[ 摘要 ]

本研究是採用質性研究取向的敘說研究（narrative study），試圖透過一位排灣男同志Dakanow對自己生命故事的敘說，建構原住民同志認同的主體位置，並嘗試與目前的原住民研究及同志研究相關論述對話。

個人生命敘說研究有其限制，我們並不能以Dakanow的經驗推論到整個原住民男同志的經驗，個體之間仍存在著結構差異，但我們可以看見因為差異政治的運作，使得原住民同志的主體性隱沒在其所屬的原住民族群與同志社群中。本研究從Dakanow的生命故事當中，分析出以下三個部份來做討論：

1.當代排灣族社會結構對Dakanow同性情慾發展的影響：排灣族社會階級制度及其衍生的權力關係運作及性別區隔強化的父權，影響了當代排灣族原住民性（sexual）與性慾特質（sexualies）的建構。媒體對同志污名的報導、基督教義對同性戀議題的負面態度，影響原住民對同性戀的看法。

2.Dakanow的族群認同與社會變遷：「原住民」這三個字具有對抗主流社會的種族歧視、凝聚集體意識的重大意義，而為一種混雜性的族群認同身份。

3.Dakanow建構同志認同的正向因素：情慾開展及愛情關係、正向的同志相關論述、進入大學，參與同志社團，有更多的機會可以參與同志社團活動，均有助於Dakanow同志認同建構。

從Dakanow的經驗來看，Dakanow的同志認同與族群認同是交互建構而成的，除了排灣族社會對於同性情慾的看法之外，還包括了同志論述提供的正向資源、同志資訊的取得、同志運動的發展都影響了Dakanow對於同志認同建構；而同志內部的族群政治運作也喚起了Dakanow的族群意識，更也產生了集結原住民同志的力量。隨著教育的普及，同志議題的可見度也相對跟著提高。因此，Dakanow對未來建立一個友善同志的社區空間深具信心。

[ 英文摘要 ]

My study takes as its research method ‘qualitative narrative analysis.’ It aims at looking into the process of the construction of Taiwanese aboriginal gay male subjectivity, by focusing on the life stories of a Paiwanese gay man named Dakanow. Also, it intends to initiate a discursive dialogue between the two academic fields of aboriginal studies and LGBT studies in the contemporary Taiwanese context.

Given that single case studies might remain problematic in terms of sampling representativeness, I would never have the audacity to take the lived experience of Dakanow as a prototype so as to signify that of any other aboriginal gay man. Moreover, although there exist, indeed, structural differences among individuals, I would argue like this: It is, very ironically, the local politics of differences that make Taiwanese aboriginal gay male subjectivity invisible within both aboriginal and homosexual activisms by strengthening their hegemonic discourses.

However, there are three conclusions arising from my research on the life stories of Dakanow. First, it is contemporary Paiwanese social structure that exerts considerable influence on the formation of Dakanow’s sexual identity. So to speak, the social hierarchal system and its derivates such as power relationships and patriarchal authorities all function to shape the sexualities of Paiwanese people. In addition, the fact that both the media coverage and the Christian disciplines play the key in stigmatizing sodomy contributes to the aboriginal people’s hostility toward homosexuality.

Second, for Dakanow, the de-stigmatized ethnic term of “Yuan-Chu-Ming” at large level represents a significant symbol in order to resist the racist ideology spreading through the mainstream society dominated by the Chinese people. More importantly, it enables Dakanow to construct a strong sense of aboriginal community, and therefore inform his ethnic hybridity.

Third, Dakanow’s positive identity as a gay man involves multiple socio-cultural factors such as developing intimacy, romance and friendship with his LGBT peers, receiving supportive information from the LGBT communities, entering college, and participating in the LGBT activisms.