查詢結果分析
相關文獻
- 現代佛教女性的身體語言與性別重建:以慈濟功德會為例
- 男性大學生身體質量指數、健康體能與睡眠品質之關係
- 重讀「怨女」--尋找女性和他者的聲音
- Quantitative Assessment of Balance in Elderly Fallers and Nonfallers
- Comparison of the Metabolic Effects of All-in-One and Conventional Total Parenteral Nutrition Infusions in Rats
- 柏拉圖〈克拉底魯斯篇〉所蘊含的語言哲學
- 德明商專體育課身體活動量及能量消耗之估算--有關記步器與RPE之使用
- 臺灣地區大學生之俊男美女自覺
- 身體活動對學童之生理效益
- 臺中地區國民健康體能檢測與分析
頁籤選單縮合
題 名 | 現代佛教女性的身體語言與性別重建:以慈濟功德會為例=Body Language and Gender Reconstruction of Contemporary Buddhist Women: A Case Study of Tzuchi Merit Association |
---|---|
作 者 | 盧蕙馨; | 書刊名 | 中央研究院民族學研究所集刊 |
卷 期 | 88 2000.06[民89.06] |
頁 次 | 頁275-311 |
分類號 | 220.7 |
關鍵詞 | 佛教女性; 身體; 陳述; 神聖連結; 去性別化; Buddhist women; Body; Narratives; Sacred solidarity; Degenderization; |
語 文 | 中文(Chinese) |
中文摘要 | 本文以一佛教組織慈濟功德會的女性信眾為例,探討佛教的教義和團體實踐如何 影響身體的概念和運用,身體又如何體現信仰,如何透過行動重建生命觀和人際關係。作者 一方面呈現慈濟領導人證嚴法師及其信眾的身體陳述,另一方面視身體行動為一種語言,是 個人和集體意識的表達,具超越文字所能述說的無聲的力量,可能深刻地改變女性生命史及 其性別意識。研究發現,慈濟女性委員是以熟悉的家庭角色經驗,以養兒育女或勞動苦行的 「社會身體」,進入宗教活動領域,但傳統家庭中「男對女卑」的權力關係,在慈濟志工團 體內並未複製。此除受佛教傳統教義「色身脆弱無常」此一「解構」觀點所影響外,做醫院 志工的親身體驗亦加強「眾生平等」的「去性別化」趨勢,而與社會的性別角色差異有所抗 衡。當身體成為修行的依據,身體行動成為倫理教化的同時,女性的身體轉化為「行菩薩道 」的神聖道場,是可以被自我意志經營,非世俗的社會角色所能界定,「宗教身體」透過儀 式洗禮和信仰實踐,和其他成員有了「神聖連結」,得到非性別屬性的超越意涵。此「宗教 身體」和「社會身體」並存的現象,展現細緻的身體政治,也重建性別觀念和形象。 |
英文摘要 | This case study of female believers of the Buddhist Tzuchi Merit Association examines how Buddhist teachings and group practices influence concepts about and usage of the body, how the body works to embody beliefs, and how actions serve to reconstruct life views and interpersonal relations. On the one hand, this paper presents narratives of the body by the leader of Tzuchi, Master Cheng Yen, and her followers. On the other hand, this paper deciphers bodily actions as a language that express individual and collective consciousness in such a powerful way as to be beyond words, potentially change a woman's life history, and her gender consciousness. In particular, this paper finds that Tzuchi female commissioners enter the religious domain by expanding upon already familiar domestic role experiences. In traditional families, their "social body" is used to raise children where labor is prominent and power relations are "males are superior, females inferior." Nevertheless, Tzuchi volunteer groups do not duplicate the engendered powe relations in domestic life. This is partly because Buddhist doctrine adheres to a "deconstructive" view of the body as flimsy and unstable, and partly because hospital volunteer praxis adhere to the Buddhist ideal of "all beings are equal." Thus, Tzuchi volunteer groups tend to degenderize human relations and to contest gender differences. When the body is engaged for moral cultivation and bodily actions serve to highlight ethical learning, the female body is converted into a sacred site for "leading a Bodhisatta's way." This body can be managed by self-will and need not be defined by secular social roles. By virtue of ritual beliefs and practices that build up "sacred solidarity" between members of volunteer groups, this body elicits meanings beyond gender. The coexistence of "the religious body" and "the social body" demonstrates a subtle body politics that reconstructs gender ideas and images. |
本系統中英文摘要資訊取自各篇刊載內容。