| Summary: | 碩士 === 國立清華大學 === 台灣文學研究所 === 101 === In this paper, we observed Hung Yen-Chiu’s cultural activities in the space of East Asia through his texts and the information on the relevant journals to analyze his extrinsic cultural position and his intrinsic cultural identity. Time span under investigation was mainly 1899-1946 in which Hung had moved around intensively, and a postwar period for his relation to Chou Tso-Jen to be examined. The space of East Asia includes Taiwan, Japan and China. Hung has once been engaged in many cultural activities based on various cultural positions, including contributing to journals, establishing a bookshop, founding a newspaper, publishing books and incorporating a literary group. Such diverse involvements earned him multiple titles: writer, media man, scholar, political person, among others. His mobile and diverse experience gave rise to superposed changes of his cultural identities and cultural positions, which allows the observation on his active accumulation of capital and his interaction with the power fields through different cultural identities in different fields of cultural production. He repeatedly recovered his lost cultural positions, developed undominated subjectivity, and realized reality concerns as an intellectual.
This paper explored Hung’s cultural activities in the aspects of his Japanese language cultivation and career, his journalistic activities and the literary style, to reveal Hung’s changing cultural identity and to establish his settable cultural position.
Hung had kept different operational strategies in and ideals through the Japanese language in the space of East Asia in different political times and under changing cultural identities. An examination of Hung’s learning of Japanese and the scope of his career revealed that he had first focused on the instrumental meaning of the Japanese language before turning to the pursuit of its cultural meaning in an attempt to make China pay attention to Japan and exchange in cultures by means of his identity of cultural translator. But, in the latter period of Japanese colonization, as the political meaning increased, he shifted to be a writer in observing Japan. Hung had continuously studied Japan since the time before Japanese occupation till thereafter hoping to resolve the dilemma between China and Taiwan.
It can be found from his works published on Chinese Literature and Arts《中國文藝》, the Arts and Literature Magazine《藝文雜誌》, and New Taiwan《新臺灣》 that Hung made turns on his cultural path and how he had treated political capitals, where he had borrowed and, in other occasions, avoided, and, after the war, fought with all his might in order to realize his ideals as an intellectual. After the war ended, because his attachment to the homeland Taiwan and his identification with it reappeared amid the difficult situations in China, he decided to be a home-coming man and restore the identity of Ban-shan（半山）Culture.
Hung returned to Taiwan with the cultural capital of May Fourth Movement and the literary influence of Chou Tso-Jen to redefine Chou’s character and works before Taiwanese readers, and to propagate, actively, the humanism and literary perspective of May Fourth Movement, and a cultural view that blended Chinese one and the Western one. In the image of May Fourth intellectual and by extending Chou’s writing style, Hung succeeded in solidifying his cultural position, and found himself in the new literary category of May Fourth Movement thanks to his status as Chou Tso-Jen’s successor in Taiwan.
By investigation of his cultural activities, this paper attempted to re-present Hung Yen-Chiu’s changing cultural identities and establish his cultural status in the cultural field. In order that there are deeper and comprehensive observation on Hung so as to keep his abundant mindscape from being repeatedly segmented in the history of literature of different historical perspectives and regions and becoming incomplete, this paper chose to read Hung in a mobile point of view. By means of Hung’s migratory experience and shifts in identification, we linked the literary experiences of the prewar and the postwar generations and connected the May Fourth tradition in the fields of China and Taiwan.
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