{"id":7016,"date":"2023-12-15T18:33:37","date_gmt":"2023-12-15T10:33:37","guid":{"rendered":"https:\/\/sex.ncu.edu.tw\/jo_article\/?p=7016"},"modified":"2024-08-26T09:05:36","modified_gmt":"2024-08-26T01:05:36","slug":"%e8%8b%b1%e8%aa%9e%e7%9a%84%e6%93%b4%e6%95%a3%e8%88%87%e5%ad%b8%e8%a1%93%e8%87%aa%e7%94%b1%e4%b9%8b%e6%88%b0","status":"publish","type":"post","link":"https:\/\/sex.ncu.edu.tw\/jo_article\/2023\/12\/%e8%8b%b1%e8%aa%9e%e7%9a%84%e6%93%b4%e6%95%a3%e8%88%87%e5%ad%b8%e8%a1%93%e8%87%aa%e7%94%b1%e4%b9%8b%e6%88%b0\/","title":{"rendered":"\u82f1\u8a9e\u7684\u64f4\u6563\u8207\u5b78\u8853\u81ea\u7531\u4e4b\u6230"},"content":{"rendered":"<p><span style=\"color: #0000ff;\"><strong>\u3010\u9019\u662f2023\u5e7412\u670815\u65e5\u4f55\u6625\u8564\u53d7\u9080\u5728\u4e2d\u592e\u5927\u5b78\u82f1\u6587\u7cfb\u4e8c\u5e74\u7d1a\u300c\u6e9d\u901a\u8207\u6f14\u8b1b\u300d\u8ab2\u4e0a\u91dd\u5c0d\u5b78\u751f\u95b1\u8b80\u5169\u7bc7\u8ad6\u6587\u5f8c\u7684\u63d0\u554f\u6240\u5c55\u958b\u7684\u56de\u61c9\uff0c\u5728\u8ab2\u7a0b\u4e2d\u4ee5\u82f1\u6587\u767c\u8868\uff0c\u73fe\u5728\u63d0\u4f9b\u4e2d\u6587\u7a3f\u3002\u5169\u7bc7\u95b1\u8b80\u6587\u7ae0\u70ba\uff1a<\/strong><a href=\"https:\/\/sex.ncu.edu.tw\/jo_article\/1991\/05\/6991\/\">\u201dAnother Look at the Spread of English,\u201d<\/a> \u00a0\u4ee5\u53ca\u201d<a href=\"https:\/\/sex.ncu.edu.tw\/jo_article\/2005\/03\/in-defence-of-academic-research-and-internet-freedom-of-expression\/\">In Defence of Academic Research and Internet Freedom of Expression<\/a>\u201d \u00a0\u3011<\/span><\/p>\n<p>\u8b1d\u8b1d\u5404\u4f4d\u7684\u95b1\u8b80\u548c\u63d0\u554f\uff08\u63d0\u554f\u5167\u5bb9\u5448\u73fe\u5728\u672c\u6587\u7d50\u5c3e\u4ee5\u4f9b\u53c3\u7167\uff09\u3002\u6211\u5176\u5be6\u5f9e\u672a\u60f3\u904e\u9019\u9ebc\u591a\u5e74\u4ee5\u5f8c\uff0c\u6211\u65e9\u5e74\u7684\u6587\u7ae0\u9084\u6703\u88ab\u4eba\u56b4\u8085\u7684\u5c0d\u5f85\u3002\u9019\u5e74\u982d\u80af\u82b1\u6642\u9593\u597d\u597d\u8b80\u3001\u7d30\u7d30\u5543\u7684\u4eba\uff0c\u7576\u7136\u503c\u5f97\u6211\u4e5f\u540c\u6a23\u7684\u56b4\u8085\u5c0d\u5f85\u3002\u6211\u60f3\u56de\u770b\u9019\u5169\u7bc7\u6587\u7ae0\u7684\u5beb\u4f5c\uff0c\u4f86\u56de\u61c9\u6211\u5c0d\u4f60\u5011\u6240\u63d0\u7684\u554f\u984c\uff0c\u540c\u6642\u4e5f\u793a\u7bc4\u4e00\u7a2e\u8655\u7406\u77e5\u8b58\u7684\u65b9\u5f0f\u3002<\/p>\n<p>\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f\uff3f<\/p>\n<p>\u201dAnother Look at the Spread of 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violence, quieting, and silencing\u3002\u9019\u4e09\u500b\u7bc4\u7587\u662f\u9019\u6a23\u88ab\u63cf\u8ff0\u7684\uff1aepistemic violence (conservative audiences not being able to reciprocate communicatively due to harmful ignorance), quieting (conservative audiences not being able to treat you as a epistemic contributor or knower) and smothering (conservative audiences being incompetent to listening to what is unfamiliar bodies of knowledge and skills to 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style=\"font-size: 12px;\"><strong>\u9644\u9304\uff1a\u8ab2\u524d\u63d0\u554f\u5982\u4e0b<\/strong><\/span><\/p>\n<p><span style=\"font-size: 12px;\">1. When revisiting the arguments, conceptual distinctions and cases presented in your 1991 article,\u00a0<strong>how have you perceived and experienced the development of the spread of English in the Third World since the publication of the article? Have the terms of the debate(s), questions and problems surrounding it changed? Has your perspective shifted? We are also interested in learning about your view on the Bilingual 2030 Policy, specifically, on the main goals that would allow to implement the policy in Taiwan<\/strong>: &#8220;The following six goals will be the main focuses: accelerating the development of bilingual higher education; balancing and optimizing bilingual conditions for schools at the senior high school level and below; developing digital learning; expanding provision of affordable English proficiency test; raising civil servants\u2019 English proficiency; and establishing an administrative body dedicated to policy promotion and implementation.\u00a0These joint efforts will elevate the overall efficacy of the policy, and Taiwan\u2019s next generation will be equipped with better international competitiveness by adding bilingual capabilities to their professional expertise.&#8221; [Reference: National Development Council, Bilingual 2030:\u00a0<a href=\"https:\/\/www.ndc.gov.tw\/en\/Content_List.aspx?n=BF21AB4041BB5255\">https:\/\/www.ndc.gov.tw\/en\/Content_List.aspx?n=BF21AB4041BB5255<\/a>].<\/span><\/p>\n<p><span style=\"font-size: 12px;\">2. In the introduction to &#8220;Another Look at the Spread of English,&#8221; you clarify the basic premise of your paper: &#8220;This paper then proposes to examine these blind spots in an effort to expose the assumptions of the researchers as well as to review, from the Third World&#8217;s vantage point, the limited relevance of empiricist and behavioristic approaches in sociolinguistic research. The basic premise of the present observation, in short, is that language adoption always takes place within contexts of power, which have preemptively constituted the adoption yet are at the same time changed by the adoption. With this in view, it would be to the advantage of the Third World to look into these power maneuvers and reflect upon their impact so as to gain some insights into the predicament that the Third World finds itself in.&#8221; \u00a0<\/span><strong style=\"font-size: 12px; line-height: 1.5;\">With the various kinds of theoretical and practical shortcomings of a descriptive and empirical approach of the spread of English in mind, how could we prevent possible shortcomings of a historical-political approach (which we assume are of a different kind from those applying to a descriptive and empirical approach)? A natural concern is that political, historical and social accounts are also penetrated by structures of (epistemic) power ultimately leaving less privileged political, social and historical accounts and experiences behind. How can we critically enhance our way of questioning by means of paying attention to the use of English within contexts of power, especially, when it is hard to (sometimes) recognize and control its great unconceptualized and unintended political, social and historical impact in everyday life?\u00a0<\/strong><\/p>\n<p><span style=\"font-size: 12px;\">3. In your 2005 article, you clarify:<\/span><\/p>\n<p><span style=\"font-size: 12px; line-height: 1.5;\">&#8220;As someone who has just gone through the harrowing experience of a legal struggle against the onslaught of conservatives over provision of sex-related information on the internet, I am writing this letter not only to express my gratitude for all of you who had braved the stigma to show support for me and the sex rights of marginal subjects, but also to call to action a formidable line of defence against conservative efforts to silence sexual dissidence.&#8221; (Ho 2005, 147).<\/span><\/p>\n<p><span style=\"font-size: 12px;\">&#8220;[&#8230;] my friends and colleagues joined me in turning this event into an opportunity for further social education and sexual activism. [&#8230;] On the last day of court, 28 May, I was even allowed to defend my own case in front of the three presiding judges. Taking advantage of the first opportunity to make a statement in court, I delivered a 90-minute speech detailing the nature and methodology of sexuality studies, the structure and content of the website, and refuted the numerous errors in the prosecutor&#8217;s allegations [&#8230;]&#8221; (Ho 2005, 148).<\/span><\/p>\n<p><span style=\"font-size: 12px;\">&#8220;While the not-guilty verdict has restored some faith in the sanity of Taiwanese society, I was still saddened that the possible prosecution of the provision of web hyperlinks has already produced a chilling effect that threatens the freedoms of speech and expression of marginal subjects as well as researchers. [&#8230;] The court case may be over, but the fight for sex rights and freedoms of speech and information is far from over. I may have the advantage of social status and professional prestige in winning this case, but many more cases are pending and need our attention as well as support. [&#8230;] The convergence of these cases demonstrates a growing intolerance of the lifestyle and cultural practices of marginal subjects, which warrants our serious attention and intervention.&#8221; (Ho 2005, 149).<\/span><\/p>\n<p><span style=\"font-size: 12px;\">The last reference we examined in class was Kristie Dotson&#8217;s article: &#8220;Tracking Epistemic Violence, Tracking Practices of Silencing&#8221; (2011).\u00a0There, K. Dotson holds:<\/span><\/p>\n<p><span style=\"font-size: 12px;\">\u201c[\u2026]\u00a0to communicate\u00a0<em>we all need an audience willing and capable of hearing us<\/em>. The extent to which entire populations of people can be denied this kind of linguistic reciprocation as a matter of course institutes epistemic violence.\u201d (Dotson 2011, 238).<\/span><\/p>\n<p><span style=\"font-size: 12px;\">\u201cEpistemic violence is a failure of an audience to communicatively reciprocate, either intentionally or unintentionally, in linguistic exchanges owing to pernicious ignorance.\u00a0[&#8230;]\u00a0In what follows, I will identify two practices of silencing,\u00a0<em>testimonial quieting<\/em>\u00a0and\u00a0<em>testimonial smothering<\/em>. I will identify these practices by showing how an audience commits different forms of epistemic violence against a speaker.\u00a0The problem of testimonial quieting occurs when an audience fails to identify a speaker as a knower. A speaker needs an audience to identify, or at least recognize, her as a knower in order to offer testimony.&#8221; (Dotson 2011, 242).<\/span><\/p>\n<p><span style=\"font-size: 12px;\">&#8220;[\u2026]\u00a0testimonial smothering is the truncating of one\u2019s own testimony in order to ensure that the testimony contains only content for which one\u2019s audience demonstrates testimonial competence. Three circumstances identify testimonial smothering in a testimonial exchange: 1) the content of the testimony must be unsafe and risky; 2) the audience must demonstrate testimonial incompetence with respect to the content of the testimony to the speaker; and 3) that testimonial incompetence must follow from, or appear to follow from, pernicious ignorance.&#8221;\u00a0(Dotson 2011, 248).<\/span><\/p>\n<p><span style=\"font-size: 12px;\">To comprehend the complexities of your experience and of others involving silencing sexual dissidence, we may draw on Dotson&#8217;s theoretical framework encompassing forms of epistemic violence (conservative audiences not being able to reciprocate communicatively due to harmful ignorance), quieting (conservative audiences not being able to treat you as a epistemic contributor or knower) and smothering (conservative audiences being incompetent to listening to what is unfamiliar bodies of knowledge and skills to them).\u00a0<strong>Would these collection of categories do justice to your experience and the legal struggle you had to endure and face? What else should we include to recognize, honor and comprehend your experience? What other factors would allow such a comprehension?\u00a0<\/strong><\/span><\/p>\n<p><span style=\"font-size: 12px;\">4. This class has made continuous efforts to comprehend and exercise the role of listening in the pragmatics of linguistic communication. Speech proficiency has been just one part of this communication class. The other part has been directed to listening proficiency. The former cannot be understood without the latter.\u00a0<strong>Based on your experience and of your friends and colleagues joining you in taking the legal struggle you recount in your article as an opportunity for social education and sexual activism, what has this valuable collection of experiences have shown you about the pragmatics of linguistic communication that you would like to share today for the sake of exercising better practices as listeners and interlocutors in contexts of debate and disagreement?\u00a0<\/strong><\/span><\/p>\n<p>&nbsp;<\/p>\n<input type=\"hidden\" id=\"url7016\" class=\"posturl\" value=\"https:\/\/sex.ncu.edu.tw\/jo_article\/2023\/12\/%e8%8b%b1%e8%aa%9e%e7%9a%84%e6%93%b4%e6%95%a3%e8%88%87%e5%ad%b8%e8%a1%93%e8%87%aa%e7%94%b1%e4%b9%8b%e6%88%b0\/\" \/>\n\t\t\t\t\t<input type=\"hidden\" id=\"com7016\" class=\"postcom\" value=\"0\" \/>","protected":false},"excerpt":{"rendered":"<p>\u3010\u9019\u662f2023\u5e7412\u670815\u65e5\u4f55\u6625\u8564\u53d7\u9080\u5728\u4e2d\u592e\u5927\u5b78<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-7016","post","type-post","status-publish","format-standard","hentry","category-24"],"_links":{"self":[{"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/posts\/7016","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/comments?post=7016"}],"version-history":[{"count":12,"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/posts\/7016\/revisions"}],"predecessor-version":[{"id":7098,"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/posts\/7016\/revisions\/7098"}],"wp:attachment":[{"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/media?parent=7016"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/categories?post=7016"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sex.ncu.edu.tw\/jo_article\/wp-json\/wp\/v2\/tags?post=7016"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}