走向冰冷的身体:极简主义时尚与中国的深情厚谊

IF 0.7 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Fashion Theory-The Journal of Dress Body & Culture Pub Date : 2022-05-03 DOI:10.1080/1362704X.2022.2069074
Yingzi Hu
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引用次数: 1

摘要

“冷风”的出现,也就是极简时尚在中国的称谓,与旨在促进生育和补偿老龄化社会的国家政策同步——这是自20世纪70年代末经济改革以来中国性革命的新阶段。这篇文章认为,冷艳的风格,体现了性冷淡,是一种身体上的防御,以对抗为了生殖议程而对身体的话语重建。穿着简朴的身体并不是反对生命政治的明显宣言;相反,它融合了中国人的安全和高贵的理想。在对安全的追求中,明确表达的是一个虚无的人格,远离理想公民的规范话语,而在贵族中,则是一种幻想中的西方生活方式,无视性别、阶级和种族的限制。此外,随着“性冷淡”风格的兴起,李·埃德尔曼(Lee Edelman)所称的“同性恋”(sinthomosexuality)的普及也随之而来,即没有任何繁殖动力的性行为。中国同性恋对身体自主性和能动性的看法,在中国蕴涵着一种新的主体性——对非政治性诉求的主体建构。这种非政治性的主观性可能会为我们提供一个批判性的视角来看待全球的normcore时尚。
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Toward a Frigid Body: Minimalist Fashion and the Sinthomosexual in China
Abstract The emergence of “the frigid style,” namely the appellation of minimalist fashion in China, is synchronized with a heightened national policy that aims at boosting reproduction and compensating for an aging society—a new phase of China’s sexual revolution since the economic reform in the late 1970s. This article argues that the frigid style, incarnating sexual aloofness, is a bodily defense against the discursive reconstruction of body for a reproductive agenda. The frigidly dressed body is not a conspicuous manifesto against biopolitics; instead, it incorporates the Chinese ideal of security and nobility. Articulated in the pursuit of security is a persona of nothingness safe from the normative discourses of ideal citizenship, while in nobility a fantasized western lifestyle that disregards the limitations on gender, class and race. Moreover, the rise of frigid style is accompanied by the popularization of what Lee Edelman calls “sinthomosexuality,” namely sex without any impetus of reproduction. The sinthomosexual outlook on bodily autonomy and agency connotes a new subjectivity in China—the construction of subjects appealing for apoliticality. This apolitical subjectivity might furnish us with a critical lens to look at normcore fashion across the globe.
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来源期刊
CiteScore
2.10
自引率
10.00%
发文量
41
期刊介绍: The importance of studying the body as a site for the deployment of discourses is well-established in a number of disciplines. By contrast, the study of fashion has, until recently, suffered from a lack of critical analysis. Increasingly, however, scholars have recognized the cultural significance of self-fashioning, including not only clothing but also such body alterations as tattooing and piercing. Fashion Theory takes as its starting point a definition of “fashion” as the cultural construction of the embodied identity. It provides an interdisciplinary forum for the rigorous analysis of cultural phenomena ranging from footbinding to fashion advertising.
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