This essay attempts to re-read James Joyce’s “Eveline” subversively through the famous question posed by G. C. Spivak, “Can the subaltern speak?” In doing thus, I will modify the question to “Can the subaltern move?,” through which I will critically interrogate the Joycean conception of “paralysis” in the story of “Eveline.” And I will conclude that Eveline’s final paralysis is not a sign of her inability to escape from the oppressive patriarchal, nationalistic, and imperialistic ideologies that have dominated her physically and mentally, but that it is rather a denial of the interpellation of those ideologies, although it is of course not a consciously constructed resistance on the part of Eveline. In this reading, I reconfigure the story as a battleground or what Avtar Brah calls “diasporic space” in which each character struggles to become a diaspora who can gain access to transnational mobility and find a line of flight from oppressive circumstances. However, mobility is not distributed equally because it is discursively determined by historically particular power relations and thus necessarily connected to such questions as class, gender, and nation. As a female subject of the colonized nation, therefore, Eveline cannot but be what Spivak and Jenny Sharpe call an “ex-orbitant” subject, or non-diasporic who can by no means be diasporic. She is excluded from the orbit of diasporic movement towards new home and new identity, only to be a “helpless animal.” She is literally paralyzed by the social machine called imperialism and patriarchy. Yet this paralysis can also be interpreted as an emancipatory moment for her. It is because Eveline, as an ex-orbitant subject, could be an “exorbitant” one that excesses and defies the power relations dominating her life. That is to say, her identity as an ex-orbitant could be welded with deconstructive forces which is immanent in her situation.