規訓、歡愉與認同－－服務性學生社團的符號剖析

Tunghai University Institutional Repository > 社會科學學院 > 社會學系所 > 碩博士論文 > Item 310901/3457

Please use this identifier to cite or link to this item: http://140.128.103.80:8080/handle/310901/3457

Title:	規訓、歡愉與認同－－服務性學生社團的符號剖析
Other Titles:	The Discipline and Pleasure Identities─Thoroughly Analysing the Symboic Meanings of Activities in a Students' Service Club
Authors:	許世一 Hsu, Shih-Yi
Contributors:	黃金麟 Hwang, Jinlin 東海大學社會學系
Keywords:	規訓;歡愉;認同;符號;遊玩 discipline;pleasure;identity;symbol;play
Date:	2006
Issue Date:	2011-04-15T01:26:39Z (UTC)
Abstract:	?爾幹(Emile Durkheim)在分工論中以機械連帶指出，初民社會及當代小團體，具有情感、價值、宗教認知等的高度相似性。在這一個群體中整個社會分工是一種低度開發的狀況，個體在團體中的職能可以任意被其他人所取代。他們使用共同的圖騰、情感與價值，創造強烈的集體意識以維持群體的團結。相形之下會帶來群體的崩潰的個體意識，是不見容於此種社群中。?爾幹頌揚當代工業化社會在高度分工的的情況下，彼此高度依賴形成一種有機連帶，個人在社會中的重要性被突顯出來。他可盡其所能開發自己，以促進社會的發展。強調個體意識變成社會的基本價值。當今，提倡高度競爭性的全球化機制，無非就是貫徹?氏的分工式的有機連帶體系。體現到各國的教育系統，正式以分類的專科教育為主，尤其是深具市場生產機能的工商學門最被重視。不過，這種專業化分工所形成的社會對馬克思(Karl Marx)而言，是造成族類異化的主要禍首，歌誦個體意識的異化勞動讓個人與其族群逐漸脫離，以致逐漸喪失了屬於族群應有的共同情感與價值。當個體意識在大社會中受到挫折，在集體情感與價值付之闕如下，無法從周遭族類中得到適時的支持。是故，為了獲得團體支持，「認同」問題形成首要問題。認同問題就是文化問題。透過什麼方式凝結特定的文化群體？涂爾幹認為「信仰」與「崇拜」的雙重性，構成初民部落集體社會連帶的基本形式。相對於初民部落基於血緣的強迫性身份連帶關係，現代社會個體自願參與的餘暇團體，構成其集體連帶的基礎為何？「規訓」與「歡愉」是否能成為自願式餘暇團體的基本連帶形式？不同的集體透過什麼特有的方式傳遞文化給個體？特別是面對文化傳承所需的集體規訓及歡愉的親密性連帶，是藉由什麼方式進行個體與集體的互動？同時個體與集體各自獲得什麼？本研究以服務性「學生社團」田野調查的場域進行研究。以學生社團作為文化認同議題研究的價值，在於年輕人是即將邁入社會化成年的一個關鍵時期，他們對過往常態意識的叛逆性，使得認同的問題獲得凸顯，也藉由互動反應個體與集體的動態性關係。並且在無涉經濟行動導向的認同裡，讓認同問題聚焦在純文化意識議題。其次，學生社團是個體自願參與，相對之前被決定的學生生涯，這往往是個體第一次以自由意志加入的團體。它與個體過往的文化慣習如何銜接？另外，尚在學習及變動的學生社團透過何種形式，吸納新成員及塑造自己的特有文化？這些課題的的探討對於認同議題都具本質性的意義。再者，過往會從邊緣團體的差異行為出發，來凸顯年輕人的獨特文化，但「學生社團」的活動形式已宣告其文化是社會文化的再製，它被收編到整個社會文化體系。對它的研究可以讓我們理解學生如何利用帶有不確定性的「遊玩」性質，巧妙的重詮既有的文化意義。換言之，在承認現有的社會文化，但以他們特有的遊玩方式重新意會這些既定文化。學生社團是透過符號活動進行互動，因此擁有社團文化知識者自然構成權力的來源。據此，擁有社團詮釋權的學長姊們不僅扮演規訓傳遞角色，但過多的規訓也構成衝突來源。衝突不僅止於此，個體源於其文化慣習、期望的落差或與他者互動的挫折，都構成自我意識的反省，而形成集體認同的危機。要克服此危機有賴集體提供個體自我成就的舞台。(第二章) 學生社團此舞台是由各式文化符號活動來搭建。這些特定活動並非要獲得實質的效益，而是藉此達到情感上的交流。據此，提供情感交流的重要場域「社辦」，其特殊的氛圍──靜默、喧鬧等知覺可感的元素都是──形塑共同特有的品味。連帶影響如何創作社團獨特的有意味活動形式，來進行情感交流以形成多意連結。規訓認同是基於文化傳承所需，歡愉認同是學生社團活動的本質。但藍暉社把兩者完全透過活動形式呈現出來而不隱藏，進而創造其特有的有意味形式。兩種極端的認同方式是透過遊玩的行動邏輯進行連結，化解規訓與歡愉原本不協調的詭態演作。規訓與歡愉的雙重性，隱匿在太陽神阿波羅(Apollo)節制式的自我認識與酒神戴奧尼索斯(Dionysus)過渡的集體歡愉中，當遊玩於規訓與歡愉的同時，自我與集體已彼此交融，展開新的社會關係。(第三章) 對社團的集體認同無法僅有文化符號的互動實踐獲得，更必須進行儀式性連帶，把它提升到信仰層次。儀式傳說提供時間性連帶，構成跨世代的連結。儀式的神聖空間構成集體可感的神聖連帶氛圍。「出隊」服務重新喚醒集體的文化價值，不僅作為意識型態的傳承連結，同時交換儀式舉行的正當性。最終的傳承儀式在規訓與歡愉的遊玩中，認證了這樣的連帶關係。(第四章) In The Division of Labor in Society Emile Durkheim uses “mechanical solidarity” to explain the highly similarities between the primitive tribal society and the contemporary small community in their cognitive arenas of emotions, values, religions. Durkheim indicates that due to the low-developed division of labor, any tribal individual could be arbitrarily replaced by the other members. To maintain their trial unity, these primitive people used common totems, emotions and values to create the strong collective consciousness through which they could eliminate the existence of any individual awareness and prevent the collapse of their own tribe. Nevertheless, when it comes to the contemporary society full of the highly division of labor, Durkheim highlights the importance of individual awareness, for all of its members should rely on one another so as to create the “organic solidarity.” It also means that all the members should try their best to fully develop their own society. As a result, the individual awareness becomes the basic value of the contemporary society. Nowadays, it is obviously essential to practice Durkheim’s theory of organic solidarity system so that we can enhance our potentialities to encounter the intense competition resulting from the globalization mechanism. To meet such a trend, most countries adopt the classified technical disciplines to reform their education systems. Above all, they pay more attention to those industrial and commercial schools that possess the manufacturing abilities in marketing economy. Nevertheless, Karl Marx holds a totally different viewpoint. He asserts that the highly division of labor in the society is the major reason to alienate its diverse ethnic groups. It is because of the individual awareness and the dissimilated division of labor that gradually alienates an individual from his own ethnic group and thus gradually loses the common sense of values and emotions. Henceforth, when he feels frustrated, there are by no means the collective ethnic values and emotions supporting him to overcome the adversary. Accordingly, for any individual who wants to win the communal support, the “identity” becomes the primary issue in particular related to his ethic cultural identity.How can a specific ethnic group be solidified? Durkheim believes that “faith” and “worship” were the two basic elements solidifying a primitive tribal community. In contrast of the mandatory identity based on blood relationship in a primitive tribal community, what is the fundamental element cementing an individual and a community together especially after this individual joins the contemporary leisure group voluntarily? Are “discipline” and “pleasure” the basic elements that can solidify a voluntary leisure group? How do different communities transmit their culture to their own members? Especially, how do a community and its members mutually interact through discipline-solidity and pleasure-solidity so that they can pass on their culture heritage? And what can the community and this individual attain from their mutual interaction? My research is focused on the fieldwork of investigating the formation of value of identity in a service club of institute of technology. For this group of young adult students, it is a key transit period to learn how to socialize with other people. That they interrogate and hold a rebellious attitude toward the tradition reflects the dynamic interactive relationship between the individual and the community. With this approach, my research is concerned with the formation of value of identity, so it is purely related to the culture issue irrelevant to any orientation of economic action. As the activity form of this school club is to reproduce social interaction, it can be incorporated into the grand cultural system. Through this research, I attempt to understand how the students utilize “play” with uncertainty to reinterpret the cultural meanings that have already existed. In Chapter Two of my dissertation, to fully investigate how the students utilize “play” to reinterpret the already-existent cultural meanings, I, first of all, would like to deal with how a crisis happens during such a process of reinterpretation. In my findings, the dynamic interaction between the students and this school club takes place in the procedure of the symbolic activities through which all the participants can spontaneously empower themselves with the cultural knowledge concerning the club itself. Accordingly, the senior schoolmates can posses the power to interpret and transmit the disciplinary tradition to the new members. Yet, such discipline is also one of the sources of the conflicts among its members. The other conflict happens when its members who have their own specific cultural habitaus feel frustrated or disappointed at the results that are contrary to their original expectation or that they fail to conduct the dynamic interaction with the others. These conflicts lead to the crisis, hindering the club members who mentally undergo the self-reflective activities from cultivating their collective consciousness. Therefore, to prevent this crisis from happening, the collective community must provide every member the platform to achieve his self-fulfillment. In Chapter Three, I would like to manifest how this platform must be constructed with various types of symbolic activities so that every club member can attain his self-realization. Noticeably, these specific activities cannot result in the pragmatic benefits but let every member conduct the emotional interaction instead. Consequently, with the collective taste formatted by the unique atmosphere supplied by silence, songs, noise, or excitement, a club office becomes the specific field, offering its members the specific location to undergo the emotional interaction. Along with the collective taste offered by such a specific field, the club members can create their own unique communal activity form that is something meaningful for them to take their emotional interactive action. Based on this theory, disciplinary identity is the fundamental element to transmit cultural heritage whereas pleasure identity is the essence of such a club. Nevertheless, Lanhui Club represents both kinds of identities through its unique communal activity form and creation. It is because of play that these two kinds of extreme identity are linked together and their former inconsistency is dissolved by the grotesque performance of discipline and pleasure. Finally, in Chapter Four, I intend to probe how the club members perform the rite of transmission to achieve their quest for the disciplinary and pleasure identity. Through the practice of symbolic interaction, all the club members can construct their communal identity and solidify their spiritual faith by means of the ritual performance. By crossing the temporal boundary, those legends in relation to such a ritual performance can firmly bind the various generations of members together. It is through its sacred aura that this ritual performance can create the location for the members to conduct the emotional interaction. In other words, during their service journey, the communal cultural value of the club members is constantly awakened. In addition, they can transmit their conventional ideology and validate the interchange of the ritual performance. In a word, while playing, the club members not only perform the rite of transmission but also complete their dual-quest of disciplinary and pleasure identities.
Appears in Collections:	[社會學系所] 碩博士論文

Files in This Item:

File	Size	Format
094THU00099005-001.pdf	1007Kb	Adobe PDF	3431	View/Open

Loading...