本課程的基本問題是：什麼是『差異』？社會如何(不)面對/對待/創造/處理『差異』？「空間」的生產、轉化、毀壞在其中扮演了怎樣的角色？這些又如何影響人們覺得自己是什麼的這回事？
社會學家向來關懷「差異」的課題，比如高夫曼的名著《汙名：管理受損身分的筆記》、《精神病院：論精神病患與其他被收容者的社會處境》，傅柯點出空間面向對於「主體」形成的重要性，在著述中提出了『異質空間/異托邦(heterotopia)』這個概念，引發相當多的後續研究探索。
本課程將從本地社會的歷史-地理脈絡出發，以過去20年授課者參與其中的『異質空間/異托邦』生產的案例—康樂里、寶藏巖、樂生療養院、黎明幼兒園，佐以相關的文本、影像、音樂與實體地景，透過『釘子戶』、『搖滾客』、『精神病』這三個可能被人們視為『差異對象』的異質範疇的討論，來貼近、回應這些重要的社會學課題，以及你對自身的疑惑。下面列了幾種有可能(不)面對/對待/創造/處理『差異』的pattern：
1.分類，e.g. 傅柯(M. Foucault ) on 瘋癲
2.汙名，e.g. 釘子戶，高夫曼(E. Goffman) on 汙名
3.獵奇，e.g. 攝影、觀光客的凝視
4.隔離，e.g. 精神病院、樂生院
5.消滅，e..g. 包曼(Z. Bauman) on現代性與大屠殺
6.同化，e.g. 民族大融爐(melting pot)
7.規訓，e.g. 傅柯(M. Foucault ) 關於規訓與懲罰
8.矯正，e.g. 中共on 法輪功學員，政治犯
9.容忍，e.g. 創意新貴(Creative class)與同性戀指數理論
10.團結，e.g. 搖滾共和國
11.麻木不仁，e.g. 齊美爾(G. Simmel) on Blasé attitude
你覺得還有像什麼呢？覺不覺得，這是有趣而重要的課題？
範疇I：釘子戶
這個單元要討論的，不只是「釘子戶」這個名詞如何社會地產生，更要面對形塑著空間政治與主體形成的社會權力與空間正義。近年來最常聽聞的「釘子戶」修辭，當屬中國大陸的拆遷新聞，以及台灣的都市更新、市地重劃、徵地拆遷等，當反復見到一整家人捍衛自身權益、卻遭遇極大的權力壓迫、乃至於在中國大陸常以自焚收場時，我們很難抱持嘲諷態度，認為釘子戶總是唯利是圖。
「空間」可以有很多分析方法，空間正義的判斷也有很多取徑，舉凡財產權與公共利益、生命經驗與空間韻律、社會融合與排除、規劃的政治、生活方式與消費選擇、私密性、階級、集權主義、家族、生產、交換與分配、使用價值、居住、工作等等，都可以是空間分析常見的關鍵詞，但總而言之對於空間的各式分析，總能聚焦在「正義」這個核心命題。我們如何理解台灣的釘子戶與空間正義呢?
範疇II：搖滾客
在你的生活經驗中，有沒有這樣的朋友--熱愛搖滾樂，視之為在充斥著靡靡之音的生活世界中，唯一能讓他們感動並激發情感力量的音樂形態，對何謂”搖滾精神”有一套能侃侃而談的見解，還會不時向你推薦他/她認為經典的樂團或歌曲，並不厭其煩的向你解釋歌曲或專輯的意涵。他/她們有一群同樣愛好搖滾樂的朋友，不時會聚在一起交流音樂的資訊，有時會「揪團」一起去看他們心中的「天團」表演，甚至進一步組樂團搞band。搖滾樂對他們而言，超越了娛樂與休閒的功能，是一種生活風格與生命態度的展現，乃至於牽引著他們以抗拒規範、拒絕盲從、凸顯歧異的方式進行生活實踐？你有這樣的朋友嗎？或者，你就是其中之一？
許多音樂社會學研究都嘗試探討上述這些搖滾樂的文化現象，發掘其中的社會學意涵。不論是「文化工業」理論或是「次文化(subculture)」理論，在不同立場上均指出搖滾樂與生活風格以及意識形態的關係。其中，次文化理論主張搖滾樂迷有主動創造文化的能力，他們挪用或改造既有的音樂元素，結合自己的文化背景與生活經驗，創造能凝聚認同的音樂風格與意識型態，讓受到壓抑、邊緣化的群體有機會開展異質的論述、文化形式與抵抗空間。雷鬼樂、納粹搖滾(Nazi Rock)與龐克等，都是次文化理論所彰顯的重要範例。又如Grossberg(1984)提出「搖滾機制(rock apparatus)」與「情感同盟(affective alliance)」的思路，討論搖滾樂如何在樂手、商業機制、樂迷等多方力量的共構過程中，形成一股屬於搖滾社群的情感力量，不斷驅動搖滾場域進行具有社會意義的文化生產，其所蘊含的培力效果，如何使得對搖滾樂的文化認同之能夠進一步轉化為行動的力量，在現代社會中開展異質文化抵抗的動態？
範疇III：精神病
我一定是瘋了，所以才開這門課！讓我們來讀讀傅柯的瘋癲史，想想如何「看」龍發堂吧。The basic question of this course is: What is "difference"? How does society (not) face/treat/create/deal with "difference"? What role do the production, transformation, and destruction of "space" play in this? How does this affect who people think they are?
Sociologists have always been concerned about the topic of "difference", such as Goffman's famous works "Stigma: Notes on Managing Impaired Identity" and "Asylum: On the Social Situation of Mentally Ill Patients and Other Institutionalized Persons". Foucault pointed out The importance of spatial aspects to the formation of "subject" led to the concept of "heterotopia" proposed in his writings, which triggered considerable subsequent research and exploration.
This course will start from the historical and geographical context of local society, and use the cases of "heterogeneous space/heterotopia" production in which the lecturer has participated in the past 20 years - Kangleli, Treasure Rock, Lesheng Sanatorium, Liming Kindergarten, and relevant related The texts, images, music and physical landscapes of the book are used to approach and respond to these important issues through the discussion of three heterogeneous categories of "nail house", "rocker" and "mental illness" that may be regarded as "objects of difference". Sociology topics, and questions you have about yourself. Listed below are several patterns that may (not) face/treat/create/deal with "differences":
1. Classification, e.g. M. Foucault on Madness
2. Stigma, e.g. nail-biter, E. Goffman on stigma
3. Curiosity, e.g. photography, the gaze of tourists
4. Isolation, e.g. mental hospital, Lesheng hospital
5. Elimination, e..g. Z. Bauman on Modernity and the Holocaust
6. Assimilation, e.g. national melting pot (melting pot)
7. Discipline, e.g. M. Foucault on discipline and punishment
8. Correction, e.g. CCP on Falun Gong practitioners, political prisoners
9. Tolerance, e.g. Creative class and homosexuality index theory
10. Unity, e.g. Rock Republic
11. Insensitivity, e.g. G. Simmel on Blasé attitude
What else do you think it looks like? Do you think this is an interesting and important topic?
Category I: Nail households
What this unit will discuss is not only how the term "nail house" came into being socially, but also the social power and spatial justice that shape spatial politics and subject formation. The "nail house" rhetoric that has been most commonly heard in recent years is undoubtedly the demolition news in mainland China, as well as urban renewal, urban rezoning, land acquisition and demolition in Taiwan. When we repeatedly see a whole family defending their rights and interests, they encounter great difficulties. When power is oppressive and often ends in self-immolation in mainland China, it is difficult for us to hold a cynical attitude and think that the nail-biter is always mercenary.
"Space" can be analyzed in many ways, and there are many approaches to the judgment of spatial justice, such as property rights and public interests, life experience and spatial rhythm, social integration and exclusion, the politics of planning, lifestyle and consumption choices, privacy, class, Totalitarianism, family, production, exchange and distribution, use value, residence, work, etc., can all be common keywords in spatial analysis, but in short, all kinds of analysis of space can always focus on the core proposition of "justice." How do we understand Taiwan’s nail-biting households and spatial justice?
Category II: Rocker
In your life experience, do you have any friends who love rock music and regard it as the only musical form that can move them and inspire emotional power in a world full of music? What is the "rock spirit"? He/she has a set of opinions that can be discussed eloquently. From time to time, he will recommend to you bands or songs that he/she considers to be classics, and will take the trouble to explain to you the meaning of the songs or albums. He or they have a group of friends who also love rock music, and they get together from time to time to exchange music information. Sometimes they "gather together" to watch the performances of their favorite "day group", or even form a band. For them, rock music goes beyond the functions of entertainment and leisure. It is a display of life style and attitude towards life, and even leads them to practice life in a way that resists norms, refuses blind obedience, and highlights differences? Do you have such a friend? Or are you one of them?
Many sociological studies of music have attempted to explore the above-mentioned cultural phenomena of rock music and explore their sociological implications. Whether it is the "culture industry" theory or the "subculture" theory, they point out the relationship between rock music and life style and ideology from different standpoints. Among them, the subculture theory advocates that rock fans have the ability to actively create culture. They appropriate or transform existing music elements, combine their own cultural background and life experience, and create music styles and ideologies that can unite their identity, so that the repressed, Marginalized groups have the opportunity to develop heterogeneous discourses, cultural forms and spaces of resistance. Reggae, Nazi rock, and punk are all important examples of subculture theory. For another example, Grossberg (1984) proposed the ideas of "rock apparatus" and "affective alliance" to discuss how rock music forms a structure in the co-construction process of musicians, business mechanisms, music fans and other forces. The emotional power belonging to the rock community constantly drives the rock field to carry out cultural production with social significance. The empowering effect it contains can further transform the cultural identification of rock music into the power of action. In modern society, The dynamics of developing heterogeneous cultural resistance?
Category III: Mental illness
I must be crazy to take this course! Let’s read Foucault’s History of Madness and think about how to “see” Long Fat Hall.
教科書
何東洪、鄭慧華、羅悅全等編著(2015)《造音翻土：戰後台灣聲響文化的探索》，台北：遠足文化、立方文化/立方計劃空間。
姚耀婷(2010)《重思治理術與日常生活實踐：以樂生/新莊對立語境為例》，台灣大學地理環境資源學研究所碩士論文。(電子檔)
陳姃湲編著(2012)《看不見的殖民邊緣》，台北：玉山社。
黃筑(2007)《龍發堂攝影研究》，成功大學藝術研究所碩士論文。
黃孫權(2012)《綠色推土機：九零年代的台北的違建、公園、自然房地產與制度化地景》，台北：破週報。
顏誌君(2024)臺中市地重劃開發模式與治理機制的轉型矛盾：自辦單元重劃區的案例研究，東海大學社會學研究所博士論文。
Foucault, M./林志明譯(1972/2016)《古典時代瘋狂史》，台北：時報。(傅柯的法文版博士論文直接中譯)
Lefebvri, H.著/李春譯([1972]2007)《空間與政治(第二版)〉，上海：上海人民出版社。
Textbooks
Edited by He Donghong, Zheng Huihua, Luo Yuequan and others (2015) "Making Sound and Turning the Soil: Exploration of Post-war Taiwan's Sound Culture", Taipei: Hiking Culture, Cube Culture/Cube Design Space.
Yao Yaoting (2010) "Rethinking governance and daily life practice: taking the Lesheng/Xinzhuang opposition context as an example", Master's thesis, Institute of Geography, Environmental Resources, National Taiwan University. (electronic file)
Edited by Chen Panshen (2012) "The Invisible Colonial Margin", Taipei: Yushan Society.
Huang Zhu (2007) "Research on Longfatang Photography", master's thesis of the Institute of Art, National Cheng Kung University.
Huang Sunquan (2012) "Green Bulldozers: Unauthorized Construction, Parks, Natural Real Estate and Institutionalized Landscape in Taipei in the 1990s", Taipei: Po Weekly.
Yan Zhijun (2024) The transformation contradiction between the land rezoning development model and governance mechanism in Taichung City: a case study of self-run unit rezoning, PhD thesis, Institute of Sociology, Tunghai University.
Foucault, M./Translated by Lin Zhiming (1972/2016) "History of Madness in the Classical Era", Taipei: The Times. (Direct Chinese translation of Foucault’s French doctoral thesis)
Lefebvri, H./Translated by Li Chun ([1972] 2007) "Space and Politics (Second Edition)", Shanghai: Shanghai People's Publishing House.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 課堂出席參與討論課堂出席參與討論 Attend classes and participate in discussions |
20 | 主要視出席率及提問、回答問題積極度。 |
| 分組報告分組報告 Group report |
40 | 其中上台導讀16%，提問6%，期末書面報告18%。主要視分工協作、內容、重點表達、帶動台下同學情況。 |
| 個人期中、期末報告個人期中、期末報告 Personal interim and final reports |
30 | 各一份，每份15%，2500字以上 |
| 個人閱讀心得報告個人閱讀心得報告 Personal reading experience report |
10 | 共兩份，每份5%，800字以上。 |
