差異／交混、對話／對譯－－日治時期臺灣傳統文人的身體經驗與新國民想像（1895－1937）

Difference/Hybridity, Dialogic/Translation: Taiwan Traditional Writers' Body Experience and Imagination of the New Citizen during the Japanese Colonial Period

一八九五年，臺灣成為日本帝國的殖民地；同一時間，世界也進入新、舊交替的「世紀之交」階段，時人怎樣看待殖民性（coloniality）、本土性（nativity）與現代性（modernity）衝擊所導致的精神感應？從「中國子民」到「新日本國民」，如此身分變化的歷程，所導致的思想轉變究竟包括那些內容？其與新引進的現代文明有何辯證關係？為求瞭解改隸之初即漸顯現的臺人現代化改造進程，本文選擇從傳統文人「身體」經驗的探索入手，藉此掌握時人的「新國民」想像，並觀察其人身體隨著社會境遇的變化而改易的歷史。而在研究方法上，由於「新國民」身體敘事容易因國家權力的介入，導致出現國族認同評價的模稜與困難，為求避免以抵抗／親日的二元對立方式來看待「認同」問題，本文將在愛德華‧薩依德（Edward W. Said）闡述東方主義時所倚重的「差異」論述外，更特別借鏡霍米‧巴巴（Homi K. Bhabha）的交混（hybridity）概念，剖析殖民者與被殖民者彼此接觸後所形成的交混「新」空間地帶的豐富文化意涵，釐析日本治臺時期殖民者與被殖民者雙方接觸的關鍵時刻、議題或話語，進以瞭解日臺雙方究竟有什麼樣的思想資源可以被引用、翻譯、挪用、占有？而臺人又特別強調或重視哪些本土知識、文化資源以做為斡旋？這有益提供給我們在「認同」視域之外，另用新眼去開拓不同以往的文本解讀方式。文章內容論及一八九五年至一九三七年間傳統文人的各種身體姿態，包括遺民身體、新國民身體、馴化／教化身體、狂歡身體等，在歷時性與共時性的社會進程中所顯露的差異／交混、對話／對譯的文化現象與深層意涵。In 1895, Taiwan became a colony of the Japanese Empire, just as the world was entering the transition from the old to the new, at the turn of the century. How did Taiwanese view the spiritual reactions brought about by the shocks of coloniality, nativity and modernity? As they experienced the conversion of identity from 'people of China' to 'citizens of new Japan,' what was in their minds as their thinking changed? Were there any dialectical relationships between these thoughts and the newly introduced modern civilizations? This paper discusses first the early phase and gradual emergence of Taiwanese modernization based on traditional writers' experiences of the body, and from this examines the imagination of the 'new citizenship.' In this way it will observe the history of human body experience as it changed according to varying social circumstances Methodologically, because of the involvement of state power, the body narratives of 'new citizenship' are apt to result in ambiguity and difficulty of evaluation of national and ethnic identity. In order to avoid treating the questions of identity in the dualistic way of resistance/cooperation, this article will especially borrow Homi K. Bhabha's concept of hybridity, along with the discourse on difference used in Edward W. Said's explication of Orientalism. It will not only analyze the rich cultural meanings of the new hybrid spaces formed by the contact between the colonizer and the colonized, but also construe the critical times, issues and discourses of the contact between them, in order to understand what kinds of thinking resources would be quoted, translated, appropriated and seized from each other. Especially, for purposes of mediation, which native knowledge and culture resources did Taiwanese people emphasize or pay attention to? Such an analysis opens a useful way of comprehension differing from past efforts, outside the purview of 'identity.' The content of this article touches upon various kinds of body posture of the traditional writer, from 1895 to 1937, including the body of the remnant, the body of the new citizen, the tamed or educated body, the reveling body, etc., to unfold the cultural phenomena and deep meaning in the synchronic and diachronic social processes.