蛻變的豬與死屍：印尼清真驗證科學化與本體論轉向再反思

Ontologies of Food Taboos: The Evolving Pork and Carcass in the Scientification of Halal Authentication in Indonesia

10.6152/jaa.202006_(92).0003

趙恩潔(En-chieh Chao)

本體論轉向 ； 儀式污染物 ； 科學化 ； 清真驗證 ； 印尼 ； the ontological turn ； ritually prohibited things ； scientification ； halal authentication ； Indonesia

考古人類學刊

92期（2020 / 06 / 01）

31 - 69

繁體中文

人類學者Mary Douglas之經典著作Purity and Danger（1996[1966]）透過象徵分析指出在猶太律法中，因為豬無法同時符合「偶蹄類」與「反芻」的分類秩序，因而成為「範疇之外」的不潔食物。這個觀點本質上是靜態與單一的，無法說明構成儀式禁忌的豬與其他禁忌物如何經歷變遷，更無法說明禁忌物質如何以多重本體存在。本文將以印尼清真驗證科學化的發展為例，說明豬與死屍如何進入變遷的社會文化過程，透過不同的宗教知識、科學知識與實驗科技的實作而以多重真實存在。在此，「清真」並非僅是一種靜態的世界觀分類之既有觀念，而是一種在不同的人群、非人與物質狀態的動態連結與多重權威與利益的競合後所產生的存在狀態。換言之，儀式污染物的變遷不僅具有認識論上的意義，更有本體論上的意涵。同時，本文也反思行動者網絡理論之本體論，指出本體論轉向的政治有需要重新將混雜的權力關係與歷史建構過程拉回，以適切地回應「本體只是文化換個稱法、本體論誇大差異並忽視現實鬥爭」等嚴肅的指控。

In her masterpiece, Purity and Danger, Mary Douglas famously concludes that pork is prohibited and considered unclean because pigs do not fit the animal category of having cloven hooves and chewing the cud. Ritually prohibited things are unclean because they are outside of cultural classification. While maintaining its analytical value, this theory nonetheless treats a dietary code as a static and singular system, and hence is unable to aid much to reveal the ways in which forbidden things can change their modes of existence over time, and even exist with multiple ontologies. This essay tackles the question of multiple ontologies that pork and carcass entail in the scientification of halal authentication in Indonesia. In this changing socio-cultural process, what it means to be halal is a result of webs of interaction, in which multiple authorities, economic interests and animal corporeality negotiate to compete or collaborate. In this sense, a deeper understanding of ritually prohibited things involves an ontological investigation beyond the traditional epistemological question. Meanwhile, this article contributes to the debate of the ontological turn by arguing that ontological inquiries need to bring power relation and socio-historical construction back in, so that we can properly respond to the unresolved accusation that ＂ontology is just another word for culture, and ontology neglects realpolitik.＂

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