本文分析1949年前後由中國來台流亡女性的訪談敘事,試圖彰顯流亡女性生命經驗的多元性,並於此多元經驗中探尋流亡女性於既存文化意義網絡中的主體位置,及其如何於此網絡中編織意義、敍事過去、與實踐日常生活行動。本文認為「流亡」對漢人女性而言,意義應加擴大,由於漢人父系父權社會對女性生殖性的特殊要求,在某種程度上導致女性須藉助相當類似的社會途径及身體展演,方可或顛覆既存社會壓力、或順應此條件維生。 此文第二節「噤聲的女性」鋪陳訪談中的性別權力場域,以彰顯某種普遍的女性敘事性。第三節「戴著草帽到處旅行」藉著分析二種流亡女性觀看台灣的方式,以試圖彰顯具非傳統、流動視野流亡女性的階級特殊性。第四節提出「流亡的子宮」的概念,目的在探究女性如何必須附屬於父系社會以生殖為基礎的親屬體系中,方可於斷裂的生命各階段建構生命的社會合法性,而這個合法性又如何可超越今日所謂的族群分類,而達到某種女性敍事的相似性-與顛覆性。
Over the past four hundred years of Taiwan's history, the second large-scale immigration from Mainland took place around the year of 194 as a direct result of Chiang Kai-shek and other Nationalists taking refugee on the island and vowing resistance to Communist China. Suspended in a state of forever-deferred homecoming, during the following four decades a large number of Chinese refugees managed to produce their own displaced patrilines and class distinctions. Based on ethnographic research with the refugee community, this paper examines the bio-political mechanisms women-exiles have appropriated but also been exploited so as to maintain a means of survival as well as to produce their own identities as at once a woman, a mother, and an exile. It highlights the lacunae, reticence, and evasions characterizing their narratives and argues that these should be seen as significant discursive devices whereby they have made their lives intelligible and meaningful. In addition, it examines why and how these devices evolve mainly around the themes of fertility, maternity, pains and suffering, and in what ways these four themes are related. It concludes with the argument that the gender politics of fertility pains transcend the ethnic (or ”prefecture”) lines as understood in the post-Martial-Law era.