本文試圖從傅科對「禁閉」的分析與巴特勒的「無國家者」概念，探討台灣「純淨兒少」的想像如何被用來製作出日益繁複的犯罪控制體系。國家以禁閉作為改變特定人民心理與行為的強制手段，然而，禁閉之所以能夠成為一種手段，也是因為某些人符合了特定的條件、身分、資格，以致於這些不被認可的群體，必須以特定方式看管、隔離、矯正。從1980年代以來，藉著從娼少女、不幸少女收容安置條款的立法通過，社會大眾的道德認知與救援情感持續被強化；靠著校園通報、禁閉矯正等國家力量的介入，（性）犯罪控制的前端與後端不斷延伸。然而，很少被提及的是，這種性的嚴密監控，其思考的起點與實踐的終點為何。對於那些在青少年時期就不斷探索自身的性慾望、性需求，或者在性探索中持續增強自身動能的酷兒而言，無法依循主流正統的性道德之路，可能會遭遇到什麼？藉由分析客家等郎妹的文化原型、校園通報系統的強制施行、及教養院內日常生活的管理規範，本文企圖探究未成年者的性為何變成犯罪控制的一環。

This article uses the concepts of Foucauldian “confinement” and Butler’s “the stateless” to study the advances of crime control on underage sex, in accompaniment of the image of innocent childhood. Toward the end of the 1980s, with an increasing interest in the sexual politics associated with child prostitutes, reforming child protection provisions pertaining to underage sex was pushed to the top of Taiwan’s political agenda. With this reformation monitored and managed by middle-class women’s groups, the criminal and juvenile justice systems came to severely regulate sexual behavior, targeting the “confinement” of the underprivileged in correctional institutions and demanding a return to sexual morality. However, it has been seldom discussed why front-end and back-end processes have been amalgamated into one integrated crime control policy. By analyzing the Hakka cultural prototype, the campus reporting system, and the management of everyday life in Taiwan‘s correctional institutions, I will argue that these systems aim to ensure that no young homosexuals and other sexual minorities will have any future prospects.