後殖民想像地理空間下的展示性與支配關係流動之探析—以上海田子坊為例

Abstract

本研究以上海歷史文化特色街區（舊里弄街區）田子坊為案例，探索當其作為一個後殖民的、東方主義式的想像地理時，其空間再現的線索。上海自1842年簽訂《南京條約》成為一個開放的通商口岸，形成華界、公共租界和法租界三足鼎立的局面以來，直至今日，類殖民的文化仍在不斷地演化著。從曾經的西方殖民者，至變遷過程中來自地方內部支配力量的影響，均對於這座城市的空間地景與身份認同進行著肆意的想像與塑造。被想像地理引導的上海，即有著西方的空間特質，又內蘊頗具風味的老上海的傳統文化。而田子坊作為類殖民下的產物，此種「上海式」的空間地理被複雜的意識形態所牽制，它是集政經、工業與知識控制於一身的動態支配關係的體現，無論是建築還是城市規劃，雜揉的西方印象跟傳統中國式（上海）的風情置於一起，創造出了田子坊這樣獨特的空間認同，成為再現上海乃至中國後殖民條件的一個重要指標。本研究認為，類比中國的其他歷史文化特色街區，首先田子坊具有雜揉的歷史、文化、建築與意識形態；另外，它在自上而下的統一規劃發展下，創新性地進行了由下至上發展模式的初步探索，從政府至居民與開發者，權力制度關係由以政府為主導漸進地發展成為因地制宜、順應市場的自我調節。因此，田子坊在理解後殖民下想像地理空間的呈現，具有關鍵性意義。由此論點出發，本研究首先以外部文化作為框架結構，探討殖民想像空間的塑造。西方殖民文學的論述與文本所制約並建構想像中的東方空間意象，刻畫出帝國主義的正當性以及殖民地主體化過程所浮現的平衡論述。以田子坊作為真實與想像互為主體的空間場域，反襯出藉由異質文化被意象化的城市場域的再現；其次，本研究以後殖民論述為方法論，著眼於田子坊內空間的雜揉個性，Edward W. Said「東方主義」作為本研究理論應用的中心軸線，通過對其之援引，並以消費主義為切入點進行田子坊內的空間「殖民」形塑，藉由多元論述對權力及知識之支配關係以展示性方式進行呈現，再次論證田子坊是以想像地理作為辯證的舞台而存在這一事實；隨後，本研究以Gayatri Chakravorty Spivak的「庶民」理論與Homi K. Bhabha「殖民學舌」和「雜揉性」理論作為田子坊內部抵抗情境下的理論參考，討論上述不同立場間或者利害關係主體間相互流動的支配關係；最後，本研究從Benedict Anderson「民族主義」的視角進行延伸與發想，以「想像」的共同體定義田子坊的「上海性」，通過與上海新天地的案例比較，指出本研究所主張田子坊所展現出來的「上海性」是由日常都市生活（daily urbanism）的新詮釋。本研究以展示性與支配關係的角度，考察田子坊作為一個後殖民想像地理空間場域時，其中的認知建構，最終藉由實質空間與想像地理的合為一體作為論證田子坊在當下亞洲空間以後殖民情狀建構認同的共同經驗。本研究中經驗性案例的分析與理論架構，將以殖民空間想像、後殖民空間想像、想像的共同體為視角進行論述。

This study takes Tianzifang, a historical and cultural district in Shanghai, as a case to explore the clues of its spatial representation when its postcolonial and Orientalist geography, which is driven by imagination, is noticed. Since the signing of the Treaty of Nanjing in 1842, Shanghai has become an open treaty port, forming a tripartite situation of Chinese, public and French concessions, until today, the quasi-colonial culture is still evolving. From the former Western colonists to the influence of local internal dominant forces in the process of change, they have wantonly imagined and shaped the spatial landscape and identity of the city. Shanghai, which is guided by a geography of imagination, has the spatial characteristics of the West, and the traditional culture of old Shanghai with great flavor. Tianzifang is a colonial subject, and this "Shanghai style" spatial geography is constrained by complex ideologies. It is the embodiment of a dynamic dominating relationship integrating political economy, industry and knowledge control. Whether it is architecture or urban planning, hybrid Western impressions with traditional Chinese style (Shanghai) customs to create a unique spatial identity like Tianzifang. It has become an important index to reproduce the postcolonial condition of Shanghai and even of China. Compared with other historical and cultural characteristic blocks in China, this study argues that, first, Tianzifang implies hybridity mingling history, culture, architecture and ideology; second, under the unified planning and development from top to bottom, it innovatively conducts a preliminary exploration of the bottom-up development mode. From the government to residents and developers, the relationship of power and system is gradually developed from government-led to self-regulation in accordance with local condition and the market. Therefore, Tianzifang has a key significance in understanding the representation of a geography of imagination signifying the postcolonial condition of Asian architecture and urbanism. From this perspective, this study first takes external culture as the frame structure to explore the shaping of colonial imagination through space. The discourse and texts of Western colonial literature restrict and construct the imaginary Eastern spatial image, which depicts the legitimacy of imperialism and the counter-discourse emerging from the process of colonial subjectivation. Tianzifang is regarded as the spatial field of the mutual subject of reality and imagination, which contrasts the representation of the urban field that is imitated by the heterogeneous culture. Secondly, this study uses post-colonial discourse as its methodology and focuses on the hybrid character of the space in Tianzifang. Edward W. Said's "Orientalism" is the central axis of the theoretical application of this study. By citing it, and taking consumerism as the entry point, the space in Tianzifang is arguably "colonized". The relationship of power/knowledge domination is presented in a demonstrative way through multiple discourses, and the fact that Tianzifang exists as a dialectical stage based on an imaginary geography is demonstrated again. Next, this study takes Gayatri Chakravorty Spivak's "subaltern" theory and Homi K. Bhabha's thoughts on " colonial mimicry " and " hybridity" as theoretical references under the internal resistance situation of Tianzifang to discuss the flux of domination between the above different positions or the subjects of interest. Finally, this study extends the insights of Benedict Anderson's "nationalism" and defines the "Shanghainese" of Tianzifang as an imagined community. The author points out that the "Shanghainese character" presented by Tianzifang is a new interpretation of daily urbanism. This study examines the cognitive construction of Tianzifang as a post-colonial imaginary geospatial field from the perspective of the relationship between display-ness and domination, and finally demonstrates the common experience of Tianzifang's post-colonial identity construction in the current Asian space through the integration of physical space and its imaginary geography. The analysis and theoretical framework of empirical cases in this study will be discussed from the perspectives of colonial spatial imagination, postcolonial spatial imagination and imagined community.