後二二八世代療傷進行式： 台灣小說的「創傷記憶」與「代際傳遞」

本文以新世紀二二八家族書寫為研究主題，主要討論對象和文本分別為陳燁《烈愛真華》、陳玉慧《海神家族》、胡淑雯《太陽的血是黑的》和楊小娜《綠島》。首先從二二八記憶的歷史沿軌出發，試圖將事件戰線扣回二戰期間的中國戰場，從華人戰爭創傷之大歷史架構，納入中國近年來對南京大屠殺展開之心理創傷研究，從中觀察兩岸人文學界如何對「療傷」主題進行論述，作為對台灣二二八創傷研究之延伸與補充。在研究理論與方法上，主要參考以色列心理學家克勒曼（Kellermann）博士針對猶太人大屠殺倖存者及其後代進行臨床心理治療，發表一系列「創傷代際傳遞」之相關研究，表述歷史創傷烙印在上一代的記憶中，也深深影響著後代子女的精神現實。本研究從歷史「創傷記憶」和心理「代際傳遞」兩大主題，探討四部小說之療傷特質與悲劇敍事，並加入新世紀電視戲劇作品，綜合探討二二八記憶作為文化再現之發展趨勢。本文立論四位女作家各自帶著殊異的生命見證，共同以二二八事件為時代背景創作家族小說，將歷史事件個人化成為文學作品，作為省思國家暴力與建構集體記憶之文學見證，展現女作家們參與並介入歷史論述的企圖心。再者，女作家們不約而同在小說中以「女兒」作為主要敍述者，從家庭第二代、第三代女性位置，回溯家族經歷巨變後的解體悲命，共同的情節架構揭露出新世紀女性二二八書寫的三大特質，第一、從「後二二八世代」視角，敍述下一代子女如何承繼上一代父母的創傷記憶，並在暴力陰影中發展成為自己的成長創傷；第二、女作家們帶著濃厚的「療傷意識」，從事件影響性切入對歷史暴力的省思，並共同在文末釋出理解、寛恕以及和解的善意；第三、跳脫過去以男性作為主要犧牲者的傳統書寫模式，轉而從女性踰越的身體和精神症狀，接掌女性作為「創傷主體」的發聲主控權。二二八事件以及隨後的白色恐怖，是台灣人民的集體創傷，至今仍以各種不同文化形式再現其樣貌，本研究從文化創傷和心理療傷層面，論證二二八創傷記憶仍然在現代社會中發酵。再者，參考國際間清理二戰創傷之跨文化心理治療經驗及成果，檢視台灣社會及文化論述長期以來，對於加害者心理及其傳遞創傷研究的普遍缺席，使得二二八事件成為政治神話的隱憂，更是政府推動轉型正義和促進寛恕和解的關鍵難題。主張唯有透過多元的敍事視角和再現形式，並開啟受害者與加害者的對話空間，如此才能超越二元對立的傳統框架，真正進入從個體釋出寛恕善意，到集體達成和解共識的社會療傷過程。

關鍵字

後二二八世代；女性家族史書寫；創傷記憶；代際傳遞；精神症狀書寫；悲劇敍事

並列摘要

This paper takes the new century 228 family history writing as the discussion on Taiwanese fiction: Chen Yeh’s “True Love of Zhen-Hua”，Chen Yu-hui ‘s “Mazu’s body-guards”, Hu Shu-wen’s “The blood of the Sun is Black” and Yang Shawna’s “Green Island”. First of all, from the great historical framework of the Chinese war trauma, the "Nanjing Massacre" and "The 228 incident” to observed how the academic research on both sides with the theme of "healing" as an extension and supplement to Taiwan's 228 trauma discourse. It takes the theories and methods by Dr. Kellermann, an Israeli psychologist, who conducted a series of "clinical psychological analyses" of Holocaust survivors and their descendants. The related research on the intergenerational transmission of trauma expresses the memory of the previous generation also deeply affects the spiritual reality of their children. This study works on the two main themes of historical "traumatic memory" and psychological "intergenerational transmission", and adds the TV drama works of the new century to explore the development trend of 228 memory as a cultural reproduction. This paper argues the four female writers who have created family novels with the 228 events as the background of the times. They personalize the historical events into literary works to show the attempts to “participate” and “intervene” in the historical discourse. Moreover, they take "daughter" as the main narrator, from the family second and third generation of female position, which revealed the three characteristics of women's 228 writing: First, from the perspective of the "post-228 generation", describe how the next generation inherit the traumatic memories from their parents and develop into their own growth traumas. Second, the women writers conclude a strong "healing consciousness" at the end of the novel to release understanding, forgiveness and reconciliation of good will. Third, get rid of the traditional writing pattern of male as the main victim, and take over the "subject of trauma" by physical and mental symptoms writing of women instead. The 228 and the White Terror were the collective traumas of Taiwan people, which are still re-presented in various cultural forms. This paper is referring to the experience and achievements of cross-cultural psychotherapy for the wounds of World War II. We examine the long-standing lack of psychological discourse on perpetrators which has caused the 228 incident a hidden concern of political myths and a key difficulty for the government to promote transitional justice and reconciliation. It is argued that only through multiple narrative perspectives and reproduction forms, and to open the dialogue space between victims and perpetrators, can we go beyond the traditional framework of dual opposition and truly enter the process of social healing, from the individual's release of forgiveness and goodwill to the collective consensus of reconciliation.