何處可以愉悅�逾越？性虐待文化社群的實踐與國家性公民身分

Abstract

本研究從特定性別與年齡範疇的國家公民身份論述進入研究問題，考察台灣性虐待（Sadomasochism╱BDSM╱愉虐）文化社群的性公民身份現況。首先點出一個主要的歷史脈絡，即是台灣主流的婦運團體與國家攜手合作創造出的保護女性兒少至上的人權論述與制度，這種普世化人權論述傾向壓抑了性異議文化的權利，人權階序化現象所衍生的條件與限制，也形塑了性虐待文化社群的公開實踐與親密性關係的發展。 根據第一章討論的研究脈絡，我建構出研究台灣性虐待文化社群的主要三個部份：國家建構、公開的社會實踐、私領域的親密關係。第二章探討國家司法與教育制度藉由操作猥褻罪與身體自主權教育，形塑出必須抵禦性虐待猥褻效應的公共規範與性別平等主體，這種治理結果深刻地影響了公共空間性文化與私人身體的想像，性虐待文化被國家法制化成為一種絕對會傷害社會道德情感的視覺性存在，並且威脅了已經內化成社會集體共識的女性與兒少權益。 第三章討論性虐待文化社群如何公開倡議實踐權利，結果顯示基於司法規範，公開實踐性虐待文化必須遵守國家司法給定的「猥褻╱藝術」二分法，這種再現的困境導致性虐拜文化社群雖然可見，卻是處於一種時常被誤認、不被承認或持續被扭曲、污名化的「暗櫃空間」狀態，這樣的困境也具體化主流社會以多元之名「寬容」性少數的「含蓄政治」。第四章則是透過個人生命故事經驗，補充前兩章論述的不足。性虐待實踐者的身體感官知覺與親密關係發展，顯示出公領域雖然為創造政治行動與集體認同的空間，然而作為維護、培養個人性自主與多元性的私領域空間也同等重要。 最後一章則指出，性公民身份應該要超越國家與社會給定公私領域二分法與規範，提倡私領域的民主化，以及將親密關係中的身體與生命經驗移動至公領域，是深化固有公民身份的可能方式之一。

In order to inquiry the sexual citizenship of sadomasochistic cultural communities in Taiwan, this study makes a research question derives from the national citizenship encompasses the particular categories of gender and ages. First of all for pointing out the foremost historical context, because of the supremacy discourses of human right and institutions for protecting women and children invented by the mainstream women's movement and nation, the dissent sexual cultures were constricted by the universal human right and the hierarchies of human rights also shaped the development of public practice and intimacy of sadomasochistic cultural communities. According to the chapter 1, I constructs three approaches for studying the sadomasochistic cultural communities in Taiwan: nation, public practice, private intimacy. The chapter 2 explores the public norms and subjects of gender equality that must defend the sadomasochistic obscene effects originated from the operation of national obscene criminal and education of bodily autonomy, its governs profoundly affect the imagination of sexual cultures in public spaces and private bodies, the juridification of sadomasochistic cultures explicitly claims its visuality of obscene will harm the social morality, then becoming an absolute threaten to the rights of women and children that already be an internalization of social collective common benefits. The chapter 3 discusses the public advocate and movement for claiming the rights of sadomasochistic practices, the juridical dichotomy of obscene/art limits the public sadomasochistic movement and lead to 'closet spaces' conceal the sadomasochistic sexuality that often been mistaken, stigmatized and unacknowledged, this dilemma is also a 'politics of reticence'. The chapter 4 complements the shortage of previous two chapter's content through the individuals' life stories, the bodily sensing and intimate relationships of sadomasochists suggests although the public realm is the space for creating actions and collective identities, but the private space is also important for empowering individual autonomy and diversity. The final chapter suggests we should advocate the democratization of private realm and mobile the bodily and life experiences to the public realm then deepening the sexual citizenship that beyond the norms of national public/private realms.