| 英文摘要 |
Haunting and modernity, dislocation, reconfiguration, irresolution, and the unquiet dead: in his Specters of Marx, Jacques Derrida (2006) uses the metaphor of haunting to witness unsettled, elided, and troubling histories, a plea for justice on behalf of those who are not there. Half suppressed memories appear and disappear among us in the manner of a revenant, or as in the stage directions of Shakespeare's Hamlet, “Enter the ghost, exit the ghost, re-enter the ghost” (p. xix). East Asia puts another spin on the idea of historical hauntings. As Heonik Kwon (2008) eloquently demonstrates in his Ghosts of Vietnam and as is abundantly evidenced in these three contributions, in the East Asian World, the unquiet dead and their unsettling histories claim a more literal and agentive presence than Derrida's metaphoric specters. Ghosts are constituted and reconstituted in unstable Cold War borderlands, the marginal spaces of nearly forgotten battles on Jinmen (Chi 2010), massacre sites on Korea's Cheju Island (Kim 1989a., b., 2000), and the bombed and bloodied countryside of central Vietnam (Kwon 2008). They loom up from the mass graves of purge victims in former soviet Buryatia (Buyandelgeriyn 2007) and exert their agency in stories of revolutionary excess in Southwest China (Mueggler 2001). In D.J. Hatfield's and Anru Lee and Wen-hui Anna Tang's ethnography, counter histories emerge from graves unsettled by shifting urban landscapes and developers' schemes, the beautification projects in Lukang and Kaohsiung where parks and public monuments celebrate local history while eliding the claims of the dead. Ghosts muddle pristine visions of hyper-modern urban life. They have been capable of forcing secular bureaucrats, who serve that same vision, to engage with the popular religion of their grandmothers and country cousins; Anru Lee and Wen-hui Anna Tang give a wellintentioned bureaucrat called upon to negotiate with unquiet dead maidens through the repeated tossing of divination blocks. |
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