第四會議室 《媒體人類學》

大眾媒體已經以種種形式觸及大多數社會，在每一個田野地點幾乎都能遇到當地人使用電視、錄放影機、廣播、音樂CD卡帶與網際網路。這些新媒體科技所帶來的媒介形式與訊息傳播的多重路徑，以及開啟的溝通場域正影響著人們。因應媒體進入日常生活並扮演不可忽視的角色，人類學與新媒體的關係從幾個相互關連的面向積極展開。不少媒體民族誌研究媒體的不同社會使用，從族群、性別、階級及其相互共構影響的角度，廣泛探討媒體的製作、觀眾與流通，意義的生產以及互文性來源，並從中瞭解媒體中介過程所呈現多個層次的認同——地區的、國家的與跨國的——在這些不同地域層次，社會-文化如何製造其主體。媒體的使用造成社會關係結構的挪移或重組，同時加速「文化」概念的轉變與轉化，也使得深度、密集、長期民族誌式田野工作的方法論，有了重新思考、再次定位的可能。來自有多重地點、旅遊狀態或「從一地到另一地」的田野過程及其結果，充分呈現人類學的媒體研究在理論與實踐上逐漸開展出來的多樣性。民族誌研究者使用新媒體作為研究管道或資料來源，進而觸及人類學知的方式與知識形式的反身性探討，也已成為媒體與人類學這一波遭遇中的重要議題。

原住民、媒體與在地實踐

林文玲(交通大學人文社會學系)

大眾媒體已經以種種形式觸及大多數社會，在每一個田野地點幾乎都能遇到當地人使用電視、錄放影機、廣播、音樂CD卡帶與網際網路，尤其新媒體科技所帶來的媒介形式與訊息傳播的多重路徑，以及開啟的場域正影響著人們。這些媒體進入日常生活並扮演不可忽視的角色，研究這些媒體在社會與文化中的角色已是當務之急。本文將針對媒體在原住民地區的在地實踐以及媒體使用的社會立即感（sense of social immediacy）、互動之科技（technologies of interactivity），以及脈絡的相對性（relativity of contexts）之間的連結進行觀察，從中瞭解媒體在建構當代想像、自我、地區意識與權力關係中發揮什麼作用。
原住民族與媒體關係所烙印的濃厚族群互動之色彩與文化身份的特別屬性，導致原住民媒體的探討需特別著重兩個相互分立卻又彼此關連的場域：媒體生發社會意義活動的社會實踐之層面，以及媒體開啟的多元認同及其主體之生產的文化實踐層面。社會實踐進一步還會去辨識媒體在變動中的政治、文化識框（frame）中，助長或挑戰了（既存）的權力運作樣態，對激進主義╱行動主義（activism）的可能作為所產生的影響；想像力的社會實踐；媒體技術對個人與集體認同的生產所帶來的影響；以及媒體透過產製與消費整體系統實施的文化霸權，以及隨之而來的改變或抵抗行動。

Beyond Collaboration: The perils and promise of a remixed anthropology

FRIEDMAN, P. Kerim 傅可恩(東華大學民族文化學系)

The eighties saw a burst of experimentation with ethnographic genres, informants were elevated to collaborators and the reader was asked to question the anthropologist's own authority as an "expert," there was even some experimentation in the fieldwork process itself, but little was done to challenge the byzantine world of academic publishing and the legal regimes of copyright to which our texts are consigned after they are committed to paper. Two decades later, and anthropologists remain among the last group of scholars to take advantage of the tremendous opportunities offered up by an explosion of new tools for the production and distribution of knowledge over the internet. Despite the continued digital divide, our informants are more likely than not to be spending time online; but while we might occasionally study such online activity, our scholarship remains hidden behind pay-walls and little has been done to make use of collaborative tools which truly challenge scholarly authority. By now, most anthropologists are familiar with blogs, microblogs, wikis, social tagging, social networks, open access repositories, creative commons licenses, and other such tools, but for a variety of reasons the community has yet to fully embrace these tools as a means of knowledge production. Indeed, there are good reasons for for such hesitancy. Anthropologists are required to protect their informants privacy, and we also feel an obligation to ensure that our representations of "the other" are carefully contextualized so as to preserve the trust embedded in that relationship. And yet, might we not be using our informants as an excuse to preserve our own authority? Is it possible that it is primarily the pressures of the job market and the tenure review process which is holding us back from releasing our scholarship into the public domain? This paper will draw on examples of how these new tools are currently being used by scholars across disciplines in order to explore the perils and promise they hold out for anthropology. From the crowdsourcing of photo archives, to the wikifying of documentary films, from blogging our fieldwork to blogging our manuscripts, from depositing our thesis in institutional repositories to releasing our fieldnotes under a creative commons license, this paper will explore the very real ways in which the internet is challenging contemporary scholarship.

Playground, Online Community and Avoidance of Politics: A Tetxual Study of the Spiteful Tots Community

何姿瑩(中研院民族所訪問學員)

My starting point in this paper is the Spiteful Tots community and some selections of their texts. By means of a close study of the selected textuality, I learn what the participants give out, as well as gain from, these daily textual exchanges. I view the community as a playground[1] where people formulate their identity of the spiteful tots that makes them belong via the typed textuality.[2] I also assert that the community serves as a site where they can actively and willingly visiblise themselves without having to represent the dominant discourses or include political agendas commonly mobilised in sexuality-related activities. The Spiteful Tots community, as a living entity mediated by typed textuality, thus gives rise to something extraordinary from the ordinary, which is manifesting everyday experiences below the surface of ideology and political events. It evokes mood and atmosphere, and concerns itself with the stories of the 'nameless mass'— those who, whilst sexually minoritised, go to work, pay bills and worry about trivialised matters in life. This desire to visiblise the spiteful tots as a rediscovery of the ordinary people's experiences by presenting the texts as a way to understand the complexly textured realities of their everyday lives resonates deeply with the objective of rejecting any sexual politics and theories that would render them 'different and proud'. This thus establishes the Spiteful Tots community as a significant, collective notion of textual site that is about those who exist outside of the mainstream of political, social, and sexual 'progress' and whose life experiences had for so long been left out of the narrative and discourse of Taiwanese sexuality development. Drawing from ideas, feelings and auras expressed in this online community, I analyse participants' exchanges whose style alternates from playful, sarcastic to what can be read as heavy and serious, noting that in them conceals the weight of emotions and feelings. I argue that, through online textuality that serves both as a means of self-representation and socialising practice, participants are able to identify and make themselves visible as gay and lesbian individuals in such a way that is strongly locally bound and community based. This permits my theorisation at the end of the chapter regarding identification can be textually negotiated and represented without political commitments. It simultaneously admits how the spiteful tots' seizure of the internet enables visibility by way of repeating yet another conscious, self-reflexive, post-and-reply in the community. This awareness offers to restore voices and perspectives which were previously ignored, as well as to introduce 'the writing from local' as an important source of information that should be supplemented to the existing public, Westernised narratives and theories of sexuality.

[1] As will be noted and referenced, this is a metaphor easily adopted by the spiteful tots themselves in several posts.
[2] In this paper, I use 'textuality' to mean the collectivity of texts, 'texts' the various typed symbols, signs and characters, and 'words' the complex Chinese characters translated into English words