《台灣社會研究季刊》 第101期：

【一般論文】
佔領中環的夜與霧／劉世鼎（101 民104.12 頁1-51）

本文針對2011 年10 月中發生的佔領中環行動，分析其產生的脈絡、動員過程、內部動態關係及後果。這場行動主要受到佔領華爾街的啟發，但裡面所包含的元素卻非常複雜，參與者則帶著不同目的來到佔領區：有的佔領者希望在香港培養反對資本主義的文化，有的把當它做是體驗另類生活的實驗場所，其他人則藉此表達對金融機構及特區政府的不滿。我根據當時所做的田野觀察及深度訪談考察了這些組成元素及關係，指出造成這場行動之受限於自身的理念與實踐、無法變成政治主體的多重因素。本文參照了拉克勞對於民粹主義的概念框架，對後續的佔領運動提出了看法。

關鍵詞： 佔領中環、反資本主義、霸權接合、空符徵、代表、無政府主義

This article offers an account of the episodes, dynamics and consequencesof the first Occupy Central that lasted for a prolonged period of time during 2011-2012. It portrays the political context within which the rally took shape, its members’ attempt to construct an united front in the name of ‘anticapitalism’, as well as the organizational dynamics and internal division that persisted during the occupation. It investigates the ways occupation offers a site for democratic experiments and displays of autonomy. The experiment of selforganization undertaken by the occupiers, I propose, is a reaction to the territory’s crisis of political representation, yet the strategy of withdrawal from the state and the rejection of representation would prevent the occupation encampment from becoming a truly political subject.

Keywords: occupy central, anti-capitalism, hegemonic articulation, empty signifier, representation, anarchism

基變社會工作理論與實踐︰英語系國家與台灣的比較／黃彥宜（101 民104.12 頁53-86）

台灣社會工作理論和知識主要採借自北美和歐洲英語系國家，基變社會工作約於1980 年代藉由譯著等引介至台灣，然而在社會工作學術論述或實務實踐對以運動、倡議和改革等集體行動策略均屬邊陲，因此基變社會工作在台灣社會工作論述並非顯學。本文主要從文獻檢視基變社會工作在英語系國家的發展作為討論之基礎，而後分析台灣社會工作社群論述重點，繼而比較觀點之異同，並提出作者的省思。西方基變社會工作的論述關照結構對個體的影響，問題的根源係
來自結構，尤其是資本主義和國家共構對民眾的壓迫，特別是福利國家的改革，新自由主義下的市場化和管理主義等商業運作模式運用於社會工作的主流實施，而讓社會工作者交出他們的靈魂。台灣基變社會工作批判國家考試的建制與其對社會工作者自主性的挫傷；學院獨佔知識生產的發言權與霸權。同時也關注國家機器如何影響社會工作者的主體性，因而呼籲重視社會工作的政治性與社會工作者勞工身份的認同。

關鍵詞： 基變社會工作、社區工作、新自由主義、工會、變革

Radical social work was introduced in Taiwan in the 1980s through a diffusion of textbooks and journals. The key themes of radical social work, which is grounded in class-based analyses of social injustice and strongly committed to structural change, have occupied a marginal position in Taiwanese social work. This article reports on the use of documentary analysis to explore and compare significant theoretical and practical aspects of radical social work in Western English-speaking countries and Taiwan. The first part reviews the history and development of radical social work in Western Englishspeaking countries and the current revival of interest in this approach. The second part presents a conceptual and contextual overview of radical socialwork in Taiwan. The concluding part explores similarities and differences inradical ideas between Taiwan and the West.Radical social work in Western countries identifies the impact of structure on the life experiences of an individual. The problems experienced by an individual are seen to be caused mainly by the failure and dysfunction of the social structure, especially the oppression of the hegemonic state and the capitalist system. The trend of neoliberalism, which emphases managerialismand the free market, employs the social worker as a means of social control rather than as an advocate for social justice.
In Taiwan, the key themes of radical social work center upon critiques of the national social work examination and licensing system that damages social
workers’ autonomy as well as the academic community’s domination of
knowledge production that subordinates the experiences of practitioners. The
power of the state may hamper social workers’ subjectivity so that the commentators of radical work call for social work in Taiwan to be political, thereby
maintaining an identity as a laborer.

Keywords: radical social work, community work, neo-liberalism, union, transform

邊界危機與淨化儀式︰ SARS事件中失落社群的補遺／戴伯芬、吳偵宜（101 民104.12 頁87-123）

過去關於台灣SARS 經驗的批判多半建立在政治衝突與風險管理的理性模式，忽略了現代社會心理的集體危機療癒面向，因而未能透視源於社會自我保衛時可能出現的集體暴力。本研究以邊界危機中的污染與淨化儀式切入，分析SARS 危機中遭到集體隔離的兩個社群：華昌國宅住戶與街友之處遇。透過隔離決策與執行過程的歷史分析與回溯訪談，本研究指出在面對突如其來的災難與危機時，社會透過儀式性懲罰做為重新劃定道德邊界的工具，納入道德污染的群體做為代罪羔羊，並擴大對於跨越邊界社群的淨化儀式，以恢復道德秩序；而疑似污染的不同社群也因為所處的地位差異，發展出回應危機的不同模式。在有關SARS 的傳染與臨床通報相關科學知識日益清楚之際，關於劃定群體邊界的風險評估反而日益模糊，國家藉由舉行污染社群的淨化儀式，重新確定危機中的集體道德秩序，此舉強化了國家對於邊緣社群控制的合法性，卻同時隱藏了民主社會中的集體暴力。

關鍵詞： 嚴重呼吸道症候群、風險治理、集體隔離、污染儀式

Over the past decade, studies on the crisis of the SARS in Taiwan mainly
came from the perspectives of political conflicts and risk governance. On the
base of rationalism, both theories may have ignored the sociopsychological
dimension that a society may legalize its use of collective violence to recover
itself from the crisis. This study adopts Douglas’ concept of pollution to analyze
two communities which have been discriminated and ignored: the habitants in
Huachang public housing and homeless people in Wanhua district, Taipei City.
By evaluating the policy decision and reviewing the implementation of isolation
and quarantine on them, this study shows how these two groups were identified
and punished by the purifying rituals in response to public anxiety. However,
the two groups developed different strategies for dealing with discrimination
and stigmatization. At the rising of the crisis, the criteria for evaluating SARS
cases was so unclear and blurred that many innocent deviant populations were
incorrectly included. Through ritual purification toward these groups, the state
scapegoats them to reconfirm the boundary of moral and social order. In so
doing, it also disguised the legalization of collective violence and the power of
state upon shifting deviants in a democratic society.

Keywords: Sever Acute Respiratory Syndrome (SARS), risk governance, collective quarantine, ritual Pollution

藝術工人、專業服務者與美學企業家︰室內設計師的生產關係與自我認知／王志弘（101 民104.12 頁125-170）

本文以室內設計師為例，主張藝術與商業之間的緊張，以及使用者中心和設計者中心原則的張力，必須置於勞動過程與生產關係中考察。不同職涯階段與從業身分下的生產關係，影響了設計者對工作的理解、與使用者的互動，以及自我認知。研究發現，資淺受僱者傾向認為設計是空間形式的美學操作，追求獨創性，卻困於資方和使用者要求而備感挫折，陷入藝術工人的困境。資深受僱者或合夥人偏向認為工作流程每個環節都是展現專業的機會，解決難題的能力即為設計核心，自許為體貼使用者需求的專業服務者。雇主或自雇者則有經營事業、開拓人脈的壓力，認為設計包括處理人際關係，擁有引導使用者生活風格的專業自信，形成美學企業家的自我認知。換言之，異化勞動、自我治理和自我反身性等不同創意勞動模型，須安置於生產的社會關係中來了解其適用性。

關鍵詞： 室內設計、創意勞動、文化工作、勞動過程、使用者

The discussion of creative labour or cultural work usually focuses on the art-commerce contradiction, and the tension between designer-centered principle and user-centered principle. Using cases of interior designers, this article argues that we should also consider the designers’ employment status and production relations which affect their understanding of design works, interaction with users and self-recognition. This research finds that employed beginners tend to view creativity as individual’s aesthetic expression of spatial form, but they frequently feel frustrated for their ideas being suppressed by their employers and clients, and trapped into the dilemma position as artistic workers. Senior employees and partners who self-recognized as user-oriented professionals tend to see every aspect of the workflow as opportunities for creative labor, and the ability to tackle difficult problems is the key to good design. Employers or the self-employed who are under pressure of running a business and networking believe that creativity must include the capacity to maneuver interpersonal relationships, and they are confident in educating users with lifestyles which reveal their self-recognition as aesthetic entrepreneurs. In
brief, the author argues that the models of creative labour as alienated labour,
self-governance, or self-reflexivity should be put into the context of production
relations among workers, owners and clients.

Keywords: interior design, creative labor, cultural work, labour process, user

【研究紀要】
光影與折射︰ 1963-1967的陳映真及其作品〈最後的夏日〉／趙剛（101 民104.12 頁174-200）

藉由對那個時代脈絡的耙梳，以及對作者主體狀態的貼近，重讀這篇在陳映真的作品之中一般認為算是比較平淡淺白的小說，期望透過來自這兩端的對話互文，使文本的某些隱密皺褶能夠重新被打開，而同時，也幫助我們更理解這個時期的作者。

關鍵詞： 陳映真、台灣1960 年代、青年問題、美國、知識分子、離開

By taking the historical context into careful examination and by close encounter with the condition of the writer subject, this article attempts to reread the Chen Yingzhen’s 1966 fiction “The End of One Summer Time”, which has often been considered as a minor work compared with his other contemporary works such as the well-known “The Comedy of Tangqian”. As a result of the continue dialogue among history, text and the writer, we expect, hopefully, to achieve a better understanding of the time and a closer appreciation of the condition of the writer.

Keywords: Chen Yingzhen, Taiwan the 1960s, the Youth Question, USA, intellectuals, drifting

【問題與討論】
「同志權益與性解放無關」？真愛聯盟事件中的同運含蓄政略／林純德（101 民104.12 頁201-236）

由宗教右派團體所發起的「真愛聯盟」旨在阻擾教育部原訂自100學年度起於國中及小學高年級實施包含同志教育在內的性平教材，該教材也被真愛聯盟視為鼓勵性解放。為了對抗真愛聯盟，同志社群所投注的運動動能及所動員的規模堪稱史無前例，然而，值得留意的是，在此一事件中，同運團體、運動份子與反性解放的主流／性平女性主義長期交互寄身下的「含蓄政略」，除了充斥著恐／反性解放的修辭外，更透顯一種主流化的趨勢。本文藉由分析同運與主流／性平女性主義的繁複交互寄身關係與效應，直指上述含蓄政略的「反性解放」立場無法成為「反恐同」的利器，它只會鞏固既有的「性階序」，並使得同志平權的理念在既有的性階序內無法充份體現。因此，同運應思索將「性解放肯認」作為一種基進的政略。

關鍵詞： 性解放、性平女性主義、同志運動、宗教右派、寄身、含蓄政略

The True Love Alliance Event refers to local religious right groups’ protest
against the distribution of so-called ‘gender-equality-education textbooks’ which
are regarded by these groups as advocating gay rights and sex liberation; the event
also refers to local gay, feminist and gender-equality-education groups’ resistance
against the above religious right activism. This resistance has been deemed by
local gay activists as the most crucial and heroic activism in the history of Taiwan
gay rights movement. Yet, it needs to be noted that under the influence of
mainstream feminism, the resistance is inscribed by a reticent politics against sex
liberation. This paper aims to reveal the mainstreaming tendency behind the
reticent politics by dint of analyzing the complicated interdependence between
gay activism and mainstream / gender-equality-education feminism. It argues that
since anti-sex liberation would contribute to re-affirmation of sexual hierarchy
and gay rights can’t be fully achieved without destroying this sexual hierarchy,
local gay activism should develop a radical agendum that includes, rather than
excludes, the (re)affirmation of sex liberation.

Keywords: sex liberation, gender-equality-education feminism, gay activism, religious right, interdependence, reticent politics

【左異聲響】
理解照顧的文化多樣性：原住民長期照顧服務實踐

編按／宋聖君（101 民104.12 頁237-239）
《長照法》通過後，原住民族可以如何因應？／王增勇（101 民104.12 頁241-246）
自己的老人自己顧：原住民族的文化照顧—高雄達卡努瓦部落的To’ona tamu（有老人在的地方／耆老智慧屋）／阿布娪（101 民104.12 頁247-257）
思考文化照顧的重要性：一位Truku（太魯閣族）居家照顧員Sula
Pisaw的照顧經驗分享／吳雅雯（101 民104.12 頁259-274）
失紋的女人：一個泰雅部落照顧的民族誌／方喜恩、宋聖君、鄧麗君（101 民104.12 頁275-291）
文化照顧在原住民族長期照顧上的重要性／日宏煜（101 民104.12 頁293-302）