《台灣社會研究季刊》 第87期：

反人口販運與母權政治：性產業的罪罰化／許雅斐 (87 民 101.06 頁 05-43)

從《兒少條例》到《人口販運防制法》，台灣性工作者與性產業從業者的人權日益限縮，罪與罰卻不斷擴增。在特定團體「母性關懷」策略的主導下，不僅各種以保護兒少為名的矯正措施與安置程序，使當事人被迫接受國家強制性的監禁管理，也使性產業從業人員—包括成年性工作者、經營者、管理者及載送者等—都被視為法律懲處的對象。一種奠基在（性工作的）性低劣之上的「性優越」，促成了母權的威權化，其表徵就是調控個人性價值的法律，它具有懸置法律的特殊功能，靠的是將各種虛擬的性罪惡，落實為法律制度中的「社會公敵」宣告。本文將從法律保留原則的觀點，檢視法規範的「適用」如何使法律的管制成為「無法」的「例外狀態」（stateofexception），並透過法律與暴力的關係，分析兒童的性論述如何導致台灣的法治國原則陷入爭議。

關鍵字：法律保留原則、法律效力、規範、適用、牧領權力、例外狀態、人口販運、性工作、母權政治、兒童保護、雛妓、人權

Whereas sexual regulation reached out to children under the age of 18 according cultural“need”, a second arena of anti-prostitution policy activism began as a universal effort to attenuate the sex industry. At the heart of the political agenda lay the assumption that improved laws would enhance human rights. Conceived by American Human Right Report, anti-human trafficking policy in Taiwan was promoted by the government, shaped by NGOs in an extensive anti-human trafficking campaign. Moreover, the Prevention of Antihuman Trafficking Act offered national assistance to NGOs to set up services for victim-protection, while criminalizing the sex industry. This thesis asserts that legal control on sex work has violated the principle of legality that safeguards a human right but also a fundamental defense in criminal law prosecution according to which no crime or punishment can exist without a legal ground. Indeed, real legal reform should entail rooting out the premises, prescriptions, and stigma that drive sexual regulations-not modifying the behavior and restricting the choices of women who need sex work to support their life..

Keywords:the principle of legality, force of law, norm, applicability, pastoral power, state of exception, human trafficking, sex work, maternal power, child-protection, child prostitutes, human right

巢起巢落：女同志親密暴力、T婆角色扮演與求助行為／林潘淑滿、楊榮宗、林津如(87 民 101.06 頁 45-102)

台灣目前仍需更多女同志親密暴力之研究。本文在一年半田野資料收集過程，訪問了十六位經歷伴侶親密暴力的女同志及四位同志運動/服務的組織工作者，以女同志為主體的觀點詮釋女同志伴侶親密暴力，思考我國家庭暴力防治政策與服務措施對多元差異需求之適當性、性別分離主義親密暴力論述詮釋女同志親密暴力的適切性，以拓展本土女性主義對親密暴力的視野。本研究發現女同志親密關係受到異性戀霸權的影響，私密與社會空間被剝奪而傾向於共同築巢。但是可遇不可求的愛巢建立後，關係仍會受到圈內與圈外其他競爭者的威脅而生變，此情境下特別容易產生親密暴力。女同志親密暴力對《家暴法》的挑戰是：通報率偏低，偏低之原因是家暴防治體系仍舊籠罩異性戀思維，未能考慮女同志身份曝光與二度傷害的疑慮。女同志親密暴力現象對女性主義親密暴力論述的挑戰：不只是男性才有暴力行為，女性也可能成為施暴者。但是女同志親密暴力不同於異性戀女性主義的性別政治論述所談的暴力，施暴者不一定是陽剛的T，也不一定是擁有權力與資源的一方。暴力類型以語言暴力居多，通常自衛形成互毆，少涉及肢體或性暴力，若有肢體暴力亦非置之死地或形成重傷害。在沒有婚姻關係約束下，當親密關係演變成暴力衝突時，分手抉擇隨之而來，少有長期受暴的情況。

關鍵字：女同志親密暴力、T婆角色、女性主義、語言暴力、肢體暴力、恐同文化、求助行為

 This study investigates lesbian intimate violence, which is assumed to be not existent  because feminists often believe that women are not socialized to be aggressive.We interviewed sixteen lesbians who experienced intimate partner  violence and four helping professionals working for gay and lesbian advocacy groups. We found that due to a lack of private and social spaces, lesbians tend to cohabit. When the relationship was threatened by other pursuitors, such as  other lesbians or heterosexual men, the relationship might turn sore and intimate violence take place. Beneath this dynamics underlies the subtle operation and cruel oppression of patriarchy and heterosexism. This study also  provides implications for helping professional and policy makers by exploring why many instances of lesbian intimate violence are not reported. The reasons  are fear of being discriminated against and the risk of exposing their lesbian identity. In addition, as the results indicate, the pattern of lesbian intimate  partner violence is mostly verbal. Physical and sexual abuse is seldom and most physical abuse does not cause serious damage.

Keywords:Lesbian intimate partner violence, roles of butch and femme, feminism, verbal abuse, physical abuse, homophobia, help-seeking

避「罪」之道？從月經規則術引進看1970 年代台灣墮胎史／ 吳燕秋 (87民 101.06 頁 103-172)

戰後台灣禁止墮胎，至1984年《優生保健法》通過，方放寬墮胎的限制。早在1974 年，便有婦產科醫師託詞懷孕六週內（即月經遲來兩週內）的驗孕誤差較大，於期限內施行月經規則術，或可規避墮胎罪。不過，在此之前，每年都有成千上萬次的墮胎發生，實際上僅有少數人獲罪。月經規則術引進台灣後，對墮胎罪判刑人數消長的影響亦不明顯。其最大貢獻，可能是讓婦產科醫師能堂而皇之地引介新技術以招睞婦女，比起過去在報上登小廣告正當許多，也創造更多的墮胎利潤。月經規則術的引進途徑，與樂普頗為類似。皆來自美國的國際人口組織贊助，透過民間管道引進的「節育」利器，在官方的合作或默許下進行。相較當時台灣的墮胎技術，月經規則術在效能上並無優越突出之處。換句話說，月經規則術並非客觀中立的技術，而是倚賴諸多有利的助力，才能在墮胎違法的環境下順遂發展。本文參考John Law對十五世紀葡萄牙海權擴張的分析架構， 說明技術網絡建造者（technical network builder）如何在充斥敵意的社會情境中，聯結各種異質性的元素，如技術發明者、推廣技術的非營利國際人口組織、台灣的醫師社群、婦女、墮胎罪惡感、準確性較差的驗孕技術及法律，構築起月經規則術成功的技術網絡。月經規則術雖曾在台灣大受歡迎，近年來卻有走下坡之勢。該如何解讀此現象？是本文最後嘗試回答的問題。

關鍵字：月經規則術、優生保健法、墮胎技術、驗孕、婦女健康運動

 Abortion wasn’t legal in Taiwan until the Genetic Health Law was passed in 1984. After 1974, some gynecologists strongly recommended ‘menstrual regulation’(abbr. MR) surgery so as not to break the abortion law. MR was  performed in the first two weeks after LMP(the last menstrual period) when a pregnancy test would be too inaccurate to prove the existence of an embryo. In  fact, the law was not effectively enforced and very few people were punished for abortion, and there were tens of thousands of abortions happening each year.  Compared to the number of convictions for abortion before and after MR was introduced, the influence of MR is not obvious. The most significant contribution of MR for gynecologists perhaps was that it offered them more  opportunities to make a fortune and to peddle the trade of abortion to women  openly and righteously rather than advertising illegal abortion services in newspapers. The method by which MR was introduced into Taiwan in the 1970s was similar to that of intrauterine contraceptive devices(Lippes Loop). Both were sponsored by international organizations from the USA and distributed as ‘birth control material’ through NGOs with the tacit consent of the government in Taiwan. MR was not superior to other abortive techniques in  effectiveness in the same period. In other words, MR wasn’t an objective and  neutral technology, and it had the advantage of developing successfully in an environment where competitor techniques were illegal. This paper, adopting  the analytical framework used by John Law to study Portuguese maritime expansion in the fifteenth century, interprets that MR developed in Taiwan as a technical network builder associated with many heterogeneous elements, such  as the inventor of MR, the non-profit international population-control organizations which promoted MR, the communities of doctor in Taiwan, women, the guilt associated with abortion, the inaccuracy of pregnancy tests,  and abortion law, to establish successfully the technological network of MR. Nonetheless, after it gained fame in the 1970s, MR has declined recently. How can this tendency be explained? This question will be resolved in the last section of this paper.

Keywords:Menstrual Regulation(MR), Genetic Health Law, abortion techniques, preganency test,womens health

跨境婚姻：中國大陸台幹家庭的身分安排／鄧建邦 (87 民 101.06 頁 173-215)

 跨界通婚是當代國際遷移中一種重要的現象。本文從官方移入人口統計資料整理指出，由於經濟全球化及文化親近性，促成兩岸大量通婚現象，但並非所有跨界通婚下的個人都適合稱為「移入移民」，尤其是台籍工作者與大陸當地居民形成的通婚型態。藉由37 位台籍工作者與大陸配偶訪談個案的類型分析，文章指出跨界婚姻的台幹家庭成員身分安排主要呈現為三種型態，即大陸配偶：（1）由農村戶口轉為沿海城鎮戶口，（2）維持本地的沿海城鎮戶口身分，（3）維持農村／內地戶口身分，但共通的是，台籍工作者在婚後的台灣公民身分並沒有改變，且大陸配偶也多沒有意願前來台灣長住，並因此取得台灣公民身分。本文進一步分析指出，經由跨界通婚去取得個人更佳生活機會的方式，在台籍工作者與大陸居民結縭的案例中，主要並非表現在透過婚配嫁入台灣社會，而是在大陸配偶的農村／內地戶口轉換上。當大陸居民與台籍幹部通婚後，透過買房入戶等方式，有機會由農村／內地轉為沿海城鎮戶口身分，即代表個人的向上社會流動，因而大幅降低進一步取得台灣公民身分的必要性。因此，以文化優勢態度面對婚配的中國大陸公民，顯然只是意識型態上的迷障。換句話說，相較於「婚姻移民」潛藏蘊含婚姻與移民彼此間的邏輯對應關係，使用「跨境婚姻」才能更合適描述經由台灣外派而與中國大陸居民結縭形成的兩岸婚姻，及理解行動者在跨境脈絡下，將彈性公民身分視為個人資本累積的文化邏輯意含。

關鍵字：跨境婚姻、大陸配偶、台籍幹部、移民、公民身分

 Marriage migration is an important phenomenon of international migration. Its rapid increase has to do with the development of capitalism and the ever increasing rate of cross-border movements in a larger context of globalization. In the past few years, the phenomenon of mainland Chinese brides has become increasing common and attracted much attention from the  media and the public forums in Taiwan. However, statistics show that a great number of Chinese brides do not choose to reside in Taiwan. This is the case  specially for those who are married to Taiwanese expatriates in China.This paper tries to give a more comprehensive understanding about why most Chinese spouses of Taiwanese expatriates choose to reside in China instead of Taiwan and how citizenship is arranged for families of Taiwanese  expatriates with Chinese spouses. Result shows that there are three major types of citizenship arrangements chosen by Chinese spouses, which are 1) changing  from a rural to an urban hukou (household registration), 2) remaining inherited urban hukou and 3) remaining inherited rural hukou. However, both  Taiwanese expatriates and most of their Chinese spouses do not give up their inherited Taiwanese or PRC citizenship. Citizenship for Taiwanese expatriates with Chinese spouses becomes therefore a family-based “dual citizenship”arrangement. The reason for Chinese spouses to maintain their PRC citizenship is mainly because of the opportunity for changing from a rural to obtain an urban hukou during the migratory process in the marriage with Taiwanese expatriates, which represents a personal upward mobility as a result of the great  urban-rural differential treatment in China. The author suggests that the marriage of Taiwanese expatriates with Chinese spouses should be termed as transnational, instead of cross-border, marriage, which emphasizes marriage migrants as active agents in the migration process. Therefore the strategic attitude of Taiwanese expatriates and their Chinese spouses toward citizenship arrangement as means of cultural capital  accumulation can be understood. 

Keywords:Transnational Marriage, Mainland Chinese Brides, Taiwanese Expatriates, Migration,Citizenship

「正確放生」論述的形成：台灣戰後動物放生文化的歷史考察／林本炫、李宗麟 (87 民 101.06 頁 179-206)

 纏繞種種有關「動物放生」說法裡，放生經常被談成一致與單一的現象。因此本文以台灣戰後為時間起點，將動物放生現象放在歷史脈絡考察，一來反省有關動物放生的知識建構；二來解析傳統放生與現代問題的辯證關係；最後闡述放生如何是問題和正確放生如何形成兩個大哉問。透過論述分析的方式，我們注意到兩種轉折。一方面，生態學界與放生團體不是完全對立而是相互演化，一來生態學知識會隨其內部關注焦點不同而產生新的認知；二來是雖然一部份宗教團體放棄從事放生活動，但仍有部分放生團體的放生論述越來越有「生態知識建構」意味，逐漸調整放生行為符合環保知識的要求，或是形成「對抗性論述」，自行發展因應策略因應外界批評。另方面，放生的「問題化」與「正確放生」的形成，一開始並非針對宗教團體的大量放生，而是經由濫捕動物和養殖業者棄養動物引發的生態浩劫而起，其後是在變動的生態學典範、環保意識、佛典詮釋及政經脈絡下交織而成。所以，在歷史動態過程中，理解放生與批評放生的知識憑藉都是脈絡性的，並在這樣的論述交織和社會運作中形成神聖／世俗、有害／無害（人為主體）、絕種／非絕種、保育／非保育、有害／無害（生物多樣性）、感應／沒感應的分類判準。也就是可放與不可放、正確與不正確的區別重點不在這是什麼動物，而是能否符應該脈絡下的分類標準。

關鍵字：放生、生態保育、論述分析、中華護生協會

The phenomena of captive animal release are treated as unique and single in varieties of arguments about it. In this paper the phenomena of religious  captive animal release are discussed in the historical contexts to reflect on the  construct of the knowledge of captive animal release and the dialectical relationships between the traditional captive animal release and modern social  problems. Finally, why and how the problem of captive animal release became a public issue and how to do a “correct practice of captive animal release” are elaborated. By the method of discursive analysis, we find that the biological community and the religious groups practicing captive animal release are influenced by each other in the last two decades. on one hand, newrecognitions about the social issues are formed according to the paradigmatic shift in the biological community. on the other hand, new practices of captive  animal release are adopted by religious group to accommodate to the biological knowledge. And some kinds of “counter-discourse” are developed among the religious groups who practice captive animal release. Therefore, for the phenomena of captive animal release to become a public issue and the emergence of correct practices of it is formed under the  shifting articulation between biological paradigms, consciousness of environment-preservation, interpretation of religious texts and politicaleconomic contexts in Taiwan. The knowledge of captive animal release and critics of it are both contextual.

Keywords:Captive Animal Release, Nature Protection, Discourse Analysis, China Preserve Life

書介與評論

「中國特色的民主主義」是否可行：對改革開放後中國黨國體制的「危機因素」和「社會主義領導權政治」的想像／曹喜昖 (87 民 101.06頁 179-206)

左異聲響

從台灣社工基進化談理論與實踐的辯證／王增勇(87 民 101.06 頁 317-334)

批判「批判知識分子的再生產機制」／朱元鴻(87 民 101.06 頁 347-350)

做批判知識份子／夏林清(87 民 101.06 頁 351-354)

狀況內的半個局外人《發現成露茜》讀後／陳光興(87 民 101.06 頁 355-360)