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國立臺灣師範大學臺灣語文學系博士論文 Doctoral Dissertation Department of Taiwan Culture, Languages and Literature National Taiwan Normal University Toward a Siraya-based Taiwanese Feminism 行向一個用 Siraya 做基礎 ke 台灣女性主義指導教授：翁佳音賀安娟 Advisors: Kaim Ang Ann Heylen 研究生: 鄭雅怡撰 Advisee: Nga-i Tenn 2017 年 7 月 JulyJuly, 2017 I am indebted to the Institute of History and Philology, Academia Sinica for awarding me Mr. Yü Ying-shih Prize on Research of Liberal Arts, Dissertation Writing, 2015. 本論文獲頒中央研究院歷史語言研究所 2015 年余英時先生人文研究獎博士論文寫作獎，特於此致謝。 i 行向一個用 Siraya 做基礎的 kekeke台灣女性主義摘要隨著 1987 年台灣解嚴，民主化和本土化蔚為潮流，1990 年代以來，以台南為發源地的平埔原住民族 Siraya 也逐漸成為社會運動和知識再建構的關切點。Siraya 屬於南島語族，原本為母系社會，卻在近四百年接連被不同的外來政權統治，並在各殖民政權所推行的父權體制中遭到邊緣化。Siraya 母系文化的特質體現於家庭和社群網路、經濟生產，以及宗教和文化的實踐當中，儘管備受主流父權結構的制壓，仍可做為一種激勵，引動對抗中國漢文化霸權和重新開創台灣主體性的潛在能量。1990 年代起，Siraya 族裔致力於族群復振運動。他們的集體努力不僅喚醒 Siraya 社群，甚至跨越族群界限，影響整體的台灣社會。類似 Siraya 的情境，歷史上台灣婦女相較於台灣男性，經歷更深重、更多重層面的壓迫和創痛，因為台灣女性不只面對殖民暴力，甚且長期遭受父權宰割。正因如此，Siraya 和台灣女性蘊涵更深透、鉅大的底層人民反抗潛能，更能夠挑戰各種不公義的社會結構。針對台灣民族主義理論向來以男性、漢文化為中心的缺陷，本研究從後殖民女性主義的立場出發，重新追溯 Siraya 母系傳統的價值和台灣歷史圖像，試圖以 Siraya 為「切線」，探尋性別、階級、族群、宗教、文化、帝國主義以及其他政治原動力之間的交互關係。面對當前全球化以及所謂泛華人化的趨勢，本論文採取 Siraya 和女性主義做為雙視角論點，重頭思索台灣性的內涵，從一個植基於 Siraya 和女性主義的跨領域論述，來探究建構一個以台灣為基礎的知識系統的可能性。誠如本論文標題第一個詞 “Toward” 所示，本論文以書寫行動來落實一個以將來為取向的努力，期盼能邁向一個蘊育當中的跨面向學術地界。關鍵詞： Siraya、平埔族原住民、女性主義、後殖民、跨論述 ii Toward a Siraya-based Taiwanese Feminism Abstract A Tai-lam-based lowland Austronesian people, Siraya has become a focus of social activisms and epistemological forums since the 1990s, as democratization and indigenization have been thriving in Taiwan after the lift of martial law in 1987. Espousing a matrifocal tradition, Siraya used to be marginalized in the patriarchal constructs implemented by colonial regimes in the last four centuries. Nevertheless, Siraya’s matrifocal elements, which manifests in familial, communal networks, economic production, and religious and cultural practices, translate an inspiration for confronting Chinese Han hegemony and recreating Taiwan subjecthood. Furthermore, Sirayan descendents have been engaged in a revitalization movement from the 1990s onwards, and their collective efforts in the cause not only affect Sirayan communities but also cross ethnic boundaries and impact upon the entire Taiwan society. Similar to Siraya, Taiwanese women have experienced more repression than their male counterparts, as the former not only endured colonial violence but also patriarchal dominance. Thereby, both Siraya and Taiwanese women embosom subaltern momentums to counteract against heterogeneous forms of oppression. To address the weakness of contemporary theorizations on Taiwanese nationalism, which takes androcentric and Han-centric standpoints, the research reinvestigates Siraya’s matrifocal values and Taiwan herstory in the perspective of postcolonial feminism, enhancing Siraya as a tangent to re-explore the intersectionalities between gender, class, ethnicity, religion, culture, imperialism and other forms of political agencies. The dissertation takes Siraya and feminism as dual vantage points for rethinking on Taiwanness, probing the possibilities for a Taiwan-based study by rearticulating a Siraya-based feministic cross-field in the face of contemporary trends of globalization and the so-called pan-Chineseness. As the first word of the title “Toward” explicates, this dissertation marks a writing action and embodies a future-oriented endeavor to unveil an embryonic epistemology and trans-discourse. Keywords: Siraya, lowland indigenous peoples, feminism, post-colonial, trans-discourse iii To the memories of my father T ēⁿ S ū-tin 1934-2010 and my dog family É-mih 1998-2000, O ͘-chhùi 2000-2013, and A-châi 2004-2012. Reflections on them trickled twilight into the dead of forsakenness during my dissertation writing in my home city Takao. iv Acknowledgements First of all, I would like to express my gratitude to my co-advisors, Professor Kaim Ang and Professor Ann Heylen, for giving me help during my thesis writing. Professor Heylen also helped me with publications in overseas journals. Professor Ang shared in his witty jokes and insightful, warm-hearted remarks during our meetings in Academia Sinica. In the meanwhile, I would like to thank the other committee members of my final oral defense: Professor Chia Yin Chuang, Professor Jolan Hsieh, Professor Khin-huann Li, and Professor Chhong-fat Chen. Special thanks go to Professor Li and Professor Chen. Professor Li has been my mentor, always supportive throughout my doctoral study at NTNU. I am also greatly obliged to Professor Chen for teaching me the Hakka language and unfolding a broader horizon for my research. Over the years, many other friends offered a hand in need during this thesis writing odyssey. Their kindness shines all the time in my recollection. v Table of Contents Special Thanks to the Institute of History and Philology, Academia Sinica i Mandarin Abstract ii English Abstract iii Foreword iv Acknowledgements v Table of Contents vi Chapter 1: Overview 1 1.1 Motivation and Goals of the Research 1 1.2 Definitions of Concepts 20 1.3 Scopes of Research and Literature Review 25 1.4 Methodology and the Structure of the Dissertation 27 Chapter 2: A Revisit to Taiwan Herstory from a Lowland Indigenous Perspective 32 2.1 Rethinking on Taiwan Herstory 32 2.2 The Unique Position of Siraya in the Reconstruction of Taiwan Herstory 59 2.3 The Revitalization of Taiwanese Indigenous Peoples since the 1980s 66 2.4 The Revitalization of Lowland Indigenous Peoples from the 1990s Onwards 69 Chapter 3: Reflections on Sirayan Tradition: Gender, Body, Marital-Familial Practice, Economic Production and Human-Nature Interaction 77 3.1 Dialectics between Gender, Body, Ethnicity and Femininity 78 3.2 Gender, Sex, Marital/Familial Practice, and Mandatory Abortion in Sirayan Tradition 92 3.3 Siraya’s Economic Production in Line with Gender and Siraya Women’s Farming Domain 102 3.4 Siraya’s Eco-friendly Traditional Wisdom, Linkage with Eco-feminism and Indigenous-based Epistemology 113 3.5 Siraya’s Communal Practice and Women’s Participation in Public Forum 126 3.6 Rethinking on the Plural-formed Tradition of the Colonized 137 Chapter 4: Women, Siraya and Religion 139 4.1 Siraya’s Traditional Religion v.s. Christianity 140 4.2 Gender in the Revitalization of Siraya’s Religious Tradition 156 4.3 The Rearticuation of Gender and Ethnicity in Christianity 182 4.4 Musuhapa Siraya? 203 vi Chapter 5: The Rearticulation of Siraya as a Cross-communal Practice--Siraya Writing in Contemporary Tai-gi Literature in Reference to Vernacular Poetry by Hakka Women 206 5.1 Literature as a Decolonizing Trans-discourse with Manifold Planes 206 5.2 Problematics with Cross-communal Representation, Interethnicity, Hybridity and Deep Diversity 216 5.3 The Rearticulation of Siraya and Sirayan Women in Three Contemporary Tai-gi Literary Works 224 5.4 The Pioneering Participation of Hakka Female Poets in Hakka Vernacular Literature 254 5.5 The Interrelation between Tai-gi Siraya Writing and Hakka Women’s Vernacular Poetry 273 Chapter 6: Coda: Toward a Siraya-based Taiwanese Feminism 275 6.1 A Cross-disciplinary Vantage Point of Siraya and Feminism 275 6.2 Problems with Nationalism 276 6.3 Sirayan Legacies and their Impacts upon Taiwan 277 6.4 Paradigm Shifts and an Embryonic Taiwan-based Epistemology 283 6.5 Self-empowerment of the Subaltern 287 6.6 Coda: Toward a Siraya-based Taiwanese Feminism 293 References 294 Appendixes 315 vii Chapter 1 Overview 1.1 Motivation and Goals of the Dissertation 1.1.1 The Motivation of the Research What motivates me to write this dissertation should trace to my lived experience as a Taiwanese woman. My angst and rage aroused when I sensed how varied forms of unjust structures and their crisscross operations occurred in my surrounding, ravaging my homeland and my compatriots. A member of the Holo ethnic community and native speaker of Tai-gi, 1 I witness how Chinese hegemony implements the Mandarin-privileged monolingual policy along with other ideological state apparatuses to stigmatize Taiwanese vernaculars, and how the practice helps consolidate the Chinese value system and secures the superiority of a small KMT (Kuomintang) clique. 2 The propagation of Mandarin accomplished at the price of ghettoizing Taiwanese vernaculars and the cultures the native tongues embody, 3 which eventually leads to the crumbling of selfhood of the native speakers and the ethno-cultural communities they belong to. Meanwhile, as a Taiwanese woman, I endure gender prejudices that target against women and permeate in every aspect of the society in everyday life. I have quite a taste of gender discrimination and misogynous practice in the Taiwan nationalist camp--supposedly more “progressive” but in actuality androcentric and still biased against their female compatriots and comrades. Regarding feminism, Taiwan can barely claim a fully-blossoming feminist movement. In addition, Taiwan’s fledgling feminist circle has been dominated by a confined milieu of Taipei-based, elite-oriented and Mandarin-speaking female activists. 4 Such a narrowed and incomplete feministic mapping can not take the 1 “Tai-gi” refers to the native language of the Holo people, who consist of 70% of Taiwan’s population. Resultantly Tai-gi is also called “Holo.” It is also the language prevailing in most lowland Austronesian (also known as plain aborigines) villages. After the KMT took over Taiwan in 1945, the authorities re-dubbed Tai-gi as the “Southern Min” language, redefining Tai-gi as a dialect

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