《台灣社會研究季刊》 第91期:

91


抵殖民教育原住民族教育的主體生成/廉兮(91 民102.06 頁1-31)

本文探討原住民族教育與當前學校教育之間的殖民關係與文化治理政治。作者申論學校教育一方面以維護強勢族群的政治、經濟利益為出發點,製造社會同質的想像,建構族群污名。另一方面以社會福利資源,整合中產階級的道德論述與教化,進行內在殖民。以致原住民兒童上學後,成為學校的孩子,在內造主流社會建構的成功圖像中,回鄉之路反而日漸遙遠。作者建議非學校(deschooling)的學習歷程,是抵殖民的原住民族教育主體生成的開始。原住民族教育應與社區生活結合、在家庭勞動分工中學習成為照顧者。以家園作為抵抗殖民的空間,回復共有的、情感的、學習的、生活實踐的知識與態度的原住民族教育,是抵殖民教育的內涵。作者建議,原住民族教育工作的挑戰是欲望的逆轉;是貧窮生活的重看;是主體的生成;是人民在差異處境中相互理解、連結與反思的社會抵抗行動。

關鍵詞: 抵殖民、原住民族教育、非學校教育、主體性、家園、基進民主、解放教育

This research intends to explore the manifestation of colonization in the cultural politics of indigenous education and schools. The researcher addresses issues around schools which aim to protect the political and economic interests of the mainstream society. Schools, on the one hand, produce the illusion of social progress and stereotyping ethnic minority cultures. On the other hand, schools use social welfare as resources to enhance the ideology of modernity and capitalist mindset. The mechanism of internal colonization embedded in schools teaches indigenous children become school’s children whose desire for better life and society are colonized. Thus, the researcher suggests that indigenous education should begin with de-schooling, in order to regenerate education for indigenous people. Indigenous education should links to community lives, teach children to learn from families who work together to take care of each other in the community. Homeplace should be seen as a site for decolonization in order to regain the passionate, educative, practical knowledge and values in indigenous education. The researcher concludes that the challenges of indigenous education is to reverse desire, rethink poverty, become subject, connect to homeplace, and develop reflexive social resistance.

Keywords: decolonization, indigenous education, deschooling, subjectivity, homeplace, radical democracy, liberatory education

 

疆域走出來︰原住民傳統領域之身體行動論述/林文玲(91 民102.06 頁33-92)

「祖居地」、「舊部落」、「傳統領域」經常是台灣原住民族各類社會、文化活動的主要訴求議題。每個「重返舊遺址」或「舊部落勘查」事件,多少都意味著原先居處的不在,後代子孫依循老人家的指示,翻山越嶺尋覓著祖先活動與生活的地方。「移動身體去到某處」成為這些活動事件的共同主題與主軸,而每次走動的路徑都成為可能的疆域範圍。原住民對祖居地的一再重訪,用身體勞動將老人家口中的「原鄉」具體、實體化,這與當下社會生活中空間越來越非物質化的現象,有著完全不同的感受與表達,其中的深刻意涵將是本文聚焦之所在。本文將透過三部關於土地、部落地圖、爬山以及尋找原居地的台灣原住民族紀錄影片,所開啟的三個不同層次場所/地方營造的參與可能:一為拍攝過程中人事物遇合所營造的場所╱地方;二為鏡頭媒介下的某種再製、再現的場所╱地方;第三則是影片文本所提供對場所╱地方的認識、想像或理解的可能。進而探討三個相互關聯的問題區塊:(1)紀錄影像中的走路、身體活動與透露的感官經驗,如何去呈述關於土地、領域與族群故事的主題。(2)鏡頭前後的走路與身體行動,表述了何種有別於文字的或幾何、國家式的繪圖論述行動。(3)走路、身體行動所展現的與土地、傳統、文化與環境的倫理互動關係。透過本文分析與探討之核心議題,本文最終企圖帶出原住民傳統領域之身體行動論述以及透過影片所彰顯出來的視覺主權。

關鍵詞: 傳統領域、走路、體現技能、原住民運動

“Ancestral place”, “old tribe”, and “traditional territory” have often been the main appeal issues of aboriginal social and cultural activities in Taiwan. With the illustration of several Taiwan aboriginals documentaries on topics of land, tribal maps, hiking and searching for the original habitat, this essayinvestigates the following three inter-related questions through the embodiments and multiple sensory experiences evoked by the visual medium: (1) How do the walking, body movement and sensory experiences shown in the documentary
footage narrate the themes of land, territory and ethnic legends? (2) What graphic-discursive actions are articulated by the walking and bodily movements shown in the documentaries, which differ from literal, geometrical and national discourse? (3) What are the interacting ethical relationships between land, tradition, culture and environment as expressed in these walking and body actions? By investigating and analyzing these core issues, this essay attempts to foreground the aboriginal body movement discourse of traditional territory and the visual sovereignty as manifested in these documentaries.

Keywords: traditional territory, walking, embodied skills, aboriginal movements

 

走調的音符︰台灣少數基層社會工作者的發聲、行動與期盼/王行(91 民102.06 頁93-123)

台灣社會工作長期性與國家機器發生密切的關聯,而80 年代之後的發展也是寄託於「國家建制化」而希望走向專業,然而此種發展的路線,卻妨礙了專業自主性的成長。在社會工作教育工作者的位置上,作者在日常生活中常有與基層社工人員互動來往的經驗,而有機會認知到一小撮工作者的不滿與不適應狀態,正反映出台灣社會工作專業發展的路線問題。本文即透過這一小撮工作者各自所書寫的文本,以及小群體的行動紀錄,再現出社會工作的另類想像與價值信念,以突顯台灣社會工作發展中「專業性」與「建制化」之間的矛盾、「國家化」與「助人理想」之間的衝突,藉此反思社會工作實踐主體的發展路線。

關鍵詞: 社會工作發展、國家建制化、基層社工人員、專業主體


The development of social work is bounded by the state apparatus in Taiwan for many years. Since 1980, the progress of social work professional development has highly conditioned by the state institutionalization. Under these circumstances, although the professional identity of social work has been established, the development of social work professional autonomy is therefore limited. Based on the interaction in working with those grassroots social workers, I have realised their professional difficulties, outrages and self-doubts. The mechanics of the system has been recognized as a problem not of the individual worker but of the social environment in which people work. It reflects on the difficulties encountered by professional development that determines the context for social work practice in Taiwan. A key theme arose from the analysis of these narrative texts that written by these grassroots practitioners is represented the alternative value and belief that is different from the mainstream profession that has been institutionalized. The critical issues of the conflicts between the helping profession and the institutional apparatus are also highlighted by this paper.

Keywords: social work development, national institutionalization, grassroots social workers, Professional Subjectivity.

從「天然足會」到「解纏會」︰日治初期台灣的女體政治(1900-1915)/苗延威(91 民102.06 頁125-174)


相較於中國,台灣的殖民政府很早就展開了全面而有效的「解放纏足」措施。纏足人口從1905年女性「本島人」總人數的57%(八十萬人左右),下降到十年後的17%(二十八萬人左右)。在1915 年的戶口調查裡,四十七萬六千多名的台灣婦女,被註記為「解纏足」;其中,絕大多數是在1910年代初期的斷髮解纏風潮和保甲制度造成的社會監控壓力之下,除去了她們的裹腳布。一旦「纏足」成為公共議題和集體行動標的,女性的私密身體即已淪為既是帝國施行規訓和懲罰手段的對象,同時又是證成帝國「教化」政績的從屬他者。為了更細膩、更具體地解析這段歷史過程,本研究分析和比較了台灣纏足解放運動歷程裡的兩個發展階段— 「天然足會時期」(1900-1903)與「解纏會時期」 (1911-1915)—以發掘其中的歷史社會學意含。整體而言,本文認為,相較於天然足會時期,解纏會時期的團體組成及相關活動,反映了若干嶄新的社會變遷特質,尤其是,天然足會時期自始至終都是男人的舞台;而在解纏會時期,包括菁英婦女們的組織動員、意見交換,以及關於解纏前後的身體操演,開始成為女性專擅的場域,男性則逐漸在纏足議題上隱身於後台。此外,解纏會時期的本土菁英做為一個整體,呈現了明顯的複式動員,不論是解纏剪辮等傳統文化實踐,全都被整併到所謂的風俗改良運動議程之中,並反映了當時社會在文化認同的多重化、社會控制的個體化,以及身體政治的社區化等向度上所發生的歷史演變。

關鍵詞: 纏足、纏足解放運動、天然足會、解纏會、身體政治


This research aims to explore the historical sociological implications of theprocess whereby the anti-footbinding movement in early colonial Taiwan developed from the period of “Natural Feet Societies” (NFSs, tianranzu huis, 1900-1903) to the period of “Footbinding Liberation Societies” (FLSs, jiechan huis, 1911-1915). Several signs of social change are noted. First, while NFSs emphasized in the idea of the natural body for little girls, FLSs asked most of footbound women to unbind their feet immediately. Second, while NFSs remained a men’s movement, it seems that women of elite classes began to stand on the stage and more or less “opened up” a space for public participation during the period of FLSs. Third, compared to the activists of NFSs, native elites as a whole were more successfully motivated and mobilized for FLSs. Based on these observations, this article examines and discusses some tendencies that became more identifiable in the period of FLSs, including: elite women began to expect themselves and to be expected by their husbands to play a significant role in the public sphere; a new, multiple-dimensioned cultural identity was formed; social control, both from the colonial state and from the native elites, over the private body became more remarkable; and, the body politics exemplified by FLSs became more localized and ritualized.

Keywords: footbinding, the anti-footbinding movement, Natural Feet Societies (tianranzu huis),Footbinding Liberation Societies (jiechan huis), body politics

 

研究紀要

在東亞彈出一席之地:性別、獨立、與流行搖滾影視/蔡如音、申鉉準(91 民102.06 頁175-203)


左異聲響

團結經濟在中國大陸的實踐
前言:團結經濟、星星之火/古學斌、嚴海蓉(91 民102.06 頁205-212)
流走邊緣、團結創業:雲南流動社群合作生計的實踐初探/蘭樹記(91 民102.06 頁213-221)
社區婦女有力量:農民工社區的「同心希望家園」/羅加鈴(91 民102.06 頁223-239)
婦女、手藝與合作經濟:一個西南村落的實踐案例/古學斌(91 民102.06 頁241-260)
內發型社區發展:山西永濟社會經濟案例/何宇飛、居正(91 民102.06 頁261-280)
沒有夢想,我們還能活得幸福嗎?/丁華明(91 民102.06 頁281-299)