「消失」作為一種方法：九七回歸後的「我城」書寫──以韓麗珠的寫作為討論對象

Using“Disappearance”as a Method: I-City Writing after Handover ofHong Kong via a Study of Hon Lai Chu’s Works

本文嘗試從韓麗珠的個案裡，拉出一條以「消失」為主軸的核心命題，詮釋九七後香港「我城書寫」的轉折。韓麗珠（1978-）的寫作始終關注九七後「香港」城市空間地景的消失變遷，展現此城內部的匱缺本質。她將這種匱缺和香港長年作為殖民地的精神結構，以及中國在九七回歸後的政治治理後果進行連結，並提出批判。而近年的反送中運動（2019-2020）可視為九七回歸後的香港對自身歷史性債務的一次性爆發。韓麗珠亦在運動的最前沿寫下即時性的作品《黑日》與《半蝕》。她將香港在反送中運動之後的情境托擬為佛家的「中陰身」，指出香港的現況乃是一切皆消亡後、卻還沒有「投胎」的「中陰地帶」。她在書中反覆提及「業力」與「債務」的概念，指出「消失」、「死亡」雖是一種歷史的必然，然而人的意志、選擇、決定，每時每刻所造就的「業」，才是真正能用以影響、直面歷史與國家暴式。而這也正是建構在認知到「消失」、「匱乏」乃是殖民地歷史之必然，從而否定性地自空缺的廢墟裡尋回自身主體性的一種方式。在這個意義上，韓麗珠踩踏出了一條突破阿巴斯「消失的政治」中所產生的「逆向幻覺」，找到一種以「消失作為方法」、直面香港歷史與現實的路徑。力匱乏的本質、使人重建自身家園的方

This research aims to discuss the variation and evolution of “I-City Writing” after the handover of Hong Kong to China, and attempts to reveal the main discussion point: “disappearance,” by exploring Hon Lai Chu’s works to interpret the turning point of “I-City Writing” after the handover of Hong Kong. After the handover, Hon Lai Chu has been focusing on the change of the city space, landscape, humanities, and cultures in Hong Kong. Moreover, she reveals the deficiency of the city by means of symbolism. Hon makes a connection among the deficiencies, the mentality of Hong Kong after being a colony for a long period, and the political status in China. In addition, she gave allegorical criticism. Recently, the Anti-ELAB Movement (2019-2020) could be seen as the explosion of Hong Kong’s historical debt after the handover. Hon also wrote “Darkness under the Sun” and “Half Eclipse” during the movement. It is worth noted that these two works, written during the most severe period of conflicts between Hong Kong people and China, are Hon’s analysis of the structure of “violence” and “tyranny,” which finally leads readers to approach the abyss of historical voidness, and sees the void essence of tyranny as well as the limit and limitlessness of humans. In particular, “Half Eclipse” was written during the later period of the movement, before the Hong Kong National Security Law passed. In this book, the author repeatedly asked if Hong Kong is dead. Hon analogized the political status of Hong Kong after the Anti-ELAB Movement to Buddhist’s concept “Bardo”, to refer to Hong Kong’s status quo as an “intermediate state,” like a “transitional, or liminal state between death and rebirth.” She repeatedly mentioned the concepts of “karma” and “debt,” referring to reincarnation, to point out that “disappearance” and “death” are historical necessities. However, the willpower, choices, action, and the “karma” people created at every moment are factors that can not only influence people to face the essence of a deficiency of history and national violence, but also provide people a way to rebuild their home. This is based on recognizing that “disappearance” and “deficiency” are historical necessities for a colony which is a way to seek subjectivity by negating the voidness. From this point of view, it is hence considered that Hon breaks through “reverse hallucination” emerging from “Politics of Disappearance” proposed by Ackbar Abbas and uses disappearance as a way to face the history and reality in Hong Kong.