以天父和/或父權之名：師母工作處境的性別政治

牧師或傳道人的妻子—亦即所謂的「師母」—常被期待負擔教會裡的勞務，然而在不同教會組織的結構與制度之下，師母必須負責的事務及處境異同，仍有待進一步討論。本研究採取女性主義觀點的研究取徑，以性別化組織、性別關係及社會認同等理論，探討師母勞動的性別化意涵與其被視為工作的可能性，及教會組織次結構的操弄影響師母的職務內容與薪酬待遇。本研究採取質性研究法，以個別深入訪談法、參與觀察法等研究方法蒐集資料。研究結果歸納如下：首先，師母的勞務量普遍不亞於其丈夫，惟仍往往不被肯認為一份工作，此主要係因其被視為特定身份的附隨義務，即教會基於傳統性別規範，將受聘者的妻子視為理所當然的無酬勞動力所致，加上這些勞務多半屬情緒勞動，被視為女性天職或貼有女性化標籤，技術性亦常遭低估。然而，正如過去女性主義者主張家庭主婦所從事的家務勞動是一份工作，本研究也認為師母所從事的勞務足以被視為工作，並進一步探討其待遇與工作處境。其次，教會組織在職稱安排、職務劃分及工作分配等看似中立的運作過程中常蘊藏性別化的操弄：師母被賦予和全職人員相近工作量，卻因職稱而受到無（低）薪待遇；職稱亦導致師母遭逢性別職務隔離，常被拒卻於決策及教導等事務之外，不僅侷限個人發展，亦導致其考量升遷時因內化既有性別規範而受玻璃天花板效應影響；此外，教會給予結婚及育兒師母的性別化待遇也飽含性別歧視。最後，對既有研究提出「爭取工作權」及「拒領教會薪酬」為抒困之道，本研究認為此反將導致師母蠟燭多頭燒或家庭經濟堪虞的窘境，且無助於豁免會友期許，此係因師母工作乃其丈夫作為理想勞動者不可或缺的要素所致。幸而師母工作內涵並非一成不變，教會規模及營運模式的改變、各教會相異結構與制度下產生的不同性別關係，及師母的自我認同均可能改變師母職責論述。綜上所陳，教會組織中的傳統性別規範、性別分工與歧視性待遇等性別不平等現象，係透過隱微次結構的性別化操弄和性別關係為之，使其得以違背聖經教導和性別平等原則，以「天父」之名矯飾「父權」的真貌，致使師母的工作權益和待遇不易受到重視，更遑論平反。

關鍵字

師母；性別關係；性別化組織；認同

並列摘要

Pastors’ wives are expected to do tasks in Christian churches. Tasks that they are responsible for differ and depend on the structures and the institutions of churches. This is a study from a feminist point of view, adopting the gendering organizational theory, gender relation theory and social identity theory, and will focus on the gendered meanings of the labour services that pastors’ wives offer, analyzing the degree of recognizing the tasks as a job, and explicates how churches’ manipulation of substructures influences pastors’ wives’ duties, compensation and treatments. This study is based on the qualitative research methodology, and the data is collected from in-depth interview and participant observations. The results of this study are concluded as below. Firstly, tasks of pastors’ wives are generally equivalent to or more than their husbands’. Nonetheless, their efforts are not recognized as a formal job. Under traditional gender norms, they are expected to work unpaid because of their special status – Their husbands are pastors or preachers. In addition, most of their duties are categorized as emotional labour, which is considered as women’s nature or female-labeled work, and therefore the values and technicalities are often undervalued. Despite that, this study takes their duties into account as a “job” like how feminists had contended that housework which is done by housewives should be considered as a job. Furthermore, pastors’ wives’ working environments and payments should be reviewed and discussed as well. Secondly, churches, where pastors’ wives work, assign titles, duties and work based on gendered processes. Even though it looks fair, pastors’ wives are often assigned the amount of tasks of full time employees not less than their husbands or other full-time stuffs in churches; even worse, they work unpaid or barely paid. Oftentimes, the gender segregation of duties due to the titles exists, which made them excluded from decision making, preaching, and teaching. It limits not only personal developments but also professional developments. They suffer from glass ceiling effects as a result of the internalization of gender norms. Besides, some churches have gender wage discriminations against pastors’ wives who got married or have to rear children despite the fact that Taiwan’s laws grant them equal rights. All of the phenomena reveal gender inequalities in churches. Lastly, this study does not focus on getting jobs outside of churches or negatively declining payments to lower expectations from church members as what existing researching suggested. On the contrary, this study gives a point that following these advices may lead to worse situations, such as burning the candle at several ends or the economic difficulties, and it’s helpless to exempt them from church members’ requests and expectations. Propitiously, their duties may change as the scales of churches grow, operations of churches reform, and gender relations vary in different churches. In addition, their self identities also have impacts on their duties as well. In conclusion, the gender inequalities in churches, such as traditional gender norms, gender division of labour and discriminatory treatments, maintain via some manipulations of substructures and gender relations even though they obviously violate the rules in the Bible and the principle of gender equality. Accordingly, the immoral patriarchal behaviors are masked by the name of Heavenly Father, and the hidden inequalities in working situations of pastors’ wives are thus hardly being noticed, not to mention further reversals.