From the "Twenty-five Ladies' Tomb" to a "Memorial Park for Women Laborers": Gender, Religion, and the Politics of Memory in Taiwan's Urban Renewal

從“二十五淑女墓”到“勞動女性紀念公園”：台灣都市更新下的性別、宗教和記憶政治

10.6152/jaa.2011.12.0003

李安如(An-Ru Lee)；唐文慧(Anna Wen-Hui Tang)

女性主義運動 ； 民間宗教 ； 記憶政治 ； 都市更新 ； Feminist movement ； popular religion ； politics of memory ； urban renewal

考古人類學刊

75期（2011 / 12 / 01）

37 - 69

英文

本文以最近幾年發生於南台灣高雄二十五淑女墓的地景更新為主題，探討該墓地的重建，如何透過各界對於「女鬼」不同意義的詮釋，展現出女性主義運動的意義與居民集體記憶的政治。與此地景更新過程有關的行動者包含了「二十五淑女」（二十五位因船難而未婚早逝的女性）與其家屬、高雄市政府，與以「高雄市女性權益促進會」為主的女性主義運動團體。以上三方人士對該墳墓未來地景如何更新與改變現狀的目的，透過相互之間的互動與對話的過程，展現了其不同的考量與期待。德希達（2006）在其「馬克斯的幽靈」一書中，用「幽靈」和「著魔」此兩個有力的隱喻來說明歷史的不義和悲劇，在我們的文章中也採用了此二概念。然而，在我們的文中所說的「鬼」的指稱，不僅只是隱喻，而是真實的、與我們田野中的報導人互動、表達其傷心、遺憾或怨恨，展現其主體性的鬼。由於對於社區居民來說，重建平靜與秩序對於生者與死者都是必要的，因此生／死兩者之間，便在交錯的關係下，透過民俗與「宗教儀式」的人鬼互動，產生了相互之間的理解，並且進一步密切地合作，而使得人／鬼的社會關係達到一個穩定的平衡。然而，也由於「女鬼」的意義隨著時間而不斷地變動，在歷史的不同階段中，透過生者的政治社會力量，與居民對該歷史事件的記憶，皆對「二十五淑女」做出各自不同的詮釋。

This essay looks at the recent renovation of the Twenty-five Ladies' Tomb, and examines the politics of the feminist movements and the politics of memory as they are expressed through different meanings of female ghosts, in southern Taiwan. People who were involved in the renovation process included the families of the deceased ”twenty-five maidens,” the Kaohsiung city government, and feminist groups in Kaohsiung and elsewhere in Taiwan-most notably the Kaohsiung Association for the Promotion of Women's Rights-all of whom had different considerations and therefore diverse expectations regarding the future and purpose of the tomb. In Specters of Marx (2006), Derrida uses the idea of ”specters” and ”haunting” as consequences of historical injustice and tragedy metaphorically but powerfully. These two elements come together in our essay as well. However, the ”ghosts” in our accounts are more literally ghosts with whom some (if not all) of our ethnographic subjects interact. They appear, express their sorrow, and demonstrate their grievances. The reestablishment of peace and order essential to residents of both the living world and the afterlife thus hinges upon mutual understanding and close collaboration between them. Yet, as meanings are constantly contested, so is the nature of the deceased's requests. The different interpretations that the (living) socio-political forces give to the deceased's needs open up new terrains of contestation for the memory of the past and the rights and obligations at the present. Ghosts are agencies that inform changes in the social life of the living.

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