整理資料發現近兩年前去某國際研討會分享 #手天使 心得時的講稿,當時把我知道的議題面向都寫進去了。貼上來給有興趣的朋友。
[[slide page 1]]
Thank you for attending this part.
I'm from Hand Angel, a non-profit organization of Taiwan.
The title of my presentation is "As a sex worker and a sex volunteer",
since I'm both a sex worker, and also attending Hand Angel as a sex volunteer.
[[slide page 2]]
Allow me to introduce my organization more,
though you may know some from what Vincent has said in the morning.
Our main tenet is sexual rights to people with disabilities.
[[slide page 3]]
This includes not only orgasm, but also the right to control one's sexuality with autonomy and without discrimination.
People know us usually because we provide limited sexual service for servere physical or visual disabilities, including females.
Hand Angel is not a registered organization in Taiwan,
since we literally provide sexual service, which is considered against public order and morals.
However, we are still able to initiative our idea on the table
because our service are free, which means we actually do not violate any law.
[[slide page 4]]
In Taiwan, the definition of "sexual transaction" includes obscene acts in exchange for monetary,
which means it's considered transactional sex even there is no sexual intercourse.
And since transactional sex is technically illegal in Taiwan,
there's no legal way for us to charge anything by providing any service which may be considered obscenity.
This is much different in other countries.
In Japan, the law prohibiting sexual transaction only applies to intercourse between one male and one female. That's why White Hands and NOIR are able to provide paid handjob. The other reason is that they seem do not locate their service as sexual transaction. We can talk about this difference later.
And in Hong Kong, there's some way for sex workers not to be punished, which is called "one-woman brothel". So the difficulty for people with disabilities to satisfy their sexual desire would be different.
I, who has been a sex worker for years -- under the table, of course -- was invited to join Hand Angel at its very beginning.
[[slide page 5]]
People keep asking me that how a sex worker would think about a free sexual service.
But before that question, I think it's more important for us to know the difference other than money.
What's the difference between a classical transactional sex and our service?
As a sex worker, I hope my customers will come back to me more and more, as many times as they can pay.
But as a member of Hand Angel, I hope the servees would not need us anymore.
In fact, I hope they don't have to come to us at the very beginning.
The reason why people with disabilities may need sexual service, is the absence of sexual resource, the resource to fulfill one's sexual desire.
This is just like other issues of disabilities.
[[slide page 6]]
Just providing a service would not resolve the structural problem.
For example, if you give food to the poor without changing their situation, you would end up finding out that they're still poor.
Now change the "food" to "sex".
If we just give our own sex to those who barely have sexual resource, we'll end up exploiting ourselves, and their bad situation still remains.
The problem is, disabled people are considered abnormal, and they have been treated as no unnecessary needs.
But what is necessary for a person to live her own life instead of just survive?
In our issue, disabled people are usually considered asexual, and seldom sexy. That's the stigma we're going to break down.
[[slide page 7]]
There are some textures talking about disabled people in love and having sex, such as "Scarlet Road", "Sex on Wheels", and "The Sessions".
However, the narrative are usually based on ableism.
Viewers usually focus on how can the service provider "bear" to have sex with disabled people, instead of seeing the obstacles disabled people encounter.
[[slide page 8]]
A feminist has said that the relationship a disabled person has is considered depending on the compassion of the other person. People think their sexuality is disgusting and only saints are able to tolerate it.
So we can see the problem is not only physical obstacles, but also how we think about intimate relationship a disabled person deserves.
[[slide page 9]]
Does Hand Angel care about intimate issue? The answer is yes.
In our service, we provide not only sexual service. Our target is not the physical orgasm, but the infinite opportunity of their own lives.
Here are two examples.
[[slide page 10]] Little Prince
Since this servee can sense nothing below his waist, a classical handjob would be meaningless.
Fortunately, we have a BDSM queen in our team.
She thought of techniques in SM to check how pain it is to the slave, and use the same trick to check how the servee's body can feel.
I have to emphasize: that was not a medical treatment, that was about communication with each other.
They were talking about the feeling of two people, instead of the body of one person.
The whole process relies on the intimacy between the sex volunteer and the servee.
[[slide page 11]] ND
"Strolling" for him was from his room to the front door of his home.
Uh, I'm not talking about he lives in a big house.
Though using an electric wheelchair, ND's finger was not powerful enough to control the device for more than 10 minutes,
which means going out alone is not possible for him.
But after applying for our service, he trained himself to "walk" longer.
Even after our service, we were told that he kept trying to leave home and meet other friends.
Another servee has tried other entertainment such as snorkeling and paragliding after our service.
He's having a more plentiful life than before, and even than me.
[[slide page 12]]
In these cases, we can see that:
First, physical orgasm is not the only purpose of a sexual service.
Secondly, libido, or desire for sexual activity, is a strong energy for people to live.
There's a continuing question for us: People can still live without sex.
[[slide page 13]]
What's so important for disabled people to have sex?
Well, I think sex is probably not important for those who can have sex easily, but the impossibility to sex or intimacy may deny the self-esteem of a person.
Sex is an important reason for most people to make friends. So on the other hand, once a person is forced to abandon the opportunity to have sex, she (or he) might lose the energy to social activities. And that's not good for mental health.
[[slide page 14]] The 3 aspects we care about
First, physical orgasm. This is not only about sex organ, but also those come from your erogenous zone.
The problem is not only that people don't know how to interact with disabled people during sex,
but also that people do not want to know how the sex would be for people with different disabilities.
Second, intimacy. The right to have a satisfying date is also important.
Let's imagine, what if a couple of lovers want to kiss each other while seeing movie in a theater, but one of them is in wheelchair so their positions are actually separated?
Third, social integration. Many people with disabilities don't have enough opportunity to make close friends. One of the reasons is that other people usually don't know how to react with disabled people. Therefore, education is important.
[[slide page 15]] Gender Equity Education
In Taiwan, gender equity education comprises 3 parts: affective education, sex education, and gay and lesbian education.
Though I also want to introduce the situation that the conservative group is raising a proposal of referendum to forbid gay and lesbian education, but that's not the issue here so I have to skip that. I hope people who are interested in Taiwan may notice that same-sex marriage is not the only issue about gender equity.
Uh, back to disability rights movement.
As an organization which cares both gender issue and disability issue, we note that even open-minded gender activists may ignore the existence of people with disabilities.
Gender equity education is never designed or applied in the point of view of the disabled.
For example, there are some materials for teaching safe sex, but people seldom think about how a blind person should know before she (or he) masturbate or have sex.
We have a servee who once masturbated in the bathroom of his home, but couldn't clean up since not knowing where his semen reached during ejaculation, and therefore shocked his sister who later used the bathroom.
And another friend bought an artificial vagina in a sex toy store. But he didn't even know he have to erect before insertion.
[[slide page 16]] female servee
People caring about gender equity keep question us: why is there only one female servee during these 5 years after our foundation?
Well, we think the answer is complicated. But the most important one is: how difficult for a female to "confess" she has sexual desire?
We all know about "slut shaming", and those terms to humiliate females by their sexuality -- such as "bitch" and "whore".
It's difficult even for able-bodied females to state their sex experience and preference.
Then it's even more difficult for disabled females to think what she herself wants.
But before sexual activity with other people, disabled females don't even know their body well.
The only female servee we have, told us she has never seen or touched her own vagina.
So we also hosted some conferences and speeches to discuss about such situation of disabled females.
[[slide page 17]] Androcentrism
This is an important issue for us. And I think it's important for those who care about sexual health of disabled people.
Though there are some textures talking about sexual desires of disabled females. To provide sexual service or even sex education to them is barely seen.
I have to admit that, even though there are more and more female members joining us, androcentrism is still not easy to get over.
[[slide page 18]] limitations
Hand Angel provides service to those with servere physical or visual disabilities.
So here comes a frequently asked question: what about others?
The main difficulty for us is that we don't know enough about the situation of other disabilities.
Of course we know that people with other disabilities also don't have enough sexual resources,
but we ourselves do not have enough resources to share, either.
That's why we also hope other people to compose other similar organization.
Meanwhile, there are some people we cannot help because of law.
Adolescents are the ones I myself care about most,
since male teenagers have overwhelming sexual desire, and that would be hell for those with upper limb disability.
However, there are always laws prohibiting youths to have sex in every country.
[[slide page 19]]
In Taiwan, it is legal to have sexual activity after 16. No matter it's intercourse or not.
But even for an organization providing free service like us, the member who communicate with sex volunteer and the servee would be punished as a broker if the servee is younger than 18.
Actually, we do have an applier who mailed us about his desire when he was 15. What we can do is tell him to wait 3 more years.
Unfortunately, being an adult does not mean your right to sex is permitted.
[[slide page 20]]
People with intellectual disability or mental disorder are also infantilized, treated as babies or angels, and considered asexual.
The dilemma is similar to what teenagers have. Their consents are not considered valid.
That is frustrating. The law to protect them from sexual violence also tortures them.
[[slide page 21]] Acrotomophilia and devotees
While talking about disabled people in love or having sex, this is also an issue we should mention.
Some people worry about that devotees are just trying to dominate or take control of the disabled people.
This is similar to MacKinnon's dominance theory and male supremacy.
Devotees are considered to have more power in the relationship, and thus disabled people have a lack of autonomy.
I think that's a stigma, too.
The dominance theory does not deny free love. It focuses on the power issue.
Thus, the problem lies still on the absence of resources disabled people deserve.
Slanders on devotees are based on the prejudice that disabled people are never sexy,
and that denies the possibility for disabled people to have plentiful sexual activity.
The whole society shall support disabled people to have their own autonomy in their relationship.
[[slide page 22]] Difficulties
Usually, people would understand sexual desire of disabled people.
But to support it publicly is another story, especially for the organizations relying on donations.
There are some social workers and parents telling us that they want to do something to help their cases and family,
but it is still an issue which could not be spoken.
It's never been easy for us to talk about sex on the table, but it should be done.
Even for those who don't agree with the idea of sexual service, I do hope you could at least support disabled people to talk about their sex and romance.
[[slide page 23]]
This ends my report. Thank you for listening.
I'm Kong, a sex volunteer of Hand Angel from Taiwan.
同時也有10000部Youtube影片,追蹤數超過2,910的網紅コバにゃんチャンネル,也在其Youtube影片中提到,...
「feminist organization」的推薦目錄:
feminist organization 在 熊仔 Facebook 的最佳解答
好文推 #學院派
【台大嘻研知識專欄 - 嘻哈與女性】
嘻哈文化長久以來,往往被視為陽剛的、雄性氣概濃厚的,而此形成原因牽扯甚廣,從美國黑人自身文化中觀之,政治、經濟等社會因素的相對弱勢,整體社會的財富分配不公,亦者殖民壓迫經驗的積累,這都可作為黑人婦女在其社會群體中地位低落的成因。筆者始終相信嘻哈文化在萌芽階段,很大程度地即是黑人文化的縮影投射。那若我們欲了解女性在嘻哈社群的角色定位,那勢必得先理解後殖民女性主義的一支派─黑人女性主義(black femnism)。
黑人女性主義同時承繼了後民權運動以及第二波女性主義浪潮的影響,關注於理解黑人女性其公領域的社經地位和私領域的家庭關係所受之侵犯和壓迫。並倡議黑人女性所面臨的困境與白人女性之女權主張有著結構性的差異。讓我們回憶一下,十八世紀末至十九世紀初興起,以Mary Wollstonecraft和Margaret Fuller為代表的第一波女權運動,追求的是女性之婚姻自由、經濟獨立、以及之後的投票權力等等。但對於第三世界或是各國少數族裔的女性來說,前者所遺留下的平權追求,早為更高層次的父權資本主義體系收編,已然成了白人壓迫另一形式的轉換。白人(或者該說第一世界)女性主義往往側重於性/別分析的理論探究,並以性別抗爭為思考主軸,而忽略當地特定的殖民政治經濟脈絡。這也意味著,第三世界的女性主義者思考的不單純只是性別資源分配上的不均或是各體制中男女間的不平等,而更在意跨國權力結構中種族、殖民、資本主義等強弱關係對女性所造成的衝擊。而我們所在意的黑人女性主義在美國之歷史發展脈絡,即根源自黑人民權運動學生組織SNCC(Student Nonviolent Coordinating Committee)裡頭性別間的壓迫以及因草根對抗立場的分化而生。
回到黑人社群中的婦女壓迫,有一說為黑人普遍知識水平低落造成對女性的輕視(ˊ_>ˋ)但若真是如此,那為何直至今日如白人女星Emma Waltson仍在倡導女性培力?另一更具說服力的說法,則是長期的被奴役歷史之下,為對殖民壓迫的反抗亦者說是建構自身更為堅實的文化,需要更多英勇的水牛戰士(Buffalo Soliders)[1]因此變得極度崇陽。且同時完成其強大的社群(家庭)想像,故也同樣地極度反同,排斥一切會破壞群體強大的可能性存在。以上說法當然見仁見智,但我們必須理解的是,壓迫的主要系統事實上即是環環相扣的,種族平等和性別平等之間的交叉性,往往有很多我們所忽視,得以綜合分析和實踐的發展可能。而從早年的Beverly Smith、Barbara Smith、Anne Moody,或是到今日仍舊活躍的Angela Davis等黑人女權運動的要角,自七零年代短暫籌組「全國黑人女權組織」(National Black Feminist Organization)起,仍舊不斷對黑人女性在社經困境、墮胎權爭議、以及家庭支援等各方議題投以關注。而她們的高聲疾呼,也影響了八零嘻哈世代興起時眾家女性歌手的思想形塑。
而當我們把注意力移到黑人女性在演藝事業上的展演,我們也必須很審慎地認知到,在螢幕上或是大眾傳播所製造的黑人女性形象,是整個主流社會階層(白人男性群體)為鞏固其優勢地位,並維繫其權力實踐空間,所塑造的特定刻板形象,並加諸於黑人婦女之上。這些控制性質的圖象,多會建立起性別歧視、種族歧視、和貧困形象,使人們將此類不正義視為理所當然、普通、無法避免且合乎道德的日常生活現象。支配往往也包含著定義其從屬團體,創造出一種被社會廣泛認定的既定印象,不僅是優勢群體接受這套想法,而更重要的是,使弱勢從屬團體也同樣地將此認知內化,投射於己身並貶抑自我的主體性。但撇開諸多大眾傳播有意識地性化黑人女性個體,在嘻哈音樂之中,仍有為數不少的黑人女性饒舌歌手,用自身的文字、歌唱技巧、以及舞台魅力成功奪回為男性所把持的麥克風,以及消音已久的話語權。
南佛羅里達大學教授Aisha Durham將這些女性饒舌歌手的作為定義為:「一根基於後民權運動的黑人女性情境知識,並認知其(嘻哈)可作為文化干預、對抗並動員挑戰體制的社會文化、思想、政治行動。」[2]說來饒口,直白而言,即是以流行文化挑戰舊有政治權力空間,並且同時建立一多層次文化的邊緣空間,一個以黑人女性為主體而不為侵犯的空間想像。某種程度上來講,這樣的文化挑戰反倒坐實了人們對於嘻哈文化厭女、或是性化女性的想像,換言之,此類遊走大眾尺度邊緣(白人父權體制對於女性主義反撲的容忍)也更加有效且充滿力量。
以下將介紹幾位著名的女性饒舌歌手及其經典代表作品。
Queen Latifah - U.N.I.T.Y.
https://www.youtube.com/watch?v=f8cHxydDb7o
說到經典的女權饒舌歌曲,當然首推Queen Latifah於1993年推出的〈U.N.I.T.Y.〉!唱而優則演,現在也是好萊塢一線巨星的Queen Latifah曾以此首單曲獲得1995年葛萊美最佳饒舌獨唱。而近日筆者印象最深的一次演出,則是其於2014年諾貝爾和平獎頒獎典禮也因馬拉拉的獲獎,而重新演繹此曲。[3]歌詞中出現:
“Every time I hear a brother call a girl a bitch or a ho
Trying to make a sister feel low
You know all of that gots to go”
“A man don't really love you if he hits ya
This is my notice to the door, I'm not taking it no more
I'm not your personal whore, that's not what I'm here for
And nothing good gonna come to ya til you do right by me
Brother you wait and see (Who you calling a bitch?)”
歌詞淺顯易懂就不多做翻譯,鼓勵女性同胞擺脫男人的貶抑,並藉著副歌中不斷吟詠的「U.N.I.T.Y~ U.N.I.T.Y~ that's a unity」呼籲女人們應當團結自主。
Lauryn Hill - Doo-Wop (That Thing)
https://www.youtube.com/watch?v=T6QKqFPRZSA
嘻哈女神!傳奇黑人樂團The Fugees的主唱,但最為臺灣人知應是其於1993年參與演出的《修女也瘋狂2》。本身即相當關心黑人社會議題的Lauryn Hill,於其1998年首張個人專輯中,也是目前唯一的一張專輯中(悶啊!)推出了〈Doo-Wop (That Thing)〉,並在此之中點出不論男性或女性自身,也都受社會文化影響,而貶抑女性。並替被男性傷害而失去自我的女性發聲。此曲也讓她獲得1999年葛萊美最佳節奏藍調女歌手,以及最佳節奏藍調歌曲。
"Babygirl, respect is just a minimum
Niggas fucked up and you still defending them
Now Lauryn is only human
Don't think I haven't been through the same predicament
Let it sit inside your head like a million women in Philly, Penn.
It's silly when girls sell their soul because it's in"
Salt-N-Pepa - None Of Your Business
https://www.youtube.com/watch?v=_Q96-e042bk
再來是筆者私心很欣賞於九零初相當活躍的女子饒舌團體─Salt-N-Pepa,她們推出過許多具有前衛女權思想的作品。像是這首〈None Of Your Buisness〉即挑明針對那些對女性自主性行為的批判:「如果我周末想帶一個男人回家,那不關你的事!」為女性的情慾自主做最強力的辯護。
"If I wanna take a guy home with me tonight
It's none of your business
And she wanna be a freak and sell it on the weekend
It's none of your business
Now you shouldn't even get into who I'm givin' skins to
It's none of your business
So don't try to change my mind, I'll tell you one more time
It's none of your business"
除此之外,Salt-N-Pepa於1991年的單曲〈Let’s Talk About Sex〉,正如歌名,在歌詞中大方討論性話題。並主張性不應該是個大眾話題的禁忌,人們必須正視它的存在、它的美好。但更重要的是,在歌詞的最後一段中,她們更是提到了安全性行為─保險套的必要。你能夠想像二十五年前竟然有如此思想前進的女子饒舌團體嗎?
https://www.youtube.com/watch?v=ydrtF45-y-g
“Let's talk about sex for now
To the people at home or in the crowd
It keeps coming up anyhow
Don't decoy, avoid, or make void the topic
Cause that ain't gonna stop it”
“As a matter of fact, sometimes it’s like that
But anyway, ready or not, here he cums
And like a dumb son-of-a-gun, oops, he forgot the condoms
“Oh well,” you say, “what the hell, it’s chill
I won’t get got, I’m on the pill"
Until the sores start to puff and spore
He gave it to you, and now it’s yours”
上述只舉了幾名相對早期,但也極具代表性的女性饒舌歌手及其作品。當然還有許多像是Missy Elliott、MC Lyte、TLC、還有Eve等舉足輕重黑人女性饒舌的先驅。到了今日二十一世紀的第二個十年,女性的聲音無論是在嘻哈,還是各個領域之中皆日益更被重視。近代女性饒舌歌手更是輩出,而關注女權議題的亦不在少數。譬如:
Azealia Banks的〈212〉
https://www.youtube.com/watch?v=i3Jv9fNPjgk
Angel Haze的〈Cleaning Out My Closet〉https://www.youtube.com/watch?v=olBOFLqEREI
Nicki Minaj與Beyoncé合作的〈Feelin' Myself〉
https://www.youtube.com/watch?v=0Kg9xRooTVk
而這批新生代的女性饒舌歌手因隨著資訊爆炸的年代躍上全球視野,而所關注的議題也與上段的前輩們有所差異。更多的LGBT議題,或是更赤裸更真實的情慾表現,嘻哈圈也同樣反映了女性主義理論流派的演進。
綜合上述,黑人女性在其生活經驗中遭遇到的挫折與困境,可謂種族與性別的交疊。而嘻哈作為一文化政治介入的倡議利器,許多女性歌手抓住倏忽即逝的麥克風並且緊握不放,疾呼出女性內心世界的憤怒和情感。對她們而言,這些機會是得來不易的,但對整個嘻哈社群來說亦然。我們受夠了大量雄性氣概的展現;我們也聽盡、厭煩了貶抑婦女的歌曲。我們滿足了大眾對於嘻哈文化的陽剛想像,也同樣滿足了自身慾望的延伸。如果你真誠地在意嘻哈、喜歡嘻哈,亦者希望它的好能為更多人所見。我想你首先該做的,當是謙卑地認知到,嘻哈的過去、嘻哈的真實、以及嘻哈的醜惡。
Peace out!
[1] Buffalo Soldiers為美國原住民給予美國陸軍第十騎兵團中的黑人騎兵暱稱,美國國會後來亦成立全黑人編制的軍團,因此此稱號成了所有黑人編制軍隊的同義詞。1983年Bob Marley的〈Buffalo Soldier〉,將此稱呼引申比喻為剛毅堅勇、具高尚人格、對抗不義的黑人鬥士。
[2]” a socio-cultural, intellectual and political movement grounded in the situated knowledge of women of color from the post civil rights generation who recognize culture as a pivotal site for political intervention to challenge, resist, and mobilize collectives to dismantle systems of exploitation."
[3] https://www.youtube.com/watch?v=twv4PP4QSPM
By DJ KU da Yeast
求偶中
feminist organization 在 MC Double 8 aka 八八男 Facebook 的最佳解答
多讀點書吧
【台大嘻研知識專欄 - 嘻哈與女性】
嘻哈文化長久以來,往往被視為陽剛的、雄性氣概濃厚的,而此形成原因牽扯甚廣,從美國黑人自身文化中觀之,政治、經濟等社會因素的相對弱勢,整體社會的財富分配不公,亦者殖民壓迫經驗的積累,這都可作為黑人婦女在其社會群體中地位低落的成因。筆者始終相信嘻哈文化在萌芽階段,很大程度地即是黑人文化的縮影投射。那若我們欲了解女性在嘻哈社群的角色定位,那勢必得先理解後殖民女性主義的一支派─黑人女性主義(black femnism)。
黑人女性主義同時承繼了後民權運動以及第二波女性主義浪潮的影響,關注於理解黑人女性其公領域的社經地位和私領域的家庭關係所受之侵犯和壓迫。並倡議黑人女性所面臨的困境與白人女性之女權主張有著結構性的差異。讓我們回憶一下,十八世紀末至十九世紀初興起,以Mary Wollstonecraft和Margaret Fuller為代表的第一波女權運動,追求的是女性之婚姻自由、經濟獨立、以及之後的投票權力等等。但對於第三世界或是各國少數族裔的女性來說,前者所遺留下的平權追求,早為更高層次的父權資本主義體系收編,已然成了白人壓迫另一形式的轉換。白人(或者該說第一世界)女性主義往往側重於性/別分析的理論探究,並以性別抗爭為思考主軸,而忽略當地特定的殖民政治經濟脈絡。這也意味著,第三世界的女性主義者思考的不單純只是性別資源分配上的不均或是各體制中男女間的不平等,而更在意跨國權力結構中種族、殖民、資本主義等強弱關係對女性所造成的衝擊。而我們所在意的黑人女性主義在美國之歷史發展脈絡,即根源自黑人民權運動學生組織SNCC(Student Nonviolent Coordinating Committee)裡頭性別間的壓迫以及因草根對抗立場的分化而生。
回到黑人社群中的婦女壓迫,有一說為黑人普遍知識水平低落造成對女性的輕視(ˊ_>ˋ)但若真是如此,那為何直至今日如白人女星Emma Waltson仍在倡導女性培力?另一更具說服力的說法,則是長期的被奴役歷史之下,為對殖民壓迫的反抗亦者說是建構自身更為堅實的文化,需要更多英勇的水牛戰士(Buffalo Soliders)[1]因此變得極度崇陽。且同時完成其強大的社群(家庭)想像,故也同樣地極度反同,排斥一切會破壞群體強大的可能性存在。以上說法當然見仁見智,但我們必須理解的是,壓迫的主要系統事實上即是環環相扣的,種族平等和性別平等之間的交叉性,往往有很多我們所忽視,得以綜合分析和實踐的發展可能。而從早年的Beverly Smith、Barbara Smith、Anne Moody,或是到今日仍舊活躍的Angela Davis等黑人女權運動的要角,自七零年代短暫籌組「全國黑人女權組織」(National Black Feminist Organization)起,仍舊不斷對黑人女性在社經困境、墮胎權爭議、以及家庭支援等各方議題投以關注。而她們的高聲疾呼,也影響了八零嘻哈世代興起時眾家女性歌手的思想形塑。
而當我們把注意力移到黑人女性在演藝事業上的展演,我們也必須很審慎地認知到,在螢幕上或是大眾傳播所製造的黑人女性形象,是整個主流社會階層(白人男性群體)為鞏固其優勢地位,並維繫其權力實踐空間,所塑造的特定刻板形象,並加諸於黑人婦女之上。這些控制性質的圖象,多會建立起性別歧視、種族歧視、和貧困形象,使人們將此類不正義視為理所當然、普通、無法避免且合乎道德的日常生活現象。支配往往也包含著定義其從屬團體,創造出一種被社會廣泛認定的既定印象,不僅是優勢群體接受這套想法,而更重要的是,使弱勢從屬團體也同樣地將此認知內化,投射於己身並貶抑自我的主體性。但撇開諸多大眾傳播有意識地性化黑人女性個體,在嘻哈音樂之中,仍有為數不少的黑人女性饒舌歌手,用自身的文字、歌唱技巧、以及舞台魅力成功奪回為男性所把持的麥克風,以及消音已久的話語權。
南佛羅里達大學教授Aisha Durham將這些女性饒舌歌手的作為定義為:「一根基於後民權運動的黑人女性情境知識,並認知其(嘻哈)可作為文化干預、對抗並動員挑戰體制的社會文化、思想、政治行動。」[2]說來饒口,直白而言,即是以流行文化挑戰舊有政治權力空間,並且同時建立一多層次文化的邊緣空間,一個以黑人女性為主體而不為侵犯的空間想像。某種程度上來講,這樣的文化挑戰反倒坐實了人們對於嘻哈文化厭女、或是性化女性的想像,換言之,此類遊走大眾尺度邊緣(白人父權體制對於女性主義反撲的容忍)也更加有效且充滿力量。
以下將介紹幾位著名的女性饒舌歌手及其經典代表作品。
Queen Latifah - U.N.I.T.Y.
https://www.youtube.com/watch?v=f8cHxydDb7o
說到經典的女權饒舌歌曲,當然首推Queen Latifah於1993年推出的〈U.N.I.T.Y.〉!唱而優則演,現在也是好萊塢一線巨星的Queen Latifah曾以此首單曲獲得1995年葛萊美最佳饒舌獨唱。而近日筆者印象最深的一次演出,則是其於2014年諾貝爾和平獎頒獎典禮也因馬拉拉的獲獎,而重新演繹此曲。[3]歌詞中出現:
“Every time I hear a brother call a girl a bitch or a ho
Trying to make a sister feel low
You know all of that gots to go”
“A man don't really love you if he hits ya
This is my notice to the door, I'm not taking it no more
I'm not your personal whore, that's not what I'm here for
And nothing good gonna come to ya til you do right by me
Brother you wait and see (Who you calling a bitch?)”
歌詞淺顯易懂就不多做翻譯,鼓勵女性同胞擺脫男人的貶抑,並藉著副歌中不斷吟詠的「U.N.I.T.Y~ U.N.I.T.Y~ that's a unity」呼籲女人們應當團結自主。
Lauryn Hill - Doo-Wop (That Thing)
https://www.youtube.com/watch?v=T6QKqFPRZSA
嘻哈女神!傳奇黑人樂團The Fugees的主唱,但最為臺灣人知應是其於1993年參與演出的《修女也瘋狂2》。本身即相當關心黑人社會議題的Lauryn Hill,於其1998年首張個人專輯中,也是目前唯一的一張專輯中(悶啊!)推出了〈Doo-Wop (That Thing)〉,並在此之中點出不論男性或女性自身,也都受社會文化影響,而貶抑女性。並替被男性傷害而失去自我的女性發聲。此曲也讓她獲得1999年葛萊美最佳節奏藍調女歌手,以及最佳節奏藍調歌曲。
"Babygirl, respect is just a minimum
Niggas fucked up and you still defending them
Now Lauryn is only human
Don't think I haven't been through the same predicament
Let it sit inside your head like a million women in Philly, Penn.
It's silly when girls sell their soul because it's in"
Salt-N-Pepa - None Of Your Business
https://www.youtube.com/watch?v=_Q96-e042bk
再來是筆者私心很欣賞於九零初相當活躍的女子饒舌團體─Salt-N-Pepa,她們推出過許多具有前衛女權思想的作品。像是這首〈None Of Your Buisness〉即挑明針對那些對女性自主性行為的批判:「如果我周末想帶一個男人回家,那不關你的事!」為女性的情慾自主做最強力的辯護。
"If I wanna take a guy home with me tonight
It's none of your business
And she wanna be a freak and sell it on the weekend
It's none of your business
Now you shouldn't even get into who I'm givin' skins to
It's none of your business
So don't try to change my mind, I'll tell you one more time
It's none of your business"
除此之外,Salt-N-Pepa於1991年的單曲〈Let’s Talk About Sex〉,正如歌名,在歌詞中大方討論性話題。並主張性不應該是個大眾話題的禁忌,人們必須正視它的存在、它的美好。但更重要的是,在歌詞的最後一段中,她們更是提到了安全性行為─保險套的必要。你能夠想像二十五年前竟然有如此思想前進的女子饒舌團體嗎?
https://www.youtube.com/watch?v=ydrtF45-y-g
“Let's talk about sex for now
To the people at home or in the crowd
It keeps coming up anyhow
Don't decoy, avoid, or make void the topic
Cause that ain't gonna stop it”
“As a matter of fact, sometimes it’s like that
But anyway, ready or not, here he cums
And like a dumb son-of-a-gun, oops, he forgot the condoms
“Oh well,” you say, “what the hell, it’s chill
I won’t get got, I’m on the pill"
Until the sores start to puff and spore
He gave it to you, and now it’s yours”
上述只舉了幾名相對早期,但也極具代表性的女性饒舌歌手及其作品。當然還有許多像是Missy Elliott、MC Lyte、TLC、還有Eve等舉足輕重黑人女性饒舌的先驅。到了今日二十一世紀的第二個十年,女性的聲音無論是在嘻哈,還是各個領域之中皆日益更被重視。近代女性饒舌歌手更是輩出,而關注女權議題的亦不在少數。譬如:
Azealia Banks的〈212〉
https://www.youtube.com/watch?v=i3Jv9fNPjgk
Angel Haze的〈Cleaning Out My Closet〉https://www.youtube.com/watch?v=olBOFLqEREI
Nicki Minaj與Beyoncé合作的〈Feelin' Myself〉
https://www.youtube.com/watch?v=0Kg9xRooTVk
而這批新生代的女性饒舌歌手因隨著資訊爆炸的年代躍上全球視野,而所關注的議題也與上段的前輩們有所差異。更多的LGBT議題,或是更赤裸更真實的情慾表現,嘻哈圈也同樣反映了女性主義理論流派的演進。
綜合上述,黑人女性在其生活經驗中遭遇到的挫折與困境,可謂種族與性別的交疊。而嘻哈作為一文化政治介入的倡議利器,許多女性歌手抓住倏忽即逝的麥克風並且緊握不放,疾呼出女性內心世界的憤怒和情感。對她們而言,這些機會是得來不易的,但對整個嘻哈社群來說亦然。我們受夠了大量雄性氣概的展現;我們也聽盡、厭煩了貶抑婦女的歌曲。我們滿足了大眾對於嘻哈文化的陽剛想像,也同樣滿足了自身慾望的延伸。如果你真誠地在意嘻哈、喜歡嘻哈,亦者希望它的好能為更多人所見。我想你首先該做的,當是謙卑地認知到,嘻哈的過去、嘻哈的真實、以及嘻哈的醜惡。
Peace out!
[1] Buffalo Soldiers為美國原住民給予美國陸軍第十騎兵團中的黑人騎兵暱稱,美國國會後來亦成立全黑人編制的軍團,因此此稱號成了所有黑人編制軍隊的同義詞。1983年Bob Marley的〈Buffalo Soldier〉,將此稱呼引申比喻為剛毅堅勇、具高尚人格、對抗不義的黑人鬥士。
[2]” a socio-cultural, intellectual and political movement grounded in the situated knowledge of women of color from the post civil rights generation who recognize culture as a pivotal site for political intervention to challenge, resist, and mobilize collectives to dismantle systems of exploitation."
[3] https://www.youtube.com/watch?v=twv4PP4QSPM
By DJ KU da Yeast
求偶中