《台灣社會研究季刊》 第49期:

編輯室報告

夏曉鵑的〈實踐式的在地研究:以「外籍新娘識字班為例」是作者現身說法,娓娓道來她是如何反省地、身體力行地進入到一種研究也同時是實踐的社會位置。作者從1994-5年就開始和其他行動者對美濃地區的外籍新娘推展「識字」教育,但觀其實際,其實更像是激進成人教育,目的是為了讓所謂的受教者能成為一個有主體性的求知者和行動者,而非只是主流價值繁衍對象,於是乎「民眾劇場」以及團體協力等手段都被引進到這個學習過程中。這篇論文挑戰了以實證主義為方法論典範的「田野研究」,並指出實踐式研究比「客觀式」研究要更能掌握社會的複雜宰制機制。

女性移民從她原本熟悉的語言、文化與社會關係中被剝離出來,委棄到一個並不那麼美麗的新世界中,是個令人沮喪的經驗,因而格外需要培力,重新昂揚面對艱苦人生。我們從第一篇論文接到第二篇論文,雖然談論的主題/主體是這麼的不一樣,但是在問題意識上卻有驚人的同類性。這回是女性從她再也熟悉不過的,而且是身內之物的乳房的關係中被剝離出來。對這個巨大的、複雜的傷痛與離異感的理解與分析是我們第二篇論文,楊榮宗的〈云想衣裳:女性乳癌患者與社會性別演出、身體意象〉所要面對的課題。作者的核心論點是:一種飽和於我們文化中的身心二元論與性別二元論的意識型態,帶出了三化(乳房被視覺化、被異性戀客體化、被陽具化),從而深刻地影響了女性乳癌患者對待其身體的方式。以一個男性學者,處理這麼性別特殊的議題,給讀者很大的空間好奇於作者的視角與方法上的性別特殊性。

夏鑄九與劉昭吟的〈越界蘭花:在全球化中重新界定區域與規劃〉透過蝴蝶蘭這種高技術的經濟作物的越界行銷案例,由小看大,企圖指出舊有的以民族國家為尺度的發展規劃已經落後於時代腳步。與時俱進的眼光必須將整個亞太區域視為一個區域網絡,從而找出符合此一現實運作的尺度的治理策略,以及更重要的,政治想像。言在乎蘭花,意在於彼。

在全球化之下,各種新興宗教或教派的勃興現象似乎是個弔詭。在台灣擁有眾多信眾的「清海無上師」也是個令人著迷的例子。清海的形象儘管引起很多爭議,但畢竟她是全球化下的文化綜合現象的一個絕佳例子。丁仁傑的論文〈文化綜攝與個人救贖〉即是嘗試理解這個新興宗教背後的社會意涵。這種立基於歷史資料的對於宗教現象的探討,既能幫助我們對既存的宗教理論(大多是移植來的)發展出批判的對話,也能幫助我們從一個較少被批判學界所注意到的窗口,瀏覽台灣社會的變遷。

上述四篇正式論文之外,本期有一篇「問題與討論」。〈文化「間」實踐的可能性〉是陳光興與孫歌環繞在「亞洲」、「方法」、以及「亞洲作為一種方法」等概念與想法的對談,值得所有關心的人對之密切注意。雖然社會與文化理論裡的「理解」與「他者」早已是此行中人的關鍵字彙,雖然「認識你的鄰居!」向來是一個平實普遍的箴言,但這個對話讓我們感覺到這些概念詞彙往往空有其殼、這個箴言也是知易行難,都遠比直觀的簡易從而也是誤導的簡易要困難的多。對二位對話者而言,區域中的歷史人群間的相互理解與對話沒有任何普遍主義架構能幫得上忙,一切都得靠點點滴滴的深刻傾聽、往返自省的對話推心;不但要有心聽現在,還要聽過去與未來。理論學術易得,思想心肝難求。

《台社》這一期沒有像以往一樣,有一個專題,但是有心的讀者,仍然會發現這一期的多篇論文可說是既可分而讀之,又可合而觀之。合而觀之,大多數的論文都在以一種顯或隱的區域敏感進行分析討論。這或許是個可以讓我們再度思考什麼是「台灣社會研究」的線索吧!

 

主題論文

實踐式研究的在地實踐:以「外籍新娘識字班」為例/夏曉鵑(49 民 92.03 頁 1-48)

本文以作者實際策劃和參與的「外籍新娘識字班」為例,討論實踐式研究的理論、方法及其對社會研究的意義。文中說明如何運用「受壓迫劇場」(Boal 1979)的理念及技巧,並轉化傳統研究方法,以培力(empower)主流社會的邊緣族群。同時,作者主張,實踐式研究能成就更深刻的研究成果,因為積極地參與社會改造過程,使研究者更能直接觀察與體會社會建構及其變革的機轉。

關鍵字:外籍新娘、識字班、實踐式研究、行動研究、培力

Based on the "foreign brides literacy programs" the author has initiated and participated, this paper discusses the theories and methods of praxis-oriented research, and its implication to social studies. It illustrates how the concepts and techniques of the "theater of the oppressed" can be applied, with the use of transformed traditional research methods, to empower the marginalized groups. It is proposed that praxis-oriented research can achieve more sophisticated research results, because by actively involving oneself in the process of social transformation, the researcher can observe and examine much more directly the mechanisms of social construction and transformation.

Keywords:foreign brides, literacy programs, praxis-oriented research, action research, empowerment


云想衣裳:女性乳癌患者與社會性別演出、身體意象/楊榮宗(49 民 92.3 頁 49-96)

本研究以訪談法瞭解女性乳癌患者切除乳房之經驗。本研究結合身體意象概念、身體社會學、醫學社會學、女性主義、法國社會理論詮釋女性乳癌患者切除乳房後身體改變及如何修飾外表的經驗。本研究將指出這些論點雖然可以提供敏銳的批判分析,但也有一些限制。女性主義提出的正規乳房概念,固然可以解析醫學科技、醫學論述、女性乳癌病患如何受到正規乳房身體意象的影響。但是,並不是所有戴義乳、接受乳房重建的病患都是受到正規乳房身體意象的制約,其他社會文化建構的身體意象,例如宗教、年齡的論述也有影響力。本文將分析身心二元論、性別二元論如何影響女性乳癌患者對待其身體的方式。本文也將指出,女性身體不只是鐫刻身體馴化技術的文本,也是能感覺的、活生生的身體,此身體所感受的疼痛也是抵抗身體馴化的因素。

關鍵字:正規乳房、身體意象、社會性別演出、乳癌、義乳、乳房重建

This research uses interview to understand the female breast cancer patients' embodied experience of losing the breast and draws on the concept of body image, which, in turn, combines sociology of the body, medical sociology, feminism and French social theory to interpret this experience. Although feminism is helpful in analyzing how the image of the normalized breast shapes medical discourse and the female breast cancer patients, it has some limitations. Indeed, this research finds that not all the female breast cancer patients are influenced by the image of the normalized breast regarding their medical decision of taking breast construction and that other body images constructed in the discourse of religion and age can also exert influence. This paper will analyze how the mind/body dualism and the sex/gender division can mediate the female breast cancer patients' way of treating their bodies. This paper will contend that the female body is not just a passive body for inscribing the technology of body discipline. In fact, the female body is a sentient, living body, which can feel the pain and therefore can refuse mainstream body image substantiated by medical practice.

Keywords:the normalized breast, body image, gender performance, breast cancer, prosthesis, breast construction


越界蘭花:在全球化中重新界定區域與規劃/夏鑄九、劉昭吟(49 民 92.3 頁 97-135)

本文以台灣蝴蝶蘭產業的經驗研究為例,探索由資本主義界定的全球化所形成的區域與區域規劃的認識論的變遷。以發展方式來界定全球化進程與區域時,蝴蝶蘭個案顯示當前資訊主義下的文化消費的活體商品生產,乃呈現了農業發展方式、工業發展方式與資訊發展方式的多重組合:生物性商品的自然條件限制,被生產技術標準化轉化為能源使用與產出最大化的衡量;藉由生物資訊運用的雜交育種、資訊技術運用的市場通路、大量生產技術標準化組織的垂直分工網絡,使產出最大化的地理安排能快速因應不同市場偏好的供貨要求,形成全球產銷網絡;而台灣則以新產品創新與產品週期的掌控,以及因應不同品種制定標準化生產技術的能力與彈性的合能綜效,而位於這個網絡中的節點。在時空壓縮的策略中,越來越重要的是,流經節點的資訊與技術在節點被處理與被流動的品質。從而,區域規劃不再僅是資源分派與固著的地域性層級議題,而是一個以網絡為分析單元、具有流動特徵的區域策略與治理體系的課題。

關鍵字:區域、規劃、發展方式、流動、垂直分工生產網絡

Considering a region as a territorially defined labor market, what's the regional transformation of local agriculture in globalization? The authors present a case study of the orchid industry vis-a-vis rural development in Taiwan and address a transformation of the concept of regions and regional planning caused by the global flows of information and technology. Applying
the concept of 'mode of development' (MOD) to review the technology arrangement of Phalaenopsis (moth orchid) industry in the informational and consumption age, the empirical study reveals that the production-and-trade network of Phalaenopsis industry is multiply embedded in agricultural, industrial and informational modes of development. That is: via standardization of production technology, natural bio-constraints of plants has been transformed in terms of energy cost and output maximization; also, through artificial hybridization breeding using bio-information, bio-control of plants growth, market expansion contributed by telecommunication progress, vertical disintegrated production network contributed by standardization of mass production technology, the arrangement of output maximization has been transformed into a production-and-trade network on global level in order to quickly respond market preference and shape new market demands. And based on synergetic effect of combining new product creation, manipulation of product cycle, and the ability and flexibility of technology standardization for various varieties, Taiwan has become a node of the network. In time-space compression strategies, how and how well the information and technology are arranged when flowing through the node that has become fundamentally important. Therefore, regional planning is no longer merely issues of resource allocation and fixing on local level; instead, it has become issues of regional developmental strategies and governance, characterized by flows.

Keywords:region, planning, mode of development, flows, vertical disintegrated production network


文化綜攝與個人救贖:由「清海無上師世界會」教團的發展觀察台灣當代宗教與文化變遷的性質與特色/丁仁傑(49 民 92.3 頁 135-200)

本文的目的,在透過對於台灣當代一個頗具活力宗教團體——「清海無上師世界會」——的檢驗,來反省當代台灣宗教文化變遷的性質與特色。雖然該教團並不是當代台灣最大的宗教團體,該教團所流露出來的某些特色,卻有助於我們來捕捉當代台灣社會文化變遷的軌跡。在台灣社會與華人宗教文化的脈絡裡,本文歸納清海教團在台灣的發展,大致上可以分為三個階段:1.有著佛教外貌的「合一教」發展時期;2.超脈絡化的靈修運動時期;3.全球性弘法時期。其中第一個階段到第二個階段間有著較為劇烈的轉折,第三階段則是第二階段的延續與擴充,在這些變化的背後反映出來了深刻的社會與文化意涵。文中我們密集的討論了華人文化脈絡中「合一教」的表現形式,以及當代台灣社會中「宗教信仰個體化」的實質內涵,其中「宗教信仰的個體化」是台灣當代宗教文化變遷的一個重要趨勢,「合一教」則是一個可以連結傳統與現代的大的文化框架。簡言之,「文化綜攝」與「個人救贖」是當代台灣宗教活動的兩個主要面向,在清海教團發展的過程中,這兩個面向各有所出現,並且也曾以某種方式相互結合。最後,建築在本文的發現上,我們對於西方既有的解釋新興宗教誕生與發展的模型也提出了初步的檢討與反省。

關鍵字:新興宗教、清海無上師世界會、綜攝主義、宗教信仰的個體化、私人化、自我宗教、教會—教派模型

Established in 1986, the Suma Ching Hai Association has since become an energetic religious organization in Taiwan. By examining salient characteristics and subsequent development of this association, we try to shed light on the religious and cultural change of modern Taiwan. The Suma Ching Hai Association has experienced three distinct historical phases since its inception: the creation of a syncretic religious organization with Buddhist-like appearances; the evolution of a trans-contextual spiritual movement; and, finally, the development of a global missionary network. The qualitative change exhibited between the first and the second phases in the history of the Suma Ching Hai Association represents a radical transition in action and
thought, which culminates in the third phase as subsequent outgrowth of the second phase of the Suma Ching Hai Association's changed philosophy. In this article, I discuss pertinent issues concerning Chinese syncretism and religious individuality, where the former offers a bridge between traditional and modern Taiwanese religion. Generally speaking, cultural syncretism and personal salvation are two important dimensions underpinning some religious activities in modern Taiwan. Examining the changes in the philosophy of the Suma Ching Hai Association offers insight on the religious change of modern Taiwan and how religious groups can integrate traditional beliefs with recent trends in religious thought in modern Taiwan. Finally, I offer a discussion as to why the church-sect model of a dynamic of religious organization is not appropriate for explaining the new religious phenomenon in Taiwan.

Keywords:New Religion, Suma Ching Hai Association, Syncretism, Religious Individuality, Privatization, Self-religion, Church-Sect Model


問題與討論

文化「間」實踐的可能性:與孫歌對話/陳光興(49 民 92. 頁 201-236)

本文針對《亞洲意味著什麼:文化「間」的日本》一書,與作者進行對話。在對談中,作者提出文化間的方法,企圖通過不同在地歷史經驗的對照,重新理解不同的生存空間,並且從其自身所處環境的變化來追溯思想轉變的過程。所以,透過日本思想史來思考亞洲,其實是把亞洲當成媒介來重新開啟多元世界的可能性。

關鍵字:文化間、日本、亞洲、亞際、實踐、方法、魯迅、竹內好、溝口雄三

This interview is a dialogue with the author of How does Asia mean: the Inter-Cultural Japan. In this interview, the author proposes an "inter"-cultural method, through reference to different local historical experiences, so that different living spaces can be understood in different way. The author further traces her own changing trajectories in relation to the transformations of living
environment. Therefore, to think about Asia through Japanese intellectual history is to treat Asia as a medium so as to open up the possibility of the multiplicity of the world.

Keywords:inter-culture, Japan, Asia, Inter-Asia, practice, method, Lu Xun, Takegushi Yoshimi, Mioguchi Yozo