男同志的術語有其特殊性，它們到底是在哪些特定的歷史、社會、文化脈絡下產生的呢？這套體系如何運用呢？隨著時代演進，這些術語如何轉變呢？同時，受到西方與日本男同志文化的影響。加上網際網路的發達，使男同志非常容易接收國外男同志的資訊，尤其是台灣的流行文化，長期跟隨日本的發展，在過程當中也把大量詞語與概念介紹進來，有時反而成為台灣男同志的一種重要象徵。因此，最初這些術語怎麼被引進、怎麼被翻譯而又怎麼被使用的？在這些詞語變化與使用的過程中，可以抽絲剝繭發現台灣男同志的特殊性。從男同志的術語當中，諸如1號、0號、葛格、底迪等等，我們可以進一步瞭解不同術語之間所形成的位階體系。 至於熊、猴、迷你馬或狼這些用動物來表現男同志的形象，我們必須重新檢視男同志追求什麼樣的外表與特質，當特定氣質被賦予特定的象徵後，一名擁有該特質的男同志，如何在互動的過程中決定地位的高低？ 因此，當混用的現象如1號弟、0號哥、熊哥、迷你馬底迪等合成的術語出現時，是否可以觀察到性／別分工跟社會體系的互動關係，到底同志欣賞什麼樣的形象與特質？抗拒的又是什麼？男同志認識彼此的時候，彼此的地位關係會是交往的阻礙嗎？ 對男同志來說，許多習以為常的概念，並非憑空發明，即便不少術語與概念源自西方的男同志，但在翻譯與使用的過程中，一直在跟台灣的歷史、社會、文化互動，本研究希望能讓研究的焦點，放在男同志跟台灣脈絡的互動關係。不同於大部分社會學與教育學的研究，傾向把同志當作個案，並以「男同志個體如何融入社會結構」的方式來分析，筆者著重男同志如何跟社會結構進行認識與互動，從中看見台灣的男同志文化。

90年代為台灣同志小說興起的年代，不僅數量大增亦是各類文學獎的常客，也帶動起研究的風潮。在研究上已有女同志小說、同志小說主體的探討，因此本文以男同志小說為研究的題材，並聚焦在與同志密切相關的隱／現主題上，探究90年代台灣男同志小說隱／現主題的表現與形塑的觀點。 本文首先闡述研究動機、方法與範圍，為論文建立起架構。次章討論90年代男同志小說興起的背景與內容特色，以期對研究主題有基本的認識與評論。第三章則從小說中同志的身分認同進行論述，分析自我身分從懷疑、壓抑、衝突、抗拒以致到建構的過程；在此過程中亦開始浮現隱／現的問題。主角慢慢從隱藏同志取同的一方，向承認、肯定、現身的一方邁進。確認同志認同後，論文第四章接續以「衣櫃」作為切入點，論述同志性向的偽裝與暴現，當同志性向確認後，仍不可避免的進入衣櫃，隱藏、偽裝性向，以免遭受異性戀體制的壓迫與污名；尤其在面對家庭時，更是男同志無法跨越的鴻溝。處於不利主角的社會環境中，小說常採用若隱若現的手法，將同志情慾低調、選擇性的現身，以爭取愛情的到來。接下來則以走出衣櫃為題，討論主角現身的對象與方式，理解出櫃的各種情形。從上的分析，可發覺異性戀體制對於男同志的干預與監控，無論是認同的歷程或性向的偽裝／暴現，背後皆有異性戀體制運作的影子。第五章則探討小說的寫作手法，探究小說家的寫作技巧如何凸顯隱／現主題，表達出作者的書寫用意。第六章結論提出：小說家在書寫隱／現主題時，紛紛以「異性戀體制」為假想敵，雖可藉由對抗、反叛、逃脫或受害等情節，而達到鬆動「異性戀體制」的根基，但仍不免繼續維持二元對立的框架。因此，期待未來創作能跳脫「異性戀體制」的陰影，直書男同志的愛情故事，而有去櫃化的文本。

早期關於男同志身體意象探索之學術研究大多侷限於西方文化框架。有鑒於此，本研究以東方男同志觀點敘述，希冀引領亞洲男同志健身文化等相關研究發展。研究目的在於探究兩個問題：為何健身在台灣男同志圈中成為主流趨勢以及健身與同志身份認同之間的關係為何。本研究引用現象學概念並採用民族誌研究方法，發展成三篇男同志生命故事。研究結果顯示男同志開始健身大多都是由於生活中出現了危機（例：與男友分手、還怕家人不認同自己的同志身份...等）；而身形逐漸壯碩也加強了他們對自己身材的正面意象並增進了本身對於同志身份的自我認同。此外，新形態的社交媒體（Facebook, Grindr, Jack'd...）加速了男同志對於健身的需求。由於男同志的社交模式改變，本研究亦試圖探索不同的同志族類（狼、熊...）對於健身的需求以及擁有肌肉身形的條件對於不同族類在交友重要程度為何。 / Earlier academic efforts on gay men’s body image were by and large made in a western context. Given that, this study is set out to address the academic gap by answering two questions: why bodybuilding has become a prevailing trend for gay men in Taiwan, and what is the relationship between bodybuilding and the nascent gay identity. With the phenomenology approach in mind, this study employed ethnographic methods to retrieve three gay men's life stories. The results indicate that gay men often started bodybuilding project after their life crises, and being muscular does instantly enhance positive images and self-confidence among the informants. However, the outcome of bodybuilding is mixed in the long run. Another important finding suggests that the demand for bodybuilding is accelerated by the new social media venues ranging from gay parties or other social occasions, to the prevalence of geosocial networking applications on smart phones, and to social networking sites like Facebook. As result of these new venues, this paper examines the new body type labels in the Taiwanese gay scene, indicating that bears and wolves with muscles are seen as more desirable than others in the Taiwanese gay community.

No description available.

男同志愛滋病患者的心理狀態一直是美國愛滋病研究的邊疆區域。大多數的國家政策多著重於此一族群的身體狀況以及疾病本身的研究。這些政策往往忽略了自我和解對於男同志愛滋病患者來說的重要性，殊不知自我和解是男同志愛滋病患者對抗全景式迫害的重要策略之一。賴瑞克萊默《正常心》及《我的命運》處處顯示對於此一策略以及國家社會對於男同志愛滋病患之迫害的關注。透過主人公奈得從愛滋鬥士到染病再到自我和解的過程，這兩齣戲劇重砲抨擊了國家社會不公，並同時點出受迫害者對抗這些不公不義的必要性。在此之下，傅科對於權力以及抗拒的討論適足為本論文的理論出發點。本論文藉助傅科的觀點來討論國家社會迫害男同志愛滋病患背後的深層因素，並進一步探討這些被迫害者中可能產生的抗拒策略。本論文分成四個部份：除了導論和結論外，第二章著重美國國家社會對於男同志愛滋病患者的歧視及壓迫，以及形成這些迫害的原因，並進一步檢視《正常心》及《我的命運》裡男同志愛滋病患者的困境。第三章討論這些被迫害者不同的反壓迫策略，以及這些策略對於男同志愛滋病患者身心的影響。 / The psychological condition of the HIV-positive is always peripheral to the governmental studies of HIV/AIDS in the United States. Compared with the governmental studies, Larry Kramer's The Normal Heart (1985) and The Destiny of Me (1992) lay more emphases on the psychological conditions and transformations of the HIV/AIDS patients. These two plays demonstrate the homophobic disciplines and regulations performed against the homosexual HIV-positives in the discourse of HIV/AIDS. In addition, through Ned Weeks's transformation and resistance, these two plays illuminate on the lesson, self-knowledge, and self-reconciliation that empower the diseased gay men to survive in the crisis of HIV/AIDS. This thesis makes resort to the studies of Michel Foucault, particularly his concepts of anatomo-politics and biopolitics as well as his exegeses of the dynamics between the persecutor and the persecuted. Foucault's theories are insightful in understanding the underlying homophobia behind the policies in a normalizing society. His studies envision the possibilities of resistance alongside these homophobic panoptic persecutions. This thesis is divided into four chapters. The second chapter examines the disciplines and regulations over the diseased homosexuals in The Normal Heart and The Destiny of Me. The third chapter focuses on the transformations of Ned from a polemicist to a reconciliationist as well as his resistance to the panoptic persecutions. The concluding chapter reconfirms that the lesson and growth of a gay HIV-positive patient rests on self-reconciliation.

本論文的研究目的，是以「老化態度」及「老年準備」之概念架構，探索中年男同志關於老化的生命經驗，希望藉由中年男同志的自身經驗，來理解他們對老化的意義詮釋、老年生活的想像及所從事的老年準備情形。 本研究使用質性取向的研究方法，以半結構式的深度訪談進行資料蒐集，訪談了十二位居住在大台北地區或桃園縣市，年齡介於四十歲至五十三歲的中年男同志，主要的研究結果如下：（一）受訪者談論的老化意義，是由生理、心理及社會文化等多方面所交織而成的概念，在不同的面向上也有不同程度的正、負向評價，整體來說，他們傾向於否定自己是老人、離老尚遠的「老年拒斥觀」；至於對老的界定，最明顯的是，當他們和同年齡層的異性戀者相比時，多半覺得自己保有年輕化的優勢。另外，許多受訪者也提到年輕男同志對中、老年同志的負面態度或刻板印象，某種程度上反映出男同志族群的怕老心態。（二）在受訪者描繪的老年生活圖像中，對「社會支持網絡」的老年想像尤其重視朋友及伴侶關係等非正式網絡，其中幾位已婚男同志也提及對婚姻家庭的老年生活想像（例如「含飴弄孫」）；在「社會參與」方面，他們期待能夠「參與志願服務」、「出錢出力貢獻社會」、「老年的再教育」、「工作者角色的延續」及「從事休閒活動與興趣」等，其共同的目的是為了達到自我成長及自我實現，但也可能因同志身份而面臨參與的障礙；至於「對老年的焦慮、擔心或害怕」，他們談論得最多、最擔心的是「怕重病」、「怕醜」，以及「怕失去外在吸引力」。（三）在受訪者實際從事的老年準備內容中，他們認為最需要準備、且實際準備程度較高的是「經濟準備」（工作收入及其他財務規劃），其次則是「抗老化的準備」（基於身體健康或外在吸引力而進行的保養）、「從事興趣或休閒活動」（偏向動態性、團體式的型態）以及「社會支持網絡維繫」，至於目前積極從事「社會學習與志願服務」及「老年居住安排」的受訪者則較少。總括來說，受訪者提及的準備內容都是屬於非正式的準備，較不重視正式組織（如政府、公司企業或非營利組織）在老年準備中扮演的角色。 再由生命週期觀點來檢視，則發現中年男同志的老化態度、老年生活想像及老年準備情形與中年異性戀者之間具有相似性，但也有差異性，同時，也呈現出一些動態歷程的改變。 值得深思的是，「老年準備」的概念本身有可能隱含著個人本位的意識型態，當政府的老年政策強調老年人的自我照顧責任時，也就忽視了對社經地位較弱勢者應有的保障。此外，本研究也發現，娶外籍新娘的已婚中年男同志，其婚姻關係凸顯出「性傾向弱勢」與「性別弱勢」之間的相互擠壓現象，基於自身利益的考量，弱勢者本身（已婚男同志）也可能會去壓迫比自己更弱勢的人（外籍新娘）。 / With “attitudes toward aging“ and “preparation for old age” as the conceptual framework, this study aims to explore the aging experience of middle-aged gay males, and tries to understand their interpretations, imaginations, and preparation of aging. This study employs qualitative research approach. The participants are twelve middle-aged gay males living in the Taipei metropolitan area and Taoyuan county, aging from forty to fifty-three. The researcher conducted semi-structural interview with them individually, and collected in-depth data. The study findings after data analyzed are listed below: First, the meaning of aging discussed by the twelve participants during the interview is a complicated complex, comprising of physical, psychological and social cultural dimensions, which are evaluated with different positive and negative appraisals separately. As a whole, participants tended to think they were not old and resist to aging. Most obviously, when compared with their heterosexual counterparts, they considered themselves much younger. Besides, many participants mentioned the negative stereotypes and prejudices young gay males tended to have against older ones, which reflects the fear of age widespread in this population, too. Second, The imaginations of later life participants in this study had involved “social support networks”, “social participation”, and “anxiety, worry and fear of old age”. They thought highly of informal support networks particularly, such as their friends and intimate partners, when it came to “social support networks”. Of participants entering traditional heterosexual marriage, some discussed their positive expectations that they hope to enjoy marriage and family life in later life as the heterosexual do. On the topic of “social participation”, they expected themselves to be volunteers, contribute to society with money and effort, pursue further education, keep working, and get engaged in their interests or hobbies. Their common purpose of social participation in old age was self-achievement, but they may encounter some obstacles because of their sexual orientation. In terms of their anxiety, worry, and fear of old age, what they talked and worried about most was getting ill, becoming ugly and unattractive. Third, as for preparation for old age, what the participants in this study considered most important, and thus prepared more was economic security. And other preparations included health maintenance, engagements in interests or hobbies, and connections to their social support networks. By and large, their preparations tended to be informal, and don’t emphasize the importance of formal preparation planning from formal organizations like the government, companies or non-profit organizations. With the life course developmental perspective, when we compare the attitudes toward aging, imaginations of later life, and preparation for old age between these middle-aged gay men and their heterosexual counterparts, we can find that some dimensions are similar and the others are different, and their attitudes, thinking or action about aging may change over time. Furthermore, the concept of “preparation for old age” itself may imply certain ideology of individualism inexplicitly. While aging policies emphasize the obligation of self-care of the elderly, it may ignore the security of those persons in lower social-economic status. Besides, this study also finds that the marriage relationships of middle-aged gay males who married “foreign brides” are some kind of mutual oppression in essential, the disadvantages itself（middle-aged gay males）are likely to oppress the other disadvantages in worse condition（”foreign brides”）.