自1986年國內首起本國籍愛滋感染者確診，至今已過二十餘年。期間1997年引入雞尾酒療法之後，使得感染愛滋病毒已不再是無藥可治的二十世紀黑死病，而係相當於眾多慢性疾病的其中一種。然而，社會大眾對愛滋感染者的污名與歧視，似乎並未隨著時間而改變。持平而論，整個愛滋污名與歧視的開展，又以男同志群體最為首當其衝，而之所以造成這樣的現象，與早期、且至今已知感染者的性身分識別，皆係以男同志為相對多數有關。本研究認為既存的愛滋偏見、污名與歧視，係以恐懼與污名化男同志的性為基礎所開展，繼而再將非男同志愛滋感染者也共同包覆進來，將其共同賤斥、貶抑為危害良善我群的他者。Patton（2012）指出「見證疾病（witnessing disease）」與「見證罹病（witnessing illness）」是兩種本質上截然不同的權利觀念。而Patton也提醒，當前「見證疾病」主導的主流治理論述，將作為人的感染者轉化成鑲嵌人口中的風險群體，成功剝奪感染者述說自身疾病經驗的能力。由是觀之，對愛滋的討論與思考，必須跳脫當前既存的恐性想像與「見證疾病」的治理思維，轉向「見證罹病」取徑，思索性之於感染者的意義、肯認感染者的生命經驗。透過十二位男同志感染者的生命經驗，本研究企圖瞭解其在感染HIV之後，在自我、情慾活動，以及親密關係的生命經驗，藉以勾勒感染者彼此之間，異質、多元且動態的感染生命想像與實踐之樣貌。希冀藉由這些生命經驗與故事，能提出對男同志感染者的多向度理解，及其抵禦、翻轉愛滋污名的可能契機。 It has been more than 20 years since the first diagnosis of HIV/AIDS in Taiwan. In 1997, the treatment of HAART (Highly Active Antiretroviral Therapy) was implemented and this put HIV/AIDS the same category as other chronic or terminal illnesses. However, the stigma and discrimination of HIV/AIDS did not retreat. Because of past correlation between homosexuality - especially in males - and infection with HIV/AIDS, this stigma and discrimination is still mostly targeted at homosexual males. The researcher suggests that the existing prejudice, stigma and discrimination of HIV/AIDS is informed by the taboo nature of the sexual practices of homosexual males. There are essential differences between the terms “witness disease” and “witness illness” that Cindy Patton identifies (2012). Patton also reminds us that the mainstream discourses of governance are dominated by the framing of HIV/AIDS as a “witness disease” which not only transforms individual humanity to a risk group within population, but deprives us of the ability to narrate the experience of the individual. From this perspective, the researcher believes it is necessary to get rid of the conventional thinking of governance of HIV/AIDS and adopt the approach of “witness illness” in order to understand the lives of those infected. This thesis contains interviews with 12 homosexual males about the process of self-adjustment, experience of sexual practice, imaginations of intimacy, and their predictions of life after being infected with HIV. The researcher is attempting to draw out heterogeneous, multivariate, and dynamic in order to compare and contrast the predictions these men had and the realities of life after infection. The researcher hopes that through analyzing these life experiences and narratives it will be possible to privilege multiple understandings of different aspects of the reality of life for homosexual males in Taiwan and reverse the stigma around HIV/AIDS infection.
