《台灣社會研究季刊》 第76期：
一般論文
女性主義轉移法律公、私界線之實踐：台灣的性騷擾立法探究／陳素秋(76 民 98.12 頁 07-55)
挑戰公、私界線是女性主義近年來對法律思想與體系，所提出重要且具影響力之批判，而此一女性主義法學挑戰也發生於台灣，並成功地影響了相關立法。然而，在這些女性主義法學主張落實為法律制度的過程裡，會與該社會場域中其他相關論述產生什麼樣的互動？這些互動又如何影響女性主義法學實現性別平等目的？這些議題的相關研究與討論目前似乎仍十分缺乏。
本文嘗試討論台灣社會中，女性主義因挑戰公、私界線，而發展出之法律論述實踐過程。以性騷擾為主題，檢視台灣性騷擾法律規範，以及相關立法過程中的各種討論。本文之分析由Foucault式觀點著手，亦即將特定法律規範之形成與運作，視為社會脈絡中的動態論述實踐，透過此觀點，除檢視此新論述中法律主體之形塑外，並重視分析此新論述如何與社會脈絡中其他論述競爭與協商，因而使原有論述被重新詮釋、甚至轉換等現象。
本文主張由於有著不同的公、私論述傳統，因此，雖然台灣引用了美國對於性騷擾的法律規範，但在此新論述形成與實踐過程中，台灣置換了美國用以正當化性騷擾立法的關係性自我之法律主體，並弔詭地開啟了國家進一步干預介入公民生活之場域，因而出現國家以道德規訓論述寄生於原來旨在實現性別平權之法律論述的現象。
關鍵字：女性主義法學、公私界線、性騷擾、傅科、台灣
One significant contribution of the feminist movement in advancing gender equality is to challenge established public/private distinctions in legal systems. Over the past two decades, such feminist jurisprudential challenges to the public/private distinction have successfully been incorporated in the form of legal regulations in Taiwan. However, to date very little research examines how, during the process of forging them into law and implementing them in practice, these arguments are negotiated or compete with correlative discourses in Taiwan, or how these processes affect the enforcement of gender equality. To explore these issues, this study focuses on the jurisprudence of sexual harassment in Taiwan. Employing a Foucaultian perspective, which conceives an article of law as a living discourse operated in context and practice, this paper examines the forms of legal subjects assumed in the enactment of new regulations, and how the struggles between competing discourses lead to unexpected transformations in the original law.
This article argues that while sexual harassment regulation in Taiwan is highly influenced by American precedent, its translation into the context of a different Taiwanese public/private distinction has led, in practice, to the displacement of the very legal subject of the relational self which was originally employed to justify the jurisprudence of sexual harassment in America. The enactment of sexual harassment regulations also paradoxically creates a new field which enables the state’s surplus intervention into citizens’ lives, allowing the state’s moral disciplinary sanctions to sneak into a law intended to ensure gender equality.
Keywords:feminist jurisprudence, public/private distinction, sexual harassment, Foucault, Taiwan
成為一隻「熊」：台灣男同志「熊族」的認同型塑與性／性別／身體展演林純德(76 民 98.12 頁 57-117)
1990 年代後期興起的在地「熊族」，過去曾在男同志社群內備受鄙夷、排擠。但近年來，「熊族」似乎已逐漸地去除污名，並使其所屬成員在整個男同志社群內較以往更為「可慾求的」。然而，此一較以往更為可慾求的過程，是否可等同於「主流化」？在此一過程中，何種關乎「熊」的主體性及美／性感論述被建構出來？這類論述如何影響「熊族」成員對於自我認同的意識與型塑？如何去解讀／構這類的論述？「熊族」成員又如何藉由日常的性／性別／身體實踐而進行關乎「熊」認同的展演？本文便是源自於對上述問題所持續進行的探索與反思。本文採取一種結合線上、線下研究方法的質化研究取徑，其中包括線上及線下參與觀察與線下深度訪談等。本文作者發現，在地「熊族」關乎「熊」定義論述充滿「怪胎陰柔恐懼」及「過度肥胖恐懼」，使得服膺這類論述的「熊族」成員們時時陷入一種「性／性別／身體焦慮」的狀態。此外，「熊族」已逐漸地發展出一種主要立基於「性」、「性別」及「身體」等基礎之上的所謂「性感階序」，並據此進行情慾互動及經營社交關係。
關鍵字：熊族、男同志陽剛特質、怪胎陰柔恐懼、性感階序、性／性別／身體展演
Since the late 1990s, the local bear community has come into existence. Due to obesity, its members were once despised and oppressed within the whole gay community. It has been noted that the bear community has recently destigmatized itself and has made its members more desirable for local gay men. Yet, the questions which might arise here are: (1) Does the process of transforming local bears from despised objects into desirable ones equate to that of mainstreaming? (2) During the process, what kinds of discourses concerning bear subjectivity and bear aesthetics/sensuality have been produced? (3) How do these discourses impact on identity consciousness and formation among local bears? (4) How can we interpret and then deconstruct these discourses? (5) How and why do local bears perform their identities through daily sexual/gender/bodily practices? This paper employs a qualitative approach by adopting a combination of online and offline participant observation and offline in-depth interview. It argues that within the local bear community the discourse concerning bear subjectivity has been inscribed by sissyphobia and obesophobia, which has brought its members into the state of sexual/gender/bodily anxiety. Moreover, the local bear community has constructed the socalled ‘sensual hierarchy’ based on sexuality, gender and the body, through which local bears socially and sexually interact with one another.
Keywords:the bear community, gay masculinity, sissyphobia, sensual hierarchy, sexual/gender/bodily performativity
太太醫學：台灣婦女醫學寶鑑（1950s-2000s）初探／王秀雲(76 民 98.12 頁 119-177)
本文分析戰後以來台灣坊間出版的女性衛生保健書籍（名稱不一，可為婦女健康百科全書、婦女保健手冊、家庭健康百科、婦女衛生手冊、或婦女醫學手冊等等）的興起的歷史脈絡及其知識內容，尤其是其中所建構的一套關於女性身體的醫療觀點。本文追溯這類知識在戰後以來的歷史，並指出70 年代是寶鑑形成與成熟的重要時間點。在內容方面，此類女性醫普書籍延續了西方醫療知識傳統，將女人的身體等同於女人的社會處境，本質化且自然化女人生育的身體，故稱此醫普知識為「太太醫學」。女性醫普書籍的社會條件，包括女性受教育的普及與提升、經濟社會變遷及以男醫師為主的本土醫普知識寫作者的興起。
而筆者認為60、70 年代以來，台灣社會大眾文化中的自我（或自己）論述，是寶鑑知識傳播的基礎，女性醫普知識呈現了女人自我與身體之間緊密的連結。最後，在70 年代之後，雖然此類女性醫普書籍確定其主要讀者為女人，但是由於許多醫普書籍作者（無論是本土或是國外）均強調醫普書的功能在於為醫師節省看診時間，其主要服務對象畢竟是醫師，而此亦是決定這些書籍的內容與觀點的重要因素，也是為何女人的疾病或身體經驗鮮少成為此類書籍的內容的原因。
關鍵字：身體史、醫療普及知識、性別、自我
This paper examines the historical context of the emergence of popular health manuals for women in Taiwan since the 1950s. These health manuals, with titles that include various permutations of “woman’s health encyclopedia,” “woman’s health manual,” “family health encyclopedia,” “woman’s hygiene manual,” and “woman’s medical manual,” have been an important source of knowledge for naturalizing women’s social status as wives and childbearers. Wife Medicine, Marital Medicine, Woman’s Medicine and numerous other books published in Taiwan （in Chinese） over the last six decades have depicted marriage and reproduction as being at the very core of a woman’ s life. These popular health manuals began to appear early in the post WWII period, but it was during the 1970s that they became commonplace. Two key circumstances in the emergence of these manuals were the social and economic changes brought about by industrialization and the rise in the education level of women, who formed the basic readership for popular medical texts. Previously they had largely been translations from Western and Japanese texts, but now, as an outgrowth of the rise in stature of Taiwan’s medical profession many local men physicians also began to author such guides for the modern woman. In addition, discourses on the self—e.g., popular psychology, literary writings, existentialist philosophy, and up-lifting advice literature—were widely distributed since the 1970s across various areas of public life, which made it easy for popular medical texts to find their place among them. The popular medical texts for women provided a model for what is was to be an appropriate woman: how to take care of oneself and one’s body as a functional member of a modern society. Books that were authorized by the mainstream medical profession were considered essential for such needs. A woman’s self and her body became the same thing in the production of such medical knowledge. To be sure, these popular manuals were meant to serve as a device to save physicians time, as many of their prefaces noted; they wanted women to go the doctor’s office prepared with “correct” basic knowledge. Writing a kind of prescriptive literature advising women about their lives and bodies, the authors and publishers of these texts assumed more cultural authority than others of other prescriptive moral genres through their claims of the scientific basis of their knowledge.
Keywords:history of the body, popular medical texts, gender, self, Taiwan
族群想像下的性／別意象：再思台灣多元文化教育／李淑菁(76 民 98.12 頁 179-216)
儘管「多元文化」一詞經常出現在政策文本或文獻中，台灣的多元文化教育往往只從單一面向討論，例如把多元文化教育等同於原住民教育、多民族教育或性別教育等。然而目前台灣的性別教育研究很少觸及族群或階級面向，族群研究也不常關照到性別與教育，領域之間鮮少對話，也使得理論化台灣多元文化教育顯得困難重重。本研究嘗試交錯性／別與族群兩元素，從「想像」著手，藉著理解在漢人為優勢族群的台灣社會中，教師作為政策傳遞中介，漢人教師如何詮釋原住民族的性／別關係，詮釋型態呈現的社會文化意涵、權力關係、及性別及族群政治等；同時也從原住民族教師如何詮釋或感受他／她們自己的族群與性／別文化，進一步重新檢視多元文化教育的內涵，以及可能對性別教育與多元文化教育的挑戰。
關鍵字：多元文化教育、性別教育、性別、族群、想像
The interaction between concepts of gender and ethnicity possibly further complicates the story of gender politics in schooling in Taiwan. This paper focuses on the ways that schoolteachers of a Han background reconceptualise the notions of sexuality and gender of Taiwanese aborigines. In the meantime, it explores the ways that aboriginal teachers look at their own sex/gender relations within their cultures. The research finds that this Hancentred perspective of what a good ‘gender relationship’ would be influenced, in turn, the content of the ‘gender education’ they imposed on aboriginal students. Departing from gender studies, this paper attempts to investigate the relationships between gender and ethnicity, through which re-examining the implications of multicultural education in Taiwan.
Keywords:multicultural education, gender education, gender, ethnicity, imagination
覆罩的異國情調：雪潤．內夏特（Shirin Neshat）早期的女性攝影作品／吳金桃(76 民 98.12 頁 217-276)
本文探討的焦點是雪潤．內夏特早期的攝影作品，這些作品在歐美藝術圈的體制（包括美術館及雙年展的機制）中展出後，便備受矚目，使得內夏特在短短幾年之間於西方藝術圈迅速竄紅。本文欲從她作品中對於女性的呈現，尤其是一系列關於伊朗革命女性的攝影作品，藉由關於罩頭／罩身的女人（veiled women）圖像，來探討這個充滿東方主義色彩的穆斯林女性刻板形象。
本文以歷史性的角度，將罩頭／罩身的女人置於再現的視覺傳統中，一方面回顧早期東方主義窺視下的穆斯林女性再現，尤其是十九世紀末、二十世紀初期的攝影作品；另一方面則檢視在西方大眾媒體所呈現的穆斯林女性，以作為理解內夏特作品的歷史性脈絡。此外，本文也梳理了罩頭／罩身的女人於伊斯蘭文化中的意義，在不同的歷史時期，其背後所指涉的意義也不盡相同。在東方主義論述與伊斯蘭文化脈絡的對照下，筆者認為，內夏特作品中的穆斯林婦女具有某種能動性（agency），不論是（對西方觀者無效的）詩文的表達、或只是行動的暗示、或主動的回看觀者，與觀者的眼神對視，甚至是以軍事的形式挑戰西方的觀者，這些都無非在賦予作品中女主角一種主體性，而非只是如過去一般是個被觀看的客體。內夏特作品中罩頭／罩身的女人不只「被看」、不只「觀看」，同時也要求觀者以新的「眼力」「眼界」觀看之。
關鍵字：雪潤．內夏特、 罩頭／罩身的女人、殖民主義、東方主義、穆斯林女性再現、頭罩／身罩
Shirin Neshat’s early photographs have received wide acclaim ever since they made their debut on the European and American art scenes, and contributed to making Neshat a popular name in Western art circles in a matter of a few years. This paper focuses on the images of veiled women in these photographs, and offers a discussion of the stereotypes of Muslim women, and their Orientalist dimension, through a reading of the various means employed by Neshat to represent women, in particular Iranian female revolutionaries.
From a historical perspective, this paper situates veiled women in the traditional visual context of representation. A second section is structured on two themes: 1) revisiting the representation of veiled Muslim women under the gaze of early Orientalism, most notably in the photographs of late nineteenthand early twentieth- century colonial postcards; and 2) examining the presentation of Muslim women in Western media in an attempt to understand the genealogy of Neshat’s work. In a third section, I endeavour to disentangle the various meanings of veiled women in different phases of Islamic history. At the juncture between Orientalist discourse and Islamic history, I argue that under Neshat’s lens Muslim women do in fact possess agency. By using poetry (Persian inscriptions unknown to Westerners), by insinuating a potential for action, by showing her subjects deliberately gazing straight back at the spectator, or defying Western viewers by holding guns in their hands, Neshat succeeds in attributing subjectivity to the female protagonist, thus abolishing her traditional status as objectified spectacle. The veiled women in Neshat’s work are not merely rendered as the seen or the seeing, but they demand that the spectator looks at them from a new horizon and with new eyes.
Keywords:Shirin Neshat, veiled women, colonialism, Orientalism, representation of Muslim women, veil
女性作為政治行動者：台灣女性參政圖像的反思／姜貞吟(76 民 98.12 頁 277-316)
「女性參政」被多位性別研究者視為是觀察整個社會性別結構的起點，且認為制度性政治內的女性參政比例逐漸提高的量變情勢是質變的重要契機。過往研究經常以「依夫型」、「政治受難家屬」來定位上個世代的女性參政，並以高教育程度、專業技能、形象清新來對比詮釋年輕世代的女性參政。這些研究論述結果有兩個「看不見」，首先，過於強調政治受難家屬與依夫的象徵符號，看不見國民黨與其他小黨女性參政的意義，再者，也看不見女性參與政治過程的主體能動性。本研究主要係以第二屆到第六屆女性立法委員為分析對象，目的在呈現台灣女性參政的完整圖像與其主體能動性的展現。研究發現如下：從婚姻關係的共生生態，提出直線式前後繼承、交替形式與併同形式的參與政治模式，驗證許多女性的參選行為乃屬夫妻併同形式。她們藉婚姻關係累積政治資本，與先生同時期參選，具有明顯地行動者意涵，不應以代夫出征或依夫來矮化其主體性。女性以不同形式參與政治，一具具女性身體在場出席的實存意涵，即是性別在公私領域之間的具體的跨界與流動。
關鍵字：女性、性別、政治參與、政治受難、能動性、立委選舉
Political participation of women is a starting point in the study of social structure of gender for many researchers. They think that increasing rate of political participation of women signifies the improvement of women’s political status. In the past, some researches often have attributed the political participation of women, who belong to the previous generation, to their family background, such as “depending on husband’s political resource” or “coming from the family of political victim”. Moreover, the researches emphasize their characteristics of educational level, professional knowledge and “perfect image” to contrast the female politicians of younger generation. The results of these studies suggest two kinds of “invisibility”. First of all, overemphasizing the political symbol of victim families ignores the significance of women’s political participation from the KMT and the other small parties, and moreover, it disregards the agency of women in the process of political participation. The study object of this paper is female legislators of the second to sixth elections. This paper attempts to analyze the social bases of their political status. I argue that some female politicians and their husbands run the election campaigns at the same time; they form a special type of couple-collaboration. Those women accumulate political capital through their marriage; thus, they are in position of subject rather than depending on their husbands. The different types of women’ s political participation shows that their physical presence has the existential meaning; namely, gender’s fluidity and cross-border will exist between public and private spheres.
Keywords:women, gender, political participation, political victim, agency, legislative election
回應與挑戰
如何作個台社人：回應台社二十周年紀念特刊／孫歌(76 民 98.12 頁 317-345)
台灣原住民祖源基因檢驗的理論與統計謬誤：回應林媽利的〈再談85％帶原住民的基因〉／陳叔倬、段洪坤(76 民 98.12 頁 347-356)
問題與討論
在台灣講學的第一課：交通大學社文所「我和共和國、毛澤東六十年」課程「前言」（2009 年9 月15 日）／錢理群(76 民 98.12 頁 357-376)
理想的心，慾望的眼：重讀陳映真的第一篇小說〈麵攤〉／趙剛(76 民 98.12 頁 377-391)
上海弄堂的革命與懷舊：從中共「一大」會址到新天地／梁允翔(76 民 98.12 頁 339-416)
上海的舊城改造導致大片舊式弄堂街區的消失，與此同時，弄堂建築也被昇華為上海文化象徵，並成為懷舊時尚的素材。但被淡忘的是弄堂也是中國革命的起源地之一，是中共的誕生地。今天一些弄堂房子還是革命紀念館。本文通過分析中共「一大」會址紀念館和時尚消費熱點新天地同在的一個街區來探討舊弄堂建築的新演繹，並揭示如此的演繹在營造政治意識形態紀念碑和刺激高端消費中有著類似的功用。本文展示毛時代的革命與當今地方政府的城市改造和擴張計畫之間的連續性：後者實際上可以被看作是一個建築和城市空間的新革命。儘管如此，城市空間的生產和消費已經取代了政治革命而成為社會變革的新動力。
Shanghai’s current urban regeneration has incurred the rapid disappearance of low-rise ‘longtang’ neighborhoods—the city’s most widespread residential space from the late nineteenth century to the end of the last century, while the architecture of ‘longtang’ is rediscovered as the city’s cultural heritage from the colonial period. This nostalgia for the colonial past does not recall the fact that ‘longtang’ spaces were also where the ideas of Chinese revolution were first promulgated and the Chinese Communist Party (CCP) was founded. This article examines the history of the site of the CCP First Congress and the latest commercial development Xintiandi next to that site, highlighting the reinventions of ‘longtang’ architecture in the makings of the revolution monument and the trendy leisure outlet. While these reinventions of historical spaces show a continuity between the Maoist revolution and the contemporary (local government’s) urban rebuilding and expansion program, the production and consumption of urban space, the article argues, has replaced revolution as the main driving force of social change.
台社論壇
「都市更新下的社會與空間正義」專輯編案／林津如(76 民 98.12 頁 417-422)
哩尾公園的轉變：永續性、社會正義與公共空間的活化／珍友莉（林津如 譯）(76 民 98.12 頁 423-440)
都市更新及市民抵抗：「城市公園」的歷史、理論與爭議／孫瑞穗(76 民 98.12 頁 441-451)
台北市都市更新中的社會正義問題／黃麗玲(76 民 98.12 頁 453-458)
取法乎外：「違建社區」如何成為反攻土地商品化的號角／江一豪(76 民 98.12 頁 459-467)
「都市更新下的社會與空間正義」回應與討論(76 民 98.12 頁 469-491)
