妹仔如何歸來？美濃女兒的返鄉流動與地方重塑

How do Meinung Daughters Return? Meinung Daughters’ Home Coming Mobility and Reconstruction of Place

林芷筠(Chih-Yun Lin)

指導教授 ： 康旻杰

國立臺灣大學/工學院/建築與城鄉研究所/碩士(2017年)

https://doi.org/10.6342/NTU201702644

摘要

1960、70年代，臺灣由農轉工，促使大量農村人口進入都市。然而，隨著都市問題浮現、人們的文化與經濟資本累積、以及美濃社會運動和社區營造行動的激發等原因，使得不少帶有進步性思想的知識份子與行動者，決定返回家鄉美濃。

身為試圖返鄉的美濃女兒，在地方也遇到眾多有類似經歷的女兒們。在長期離鄉求學工作後，因聽到地方的召喚，想回到美濃扎根、生活。這些女兒們擁有批判性的自我意識，卻面臨長期離鄉導致的地方社會脫節，以及傳統父權家族制度中女兒角色的主體性排除。女兒們返鄉重建地方認同，以及建立自我主體的過程，不僅反映城鄉、世代、流動與根著的掙扎，也能自女性主義觀點，呈現傳統父權家族體制在性別平等的當代發展中，留下的諸多議題。

雖然父權家族體制，在現代化過程中會面臨一些挑戰，但仍透過祖先祭祀與繼承制度，由男性掌控美濃的社會信仰以及土地所有權，迫使離鄉的後代子孫持續與地方有所連結。研究認為家族並不單純是私領域的社會關係，更會延伸到社會空間的公共領域，影響地方發展。本研究將地方父權家族制度視為本質固有的地方概念，與女兒們多元的返鄉實踐進行對比，討論其相互關係。主張當今美濃女兒返鄉現身的合作連結，能夠重塑女兒主體缺席的地方家族關係，創造更具包容、永續性的地方社會。

本研究呈現在父權社會中遭排除的女兒主體經驗，並採用結合理論與實踐的女性主義實踐方法論，在研究過程中，實質建立起女兒網絡，促使女兒們相互培力。期待研究促成的女兒串連實驗，得以改變地方父權體制造成的壓抑生活。

關鍵字

美濃 ； 女兒返鄉 ； 女性主體 ； 家庭角色 ； 父系社會 ； 女性主義實踐

並列摘要

In the 1960s and 1970s, Taiwan’s economic takeoff propelled the transition of the agricultural sector into industrial production and the emigration of the agricultural population into urbanized areas. Following the emergence of urban problems, the accumulation of cultural and economic capital, and the inspiration of Meinung’s social movement and community empowerment projects, many a progressive intellectual and activist determined to return to the homeland of Meinung.

Being a Meinung ‘daughter’ who attempts to embark on a homecoming journey after more than twenty years of exodus for better education, I encounter many like-minded women who are drawn back to the place of symbolic significance but are also endowed with and confined within the social role of ‘daughter.’ We are critically self-conscious but constrained by the conundrums of disarticulation from local society due to long-term departure from home and the structural exclusion from being a member of rightful subjectivity of the patriarchal familial institution. The process of the daughters’ homecoming journey to reconstruct the place identity as well as our own identities not only reflects the struggles between the urban and the rural, the young and the aged, and the mobile and the rooted; but also, from the feminist perspective, manifests the multiple issues of the traditional patriarchal system in the era of modern development and gender equality.

I contend that the patriarchal familial institution continues to dominate Meinung’s social belief and property ownership - though occasionally challenged in the course of modernization, through the rituals of ancestral worship and the custom of inheritance, and compels the emigrated offspring to be connected with the homeland through patriarchal familial lineage. Familial kinship does not simply represent the social relations of the domestic sphere, but also extends into the public arena of socio-spatial organization and influences the development of the local. I intend to compare the patriarchal familial institution as an intrinsically fixed concept of place with the diverse spatial practices of the homecoming daughters as a more inclusive and sustainable paradigm of place. The collaborative and dialogical network of the daughters in present-day Meinung also facilitates the reconstruction of the familial relationship in which the subjectivity of the daughter is traditionally absent.

This thesis reveals the subjective experiences of the female characters often excluded from the patriarchal system, while the employed feminist methodology of praxis further combines theory and practices to foster the mutual empowerment and network building of Meinung daughters. It is hoped that the research activates the cooperative experiments of the daughters to substantially reform the oppressed conditions of living in a place of patriarchal domination.

並列關鍵字

Meinung ； Daughter home-returning ； Feminine subject ； Family role ； Patriarchy ； Feminist praxis

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