「王建民現象」的建構與影響：全球化與在地化的辯證考察

Abstract

中文摘要 本研究目的在於了解「王建民現象」如何實踐Robertson的「全球在地化」理論，同時又在認同上造成怎樣的影響。 首先，我探討美國職棒在歷史發展的過程中如何由內而外地建置形成一個文化帝國主義，另一方面，我將台灣社會自日治時代以來與棒球的親近性定義為台灣棒球民族主義。而1997年至2000年間的「旅美球員潮」正是這兩股力量交匯產生的的結果，「王建民現象」就是在這種背景下產生。 在「王建民現象」的全球在地化機制中，媒體的報導作為開端，導致王建民被賦與國族符號的意涵，形成在地化的開始，而台灣的政治氛圍則將王建民形塑成一個最大公約數，在這種情況下產生「不要消費王建民」的輿論要求，進而拉近王建民與台灣在地符號的距離，而此時將王建民與國族符號連結在一起便成為消費王建民的正當手段。 順著「消費王建民」的理路，我們考察諸多廣告文本中的王建民形象與意涵 ，從中可以發現全球在地化的機制，以及「微型市場」(micro-market)的運作，使得王建民的形象與符號鑲嵌在「台灣在地性」與「美國大聯盟投手」之間，這兩者被文本的宣傳者以政治宣傳或商業廣告的邏輯轉換。再者，「不要消費王建民」的排他性使得「王建民」呈現一種「空白」與「任意性」，使王建民成為一種「可消費」的文本，鞏固王建民與台灣在地符號的連結與正當性，強化「消費王建民」的現象。 接著我們把王建民所代表的意義放到更大時空脈絡可以發現文化帝國主義與全球在地化兩端的爭辯，為了要解決該爭辯，我們進入考察「中華洋基隊」過程中的新聞生產與球賽轉播以及球迷在這種氛圍下的認同動態。 當我們訪談球迷，我們發現球迷具有足夠的批判意識與理解能力能夠拆解「中華洋基隊」這樣的文化混合體，同時釐清其中的認同，導向以「Taiwang」為主的認同內涵，意即肯定王建民為台灣爭光，為台灣發聲，而且也將王建民納入中華隊的認同中。最終「Taiwang」的認同內涵是呈現了全球在地化的辯證精神，產生反身性(reflexivity)，在全球化產生的相對化(relativization)的過程中找到一個核心的根源，有所本地接受全球在地化的洗禮。再者，當我們考察球迷如何看待王建民作為旅美球員的「新」以及以往國球歷史與前輩的「舊」兩者之間的關係時，我們發現球迷能夠適切的調整出認同，將「新」「舊」之間做適當的聯結，使兩者成為一種承先啟後的關係，既能理解過去國球的歷史與前輩的貢獻，也能認同現在王建民的意義。 最終「王建民現象」的「全球在地化」建構是體現為台灣棒球民族主義對美國職棒文化帝國主義的消化。

Abstract This research tries to understand the“Chien-Ming Wang Phenonmenon” and its effects on fans’ identity, through Robertson’s “glocalization” theory. First, I have uncovered the development of MLB, from 19th to 21th, focusing on its path of becoming a type of cultural imperialism. Further, I have identified the development of Taiwanese baseball, from Japanese colonization to the present, understanding it as the Taiwanese“baseball nationalism.” With these two general trends, the MLB craze among Taiwan baseball players between 1997 to 2000 is the result of their confluence, which is also the background of“CMWang Phenonmenon”. The glocalization mechanism of CMWang Phenonmenon started with media report and broadcast that branded CMWang with nationalism symbols. Significantly, CMWang become a “greatest common denominator”between antagonist nationalist loyalties in contemporary Taiwan. Hence the public outcry “Don’t consume CMWang,” which brought CMWang and Taiwan local symbols closer but prevented unconstrained media reports and political propaganda. By linking CMWang and Taiwan local symbols together, a less commercialized and politicized, and therefore more proper strategy to“consume”CMWang has arisen. By uncovering the proper way to consume CMWang, I have studied advertisement texts about CMWang, in which we could find the mechanism of glocalization of CMWang, and the works of micro-market which is also an element of glocalization. These maneuvers made CMWang’s imaginations and symbols inlay between Taiwan local symbols and MLB pitcher, which was transferred by the logics of political propagation and commercials. The exclusive motive behind the “Don’t consume CMWang”made CMWang a “blank” and “arbitrary” signifier. From this, CMWang become a text, which allow to be consumed, and consolidated the right of link between Taiwan local symbols and CMWang, then intensified the situation of“consume CMWang”. But when we put CMWang’ meanigngs in a broader time-space context, the divergence between the cultural imperialism approach and the glocalization approach becomes explicit. In order to solve the contradiction between these two approaches, I have delved into the idea of the “Taiwan-Yankee team”, including media reports, game broadcast and the dynamic process of fans’ identity in the “Taiwan-Yankee team”aura. Through discussions with fans about the “Taiwan-Yankee team,” I have found that they had enough critical consciousness and knowledgeability to decipher the idea of the “Taiwan-Yankee team.”The fans have been able to understand it as a mixed symbol, the core of which is identifying CMWang as “Taiwang”, which is a praise of CMWang for being a positive image of Taiwan. Therefore, “Taiwang”represented the reflexive and glocalized dialectic of the fans, combining a“relativization”and a “essentialization” of identities in the tide of glocalization. Furthermore, through the CMWang Phenomenon, I have found that the fans were also able to link appropriately the newness (be a MLB pitcher) of the CMWang Phenomenon and the history of Taiwanese baseball, understanding the contribution of past baseball players and at the same time, recognizing the meaning of CMWang for Taiwan. Finally, the“glocalization”of “CMWang Phenonmenon”represented as Taiwan baseball nationalism to defuse MLB cultural imperialism.