Gay Culture

Honored to be the 2025 recipient of the Society for Applied Anthropology's Bronislaw Malinowski Award, in this Lecture, I outline the trajectory of my career as an applied anthropologist, as a way of life, not merely a profession. My initiation into applied anthropology began as a Peace Corps volunteer working on an agrarian reform project in Peru in the 1960s. A preoccupation with rural poverty in the Andes was central to my early career and my late career when I returned to Peru, establishing The Chijnaya Foundation that supports projects in health, education and sustainable economic development in fifty communities around Lake Titicaca. During the AIDS pandemic, my focus shifted to HIV/AIDS prevention research, followed by a foray into historic preservation in Santa Fe, New Mexico. I conclude with commentary on the difficult challenges faced today by applied anthropologists in a dramatically different environment from the one in which I operated during my long career.

Research has found that an individual's attitude toward love could influence his / her attitude about sex. In the meantime, an individual viewpoint regarding sex could be considered as one part of his/her attitude about love. Research has also found that some people thought that sex was not equal to love; however, on the contrary other people mixed love with sex. The above evidences meant that there were individual differences in attitudes about love and sex. Furthermore, the researcher thought that the helplessness when the couples struggled for a cozy romantic love might involve in these kinds of individual differences, that is to say, generation differences and gender differences in attitudes about love and sex resulted from the historical evolution and sociocultural education. Therefore, the above phenomena were needed to be explored again and deeply, and became the main purpose of this research. The researcher sampled conveniently 667 youths among 17-27 years old by a self-developed questionnaire with 21 six-likert scaling items regarding an individual attitude about love and sex. The results showed that there were generational differences in the attitudes about love and sex, and these differences were more significant in males.

The use of puns in Chinese news headlines often provides implied meanings to the news readers. This paper discusses the use of puns in Chinese news headlines within the framework of Mental Spaces Theory in order to understand the strategies and cognitive mechanisms associated with them. The research results show that the implied meanings of the puns in news headlines arise from the blending of the two word forms; the relation of the two forms can be either homophonic/near-homophonic or homographic, whereas the semantic relation of the two forms can be cause and result, manner and instrument, or event and participant, etc.

異性戀體制將家庭階序化(hierarchy)之後，產生了家庭價值優位，我稱這個優位 的家庭想像為「夠格家庭」。本研究關心，生養孩子的女同志家庭，如何與主流社會 中的異性戀體制及其夠格家庭想像協商生存空間，異性戀常態化(heteronormativity)如 何在各個層面以不同方式介入女同志家庭實作；而女同志家庭又用什麼行動來凝聚家 庭認同，並且發展出哪些協商策略。在異性戀體制中，不平等的制度常對同志家庭造 成直接的壓迫，本文將分析養育孩子的女同志家庭有哪些制度保障的需求，並且針對 當前台灣同志運動對於爭取同志婚姻的不同運動策略提出回應。

本研究發現，在女同志伴侶生育孩子的過程中，原生家庭的異性戀父權邏輯仍 強烈干預女同志的家庭實作，其中血緣和姓氏是異性戀父權邏輯運作的重點。透過要 求女同志伴侶的孩子符合異性戀家庭體制的血緣和姓氏邏輯，異性戀原生家庭將女同 志家庭納入家庭系譜；而女同志家庭則藉由拆解和操作孩子與原生家庭的血緣象徵， 得以進入異性戀家族網絡並近用家族資源。在經營家內關係方面，女同志伴侶及孩子 之間的親屬關係藉由稱謂與親職實作來相互確認；由於共同家長(co-parent)與孩子的 關係並非自然成立，因此持續地做親職(doing parenting)並得到孩子的雙向確認，共同 家長與孩子之間的親屬關係才會成立。

女同志家庭在面對異性戀體制中的「夠格家庭」正典時，會意識到自己家庭的 邊緣處境，並期待向夠格家庭靠近。在此，女同志家庭會運用兩個相互關聯的策略： 一個是以做更好的親職來自我肯定，並抵抗同志為不適任父母的污名；另一個是要求 孩子的行為符合社會規範，以具體彰顯同志家庭的良好親職。在此，女同志家庭以好 的親職另立家庭典範，鬆動異性戀體制下的夠格家庭概念邊界，擴大了夠格家庭的內 涵。然而可能的危險是，以強調孩子的行為符合社會規範，並以好的親職作為躋身夠 格家庭的策略，也可能反過來強化其他社會規範，限縮了夠格家庭的進入條件。

最後，我建議師資培訓與學校教材均應落實性別平等教育課綱，以避免將性別 教育的責任轉嫁到同志家庭的孩子身上，或讓同儕和教職人員的家庭歧視，造成同志 家庭孩子求學過程中的困境，而放大同志家庭間的階級差異。另外，拉媽的家庭經驗 指出，藉由締結兩人關係而延伸出來的家庭保障，並不完全適用異質的女同志家庭型 態；我因此提出，應消解以締結雙人關係來延伸家庭保障，反而要將家庭直接視為保 障的主體，如此才能夠同時解放組織家庭的方式，並解放人們對於親密關係的想像。

關鍵字：女同志媽媽 家庭階序 夠格家庭 作親職 性/別教育 多元家庭 同性婚姻

本文以生態角度切入，重新檢視歷來被大量以國族和性別討論的台灣同志文學經典當中，被忽略的自然和動物身體。這些動物意象經常揭示了邊緣性別的不馴的「野性」（wildness），以及它們被給定的原初想像。本文以「野性」為城市酷兒生態的命題，並主張在歷史、文化和權力的交互作用下，原初自然不再具備固定的本質，而是不斷變動中的過程。雖然這些經典曾被批評具備城市菁英傾向，但酷兒生態揭示了城市的等級制度和風險，而酷兒野性正是藉由重視城市裡的（不）自然──都市公園和邊緣個體──破除了一般對自然只存在於郊外的認識侷限。本文首先引介酷兒生態的討論、哈伯斯坦（Jack Halberstam）的野性理論，並接合台灣同志文學發展史。接著主要分析兩本重要小說的性別與生態論述，包含文本本身以及周邊評論系譜。一是大量出現「野」字的《孽子》（1983），小說中的青春鳥在法外性交易時透露負面情感，而「野性的生命力」彰顯台灣在地性的潛能。藉美國及台灣兩地公園的歷史脈絡，本文點出性別和種族階序下少數族群接近自然時必須付出的痛苦代價。第二是《鱷魚手記》（1994），本文點出主角拉子鱷魚的動物意象，並認為他的情慾身體正是野性理論所謂「難以歸類的身體」，為現代權力機制展示或滅絕的奇異身體。藉由重探這些台灣同志經典小說，我們得以理解現代性風暴下的倖存歷史主體。關鍵字：原初性 ； 野性 ； 酷兒生態 ； 生態批評 ； 知識生產
This paper adopts an ecological perspective to re-examine the overlooked natural and animal bodies in the Taiwanese queer literary classics, which have been extensively discussed from the perspectives of nation and gender. These animal imageries often reveal the untamed "wildness" of marginalized sexualities and their assigned primitive imaginations. This paper suggests the concept of "wildness" for understanding urban queer ecology and argues that under the integrated multi-power relations among history, culture, and power, nature no longer possesses a universal essence but is a constantly changing process. While these classics have been criticized for their urban, elitist tendencies, queer ecology reveals the hierarchies and risks inherient in the city. Queer wildness, by valuing the (un)natural within the urban parks and marginalized individuals, breaks the common assumption that nature only exists in the suburbs. The paper first introduces queer ecology, Jack Halberstam's theory of the wild, and connects them with the history of queer development in Taiwan. It then analyzes two important novels, including the texts themselves and the surrounding critical discourse. The first is Crystal Boys (1983), in which the word "wild" appears frequently. The novel's "young birds" reveal negative emotions during illegal sex work, and their "wild vitality" highlights the potential of Taiwanese locality. Through the historical context of parks in the U.S. and Taiwan, the paper points out the painful price that minorities must pay when approaching nature under the hierarchies of gender and race. The second is Notes of a Crocodile (1994). The paper highlights the animal imagery of the protagonist, Crocodile, and argues that the lesbian's body exemplifies what the theory of the wild terms the 'counter-archive of bodies'. By revisiting these Taiwanese queer literary classics, we can better understand the surviving subjects under the storm of modernity.
Keywords: Primitivity ； Wildness ； Queer Ecology ； Ecocriticism ； Knowledge Production

This study presents parts of the life history of Wang Shi 王師, a third generation Mainlander in Taipei, narrated by him during a series of interviews done in 2015 and completed by two interviews in 2020, in which he explained how the late Ma Ying-jeou era, before Tsai Ing-wen was elected President of Taiwan in January 2016, was for him the background of a dramatic shift in identifications. Educated in the 1980s and 1990s in a typical blue-leaning family, Wang had experienced a short moment of political radicalization while he was around 17, when the ruling Kuomintang’s internal divisions led to the rise of the New Party, which brandished the ideal of ultimate reunification of Taiwan with China and opposed Taiwan’s Chinese identity to the pro-Taiwanization policies of the KMT’s ‘mainstream faction’ under President Lee Teng-hui. Years after, however, now in the early 2010s and in Wang’s late thirties, a decisive event led him to radically reconsider his political, cultural and national identity values. Through a conscious process of introspection, he rebuilt his identity preferences, during the three years prior to my interviews, estranging himself from an idealized China, to finally realize that his nation was simply that one island on which he had been born, had grown up, and spend the concrete reality of his daily life. A consequential adjustment of his political preferences was first made during the Taipei 2014 municipal election when he switched votes from the pan-Blue candidates he would usually support to the non-partisan candidate Ko Wen-je, only to seriously consider, by the time we were meeting, to vote for Tsai Ing-wen, the Democratic Progressive Party’s candidate, at the upcoming January 2016 Presidential election — which he eventually did. This paper, based on our first formal interview, but which occasionally refers to the last one, presents how Wang narrated his evolution in these key years before 2015. His narration shows how social, political and geopolitical events have impacted his identity preferences. Against the backdrop of the values transmitted by his family and the past political socialization he went through, this evolution appears very significant and perhaps not so uncommon. Mr Wang appears as an individual worth of study for himself, for his strongly analytical mind, his evident capacity to adapt, his courageous will to speak about what he views as past wrongs, with possibly a will to convince other Mainlanders of Taiwan, should his life history be published. As the question of representativity is inevitably raised, this paper argues that if Wang’s case shows a probably rare capacity to adjust, and sometimes totally reconstruct, one’s values, without any apparent mental block, studying the irreducible originality of one individual through life history nevertheless matters as much as examining the representativity of many others through quantitative studies in illustrating the propensity of identifications to change in relation to the evolution of the social context itself.

本文爬梳思考臺灣性別平權的大眾文化實踐，以1950年至2020年為範圍，利用「瘋女」、「剩女」、「俗女」三個當代流行詞彙與概念，觀察臺灣影視作品中的女性與家庭關係。「瘋女十八年」以跨越日治時期至戰後初期的社會新聞為基礎，改編為電影之後，成為臺灣社會歷久不衰的話題與文本，其中的女性必須依賴家庭庇護，一旦被家庭排除在外，便會異化為不具人格的「瘋女」。1970年代以降社會急遽工商化，先由瓊瑤文本將愛情塑造為婚姻與家庭幸福的保證，既而有1980年代廖輝英以都會女性成長為主題的小說與電影，質疑婚姻的必要性，以至於1990年代至21世紀初，臺灣影視文本中大量探討女性人物的婚戀焦慮。直至2019年《俗女養成記》的推出，將女性轉化倫理性的「淑女」為大眾、普世的「俗女」，重新取回女性自我指稱的方式與權力，愛是自我肯認，能夠肯認自我的女性，便能理直氣壯地踏上俗女之路，真實、勇敢、俗擱有力。

Ce titre m'est inspiré par un film des frères Larrieu, Les derniers jours du monde, dans lequel le héros principal est un homme qui vit la fin de notre monde sur un mode singulier : pour lui, tous les enjeux de victoire sur les éléments déchaînés, de maîtrise dans la débâcle, de force contre l'adversaire, de guerre contre l'ennemi, tous ces paramètres qui entrent habituellement dans la définition de la masculinité et de la norme mâle à laquelle il importe de se conformer dans une société patriarcale, tous ces critères s'effondrent en même temps que le monde qu'ils ont soutenu ; Robinson Laborde incarne à merveille cet homme des derniers jours du monde où régnait la norme mâle, en ce sens il est tout à fait anormal et cette anormalité pourrait être la définition de ce que serait « l'homme d'après ». Robinson ne se bat pas pour préserver le monde existant, mais il court après une femme qui le fascine ; il traverse des paysages dévastés et des ambiances apocalyptiques, mais tout cela n'a pas d'importance. Ce qui en a, c'est cette femme, Laetitia, sa joie, celle qu'il poursuit au mépris de l'effroi généralisé et du cataclysme historique. Qu'il ait perdu une main à cause d'elle ne le diminue pas : Robinson est un homme frêle, amoindri-il a perdu la main-mais infatigable et peu concerné par les événements. Si le muscle est une des normes mâles, comme nous le suggère M. H. Brousse dans son commentaire du film Predator et du personnage joué par Arnold

Little People is a collection of short fiction preceded by a critical introduction. The stories share a loose thematic bond of being about people who consider themselves flawed or unimportant. The introduction, ?The Importance of Plot,? explores how Robert Olen Butler and Stephen King have influenced me as a writer struggling to write interesting, resonant plots in my short fiction. I also explore how King?s advice in his book On Writing helped me improve my prose and become a more disciplined writer

This paper explores the political writing of Eileen Chang (1920-1995) and elucidates her radical potential as a political-world writer. Despite being predominantly viewed as anti-Communist works, Chang’s novels The Rice Sprout Song (1954) and Naked Earth (1954) possess complicated political dimensions. This paper examines the “politics of aesthetics” of the novels by analyzing their incisive critiques of power structures, the syntax of political ideology, and the collective conditions of life. Additionally, it highlights the novels’ potential to engage in dialogue with contemporary political debates. This paper is divided into four parts. First, it analyzes how the novels depict the rule of law and police order in the “naked earth”; second, it shows the triplex power relations in the novels between ruling power, the people, and their lives; third, it reveals the origin and structure of “naked earth,” embodying the theological regime of political authority; fourth, it argues that Eileen Chang responds to the world through political writing, fully establishing the contemporary value embodied by both herself and her novels, transcending geographical and temporal constraints.

Lawrence K. Wang 王抗曝 and Mu-Hao Sung Wang 宋慕浩 (2024). “Mahjong memories 《麻將情懷 》” In: "Evolutionary Progress in Science, Technology, Engineering, Arts and Mathematics", Lawrence K. Wang 王抗曝 and Hung-ping Tsao曹恆平 (editors).  Vol. 6, No. 7G, July 2024, 19 pages;  Lenox Institute Press, MA, USA; Lenox.Institute@gmail.com; https://doi.org/10.17613/v17n-0031    ....    ABSTRACT:  In the game of life, unexpected hands are dealt—sometimes a “Heavenly Hand,” other times an “Earthly Hand.” When our beloved friend falls seriously ill, fate’s sway becomes palpable. Relatives and friends gather like “Eighteen Arhats”, their unity bittersweet. Echoes of “Pair Pair Pong” shock our eyes, while whispered “Two Numbers” defy despair. The “Three Sisters” strive, “drawing hope of moon from the sea”, but all efforts prove in vain. Our bonds remain strong, memories lingering like a “Double Piao Dai.” Ambition soars with the “Four Fan Starting Hand,” laughter once shared in mahjong’s embrace. Scores ungambling, forgiveness prevails, and before the mahjong table, longing persists ----- the absence of our dear friend forever etched in our hearts.
在人生的遊戲中，我們總會被派發出乎意料的牌---  有時是“天胡”，有時是“地胡”。當我們心愛的朋友嚴重生病時，命運的搖擺變得明顯。親戚和朋友聚集在一起，像”十八羅漢”一樣，他們的團結既甜蜜又苦澀。“對對碰”的回聲震撼我們的眼睛，而低語的“二數”則挑戰絕望。”三姐妹”努力奮鬥，從”海底撈月”中汲取希望，但所有的努力都徒勞無功。我們的情感紐帶依然堅固，回憶像“雙飄帶”一樣縈繞心頭。抱負隨著“四番起手”的出現而飛揚，曾經在麻將的懷抱中共享的笑聲。數分不再賭博，寬恕占上風，在麻將桌前，渴望仍在持續--- 我們親愛的朋友的缺席永遠刻在我們的心中。

Sometime around 2019, the protagonist went to Cuba to look for a cure for a new disease called 幽命.
The piece stems from my genuine reflection on the immediate years following 2019. I used "geming" (revolution) as a pun for an imagined miraculous pharmakon named "geming" which could only be found in Cuba.
What is this cure? Is it a kind of animal bone ground to powder, a specific fungal virus indigenous to the island? Or could it be a particular segment of history concerning the Cuban Chinese diaspora that is now primarily left in oblivion?  The story ended with a "revolution" between the narrator, a historical printing press, and the cast metal Character types.

这篇小说的初心是我 2019 年的古巴之行，以及此后这个世界我们共同遭遇的种种。故事大致讲了一个在美国读博的中国青年患了一种新的精神疾病叫「幽命」，而据说这种疾病的解药存在于古巴，西班牙古文献中的描述和中文的「骼」很相近，可能是某一种生物的骨骼或者某种原生植物的孢子。青年来到古巴寻药，却遇见一位来自西班牙的女子。她是一位生物学教授，竟然也是来找药的，但药用的目的却是为了拯救家乡因受到不明真菌感染而大量死亡的橡树。青年和女子后来分道扬镳，但他一路上却目睹了「主义不在革命已去」的岛国，心中感触良多，最后竟然在古巴洪门遗留的一间报馆里，和一台老式印刷机和几万个华文铅字进行了一场文字的革命。

在街頭販售日用品的障礙街賣者，由於商品售價高於市價，加上商品看似長年未變，被社會大眾認為在賺取同情，其強迫推銷等傳統賣法亦遭人詬病，並長期承受「詐騙」、「假殘障」等質疑，使街賣被污名化為不體面的工作，進而損及街賣者的自尊、認同與工作動力。此外，許多街賣者同時是障礙者，他們在經歷重大損傷且陷入貧窮後，遭遇身體功能、社會地位、生涯發展、自我認同、社會關係等重要面向一併崩解的困境。據此，本研究欲探討：身負污名且遭遇多重困境的障礙街賣者，如何因應與調適，進而重建自我及生活？本研究以提供工作與住宿的街賣組織「新巨輪協會」為田野地，並以新巨輪街賣者為主要研究對象，透過參與觀察和深度訪談所得的資料來回應提問。
本文旨在描繪障礙街賣者的生命歷程、勞動過程與團體生活，指出他們如何應對上述困境。首先，我追溯造成障礙者困境的源頭，爬梳障礙污名的形構，並探討臺灣的社福體制如何迫使貧窮障礙者自力更生。其次，我分析形塑街賣污名的各式街賣迷思，以及新巨輪如何透過合法化、檯面化與形象整飾等策略加以回應。第三，我勾勒障礙者的生命經驗與中層、鉅觀層次力量如何交互作用，呈現使障礙者致貧，進而成為貧窮街賣者的成因與脈絡，從而揭示障礙污名、社會排除、社會變遷等結構性力量如何運作其中。第四，我闡述他們成為貧窮障礙者後，如何調適病痛、損傷與污名，並發展出多樣化實作來重建自我與生活。第五，我分析新巨輪成員成為街賣者後，如何適應此污名身分和不體面工作，並運用各式銷售策略確保收入。第六，我探討團體生活中的社交互動與休閒活動，如何混雜互助互惠與人際摩擦。透過前述多層次的分析，本文呈現一幅有別於刻板印象的障礙街賣者圖像，揭示出他們的生命韌性、多元需求與深層困境。

Recently, With the development of Internet of Things, 5G and AI, the term "smart medical" is actually the combination of technology and medical. Our study takes "smart wards" as an example, which lies in the layout of the wards On the above. After pairing all connected sensor devices with the patient, which includes the measurement of the patient's blood pressure, pulse, ECG... and other related physiological signals. However, some of the data is highly private. If there is no effective encryption and verification mechanism, these data may be leaked out or used improperly. Our study uses Attribute-based Encryption as the main framework. Users can choose to match the patient's attribute characteristics to formulate some access policies. Patient data can only be accessed by certain access rules. Access by a specific user. Even if other users steal the data, they cannot obtain the plaintext content through encryption. In complete verification phase, ABE is used as the basis, and in the lightweight verification phase, the patient's physiological data and timestamp are used as the seed, and the PRNG is used to generate random numbers. In this case, there are only three parties (patients, doctor, hospital server) know to calculate the random number, so that even if the others steal the parameter, they cannot complete the verification because they don't know how to make the random number. In addition, hash function and XOR operations are added to make the overall encryption and verification more complete.

In this paper we describe and analyze a TV drama web-based fangroup forum which has been initiated by a Hong Kong secondary school student. The website organizational structure and activities are analyzed and discussed in terms of what seems to be transpiring in this entirely voluntarily co-constructed social space. We shall then analyse these on-line activities in terms of the kind of social imaginary (Taylor 2002) that seems to be emerging in this virtual space. Concluding the paper we shall discuss implications for our ...

I would like to thank Mr. Barry Pringle, a lecturer at the University of the Thai Chamber of Commerce, for his proofreading and being patient with my English. Any error that may occur in this paper is totally mine. ** Kathoey is now an ambiguous Thai word for male-to-female transgender. Kathoey consider themselves as female and may or may not go for a full Sexual Reassignment Operation.

The complexity of Hong Kong comes from its own history, which leads commentators to often fall into "complexity" when dealing with Hong Kong issues, almost always linked to politics. This article attempts to pay more attention to author MA's（馬家輝） Once Upon A Time in Hong Kong（《龍頭鳳尾》） and Once Upon A Time In Hong Kong II（《鴛鴦六七四》）. Two literary works analyze its "cultural memory" and provide a new path for the study of Hong Kong culture.
Author MA Ka Fai wanted to leave his own "witness" for the place where he grew up in Wan Chai, Hong Kong, so he used novels to "commemorate". As a city that avoids chaos, Hong Kong embraces and tolerates people from all backgrounds and identities. Many people only start to learn to be Hongkongers after coming to Hong Kong, and their emotions towards the place are only connected to them after becoming Hongkongers. Through MA's writing, mixed with historical data and imagination, readers can better understand the combat of Hong Kong people in the struggle between big powers at that time, as well as their helplessness and compromise with their fate. It is a memory of the environment at that time and an introduction to the colonial situation.
Hong Kong is often used as a creative material because of its complex history and political situation. Hong Kong's "rich and strange" comes from its background, the construction of elements in creation, and the influence of Hong Kong society on creators. The author's narration in the book shows that when the Japanese invaded Hong Kong, they changed the names of places left by the British colonial past. This article believes that it contains the author's own cultural identity and historical accusation. Then, through mingling Chinese and English, Hong Kong is created in everyone's heart and "recreated" Hong Kong for readers.

In the 1930s, well-developed capitalist societies throughout the world faced a global economic decline. During this period, the Japanese government suppressed left-wing ideology, thus increasing political division in colonial Taiwan and semicolonial China. Neo-sensualist authors Ong Nao (1910-1940) and Mu Shiying (1912-1940) had similar years of birth and death and were active during the same literary ear and lived in similar social environments. Their works explored the presentation of social problems in literature and the coexistence of proletarian and neo-sensual topics. This study analyzes the novels of both authors that contain proletarian characters (e.g., farmers and workers), including Uncle Gong, Lohan-Jiao, and Poor A-Jui by Ong and Nan Bei Ji (The North and South Pole) by Mu, to examine the impact of colonial modernity and communism on Taiwanese and Chinese writer conceptions of the proletariat. First, the researcher analyzes depictions of changes to the environment and landscapes to discuss the spatial disorder caused by urban-rural conflict and capitalist repression. Then, the researcher examines the influence of the alienation of labor on the bodies and consciousness of the characters to portray character disabilities, including physical disabilities and mental anxiety. By analyzing the themes and characters in proletarian novels by Ong and Mu set in the 1930s, we can observe how Taiwanese and Chinese authors perceived proletarian life and the physical and psychological disabilities of proletarians. Additionally, the

本文爬梳袁瓊瓊（1950-）文學生涯的前五本小說集，《春水船》（1979）、《自己的天空》（1981）、《兩個人的事》（1983）、《滄桑》（1985），和《又涼又暖的季節》（1986），指認這些小說集收錄的多篇文本早在戒嚴時期，就刻畫了身心障礙。雖然袁瓊瓊早就享譽文壇，但是她在身心障礙領域的建樹卻遲遲沒有受到足夠重視。因此，本文特別關注她刻畫身心障礙的貢獻。對越來越重視身心障礙的今日讀者來說，這批長期被低估文本提供管窺舊時代（按，戒嚴時期）身心障礙形象的可貴窗口。但有鑑於「身心障礙」這個詞彙的侷限，筆者提議用「家醜身體」一詞來補充「身心障礙」：袁瓊瓊早期作品中，身心障礙經常成為足以導致家醜外揚的麻煩，體現了家醜身體。這批小說中，情節高潮可能出自於身心障礙當事人，卻更可能出自於粗暴動手處置家醜的家屬。藉著指認家醜身體在多種小說的不同部署，筆者希望在小說文本裡頭，找出更多討論身心障礙的路徑：本文主張，「身心健全主義」的陰影，不但籠罩在身心障礙當事人身上，也足以讓當事人的家族成員不見天日。也因此，讀者在小說字裏行間尋找身心障礙形影的時候，除了可以留意身心障礙角色，也不妨關注身心障礙的家人有何蹊蹺。  This article identifies the disabilities shown in the texts of the first five story collections of Yuan Qiongqiong (1950–), all of which were published during the Martial Law Period. Inspired by the insights of emerging disability studies, the article urges the reader to recognize Yuan’s contributions, habitually underestimated, to literal representations of disabilities. From these, the reader might scavenge images of disabilities visualized even prior to the promulgations of laws to secure the rights and dignities that people with disabilities deserve. As the term “disabilities,” which connotates the awareness of disability rights, is both anachronistic and indispensable in discussions of Yuan’s stories published in the 1970s and 1980s, the article strategically proposes “the bodies of familial shame,” a notion to supplement rather than replace “disabilities.” In the stories by Yuan discussed in the article, the plots often startle the reader not with the characters’ physical or mental conditions but with reactions to the shame resulting from the ableist ideology among the disabled characters’ families. For example, to protect themselves from the supposedly contagious shame associated with their disabled family members, seemingly able-bodied and able-minded characters might resort to verbal or physical abuse of their already suffering parents, spouses, siblings, or children. Therefore, even when family members are not apparently disabled, they are never free from ableism. Rather, they can simultaneously be both victims of and collaborators in this ableist ideology and are thus worthy of attention in literary disability studies.

本文透過中央研究院近代史研究所「婦女期刊作者研究平台」，進行《婦女共鳴》的社會網絡分析。這份以國民黨女性為要角的刊物，在歷時的系譜上，繼承辛亥革命以來婦女參政運動的資源，加入參與五四運動的教師與學生。她們歷經不同的政治選擇，在國民政府時期合作又分裂，再因抗戰結合，如此顯示婦女運動的彈性，兼容國民黨、共產黨、女聲社等組織。她們參與的公共活動重疊，為知識女性群體劃定明確的研究範圍，卻又不僅止於單一社群，可為後五四時期知識女性組織動員型態的研究案例。文章首先梳理編輯群、主要作者的分布情形，進一步觀察她們所形成的社會網絡，希望能更系統地解釋文獻所提供的關係資料，解決過去難以單一史料回答的問題。將婦女報刊研究取向，從言論內容轉向關係網絡，探索透過媒體建構的組織型態及政治文化資本分配的模式。一方面，不同的婦女組織彼此合作，爭取與父權體系談判的籌碼；另一方面，她們相互競爭，爭取女性話語的主導權。
This article analyzes the social network of Women's Resonance through the ＂Authorship of Chinese Women's Periodicals＂ platform of the Institute of Modern History, Academia Sinica. Women's Resonance was a publication that featured Guomindang (Kuomintang) women, having inherited the resources of the movement for women's political participation since the Revolution of 1911. Influenced by the trends of the time, its authors displayed different political choices, cooperating and splitting at various moments, which demonstrates the flexibility of the women's movement. The public activities they participated in overlapped, defining a clear scope for this intellectual women's group. This research is not limited to a single community, but can be a case study of the organization and mobilization patterns of intellectual women in the post-May Fourth period generally. First, this article clarifies the distribution of editing groups and main authors, and further analyzes their social networks. It explains their relationships more systematically and solves certain problems that were limited by content analysis in the past. This article shift scholarly focus from the journal's content to the network of relationships, exploring organizational patterns and patterns of political and cultural capital allocation. Second, it examines how different women's organizations cooperated with each other in bargaining with the patriarchal system. And third, it shows how they competed with each other for the dominance of female discourse.

《婦女雜誌》為研究民國婦女史的重要文本，已有許多成果豐碩的作品，但鮮少研究者討論雜誌與社會溝通的功能。本文利用中研院近史所「婦女雜誌資料庫」，研究該雜誌的通信欄在報刊發展上領先並持續引領的角色，作為觀照民國公共領域的重要案例，且探討個人經驗進入公共領域的過程，以及性別身分與社會議題的運作。
研究結果顯示，男性在性別議題的公共領域暴露許多的情緒書寫，女性則自重自持、謹慎維護得來不易的公共空間。男性主編易於編纂男性的性別經驗，成為控訴舊婚約的集體敘事，但他們無法掌握女性的婚戀故事，她們充滿差異且散落。主編挑戰社會界線的「性」議題，成為與讀者的衝突點，並因此收束「通信欄」，取消公開開放的討論空間，使公共論壇內縮為家庭生活。整體而言，五四風潮帶動個人自由的媒體宏旨與社會氛圍，促使讀者更樂於提到個人經驗，而鮮少提到「國家」，但這樣的自由主義女權，隨著戰爭迫近轉向國家女權與集體主義動員。
Intellectuals occupy many primary positions in the public sphere. As a result, the general population is treated as the subject of enlightenment. This method of disseminating information is generally one-way and may increase the difficulty of accurately gauging the social impact of information.
In this study, the author analyzes the readers’ letters on the Ladies’ Journal with high circulation and history in China. The questions addressed include the following: how do the letters establish an effective method of communication between the general public and an individual; how can gender impact the citizens communicate, and how can the readers influence the public?
The results show that men exposed more emotional writing in the public domain of gender issues, but women were more self-reserved and maintained the hard-won public space. Male editors were more likely to compile male experiences as accusations of backward marriages, but he can’t grasp different and scattered experiences of female stories. The editor challenged the social boundaries of “sex” to conflict with some readers, therefore he close the “readers’ letters column”, and canceled the public discussion space. On the whole, the May Fourth Movement led to the freedom of media to promote the readers’ personal experience, and the less mention of the “state”, but such liberal feminism would soon become national feminism as the war approaching.

The literati in the Wei, Jin and late Ming dynasties had similar fashions of the times. They were also in a dark and chaotic political environment. Ethical ethics were empty and formal. The literati lost their dependence on politics and moral character. Facing the chaotic and ugly reality, they had to escape from a "self-liberation" "A place for pleasure", and this "place for pleasure" is a spiritual paradise that is exclusive to oneself and cannot be violated by others.

The political landscape of Vietnam experienced a dramatic
change at the beginning of the 20th century. The introduction
of European culture changed society. Southern Vietnam, open
to many popular cultures, became the country’s early receiver
of foreign ideas. Since the 1960s, books from Taiwan and Hong
Kong have begun to show up in southern Vietnam’s Chinese
immigrant communities. People began to welcome these books
as they were translated into Vietnamese. The popularization of
Chiung Yao’s romance novels even became a social phenomenon.
This article intends to investigate the diffusion of Chiung Yao’s
romance novels into southern Vietnam since 1966 through the
perspective of sociological literature and based on published
sources, including newspapers and journals. We shall observe
how these translated books became widely popularized in Vietnam. This will provide us with a glimpse into the cultural
exchanges between Taiwan and Vietnam.
Keywords: Vietnam, Chiung Yao’s fictions, translation, popular
culture, culture diffusion
摘要
越南在二十世紀初國家政治局面發生巨變，在這樣的時
代下，歐風東漸使得社會面臨改革。越南南方是首先接受外
來新思潮之地，各種大眾文化現象廣為流行。1960 年代開
始，臺灣與香港的文化書籍紛紛進入越南南方華僑地區，之
後逐被翻譯並受到讀者的熱烈歡迎，其中，閱讀瓊瑤的言情
小說甚至成為一種社會現象。
本文透過社會學文學角度下的觀察，以各類報紙與文獻
資料為基礎，試圖呈現瓊瑤著作1966 年以來在越南南方被
介紹後的接受歷史，從其譯作與越南讀者的喜愛，分析曾經
風靡一時的瓊瑤現象，為學界對於臺灣與越南之間的文化交
流上提供助益及探討。
關鍵詞: 越南、瓊瑤小說、翻譯、大眾文化、接受歷史

When a news reporter interviews the elderly and writes a story about their lives, it is necessary to edit his/her materials and to decide which should be included. This paper primarily focuses on whether it is possible that "window", a metaphor borrowed from the computer science discipline, can properly explain this journalistic process involved with storytelling. The paper found that it is appropriate to use different concepts of time and space as methods, which connect the news story and news discourse. It is concluded that a metaphor of "window" allows us to observe how narrative is structured upon the shifting and transacting of the story content and how discourse on setting is applied in varied paragraphs of news.

The purpose of this paper is to examine the possibility of combining the two subjects of retirement and communication studies. After reviewing a series of literature works on "retirement," mostly in the area of social gerontology, the paper discusses the meaning of life stories and traces its origins as well as interdisciplinary potentials. We then suggest a theoretical proposal in the final section trying to link the research traditions of retirement and life stories, because narrating each retiree's own story should offer the advantages of exchanging life values and experiences.

The study described in this paper is part of a project assessing the impact of the HIV epidemic on 535 men who have sex with men. These men were surveyed about their knowledge of HIV, their sexual practices, other issues concerning the transmission of HIV, and AIDS. This paper focuses on these men's beliefs about HIV transmission, their perceptions of the safety of a number of sexual and social practices, and the factors influencing these perceptions. The findings indicate, in general, that the men surveyed were moderately well informed about HIV transmission. Some twenty percent of the men were well-informed about both 'safe' and 'unsafe' sexual practices, a small number were ill-informed and the remainder, the majority, were wellinformed about some aspects and ill;i(lformed about others. The data suggest that information from the mainstream and gay press is not only differentially available but that information is processed and interpreted by the men in different ways. Variables which influence the manner in which information is interpreted are place of residence (locale), awareness of gay community posters and pamphlets, and the men's sexual practice; these are associated with cautiousness or rashness in the men's judgments of safety and risk. The Social Aspects of the Prevention of AIDS (SAPA) study is a programme of research designed to supply background information for education strategies in HIV IAIDS prevention. Its focus is on the sexual and social lives of gay and bisexual men, the information environment in which they live, their responses to the human immunodeficiency virus (HIV) epidemic, and the impact of strategies designed to change high-risk sexual behaviours. This paper deals with one aspects of that study: the beliefs that gay and bisexual men hold about HIV transmission, the acquired immune deficiency syndrome (AIDS) and safe sex, and the factors which are implicated in the formation of those beliefs and opinions. The data come from Study A in the SAPA programme, a survey of

Then I remembered that Aristotle was a teacher. In fact we can just see the image of his most famous pupil, Alexander the Great, on the medallion which hangs from the chain around his neck. Aristotle's left hand is touching the chain, representing (perhaps) Aristotle's connection to the world of action, power and the everyday. These two-the mythopoetic represented by Homer's bust and the political represented by Alexander's chain-are the teacher's worlds. We teachers necessarily pay attention to everyday necessities and realities-the bells, routines, timetables, expectations, demands, complexities, resistances, power dynamics and so on. At the same time, we try to stay in touch with the values that brought us into teaching in the first place, and which animate our best moments in the classroom. The stories in my book are stories of teachers living in the tension between these two worlds. xiii ACKNOWLEDGEMENTS My first debt is to my students. All of the stories have been shaped, in one way or another, by what we've experienced together. I owe a specific debt to my three co-authors of 'Both Alike in Dignity', CeCe Edwards, Libby Pittard and Hannah Germantse. Many people responded to early versions of these stories and their feedback was invaluable. These included many students (sometimes in tutorials, often in emails after they'd read one) and many colleagues (J.

This introduction and the following oral performances of Jane Muncy Fugate constitute part 6 of Carl Lindahl, American Folktales from the Collections of the Library of Congress (Armonk, NY: M.E. Sharpe, 2004), Vol. 1, pp. 279-333. The notes can also be found on Academia: Lindahl, American Folktales, Vol 1, Notes.

汪宝荣教授的新著《中国文学译介与传播模式研究：以英译现当代小说为中心》（浙江大学出版社，2022），系许钧教授担纲总主编的“中华翻译研究文库”成果之一，列入“十四五”时期国家重点出版物。该书采用描写研究与规范研究的双重视角，整合运用布迪厄（P. Bourdieu）、拉图尔（B. Latour）等人的社会学理论，以及西梅奥尼（D. Simeoni）、卡萨诺瓦（P. Casanova）、海尔布伦（J. Heilbron）等人的翻译社会学理论（分析模式），从宏观、中观和微观三个方面探究中国文学作品的译介与传播过程及结果，是一部难得的从过程入手分析中国文学译介与传播行动者网络模式的著作，具有从社会学、翻译学、传播学等多学科融通研究的学术价值。

Eke from Queens Is Queer is a composite of many stories, speeches, and confidences shared by friends. It is not autobiography, nor is it a piece of fiction. It has its roots in This Is Not a Soapbox, written with Gregg Bordowitz. This work is dedicated to him. Someone Elsefrom Queens Is Queer is to be performed by one person. All theatrical elements should be kept to a minimum, allowing the emphasis to be on the telling of the story and the relationship this telling creates between the audience and the performer.-R. E. All photos of Richard Elovich in Someone Elsefrom Queens Is Queer by Dona Ann McAdams. GORDIE I got into this argument with Steven Teitelbaum, strangely reminiscent of arguments Steven and I had in the past. Now Steven identifies himself as exclusively heterosexual, and he thinks I might as well be an activist because I'm infected; but that's not what I was going to tell you-the argument was over self-interest and conscience. Now he's not here to defend himself, but Steven invalidates these options for himself. Just for himself alone, because it's not as though he invalidates or resents what I do for example, nooooo. But he is intimidated by the whole notion of activism. He doesn't want to do that kind of work. But he feels it is a legitimate kind of work-so he takes this kind of argument: