaged group’sperspective. The Western Christian churches in the 1950s, the public housing project in Orchid Island in the 1960s, and the service teams by college students in the 1980s are products of this pattern of cultural colonization. The Da-Ai Village also represents the neo-liberal approach to welfare provision through privatization, through which the State passes its responsibility to charity organizations. We appeal that all welfare groups involved in post-disaster recovery efforts need to recognize the colonial history of indigenous peoples and endorse self-determination and community empowerment as the principles in their recovery efforts.

Keywords:indigenous people, post-disaster recovery, social welfare, subjectivity, self-determination