女神拯救父權社會？！女性成神歷程中的性別對話與靈驗展現

漢人父權社會在意識形態與宗教層面，都把女性當作具有汙染性的，並在許多方面消極禁止女性參與宗教儀式和政治事務。但漢人社會中的女神崇拜（觀音、媽祖、無生老母、臨水夫人等）又是特別的蓬勃發展並具有社會影響力，我們該如何來理解有關現象？Sangren指出，漢人社會裡女性神明的表徵，會和現實社會裡所認定的女性特質完全相反，而有著絕對完美的形象。Duara指出，神明神話故事背後各種不同的權威與敘事有可能層層疊疊並存在同一象徵符號裡，政治上的影響則是，政權對文化符號的刻劃，並不會完全壓抑其他的聲音，而反而是在半遮半掩中，有可能由多樣性裡獲得力量。但我認為，漢人女神信仰既非完美投射，也非多元訊息的並存，而是不同層次的女神信仰，或是說各個同樣女神裡的多重形像，共同構成了漢人父權社會的「次體系」或「修補體系」，使得漢人父系社會處在一個連續性的既排除又包含的狀態，也拯救父權社會免於崩潰。這個「次體系」有三個層次（宗族、社區、國家），並分別以父女軸、母子軸和母德理想性範疇為主要導向。而這個「次體系」，在「女性鬼魂經由關係性具象化所達成的成就」和「父系系統的覆蓋」兩個面向之間的交錯裡，共同形構了各類女神範疇，並舖連出了女性成神的歷程。這個歷程，也反映出來了女性與父系社會所進行的內在性的對話。本文將以台灣地方性田野材料、女神史料與既有女神研究文獻，來達成以上分析性的討論。

關鍵字

父權社會；女神；民間信仰；媽祖；觀音；靈驗

並列摘要

Under Chinese patriarchal umbrella, it is believed that woman has been polluted. Woman is prohibited from political and some ritual participation. Nevertheless, goddess (Kuan Yin, Ma Tsu, Unborn Mother, Lady overlooking the water, etc.) worship is prosperous and influential in Chinese society. How can we resolve this puzzle? Sangren suggests an opposite symbolic projection for female deities, thus they will be perfect without any fault within the symbolic realm. Duara said, the evolution of symbols along a semantic chain. A symbol draw its power from its resonances in the culture, from the multiplicity of its often half-hidden meanings. But, I would like to point out that goddess is neither perfect nor multiplicity. Multiple images and multiple interpretations actually constitute a mutually shared subsystem, or say, a compensational system for the patriarchal society. Patriarchal society is in a continuous process with both inclusivity and exclusivity, goddess worship play a crucial role within this dynamic path. There are three aspects of this compensational system: lineage, community and state, each with a specific orientation as father-daughter axis, mother-son axis, and an idealized mother virtue attributed. This subsystem constitutes by two dimensions: achieving through relational actualization, and the imposition of patriarchal system. Different kinds of goddess posit distinctly within these two dimensions. This also frame a path for the developmental stages of female deities. Through historical archives and field materials, we can glimpse this process of gender Interlocution and efficacy performance for a female deity in a Chinese patriarchal society.