「越」與「百越」：歷史敘述中的中國南方「古族」

Yue (越) and Hundred Yue (百越) : Ethnicity and Changing Concept of the South China Yue iet)Peoples in Historical Narratives

歷史文獻中關於「越」、「百越」的敘述，主要有四種情形：一是先秦時期建立越國的「越人」及秦西漢前期建立東甌與閩越國的土著人群，其實質是通過政治權力與關係凝聚、構建而成並以政治實體予以界定和標識的「地域性政治人群」。二是先秦時期楚人稱為「百越」、「南方夷越」的「越人」，包括先秦時期居住於楚國南境及其更南地區的土著人群、秦西漢時期居住於嶺南地區的諸種土著人群，其實質是以楚人為主體的外部觀察者立足於對南方土著人群的文化特徵進行描述與歸納而從外部予以界定的「地域性文化人群」。三是漢末至三國時期居住於今蘇浙皖贛山區的「山越」，其實質是逸出於王朝國家控制體系的「化外之民」。四是隋唐以後作為「史稱族名」的「越」或「百越」，是後世史家出於文化理念，通過溯源方法，從外部給予的界定，包括中古時代廣大東南地區或南方地區的諸種土著人群，是基於共同文化特徵的總概與歸納，在根本上是一種「歷史文化人群」。

This essay explores how the practices of female and male cross-dressing were respectively understood and regulated by observers and legal authorities in eighteenth- and nineteenth-century Britain. It finds that different assumptions of women's and men's motivations for cross-dressing led to disparate treatment of female and male cross-dressers. Specifically, during this period, women's inversion of gender role was not considered as indicative of their transgressions of sexual behavior, whereas men's adoption of female clothing was linked with male same-sex sexual desire. Consequently, female cross-dressers were usually left unregulated, while male cross-dressers were severely monitored and punished. Cross-dressing men were thus more enthusiastic than cross-dressing women in developing standard statements to justify their behaviour. This essay concludes by arguing that the inversion of gender role was not always regarded as a subversive practice. Cross-dressing would be viewed as threatening, only when the connection between gender inversion and sexual transgression was clearly established.