米格尔·西朱科的《画外音》中,菲律宾人在酷儿散居和移民性取向十字路口的批判

Sony Coráñez Bolton
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摘要

摘要:本文通过分析米格尔·西朱科的小说《画外传》(2010)中酷儿身份与本土身份的关系,探讨菲律宾侨民与移民殖民主义之间的关系。菲律宾散居小说和菲律宾裔美国人研究学者都批评了在“菲律宾裔美国”建构中假设种族同质性的局限性。酷儿散居批判同样肯定了散居主体性的异质性和多重亲和力。本文探讨了菲律宾侨民是如何被美国殖民者殖民所塑造的,并在返回“家园”后加剧了菲律宾群岛现有定居者的逻辑。在这样做的过程中,它认为,祖国和散居海外的直率可能会在一种恐同定居者的逻辑中相互勾结,这种逻辑抛弃了酷儿的本土性,以便将散居海外的人构建为一个文学自由的空间。伊斯特拉多奇怪地以“伊斯特拉多”为中心,这是一个混血,甚至是混血的主题,围绕着这个主题,一个统一的菲律宾民族意识认同一种同质性,这种同质性必然会削弱这个国家。即便如此,Syjuco的小说还是对酷儿、移民殖民主义和移民之间的关系提出了富有成效的质疑。最后,这篇文章表明,菲律宾裔美国人研究领域处于一个独特的位置,可以对移民殖民在海外和“国内”的酷儿生活给予批判性的关注。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Filipinx Critique at the Crossroads of Queer Diasporas and Settler Sexuality in Miguel Syjuco’s Ilustrado
ABSTRACT:This essay reckons with the relationship between Filipinx diaspora and settler colonialism by analyzing the ways that Miguel Syjuco’s novel Ilustrado (2010) aligns queerness with indigeneity. Filipino diasporic fiction and Filipino American studies scholarship have both critiqued the limitations of supposing a racial homogeneity in the construction of “Filipino America.” Queer diasporas critique has similarly affirmed the heterogeneity and multiple affinities that inform diasporic subjectivity. This article explores the ways that Filipinx diaspora is shaped by US settler coloniality and upon return to the “homeland” intensifies extant settler logics in the Philippine archipelago. In doing so, it argues that the straightness of the homeland and the diaspora can potentially collude in a homophobic settler logic that discards queer indigeneity in order to construct the diaspora as a space of literary freedom. Ilustrado curiously centers the “ilustrado,” a mixed-race, even hybrid, subject, around which a unified Filipino national consciousness subscribes to a homogeneity that necessarily reduces the nation. Even so, Syjuco’s novel allows for productive questioning around the relationship between queerness, settler colonialism, and diaspora. Ultimately, this article suggests that the field of Filipinx American studies is in a unique position to pay critical heed to the queer life of settler coloniality in the diaspora and at “home.”
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