《台灣社會研究季刊》 第72期:

一般論文

勞動疆界的拓邊?傳統女性勞動場域中男性勞動者之考察/馬財專葉郁菁(72 民 97.12 頁 01-48)

早期性別角色在傳統勞動市場的研究論述中,男女因性別隔離所產生了僵固化的工作類別。時至今日,當越來越多的男性跨越性別藩籬進入非男性的傳統工作場域之中,便開啟了對適當性別工作傳統認定及觀念的挑戰。因此,現代的勞動市場中,傳統兩性的工作類別疆界之毀壞及相互穿透的現象也越為普遍。從台灣勞動現象的觀察,就從事於傳統女性工作類別的男性工作者而言,男性對於女性傳統的工作領域所產生穿透(infiltration)程度亦有隨之升高的趨勢。

本文透過勞動市場中男、女對於工作場域與類別相互跨越的現象進行考察,探索勞動者在穿越傳統工作概念之後所產生的工作關係與適應。初步發現長期傳統社會化過程對於性別認同的塑造與性別的期待,似乎無法徹底的解消於現代台灣的勞動市場結構之中。此外,從經驗資料的考察與檢視顯示Williams 的玻璃手扶梯現象並未明顯的發生於這群受訪的男性勞動者身上。系統化的性別概念似乎仍然作用在多數初入傳統女性勞動職場的男性勞動者身上,並影響著部分勞動者的升遷與發展。當分析勞動者所承載的壓力與其壓力來源的差異時,可發現這群不同職類的勞動者亦透過不同的反應方式,例如透過關係的建立及積極的勞動認同、或與職場中女性勞動者產生保持距離亦或抗拒於勞動過程中。這群勞動者必須透過這些反應來轉化個人在職場上的壓力,並藉以重構其在職場上的社會關係。最後,本文的考察指出台灣傳統社會中普遍存在的男子氣概,在這群男性勞動者從事傳統女性勞動工作歷程中仍然存在隱晦的影響關係。

關鍵字:性別隔離、性別認同、男子氣概

This paper is concerned with the early research in traditional labor market from gender role. The gender segmentation enhances the occupational division which causes their fixed work in the traditional labor market. Meanwhile, the more male workers crossed the gender boundary to enter the non-traditional male work and this gradual universal situation leads to many challenges in the traditional concept of suitable gender behavior. Therefore, the penetration of occupational categories by gender will increase in modern Taiwan's labor market. This research will concentrate on those men who did women's work and describe the situation of mutual infiltration in their work field.

This paper points out the infiltration between male and female workers in workplace enhances the transformation in gender and labor work relationships which restructuralize and operate in Taiwan's labor market. Moreover, we recognize the long-term socialization and the respects creations of gender identification which can not disappear in Taiwan's labor market. By way of the collection of male workers in traditional female work and explores the response of male workers who are engaged in traditional female work. This paper analyzes the possible of interviewees’ different pressures and their emergence. By way of those different categories, interviewees rely on the different responses (identification, keep the distance and resistance) and reconstruct the transformation pressure from their labor process. Beside, we indicate the masculinity which undertakes the obscure influence in the labor process.

Keywords:gender segmentation, gender identity, masculinity


沒有階級認同的勞工運動:台灣的自主工會與兄弟義氣的極限/何明修(72 民 97.12 頁 49-91)

台灣自主工會運動的興起是依賴基層工人之間的兄弟義氣,而不是階級認同。兄弟義氣是一種強調工人互助觀的團結文化,它固然能夠強化內聚力,抗拒外來的打壓,但是卻無法清楚地界定工人群體邊界;以及其挑戰的對象。本文從一個台灣國營工會晚近十餘年來的發展,來探討這種兄弟義氣的極限。自從八○年代末期以來,基層的團結使得自主工會勢力能夠克服資方與黨國的聯手打壓,將工會組織真正還給工人。但是在九○年代中期以後,兄弟義氣的限制卻顯得越來越明顯。一方面,兄弟義氣排除了某些工會會員,也無法將工會與基層會員的關係清楚地定位於階級面向上,而擴大成為無所不包的會員服務。另一方面,面臨民營化與事業改革的壓力下,兄弟義氣的範圍迅速萎縮,甚至演變成不同生產單位之間的競爭。本文主張,有瑕疵的兄弟義氣導致了此個案工會的內訌,同時也解釋了晚近台灣工運的停滯現象。

關鍵字:勞工運動、階級認同、兄弟義氣、工會

The rise of Taiwan's independent labor union movement has been buttressed by rank-and-file workers’ brotherhood, rather than class identity. Brotherhood is an everyday culture of solidarity that strengthens the internal cohesion and makes possible collective action against an external threat but at the same time vaguely defines the boundary of workers themselves. This paper analyzes the evolution of brotherhood in a labor union. Since the late-1980s, grassroots solidarity has helped the nascent independent union to withstand the repression from management and the KMT. But beginning in the mid-1990s, the limitations of brotherhood became visible. On the one hand, brotherhood excluded certain members and failed to focus on class issues that were more directly related to union members. On the other hand, under the the pressure of privatization and enterprise reform, the scope of brotherhood was progressively narrowed. As a faulty mobilizing resource, brotherhood led to union's fratricide, which explained the reason why Taiwan's labor union movement stagnated as a whole.

Keywords:labor movement, class identity, brotherhood, labor union


法律東方主義陰影下的近代化:試論台灣繼承法史的性別政治/陳昭如(72 民 97.12 頁 93-135)

在台灣,法律的近代化經常被理解為是邁向文明進化的必經之道,是朝向性別平等邁進的進化史。本文所要挑戰的正是這樣的進化史論述。以法律上祭祀和繼承的分化為主軸,本文探究此分化過程的性別政治,反省台灣法律的近代化如何在法律東方主義的陰影下,交疊著殖民宰制與被殖民者的抵抗與屈從而展開,以及在不同的歷史階段中,女性作為策略性的行動者,又如何在不同的制度規範下展現局部主體性。清帝國法下結合祭祀與財產、以房為單位的「承繼」概念,將女性視為「外人」,僅在例外的情況之下才得以承受家產,例外的縫隙使得作為外人的女性得以在有限制的條件下實踐抵抗。在日本殖民統治的舊慣建構過程中,祭祀與財產繼承產生了初步的分化,並且逐漸趨向於個人化,這樣的發展一方面改造了性別關係,另方面也展現了法律東方主義的政治。而中華民國民法則在近代歐陸法的框架下,以個人財產取代家產的概念、將祭祀排除於法律規範之外,並賦予女性和男性相同的繼承權。雖然制度的改變使得女性實踐能動性的空間大為增加,但形式上的相同權利卻未真正實現實質的性別平等,法律東方主義下「封建遺習」與「進步法律」的對立,更侷限了改革的可能性,遮蔽了尋找「我們的法律」的視線。因此,本文主張,必須透過歷史的關照,來瞭解父權宰制的在地形貌,並基於對此在地父權型態及其歷史性再製的批判,來想像「我們的法律」所可能提供的抵抗,創造在地性別平等的新義。

關鍵字:法律東方主義、法律近代化、女性繼承權、祭祀、繼承法、後殖民、文化

This article is a post-colonial feminist critique of legal modernization in Taiwan. It is an engagement with the questions of how Taiwanese law developed under the shadow of legal Orientalism, and how this development has shaped and reshaped gender relations. Through a post-colonial feminist investigation into the history of Taiwanese succession law, the author demonstrates that the reformulation of succession alone Western lines -- the separation of patrilineal succession and property inheritance, the individualization and gender-neutralization of succession – fails to combat gender inequality. Women do not enjoy equal rights of succession as the law mandates it, and patrilineal succession has survived dramatic social changes in Taiwan. The dichotomy of property inheritance as an issue of law, and worship succession as a problem of culture, are both legal constructions, which also creates an Orientalist trap that treats local culture as backward patriarchy and Western law as progressive equality, and hence obscures the local pursuit of gender equality. It is suggested that we should, first, debunk the legal construction of ancestor worship as an issue of culture and property inheritance that is a subject of law, and secondly, reconceptualize succession rights through a critical deliberation on the possibility of “our laws” that empowers women.

Keywords:legal Orientalism, legal modernization, women’s succession rights, ancestor worship, patrilineal succession, succession law, postcolonial, culture


平埔血源與臺灣國族血統論/陳叔倬、段洪坤(72 民 97.12 頁 137-173)

許多臺灣漢人相信一句諺語:「有唐山公、無唐山媽」,也就是早期渡海來臺的漢人祖先大多是男性(羅漢腳)而極少女性,只能與臺灣平埔族女性結婚。這句諺語引起「原住民基因迷思」的高漲,相信今日臺灣漢人是大陸漢人與臺灣平埔混血的後代,因此基因組成與大陸漢人不同。臺灣國族血統論者甚至主張臺灣應該藉此獨立,並積極尋找許多科學性的證據來證實。遺傳人類學是當今一般大眾相信最科學的工具之一,許多臺灣漢人與平埔族群的遺傳數據相繼出現,同時大部分的報導都指向臺灣漢人與原住民族有血源關係,加上臺灣漢人對血源的盲目崇拜,使得臺灣國族血統論的說法廣為流行。本文利用遺傳人類學進行純粹學理分析,重新分析過去的報導,證實所有已發表數據都不支持臺灣漢人與中國南方漢人的遺傳組成不同,因此以原住民血源作為國族建構的假設存在著根本性的錯誤。另一方面,血統論的母族後代—平埔後裔對以自身血源推動獨立建國的說法,抱持著強烈反對的態度,更讓臺灣國族血統論站不住腳。本文最後更指出個人遺傳血源無法完整的追溯,因此所有連結認同至遺傳血源的嘗試目前都沒有理論依據。

關鍵字:平埔族、血統、臺灣獨立、遺傳學、原住民族

The history of admixture among Taiwanese Han and Taiwan plains indigenes holds a great deal of interest for people in Taiwan. In accordance with the old folk saying, “there were mainland grandfathers but no mainland grandmothers,” many Taiwanese Han believe the early Han male settlers mated exclusively with early plains indigenous females, and that today's Taiwanese Han is a hybrid population genetically different from Chinese Han. While genetic studies reveal genetic dissimilarity between mountain indigenous peoples and general Taiwanese Han, some scholars and journalists perverted the genetic studies and misled people in Taiwan into believing the opposite. The “myth of indigenous genes” that the majority of people in Taiwan have indigenous genes is widely accepted, and some Taiwan nationalists have called for independence from China based on this idea. However, the facts are that the genetic studies have never supported the idea that Taiwanese Han are genetically different with Chinese Han. Moreover, the descendants of plains indigenes are extremely opposed to the attempts in using their ancestors to call for Taiwan independence. In the end we prove that the genetic ancestors of individuals cannot be traced with certainty, therefore the attempt to construct the identity through genetic ancestors is theoretically meaningless.

Keywords:plains indigenes, blood, Taiwan nationalism, genetics, Taiwan indigenous peoples

 

問題與討論

東亞批判刊物會議小專輯(下)

籠罩沖繩的「結構性歧視」/鳥山淳(易平譯)(72 民 97.12 頁 175-181)

走進沖繩的條件/池上善彥(孫軍悅譯)(72 民 97.12 頁 183-189)

土著與流亡的邂逅:沖繩近代史與廣域經濟/冨山一郎(林盈萱、魏仙芳 譯)(72 民 97.12 頁 191-203)

兩岸經濟整合與大和解的可能/徐進鈺(72 民 97.12 頁 205-212)

相知相習:記二○○八東亞批判刊物會議/陳光興(72 民 97.12 頁 213-227)

勞動者的血汗印記:工殤紀念碑與歷史記憶/顧玉玲(72 民 97.12 頁 229-252)

澳門電視的去政治化/劉世鼎、李巧雲(72 民 97.12 頁 289-308)

在美資挹注下搖身一變成為「亞洲的拉斯維加斯」的中國賭城澳門,自2002年賭權開放、市場急遽擴張以來,面臨著不斷惡化的政治民主生活。澳門特區政府在鞏固新的統治權力結構的過程中,一直處心積慮操控本地大眾傳媒的輿論,並積極採取行政手段保護特定財團的既得利益,其干預過程均排除了公眾的監督及參與。本文以近年來澳門本地電視台澳廣視的新聞報導的反民主傾向、以及引發當地公共爭議的電視訊號中斷事件為討論焦點,檢視澳廣視的產權結構、新聞報導和電視訊號的網絡傳輸權利配置,是如何在一國兩制下的後殖民轉化過程中成為不均衡的社會力量相互博奕的鬥爭場域,並構成新的政治壓制形式,讓電視媒體成為瓦解異議、從屬於新的權力秩序的工具。澳門的歷史經驗表明了澳門公共空間的去政治化並不是回歸中國後才有的特殊現象,而是混雜了葡萄牙晚期殖民統治邏輯與官僚文化,伴隨著新自由主義所強化的後果。最後,我們指出電視系統的民主化可能,需要以超越市場意識型態的「轉化性想像」作為思想起點。

關鍵字:澳廣視、新聞審查、公共天線訊號中斷事件、異議的組織

This essay investigates the problem of the media and democracy in post-handover Macau. Ever since the former Portuguese colonial outpost was opened up to foreign casino entrepreneurs in 2002 and transformed to Asia's new gambling capital, the problem of democracy has come into focus as a crucial issue. The dramatic economic growth caused an unanticipated backlash from the politically activated public, yet the media, particularly TDM – a local terrestrial TV station owned by the Macau SAR government – continues to serve as a docile government mouthpiece, undermining the necessary conditions for democratic governance. This essay analyzes TDM's ownership structure, journalistic practices, as well as recent disputes over TV signal relay service, examining how the domain of television is increasingly ‘depoliticized’ and isolated from broader struggles for democracy. The tendency of depoliticization, characterized by the absence of informed, democratic participation in media policymaking, coincides with the city's integration into the global circuits of capital. Macau's historical experience reveals how the corrupt and secretive enactment of policies inherits the colonial legacy, disorganizes dissent, and legitimizes the anti-democratic forces of neoliberalism. A viable democratic prospect for reforming the present media system should begin with a ‘transformative imagination’ that goes beyond the rhetoric of ‘free market’.

Keywords:TDM (Teledifusao De Macau), news censorship, TV blackout, organization of dissent


韓國知識界東亞論述現況試探:以《創作與批評》社團的「分裂體制論」與「東亞論述」為中心/柳浚弼(李政勳、孫海龍譯)(72 民 97.12 頁 309-323)

《創作與批評》社團版本的東亞論述,可以說是以「統一運動」為代表的民族自主運動進入到後冷戰時期以後所進行的理論性「自我改造」的一個歸宿。東亞論述將對韓半島分裂的克服作為核心議題,認為韓半島是全球體制(世界體系)的一個交匯點。最早提出「分裂體制論」的人是白樂晴。以崔元植和白永瑞為首的《創作與批評》社團內的一群知識份子,在繼承他的分裂體制論的前提下,積極地參與了東亞論述的對內和對外的展開。《創作與批評》社團的分裂體制論和東亞論述,隨著將其注重點放在何處,也可以選擇截然不同的展開方向,以及甚至兩者之間會造成內在矛盾和互相衝突的可能性。雖然這一龜裂可能性還沒有到達充分現實化的程度,但也很難說其理論的內在結合力很高。

關鍵字:《創作與批評》、分裂體制論、東亞論述、適應與超越、複合型國家、雙重邊緣的視角

The discourse on East Asia of the academic group Creation & Criticism is a response to new circumstances after cold war’s end. It asserted the socio-political importance of East Asia by suggesting the historical significance of Korean situation of division with the relation to World System; however, it contradicts itself by positing Korea as the center of epistemology and praxis.

Keywords:Creation & Criticism, Division System, discourse on East Asia, double project of adapting to and overcoming modernity, compound state, location of double periphery


現代性的悖論與開展:汪暉的思想視界/于治中(72 民 97.12 頁 325-363)

本文試圖從認識論的角度闡釋汪暉思想的原創性與重要性所在。作為中國大陸當代思想界重要的代表性人物之一,他最初以矛盾性做為進入魯迅世界的一把鑰匙,以「個人一致性」作為起點去思考這種複雜的悖論性,從而也促使了他對中國現代史中「五四」啟蒙運動的重新思考。面對這個思想紛然雜呈與互相矛盾的運動,他又提出了「歷史同一性」的概念,做為分析這個悖論性歷史運動的框架。從「個人一致性」到 「歷史同一性」所改變的不僅是範圍的擴大,所關切的焦點也有根本上的不同。「個人一致性」仍然停留在各類思想本身的含義,換言之只是屬於一般性問題的內容層次,而「歷史同一性」則是更深入地將問題的核心指向這些不同的思想之所以能夠並存的可能性條件與其合法性的過程。他從「歷史同一性」的問題架構中總結了五四啟蒙運動所呈現的「態度同一性」特質,之後再提出所謂「文化同一性」的範疇,更進一步將此方法擴展至中國現代思想的整個領域,作為探討產生現代性悖論式思想的社會條件和歷史意義的框架。他所建立的問題架構不僅使作為研究客體的中國從對象的位置之中獲得解放,同時也挑戰了西方從十九世紀以降,人文與社會科學領域中既有學科劃分的合理性以及各領域之中既存概念的有效性。

關鍵字:汪暉、現代性、問題架構、內在視野

This paper tries to argue, in the epistemological level, the originality and the importance of the work of Wang Hui. As one of the most important figures of the intellectual filed in Mainland China, he uses the concept of the “personal identity” to understand the contradictory characteristics of the work of Lou Xun. This problematic leads him to elaborate the notion of “historical identity” and to reflect upon the May Fourth Enlightened Movement. This change does not only mean the enlargement of scope, but also the transformation of perspectives, he moves his focus from the investigation of the content to that of the conditions of possibility. Further, he proposes the concept of “cultural identity” to approach the problematic of Chinese modernity. The problematic he builds not only liberates the category of “China” from the statue of object, but in meantime challenges the legitimation of the social and human sciences’ differentiation and the validity of existent concepts in that field established since the 19 century.

Keywords:Wang Hui, modernity, problematic, inner vision