母娘信仰中的女神與女人：台灣中部兩個私人壇的考察

本研究以台灣當代母娘信仰中的女神與女人做為探討對象，並以位於中台灣L鎮，源出自新北市山區「母娘宮」的「母恩宮」做為主要考察地點。透過性別的研究視角—性別乃於行動中被感知、詮釋及策略運用，立基於女性的主體觀點，希望藉此了解性別在當代台灣母娘信仰中的角色與意涵；除此之外，母娘信仰在今日台灣社會中的實踐情況亦為本研究所關注。簡言之，本研究希冀在豐富、細緻化台灣母娘信仰研究的同時，為台灣母娘信仰的研究開闢新路徑、帶來新視野。文中分四大部分，第一部分著重於討論母娘宮脈下的母娘信仰特色；第二部分先經由文獻及既有研究成果簡析母娘的神性、神格及角色變化，再從田野調查探究信徒對母娘的理解與認知，最後則是以性別的角度探看做為一位女神而存在的母娘所含蘊的性別意義；第三及第四部分均聚焦於母娘信仰中的女性—女性儀式專家、女信徒，主要在以女性行動者的角度檢示女性與母娘及女性與女性彼此之間的關係及互動特色。第三部分針對多見於女性的兩樣行為—「訴苦」的「哭」與「表樂」的「舞」做描述說明，分析隱於苦樂情緒表達下的性別建構；第四部分著重於這些女性成員的構成、關係建立、凝聚及角色變化上，探討女性何以能在一個男女皆有的組織中形塑出相對平權、有彈性，甚至是具有相互給力（empower each other）意味的女性聯盟。經由這四部分的探討發現表面上母娘與其女信徒都披戴著漢人社會的主流性別邏輯與文化價值，但細觀之下卻會發現她們其實都別具非主流色彩。也正是這樣的非主流為其開啟更多的不同與可能性，讓母娘可以無需經由長時間的人為加工就成為非附屬於男性神祇，甚至是睥睨其上的至上神；也讓女性得以在母娘的信仰中取得較平等的地位。換言之，從她們身上我們看到的是同一社會對於性別特質的不同認定與價值評判，以及女性藉由被給定的性別特質與性別分工，藉力使力，強化自己的能量，改變自己的信仰角色與社會處境的情況，應該說在母娘及其女信徒身上我們見到主流性別概念的非一以貫之。這同樣顯現在母娘宮系統的母娘信仰上，它的出現顯示台灣的母娘信仰亦非鐵板一塊，雖然表面觀之，其核心思想確與台灣母娘信仰的發源—花蓮的「慈惠堂」、「勝安宮」大同小異，但經過多年的各自發展，亦已逐漸發展出相異的信仰光景。簡言之，它雖立基於傳統之上，但在延續傳統的同時也配合當今的社會現況及需求對傳統進行再解讀。

關鍵字

母娘；王母娘娘；西王母；性別；女神；女信徒

並列摘要

This dissertation investigates the goddess and women involved in the traditional beliefs of Muniang (Queen Mother of the West). The research was conducted in Muen Temple located in “L” Town (Pseudo name) in central Taiwan. The Muen Temple goddess originated from the Muniang Monastery in New Taipei City. The study investigates the role of gender and its implications for contemporary Taiwanese beliefs regarding Muniang through the investigation of gender perspectives and women’s identity. The study also examined how the beliefs were applied and practiced in Taiwanese society. In short, it is hoped that the research enriches and refines the study of Muniang beliefs in Taiwan, as well as helps to create a new path and provides new perspectives for use in future research. The dissertation was divided into four major parts. Part One discusses the characteristics of the Muniang beliefs of the Muniang Monastery Sect. Part Two begins with the analysis of the divinity, deification, and different roles Muniang plays through a thorough review of existing literature and research. It then investigates how the disciples understand and conceptualize the goddess through field studies. Finally, Part Two explores the meaning and significance of gender concepts as embodied and represented by the female deity. Part Three and Part Four focus on women, and in particular the expert performers of the religious ceremonies and female disciples involved in the beliefs of Muniang. The interactions between those women and Muniang, as well as between the women themselves, were also examined. Part Three describes and elucidates two common behaviors among women: crying to display sadness and dancing to express happiness. It also scrutinizes the gender structure covered under the expression of sadness and happiness. Part Four mainly focuses on the make-up of the female members, how they establish their relationships and stay cohesive, as well as the alternation of their roles. It also inspects how women establish a relatively equal, flexible, and empowering female coalition in an organization where men and women co-exist. The research and analysis conducted in the four major parts of the study reveal that on the surface, Muniang and her female disciples appear to follow the mainstream concepts of the Han society regarding gender and social values. In fact, there are many non-mainstream features exhibited in the religion which provide possibilities and permit differences. Little man-made effort was needed to promote the goddess; the unique quality of the religion itself made it possible for the goddess to become a deity in a short period of time that was not subordinate to male deities but even superior to them. Women were also allowed to attain a relatively more equal status in the religion. In other words, the disciples demonstrate different interpretations and make different value judgments regarding gender, in comparison to people from the same society. The female disciples try to strengthen their power and energy, and change their role in the religion, as well as their situation in the society, by utilizing their assigned social roles as women and by dividing labor based on gender differences. We can conclude that from the goddess, Muniang, and her female disciples, mainstream concepts regarding gender are not consistently held. Similar phenomenon can also be found in the Muniang Sect Muniang beliefs system. This indicates that the Muniang beliefs in Taiwan are not like a piece of static iron steel. Although the core beliefs of various Muniang temples might appear to be similar to those of the Ci Hui Temple and Sheng-an Palace, differences in beliefs are now apparent after many years of individual growth and development. In short, the religion was built on traditions. However, while carrying out the traditions, it has also attempted to reinterpret the traditions according to the situations and needs of contemporary society.