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Tesi Di Laurea Corso di Laurea Magistrale in Lingue e civiltà dell’Asia e dell’Africa Mediterranea ordinamento ex D.M. 270/2004 Tesi di Laurea Coccodrilli umani o umani coccodrilli? Ovvero: identità plurali oltre i confini di demarcazione La rappresentazione dell’identità queer nell’opera di Qiu Miaojin Relatore Ch.ma Prof.ssa Federica Passi Correlatore Ch.ma Prof.ssa Ivana Maria Padoan Laureando Giuseppe Grispino Matricola 848089 Anno Accademico 2017 / 2018 A chi ha lottato e lotta per un mondo migliore. A chi non ha mai perso la speranza. A chi, nonostante tutto, si rialza, ancora e ancora. ―Ecco il trucco, la magia: non chiudere, apri. Non nasconderti, mostrati. Non tacere, esprimiti. Se hai paura, chiedi aiuto.‖ Simona Vinci, Parla, mia paura 摘要 本文主要分析台湾女同志作家邱妙津的两本书«鳄鱼手机»与«蒙马特遗书»。 本文主要的研究目标是通过邱妙津的这两本书提出酷儿身份与酷儿理论的内 容，从而强调她在文学历史中的重要位置。 本文主要包括三个研究问题。第一个研究问题是：邱妙津在这两本书中是如 何描写酷儿身份的？第二个问题是：这两本书中对酷儿身份的描写有什么异同？ 第三个问题是：这两本书与另一些台湾酷儿文学作品在描写酷儿身份方面有什么 异同？ 为了回答以上三个研究问题，除了绪论与结论以外，本文的研究主体主要包 括四章。 第一章主要提供关于性感与性别研究的介绍，从1969年的石墙暴动到上个世 纪末的酷儿理论。 首先，本章分析性解放运动与关于男女同性恋者的研究，主要提供意大利 Mario Mieli 跨性别的理论、法国哲学家Michel Foucault 关于同性恋历史的理论、 意大利哲学家Rosi Braidotti的游牧身份理论与美国哲学家 Judith Butler 的性别理论。 Mario Mieli 的跨性别理论认为：每一个人出生时的性别并不是绝对确定的， 每一个人的性别中都包括男性性别特性和女性性别特性，因此，他认为所有人都 是跨性别的。自出生以后，由于社会压力，每个人都不能够自由地表达内心真实 的心理特征，因此每一个人都压抑着自己的跨性别。他希望未来同性恋者可以与 妇女运动一起为性别平等与性指向平等而斗争。他认为如果这种平等可以实现， 那么将来每个人都可以自由的拥有男性和女性的性别特征。 Michel Foucault 是通过历史来介绍同性恋爱的发展的。他从日本传统文化、 中国传统文化与古希腊文化中各提出一些例子，用来解释同性恋爱在历史上是长 期存在的。他的结论是由于西方世界盛行基督教与犹太教，而这两个宗教不接受 同性恋爱，所以在西方社会，特别是从十九世纪开始，对同性恋爱越来越不宽容。 另外，他认为，现代认为的爱欲受到权力的影响很大。因为在历史上权力把 4 爱欲的艺术（所称 ars erotica）变成了爱欲的科学 （所称 scientia sexualis），所以 人们的爱欲越来越不自然、不充满幻想。因为他认为做绑缚的社区表现了最自由 的爱欲，所以他去过美国旧金山研究做绑缚社区的特色并且自己做绑缚，最终死 于爱死病。 Rosi Braidotti 的理论是来源于她自身的经历的。虽然她认为女权主义面临着 很多的问题，它仍然不应该被淘汰 。她甚至认为，女权主义应该从一个全新的角 度去分析 。游牧身份是形容一个拥有多种技能和全方面认知的人。他/她思考的 方式更全面，更客观。他/她对世界和社会会有更全面，更细致的认知和见解。 Judith Butler 的关于性别的理论主要解释了文化对性别的影响。从理论上讲， 社会只承认两种性别：男性与女性。但是，他并不认同这种说法。事实上，每一 个文化中男性与女性的具体意义是不一样的，而且通常是社会决定了男性与女性 的社会属性和职能，比如什么是属于男性的与什么是属于女性的，男性要做什么， 女性要做什么。此外，科学证明, 有一些案例是婴儿在出生时同时具有微小的男 性和女性的生殖器。由于他们的性别过于模糊, 医生对他们进行了早期手术, 以纠 正他们的性别。但实际上，这些孩子既不是男性也不是女性, 他们是双性的。 因此，他提出了 ―性别表现‖的理论。按照这个理论，每一个人都可以根据他/ 她的表现来展示他/她内心真正的性别。所以在这种理想社会中，并不是社会决定 男性与女性的角色，而是每一个人都可以自由地决定他/她的性别。 以上的三个理论都把酷儿理论作为基本。酷儿这个词的意义就是让每一个人 描写自己的性指向或性别身份，但这个过程中不是社会提出的性指向与性别的类 型来决定，而是自己的类型来判决。 本文的第二章主要分析台湾同志文学与酷儿文学的发展。 首先，本章介绍从十九世纪初到现在，特别是1949年到现在的台湾历史、文 化与社会的情况。这章分析了蒋介石、蒋经国的政治社会是怎么改变的。本章主 要的目标是介绍在当时的情况下同志文学与酷儿文学是如何开始并发展的。 此外，本章介绍了上个世纪最重要的文学派，主要包括反共文学派、现代派 以及乡土派。本章主要的目标是解释在那些文学派中，同志文学与酷儿文学如何 开始并发展。 再次，本章介绍了中国大陆对同性恋爱的表达方式（如，断袖，断袖之癖， 5 分桃等）。本文介绍了关于同性恋（特别是男同性恋）的故事。这些故事来自于 汉书、韩非子等。此外，本章还讲述了一些与女同性恋有关的故事，特别是五四 运动以后。 另外，本章介绍了台湾对同性恋爱的一些表达, 如：同性恋、同志、怪胎、酷 儿、邪等。其实，在台湾与中国大陆对描写同性恋爱的生词与表达还是有很大的 区别的。 此外，本章介绍了台湾对同性恋运动组织与同性恋在社会的代表权， 包括权 利运动组织 ―我们之间‖，爱报日报，出版社―开心阳光‖等。 最后，本章介绍了台湾同志文学与酷儿文学的三个阶段：第一个与第二个阶 段对一些同志文学的作家进行了介绍，而第三个阶段介绍了一些酷儿文学的作家。 在台湾同志文学第一个阶段的作家之中，本文主要提出白先勇的«孽子»与陈 若曦的«纸婚»的这两本小说。 白先勇的«孽子»主要介绍了台北新公园男同性恋的社区。通过主人公阿青的 生活，读者可以了解1980年台湾男同性恋社区的组织、习惯、斗争与解放。 陈若曦的«纸婚»主要讲述了一位台湾女学生去美国留学的经历和与一位美国 男性同性恋结婚并得了爱死病的故事。 台湾的学生到了应该回国的日子，但她却想留在美国。按照美国的法律，只 有一个办法可以帮她留在美国，就是跟一位美国人结婚。因此，他们两个人决定 结婚。与一位同性恋结婚给了主人公一个非常好的机会让她抹去了对同性恋爱的 偏见。 在台湾同志文学第二个阶段的作家之中，本章主要以邱妙津与朱天文«荒人手 记»的一篇作品为例。本书收集了主人公对于一位因爱死病去世的朋友的思念。 本书被认为是朱天文写的最深刻的一本书。 台湾酷儿文学是在上个世纪末开始的。酷儿理论从美国推广以后传播到了台 湾同性恋权利运动组织与大学性别研究室。 纪大伟，一位酷儿作家与酷儿研究人员提出：只有符合以下三个特点才可以 被认为是一篇酷儿作品： 1、作品应该表示性指向与性别的变化。 2、作品应该表示一种‗性欲的流动性'。 6 3、作品必须包括对政治与社会的一种批评，从而促进同性恋与异性恋的平等 与平等权利。 最后，本章提到了陈雪的«恶女书»、纪大伟«膜»的中篇小说与红绫的几个小 说。 本文的第三章主要分析邱妙津的«鳄鱼手记»。 本书的结构主要包括八个手记，每一个手记包括几章。这八个手记是从两位 主人公写的：一个是鳄鱼；另一位是一位女同性恋叫拉子。 本文的第三章主要包括三个部。 第一个部分分析‗鳄鱼'这个人物的意义。这个部分分析三个小部分： 1、鳄鱼与其身份：它的性别、社会与媒体对它的感兴趣； 2、鳄鱼的现身：隐、现之间； 3、鳄鱼与媒体偷窥：台视新闻事件、阿保与阿灭之间的争论、鳄鱼的出柜。 第二个部分分析主人公拉子与水伶的爱情关系。这个部分分析两个小部分： 1、拉子与水伶的爱情关系； 2、拉子与水伶的酷儿批判，包括性别角色、社会对性指向与性别的影响等方 面。 第三个部分分析主人公拉子与小凡的爱情关系。这个部分也分析两个部分： 1、拉子与小凡的爱情关系； 2、拉子与小凡的酷儿批判，包括同性恋身份与异性恋及异性恋主义的关系。 本文的第四章主要分析邱妙津的«蒙马特遗书»。 关于本书的结构，本书主要包括二十封信。除了这二十封信之外，本书还包 括两章称作‗见证'：一个在本书的开头，另一章在本书的结尾。 本章主要包括两个部分。 第一个部分分析主公人Zoë与絮的爱情关系。这个部分分析两个小部分： 1、Zoë与絮的爱情关系； 2、Zoë与絮的酷儿评判，包括 ―世俗‖与 ―非世俗‖的区别，家国关系、性别角 色等方面。 第二部分分析主公人Zoë与小咏的爱情关系。 最后一章提出本文的结论。 7 结论主要总结本文提出的分析与回答本文的研究问题，表示邱妙津的这两本 书不应该被认为是两篇同志文学的作品，而是当作两篇酷儿文学的作品来阅读。 事实上，邱妙津在这两部作品中体现了所有酷儿文学作品的特色。 8 Prefazione ―这个话题真不容易讨论呀‖。 ―Non è facile parlare di questo argomento‖. La sua fu una risposta secca, quasi sconfortante. Non è facile parlare di omoaffettività e omosessualità a una timida studentessa cinese, tantomeno se le nostre storie, le nostre vite si sono incontrate quasi casualmente. La vergogna, la barriera linguistica, i tabù culturali sono solo alcune fra le prime cose che raffiorano alla mia mente quando penso a quel pomeriggio. Ero curioso, volevo conoscere e ascoltare storie dimenticate, di vite lontane, di identità apparentemente così diverse, eppure così simili alle nostre. Quel pomeriggio ci separavano mondi, lingue, letterature, eppure ero certo che fra quegli scaffali polverosi sarei riuscito a costruire un ponte, a trovare un autore in grado di aprirmi il cuore, di dare senso e sollievo a quei mesi austeri. Lessi un nome, presi un libro, fu così che incontrai Qiu Miaojin 邱妙津(1969-1995), nell‘angolo remoto di una biblioteca di Pechino. Ricordo ancora quel giorno come fosse oggi. Ricordo l‘emozione, la rabbia e il dolore che mi toglievano il respiro. Ricordo la triste consapevolezza della scomparsa di questa scrittrice unica, visionaria: una voce indiscussa della letteratura e della società taiwanese contemporanea. Prima di iniziare la mia ricerca ho riflettuto a lungo sulla fattibilità del proporre una tesi su un tema così scottante e controverso non solo in Cina, ma anche nella nostra realtà, così tollerante eppure ancora così tanto incline al pregiudizio e alla stigmatizzazione. Non nascondo che ho più volte pensato di abbandonare questo progetto. Tuttavia, ogni qual volta succedeva, dentro di me avvertivo il peso della responsabilità che mi ero assunto. Per mesi, avevo letto e riletto quegli scritti. Per mesi, avevo riempito i miei vuoti, i miei dolori e le mie paure con le parole di Qiu Miaojin. Di una cosa ero però estremamente convinto. Aver preso consapevolezza della sua sofferenza e della sua visionaria modernità meritava un lavoro di ricerca e di trasmissione. Per questo sono andato avanti, talvolta solo, talvolta contro gli ideali e le visioni con i quali sono stato cresciuto, ma sempre consapevole del grande dono che ho 9 ricevuto: la libertà di pensiero ed espressione. Quello che presento qui è il frutto di un lavoro di ricerca, lettura e traduzione durato un anno, che spera di portare luce e dare voce ad una delle più brillanti autrici della letteratura taiwanese contemporanea. 10 Indice 摘要 ...................................................................................................................................4 Prefazione .........................................................................................................................9 Introduzione ...................................................................................................................14 1. Dagli studi gay e lesbici alla teoria queer: identità plurali in cerca di definizione e riconoscimento .........................................................................................16 1.1 I movimenti di liberazione omosessuale e la nascita degli studi gay ................17 1.2 Mario Mieli e la gaia scienza: polimorfismo ―perverso‖, ―educastrazione‖, transessualità come strumento di espressione dell‘Eros liberato.............................18 1.2.1 Cenni biografici ......................................................................................18 1.2.2 L‘universalità del desiderio omosessuale e la sua base scientifica ........20 1.2.3 La Norma e l‘―educastrazione‖ ..............................................................21 1.2.4 La transessualità come strumento di espressione dell‘Eros liberato ......23 1.3 Foucault e lo sguardo storico sulla sessualità ....................................................25 1.3.1 Cenni biografici e prima fase del pensiero di Foucault ..........................25 1.3.2 Il pensiero sulla sessualità ......................................................................26 1.3.3 Il discorso come mezzo di potere ...........................................................28 1.4 Fra femminismo e omosessualità: il problematico avvio degli studi lesbici .....29 1.5 Rosi Braidotti e il soggetto nomade ..................................................................30 1.6 Judith Butler e la performatività di genere .......................................................33 1.7 La rivalutazione del termine queer e la nascita della teoria queer ....................36 2. Dall’oppressione alla libertà: la nascita e lo sviluppo della tongzhi e ku’er wenxue nel panorama letterario taiwanese contemporaneo ......................................41 2.1 Profilo storico e socio-culturale: dall‘occupazione nipponica fino ai giorni nostri ........................................................................................................................42 2.2 Profilo letterario: la produzione letteraria taiwanese nel periodo della legge marziale ...................................................................................................................45 2.2.1 La letteratura nostalgica anticomunista ..................................................47 2.2.2 Il modernismo taiwanese ........................................................................48 2.2.3 Il nativismo taiwanese ............................................................................50 2.3 L‘omosessualità nella letteratura
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