走在解殖的路徑中：拮抗同行的社會學習

Walking Together through the Path of De-Colonization: The Social Learning of a Resistance Fellowship

本文作者採用Honneth對行動力小群體(acting groups)在社會內部與其他不同社群不斷對話的溝通過程做為增進行動群體認識與社會行動力的社會學習過程概念，進行了一個提問：「特定社會內部差異結構的傾斜壓疊，如何可能經由個人與群體的文化創發行動，發展出具拮抗性的社會學習過程？」作者視自己在台灣社會中與不同小群體共同實踐的協作實例，反映了對抗現代性與工業化壓迫的解殖意涵，心理教育工作者是以在地實踐的「路徑知識」來回應日常生活中無所不在的社會壓迫。「路徑知識」指的是行動探究者 ／實踐者實踐過程中所蘊含的知識；「實踐路徑」本身是一個發展中的社會過程，是實踐者的選擇與實踐行動與特定社會現況來回對話的具體表現。作者並由自身20多年的實踐經驗中，命名了一組概念(社會關係的共在場域、社會關係的構形等)，提出「拮抗同行的社會學習歷程」的一圓椎體概念架構來總結自身行走於一漫長解殖路徑中的實踐知識。

Inspired by Honneth’s concept - the process in which acting groups communicate with each other and communicate with communities of a more general social background can enhance the process of social learning of the groups involved in the understanding of their collectivity and the capacity of their social actions - the author of this paper starts her inquiries by posing the question: “Of resistance, how can one conceive a process of social learning, out of the culturally creative activism of all participating elements in their individuality and their collectivity, despite the rifts resulting from the inherent structural differences within a specific society?” The author argues that the connotation of de-colonization (i.e., the resistance in the oppression of modernity and industrialization) is what has been reflected in the collectivity of the cases of all acting groups, and it is with which she has been able to develop coordinative practices. Confronted by the social oppressions that have literally infiltrate every aspect of the everyday life, an educator in psychology, like herself, responds with “knowledge of path(s)” of local practices. By the term “knowledge of path(s)”, the author refers to a set of knowledge that is inherent in the process of the action inquirers/practice agents’ practices. The “path of practice” itself, in turn, should be conceived as an ongoing social process, as the concrete expression of a continuous conversation between the decisions and practical actions that the agents take, and the specific social reality within which these actions have been taken. Based upon the experiences of her practices in the past twenty years, the author has named a set of new concepts (e.g., the “common ground of social relations,” the “formations of social relations”), and conceptualized a new cone-like framework to conclude the knowledge of practice gathered during her long andngoing march on the path of de-colonization.