康有為曾經是清帝國的政治改良設計師，戊戌政變後卻成了朝廷追殺的逋臣。流亡十六年，他的足跡遍及全球四大洲三十餘國，成立保皇會，投入勤王，推動孔教復興運動，在海外儼然是巨大的文化與政治象徵。這期間清室覆滅，康有為轉眼由保皇的臣民變為帝國的遺民，漢詩成了他寄託家國與異域體驗的媒介，典型的流亡詩人。漢詩即是他千里蹤跡的一部份，記錄他的政治意識與文化想像。他寫於流亡期間的漢詩數量超過國境內的寫作，同時他再三強調的「十一死」，隱然凸顯出曖昧的流亡情結和遺民意識。 本文試圖釐清這位錯置的遺民，避居新馬期間如何調動孔教與帝國想像？康有為如何將帝國流亡與個體流離進行意識的暗合？詩人藉由漢詩投射帝國政治與文化整體的破壞性憂慮，如何在「大流亡時代」的集體亂離際遇裡，形成南洋漢詩的寫作意識及其文化想像？這是流寓者生存危機的內在轉化？康有為的南洋詩，因此證成了南洋漢詩的一種創傷典型？在這些問題脈絡的基礎上，康有為個案可以看做表徵了南洋漢詩的複雜和曖昧，及其處理地域與政治的對應張力。

This paper aims to examine Kang Youwei’s Han poetry which he produced in his exile in Nanyang and attempts to sketch out the way his Han poetry emerged as an archetype of traumatic writing in Nanyang poetics. Kang Youwei was a key advisor and reformer of the late Qing Dynasty but later fled into exile after the historical events of the year in 1898 . During his 16-year exile, he made a grand tour on four continents and ardently advocated Confucianism abroad, which enabled him to come to be a cultural and political symbol abroad. Furthermore, as a typical exiled poet, he produced a large amount of poetry in exile, which even outnumbered those he composed in any other period of his life. His abundant Han poetry during the time of exile, therefore, can very well be considered as a reflection of the Peregrination, of his consciousness of the empire and of his cultural imagination. On the basis of the study of Kang Youwei’s Han poetry he produced in Nanyang, the following questions will be addressed: How Kang Youwei mobilized Confucianism and empire imagination in his exile in Nanyang? How he dealt with the exile of the empire as well as his personal exile? How he made use of Han poetry to depict historical changes and the collapse of a dynasty and a culture? How his poems constitute the writing ideology and cultural imagination in Nanyang poetics?