宗教骨肉與性別階級—泰國「男」傳佛教的出家性

一般認為南傳佛教係泰國最具代表性的傳統宗教，而其教理的最關鍵原則即是只允准男性出家。完整的出家儀式，被用以確定真正男性的價值，而國家即居於維繫此一體制的主導角色。易言之，泰國南傳佛教在國家支持下，擁有對男性的詮釋權。國家透過此一特定規範，積極界定了「國家想要的男性」。此一與國家合體之南傳佛教獨有詮釋男性的權力，直接將泰國導向成為一偏執於異性戀的性別靜態化社會。無論泰國社會對同性戀接受度有多高，性觀光產業有多發達，夜生活有多盛行，在宗教領域上，卻只接受標準異性戀男或女二元性別認同的框架。縱使不少宗教性別研究者曾將重心放在宗教領域的男性群體，他們卻明顯缺乏深入探討「男性群體」多元性別階級運轉的動機。本論文透過對南傳佛教「出家性」(sa-ma-na-payt)的分析，發現了該「男性群體」的性別階級作用方式。國家為了保護上層階級的各種利益，利用以皇家貴族為組成基礎的法宗派(Thammayut)男性論述，向大眾推廣利於自己的性別階級宇宙觀。在此一性別階級宇宙觀中「出家性」被視作最高且最神聖的階級，而「非出家性」群體的男身多元性別成員 (katoey)，則屬最低階級。這是泰國國族主義「皇國僧伽化」(royal-sanghalization)發展過程的標記，也是泰國南傳佛教最重要「骨」。另一方面，經由筆者系統性的探索，本文指出泰國在大眾眼中的性別開放特質、性觀光產業盛行現象或同性戀的天堂等，都只是外在的「肉」表象而已。透過對南傳佛教「骨」與「肉」的剖析，筆者認為，在泰國宗教具目的性而出現的靜態異性戀性別架構中，仍然可見動態流動與階級作用的事實。正是因為有這些活生生之具多元性別認同的「非出家性」，才反向顯現出泰國社會中「虛榮高貴」的出家性本質。筆者期待未來應更重視「非出家性」的討論，完整釐清泰國傳統以男性為主，並只限制男性可以出家的「男」傳佛教形質。藏在「肉」體裡面的「皇國僧伽化」(royal-sanghalization)之「骨」，才是應該要探討批判的議題。畢竟它就是泰國從南傳佛教，兌變成「男」傳佛教社會的主要原因。

關鍵字

南傳佛教；「男」傳佛教；男性別階級；皇國僧伽化；出家性

並列摘要

Theravada Buddhism is one of the most important traditional religions in Thailand. Its key crucial feature is that only men are allowed to be ordained as monks. With state’s ideological support the religious authority owns power to direct ordained ritual for male subjects. Under the circumstances state-maleness has been made through religious processes. Thailand in some ways enjoys admiration from global eyes on her openness which includes tolerance of multi-sexual or trans-sexual individuals, popularity of sex tourism and a gay paradise being established. Nevertheless in religious sphere only heterosexual individual can be accepted as normal figure. It is true that quite a few researchers have been interested in related themes on relationships between male and religion, but we find only few had paid attentions to inner stories among so-called monospecific maleness in Theravada world. In this dissertation I concentrate my analysis on “Thai Male-Monk” (sa-ma-na-payt) or literally acquiring a sexuality status through ordination and find that Thai state-directed nationalism drives the formation and consolidation of royal-sanghalization. By means of its success Thai Male-Theravada Buddhism has been well-moralized and develops male-sexuality class. It has also caught a superior position. In order to safeguard special interests of the upper class especially the Royal members and aristocrats Thai state, leading by the Royal- sect called Thammayut, applied the most honorable male-sexuality class to Thai society in contrast to the other lower units. The male-monks who are composed of this particular sexuality class are standing in the highest status. For those Thai male-transgender named katoey, they did not have opportunity to be ordained as monk so that totally are counted as the lowest class. The existences of “Thai Male-Monk” and sexuality based on ordination as highest class tells us many core stories of the formulation of royal-sanghalization. The state together with Buddhism authority have made great efforts to keep a clearly-recognized position of the lowest class say people like katoey and then on the other hand verify the surreal Male-Monk class in a unshakable highest religious place. On the basis of my research I would like to suggest that anthropologists should contribute more on inner dynamics of Thai Buddhism and history of state and especially their influences and impacts on non-orthodoxy lower religious classes. The essence of Thai society through such efforts will be clarified and comprehensively understood.

並列關鍵字

Theravada Buddhism ； Male-Theravada Buddhism ； Male-sexuality class ； Royal-sanghalization ； Male-monk class

參考文獻

Atkin, Gary

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Batchelor, Martine

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宗教骨肉與性別階級—泰國「男」傳佛教的出家性

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