台灣社會研究季刊：第九十三期

【一般論文】
沒有唐山媽？拓墾時期臺灣原漢通婚之研究
黃樹仁
 
跳過中繼直達永久？探討莫拉克災後永久屋政策的形成
謝志誠、陳竹上、林萬億
 
邊緣公民的公民主體建構：臺灣妓權運動中性工作者的公民操演
陳素秋
 
香港基督教右派運動的論述建構與發展軌跡：以明光社及香港性文
化學會為案例
游靜
 
【問題與討論】
後社會主義國家體操：禮儀小姐與超級女性化
胡嘉明
 
【書介與評論】
中國歷史的「向量」：《溝口雄三集》代譯序
孫歌
 
《橙紅的早星》趙剛新書發表會
陳映真與台灣的階級認同和民族認同
邱士杰
 
當革命退潮後的老靈魂遇上虛無的先知者：讀趙剛《橙紅的早星》
黃琪椿
 
初讀陳映真
陳柏偉
 
象徵或現實：對趙剛新書的幾點看法
翁柏川
 
【左異聲響】
高學費問題．今昔與未來：從工農子女教育補助到反高學費運動
編按
何東洪
 
臺灣高等教育的假羅盤與真迷行
陳竹上
 
反高學費運動的階級鬥爭：課徵企業紅利稅，專款專用於教育
簡淑慧
 
從反對成大法人化談反教育商品化的實踐
謝芮娣、張皓鈞
 
反高學費的背後：一份左翼思路筆記
林柏儀
 
階級語言、分析視角與教育內容的抗爭：高學費問題的觀察與省思
董泓志
 
現今學費運動的困境與方向：身為參與者的反省
謝慧霆、謝易澄

沒有唐山媽？拓墾時期臺灣原漢通婚之研究／黃樹仁（93 民102.12 頁1-47）
原漢通婚到底普及至何程度，是臺灣社會史上重要但少被研究的議題。本文指出，臺灣開發史上確有原漢通婚，但只有少數漢人男性得與原住民女性通婚。理由有六。首先，史料僅記載拓墾初期漢人男多於女，男性婚配困難，以及某些原漢通婚，但從未同時記載原漢大量通婚。離臺返鄉、婚後來臺、返鄉結婚及來回兩岸等可能才是初期移民的普遍選擇。其次，臺灣漢人男多於女的記載僅出現在荷領至清初之間。乾隆初期以後不復有此等記載。原因是雍正乾隆朝已屢屢開放搬眷入臺。男多於女現象在乾隆朝已經緩解。再其次，臺灣原住民人口偏少，可婚配女性遠少於突然大量湧入的漢人男性。多數漢人男性不可能有機會與原住民女性婚配。第四，原住民部落有其族群意識與團結。不可能允許原住民女性多數與漢人通婚而導致原住民滅族的慘劇。漢人之族群歧視也使雙方多數人不願通婚。清朝法律更長期禁止原漢通婚。第五，日治時期多數平埔部落仍然健在。顯示其女性過去並未大批嫁與漢人而剝奪本族男性結婚繁衍的機會。日治時期戶籍記載也顯示原漢通婚僅佔平埔族女性婚姻之少數。第六．晚近基因研究顯示，原住民基因佔臺灣漢人基因平均比例很低。顯示歷史上原漢通婚佔漢人婚姻比例不高。我們推論，臺灣漢人家族在臺歷代母系祖先中，確實可能包含原住民，但原住民女性並非漢人在臺母系祖先的多數。

The scope of intermarriage between Han and indigene during the settlement era is a significant but understudied issue in Taiwanese social history.This paper argues that intermarriage did occur, but involved only a tiny minority of Han men.First, historical sources reported only Han men’s outnumbering women and difficulty in spouse-finding, and certain cases of intermarriage, but not massive intermarriage. Historical accounts indicated that most Han men went back to mainland for marriage.Second, the reports of Han men outnumbering women appeared only no later than early Qing era. Spouses were intermittently permitted into Taiwan since later Yon-Zhung period and the shortage of Han women had been alleviated since then.Third, the rapid and massive immigration of Han to Taiwan during Qing means that Han vastly outnumbered indigene in a few decades, and there were simply not enough indigenous women to meet the demand of Han men for wives. Most Han men had had to find spouse back in mainland after all.Fourth, with their tribal consciousness and solidarity, indigenes were unlikely to allow their women to marry Hans in massive scope that would lead to the extinction of their tribes. Ethnic discrimination by Hans also discouraged intermarriage. And Qing laws in fact prohibited intermarriage.Fifth, the very survival of most plain indigenous tribes up to Japanese colonial era indicated that their women hadn’t married Hans in massive scope and deprived their own men of marriage in the past.Sixth, recent genetic studies indeed find that the average proportion of indigenous genes in Taiwanese is quite moderate, indicating only limited scope of intermarriage in the past.We conclude that indigenous grandmothers do not constitute the majority of female ancestors of current Taiwanese.

Keywords: Indigenes, Han, Intermarriage, population, ethnicity

跳過中繼直達永久？探討莫拉克災後永久屋政策的形成／謝志誠、陳竹上、林萬億（93 民102.12 頁49-86）

2009年8月8日發生莫拉克風災，重創南臺灣，7成以上的受災戶為原住民族。莫拉克災後重建之初，政府本標舉「離災不離村、離村不離鄉」的原鄉重建原則，嗣後短短不到20天，重建方向卻有別於921地震與日、中等國的救災經驗，確立了「一次到位」，略過中繼階段，直接選擇永久屋為主的安置政策，並配合立法院制訂《莫拉克颱風災後重建特別條例》第20條作為啟動強制遷村機制的依據。在接受永久屋安置的3,096戶中，2,746戶都屬於「離鄉」的異地安置，占88.7%。當政府數度為重建進度慶賀之際，場外的原住民族卻高喊著「原鄉零重建、迫遷達九成」、「我們不要普羅旺斯、我們要原鄉重建」等標語。災後已近4年，歌頌與批判聲均仍持續。本文透過文獻與檔案分析，期望回顧與探討此一「沒有中繼的永久」政策當時究竟如何形成？藉由呈現其間重要的事件與脈絡轉折，為此一在臺灣災後重建史，乃至於原住民族遷徙史上飽受爭議的一頁，留下記錄。文中並適時比對921地震、日本311地震、中國汶川地震，及世界銀行所彙集關於異地安置的重建經驗，發現對於異地安置的高風險，各國多有體認，故縱使納入考量，非主要選項並相當尊重住民自決，且審慎為之。然而莫拉克災後非政府組織在政策形成過程中的主張與主導能量，與當時政府災後力圖修補國家治理正當性的壓力，一拍即合。為了滿足一次到位的重建目的，組合屋的問題被擴大論述，政府與NGOs聯手發展與執行永久屋政策，表面上雖達成亮麗的重建速率，但實際上卻建造了不適切的居住硬體與生活環境。異地安置崩解了部落族人與村民共同議事及原鄉生活的機制，此等問題必須被正視，以作為下一次災後重建的借鏡。

This article examines the reconstruction in relocated site after the strike of Typhoon Morakot. The important events and the transition process of policy in the phases of relocation (including the formulating policy, the follow-up assessment and consultation phase, etc.) are discussed through the archive analysis and the field interview. For this purpose, this study focuses on: (1) identifying the position of relocation within the whole reconstruction, (2) the forming process of relocation, (3) the assertion and the canvass during the formation of NGO's policy, and (4) how permanent housing substitutes transitional resettlement after agency-driven reconstruction in relocated sites becomes the major gateway of reconstruction. Thirdly, by cutting to the chase from “Village Relocation Clause” under “The Special Law of Reconstruction After Morakot Typhoon Disaster” Art. 20, discusses scopes of assessment, procedures of assessment, the report of assessment, etc. And also explores the issues of safety assessment phase in practice and the inadequate institutional regulation in the original settlement. Additionally, the paper also explains the rebound and the cause which were brought about in the consultation process. To respond to original residents’ opinion and avoid the annoyance resulting from reaching a consultative agreement, the government adopts the strategy of “breaking the whole into parts.” The remaining aftereffects are discussed. Finally, address the completion of forming the reconstruction in relocated site, the assessment, and the suggestion of consultative phase.

typhoon Morakot, disaster, permanent housing, non-governmental organizations

邊緣公民的公民主體建構臺灣妓權運動中性工作者的公民操演／陳素秋（93 民102.12 頁87-129）

為了探究弱勢公民如何克服既有權力結構與壓迫，並得以自我增能賦權，本研究嘗試分析臺灣妓權運動中，作為邊緣公民之性工作者的參與歷程，以及探索他們如何透過其行動建立公民主體性。藉由與參與者以及與社運組織者的深度訪談，以及運動歷程的參與觀察，本研究的發現如下：性工作者的公民行動明顯受到污名、階級與性別等社會結構力量所影響。污名框構著性工作者的公民認同與行動，在污名結構下，性工作者體現出污名的凝視，但也反擊著污名，因此性工作者的公民身分不是一種理所當然的資格承受，而是持續不斷、充滿縫隙的做公民歷程。而其反擊污名的做公民歷程中，突顯出公民哲學研究應納入慣習身體空間的討論。在如何建構運動正當性上，儘管性交易常被視為一種性別歧視的表徵，但參與者傾向於以階級論述而非性別論述表述自己的訴求。然而，他們在運動中的主體位置仍是性別化的。而參與者對從娼經驗的思，也對基進女性主義所批判的性商品化提出重要補充，提醒我們在以性商品化取徑看待性交易時，應考量進行協商性商品內容的性能動者。 在參與過程中，運動組織者扮演媒介角色，協助性工作者重組他們對於性產業的默會知識，而得以進行公共溝通，此協助為邊緣公民進行公共參與的重要助力。然而，儘管性工作者感受到透過與組織者合作，提升了論述能力，但也肯定自己的經驗才是運動核心。而性工作者的倡議行動也啟發我們重新思考，故事性敘說在審議式民主之公共溝通所扮演的角色。歸納而言，性工作者透過參與運動所建立的公民主體性，主要表現在提升了自身的公共性、重思公民與國家的應有關係，以及建立公民效能三方面。

To explore how marginal citizens overcome established power structures and oppression while empowering themselves via this process, the current research aims to investigate the Taiwanese prostitution rights movement and how participant sex workers, as marginal citizens, engage and foster civic subjectivities through civic actions.Based on in-depth interviews and participatory observation, this paper reaches the following conclusions:First, the stigma surrounding prostitution frames sex workers’ identity and civic action. Sex workers are subject to the gaze of stigma through pervasive discrimination towards prostitution, yet at the same time also clearly attempt to combat it. For sex workers, therefore, citizenship is not so much a fixed status as it is a continuing, porous process of “doing” citizenship. The process of their doing citizenship highlights the significance of the construction of habitual body-spaces in civic action, which has been ignored by traditional philosophy of citizenship. Second, in terms of creating the legitimacy of the prostitute movement, sex workers tend to adopt class discourses to legitimate their action instead of gender discourses, although prostitution has traditionally been identified with men’s domination of women. Yet sex workers’ positions are still gendered in the movement. Their experience in prostitution complements radical feminist criticisms of the commodification of sex-the existence of sex agents being able to negotiate the content of the commodity.Considering how the sex workers as prostitution rights organization members cooperate with other members, this paper finds that activists play the role of conversational intermediaries between sex workers and their audience, helping sex workers rearticulate their tacit knowledge about the sex industry in order to effectively communicate with the public. At the same time, although perceiving cooperation with activists as helpful to civic action, sex workers still recognize themselves as the core of the prostitute movement and their advocacy action inspires us to rethink how story-telling narratives work in deliberative democracy. In summary, through taking political action, the sex worker participants demonstrate their civic subjectivity in three aspects: (1) cultivating the sense of community and the sense of publicness, (2) actively redefining the relationship between citizen and state, and (3) developing the sense of civic efficacy.

Keywords: civic subjectivity, prostitute movement, doing citizenship, body-space, story-telling narrative, commodification of sex

香港基督教右派運動的論述建構與發展軌跡以明光社及香港性文化學會為案例／游靜（93 民102.12 頁131-181）

過去十多年間，一股主打性傾向議題的基督新教勢力在香港崛起，他們道德立場保守及政治策略進取，並挪用了大量美國基督右派的論述及擴張模式，故被稱為香港基右。本文著重探討這陣營中兩個主要團體—明光社與香港性文化學會—的論述脈絡、動機與發展，拆解他們的社會意涵及被置換掉的情緒與心理，以此作為理解今天香港文化的一個新方向。

Throughout the past decade, the mainstream forces of Hong Kong Christianity have been articulating its morally conservative politics through importing the discourses from the US Religious Right, especially its aggressive opposition against democratized sexualities. This paper studies the cases of two frontline organizations of this movement, The Society for Truth and Light and Hong Kong Sex Culture Society to investigate the socio-political implications and displaced affects of this unprecedented formation, as a strategy for rethinking Hong Kong culture today.

Keywords: Hong Kong, Christian Right, discourses, homosexuality, displacement

問題與討論
後社會主義國家體操禮儀小姐與超級女性化／胡嘉明（93 民102.12 頁183-207）

本文透過分析禮儀小姐，指出當代中國的性別現象並不是一種簡單的中國婦女「再」女性化（re-feminization）。禮儀小姐作為被凝視的性別對象，是一個由國家專門透過極為嚴謹的身體操訓打造出來的代表，她既是展示國家形象的主體，又是被凝視的客體。本文的論據為禮儀小姐那接近軍訓的、非一般的身體操練達到的並不是一般的女性氣質，而是一種超級女性化（hyper feminization）。我認為禮儀小姐的超級女性化表演，是一種體操表演，是共產國家的體操傳統以新形式的再現，所體現的是一種集合市場話語、共產主義民族美學、軍事化國力展示和黨父權新的欲望投射。禮儀小姐並沒有象徵「中國婦女」的「西化，自由化」，也不是簡單的女性身體的物化、性化、商品化。作為後毛時代的國家象徵，禮儀小姐非常複雜地反映著市場經濟放大兩性差異，商品化、性化女性氣質的社會文化，也明確顯示著國家軍事的指導規訓作用。

This essay looks at ceremonial hostess or Miss Etiquette (liyi xiaojie), a recent phenomenon of having young and attractive women serve at major national events and ceremonies, such as holding flags, placards or standing by for medal presentation at the Beijing Olympics, the Shanghai Expo or the Guangzhou Asian Games in China. This essay argues that the ceremonial hostess represents not a simple“re-feminization” of Chinese mainland gender culture, but a state engineered gender performance in the new era. My arguments are (1) the ceremonial hostesses, even though they display desirable feminine qualities, are actually performing a set of exercise requiring extraordinary physical strength, flexibility, coordination and balance (2) the ceremonial hostess’ performance is a new kind of socialist gymnastic, following the communist revolutionary state tradition of gymnastics’ aesthetics; (3) suchpost-socialist gymnastics figures the contradictory forces of market reform, socialist state aesthetics, military discipline, and the party-state patriarchal gaze in post-socialist China.

Keywords: gender, body discipline, gymnastics, post-socialism, contemporary Chinese society

書介與評論
中國歷史的「向量」《溝口雄三集》代譯序／孫歌（93 民102.12 頁209-244）

溝口雄三先生終其一生，有信服力地打造出了關於中國思想史內在理路的結構性解釋，同時，他在社會史視野中把這個思想史的結構性論述轉化為關於中國歷史動力的假說。以經驗事實作為形而下之理的載體，通過對於思想史的一手資料進行富有理論想像力的精準細讀，溝口建構了一個富有色彩和生命的中國思想世界。本文作為代譯序，試圖從溝口中國思想史基本結構的角度接近他建構的這個富有魅力的思想世界。

Throughout his life Mizoguchi Yūzō devoted himself completely to explaining the internal structure of Chinese intellectual history. At the same time, he turned this structural explanation intellectual history into a hypothesis using a social historical framework.Using experience as the embodiment of concrete principles and through imaginatively reading primary sources of intellectual history, Mizoguchi constructed a vivid and colorful world of Chinese intellectual history. As a preface for this book of translations, this essay attempt to approach Mizoguchi's sublime world of intellectual history through interrogating the basic structure of his Chinese intellectual history.

Keywords: Mizoguchi Yūzō, Heavenly principle, Heaven and Man are One, Village space, History in the Long Durée

《橙紅的早星》趙剛新書發表會
陳映真與台灣的階級認同和民族認同／邱士杰（93 民102.12 頁245-259）
當革命退潮後的老靈魂遇上虛無的先知者讀趙剛《橙紅的早星》／黃琪椿（93 民102.12 頁261-264）
初讀陳映真／陳柏偉（93 民102.12 頁265-272）
象徵或現實對趙剛新書的幾點看法／翁柏川（93 民102.12 頁273-279）

左異聲響
高學費問題．今昔與未來從工農子女教育補助到反高學費運動
編按／何東洪（93 民102.12 頁281-283）
臺灣高等教育的假羅盤與真迷行／陳竹上（93 民102.12 頁285-289）
反高學費運動的階級鬥爭課徵企業紅利稅，專款專用於教育／簡淑慧（93 民102.12 頁291-295）
反高學費的背後一份左翼思路筆記／林柏儀（93 民102.12 頁303-320）
階級語言、分析視角與教育內容的抗爭高學費問題的觀察與省思／董泓志（93 民102.12 頁321-336）
現今學費運動的困境與方向身為參與者的反省／謝慧霆、謝易澄（93 民102.12 頁337-343）