| Abstract: | 中世紀羅賓漢的「原始/社會身分」的可能性包括（1）自耕農，（2）貴族從者，（3）官員助手，（4）王室衛兵。茲因學者尚無法確定其身分，本論文試圖開創羅賓漢研究的另一條路：羅賓漢的「他性」（Alterity）研究。「他性」為一種不同於「原始/社會身分」的型態，是「我/自己」存在的另一種型態，是「另類的我」(Alternative Self)，存在於不同的時間與空間。本論文將羅賓漢視為社會的異己:當羅賓漢被封建政府沒收「原始/社會身分」，他成為了邊緣人和法外之徒。他被社會與法律排除在外，成為｢他者｣（Other），而且人人得而誅之。鑒於存在於他者的狀態下，沒有身分的羅賓漢所躲藏的森林成為本論文所欲深入探討的｢異質空間｣(Heterotopia)。在此異質空間中，羅賓漢所呈現的「他性」是仿效騎士，並把自己定位成具有騎士精神的法外之徒。
本論文分成五節。導論概括介紹目前羅賓漢研究的學術脈絡，進而探討羅賓漢研究的新面向。除了接續討論與定義中世紀羅賓漢的不同面向外，導論也特別討論羅賓漢中世紀歌謠裡的身分與「他性」。當羅賓漢被剝奪公民權時，法外之徒的狀態使羅賓漢必須放棄原有的社會身分，重新定義自我。第一章分析森林裡的空間功能，特別是中世紀時期森林裡的政治、社會與陽剛功能。藉由與森林空間的互動，羅賓漢得以讓保持並發展「他性」，跨越了人與動物的疆界。第二章探討羅賓漢如何管理森林異質空間，並打造出他的理想社會。在異質空間中，時空交錯重疊，羅賓漢遵循盎格魯-撒克遜傳統、奉行誓約(Oath)，重視言語與行為的一致性。第三章處理羅賓漢在異質空間中所認同騎士準則和中世紀羅曼史裡的貧窮騎士的主題，並說明中世紀封建系統裡的「制服與雇用費」(Livery and Maintenance)如何在經濟上影響羅賓漢所仿效中古騎士理想。第四章探索嘉年華般的異質森林。在此，羅賓漢的嘉年華會並不是顛覆社會規範，而是尋回失去的正義與秩序。本章也處理國王如何利用扮裝，得以進入羅賓漢的森林嘉年華，並藉由赦免與招攬羅賓漢為皇室服務，賜予羅賓漢新的官方身分所產生的影響。論文結論最後探討中世紀歌謠的「空間位移」敘述技巧和如何欣賞並認同羅賓漢歌謠裡的「他性」和異質（森林）空間。
The identity of medieval Robin Hood is still controversial. To move out of this deadlock, I, following Stephen Knight and others, argue that the study of alterity is a new critical direction for Robin Hood Studies. Alterity is not identity; conversely, it means “alternative self.” For me, this medieval “alternative self” of Robin Hood should not be ignored, and his alterity cannot be constructed if Robin Hood is not outlawed. In the process of outlawry, Robin Hood is an outsider and becomes otherized.
This dissertation studies how the medieval Robin Hood represents a knightly outlaw in light of the application of Michel Foucault’s heterotopias to Robin Hood’s alterity in the forest. Since Robin Hood’s historical and literary identity is still open to debate, applying the heterotopic discourse can narrow this problem down to locate a central feature of Robin Hood’s identity through his alterity. Therefore, it is necessary to deal with the forest space where Robin Hood’s “alternative self” is shaped and his knightly behavior is developed.
Structurally speaking, the dissertation is divided into five parts. In my Introduction, I explain how this dissertation could contribute to current Robin Hood studies and how Robin Hood’s alterity appears after his social identity is suspended by the law. When outlawry makes Robin Hood an outsider, Robin Hood starts to situate himself in the forest. In Chapter One, “The Function of Space in the Forest,” I look at the medieval forest as a space of contestation, politically, socially, and culturally. This chapter also discusses the bestial space where Robin Hood loses his human nature and breaks the boundary between human and animal. These discussions show how Robin Hood develops and maintains his alterity in the forest space in order to survive and thrive. Chapter Two, “Heterotopias and the Forest” investigates how the outlaw Robin Hood retrospectively manages the heterotopic forest and intends to create an ideal society by recovering the traditional doctrine of oath. Chapter Three, “Knighthood in the Heterotopic Greenwood,” continues to discuss Robin Hood’s code of chivalry, and I suggest that the medieval Robin Hood orientates his alterity through conducting himself as a generous and honorable knight. This knightly orientation is discussed with the themes of “impoverished knight” in medieval romances in conjunction with how livery and maintenance in the changing feudal system affects the status of knight and leader which Robin Hood attempts to be. Chapter Four, “Carnivalized Heterotopia” focuses on how the disguised King crosses the boundary to withdraw the outlaw from the forest heterotopia and ends Robin Hood’s alterity through recruiting and giving him an official identity. Meanwhile, this chapter continues to discuss how the medieval audiences perceive the carnivalized heterotopia created by Robin Hood and how the function of spatial displacement is operated in the medieval Robin Hood ballads. In conclusion, the dissertation makes two suggestions. First, the medieval Robin Hood should be read as a conservative and knightly outlaw, and his final return to the forest is mainly driven by his shame and failure of coping with the commercialized feudal system and not his love of nature. Secondly, the traditional values he embraced make the audiences from different social classes reminisce about the past as a form of escapism; therefore, the knightly Robin Hood only exists in the heterotopic forest where he can maintain his alterity and build an ideal community. |
