異類婚戀故事類型與性別文化研究

Abstract

本論文探討異類婚戀故事之類型與性別文化，研究對象為各地民間故事集裡有關人與異類（包含神、仙、精怪）婚戀之故事，本論文之研究成果，首先為接續前人在異類婚戀題材上的研究，蒐集流傳於民間的此類故事，依照異類身份以神、仙、精怪三者予以分類整理，明其流傳概況。其次則是利用女性主義理論分析這些故事，在民間文學的研究上，嘗試注入對女性處境與心理的關懷以及兩性關係之研究，而希冀呈現民間文學研究的多元面貌。 本論文章節分配如下：第一章〈緒論〉乃在說明研究動機與前人研究概況、研究範圍與方法以及異類（神、仙、精怪）之界義。第二章〈人與神婚戀故事類型分析〉，透過著名故事之介紹、婚戀原因與婚後生活的比較後，可發現民間故事裡的女神遠較古籍中多情而體貼，其婚戀原因較多元，女神在婚戀原因上也多有主動之舉，另外的婚後生活情節，型塑了女神寧為人婦不為女神的個性，使她們操持家務、生兒育女、為夫家謀富、抵抗外侮等，具備著賢妻良母的形象。第三章〈人與仙婚戀故事類型分析〉，從著名故事、婚戀原因與婚後生活的分析中，同樣也可見女仙善良多情之個性，並且可能更著重凡男的良好品性與女仙扶危濟難的表現，而婚後生活方面，女仙同樣需要操持家務、對抗惡人，然其中的「發揮才能」與「仙鄉贈寶」二項是較為特殊者，前者突出女性讀書識字與織布之才能，使女性得以一展長才，後者介紹生活於仙境裡的人仙配偶，他們不必操持家務，也不必懲治惡人，可以無憂無慮，而女仙贈給凡男的寶物則能凸顯她的賢慧心性或特殊身份，是人仙婚戀中較為特殊的婚後生活。第四章的〈人與精怪婚戀故事〉，在婚戀原因上同樣能顯現精怪女子善良多情之個性，且就中往往比女神、女仙在形容上更強調精怪女子之美貌，承繼歷來精怪故事發展中以美色誘人的手段，至於「求親型」則主要見於蛇郎君故事裡，且多為蛇郎強娶凡女，反映男性精怪跨越階級分野霸佔人間女子情況。至於精怪女子的婚後生活，仍然可見操持家務之舉，不過本文將論述重點著重於精怪成婚後所受到的各種考驗，分為外在考驗與內在考驗二者，外在考驗來自人間惡人與僧道的阻力，以及他界其他精怪的阻撓；至於內在考驗則來自婚姻內部，精怪所面臨的是凡人心性的改變。精怪女子由於身份地位較人類低下，所以其處境遠較神、仙女性辛苦，此外，民間故事裡做為異類婚戀主角的諸多精怪女子，皆已褪去令人懼怕的妖異色彩，而完全符合理想女性的形象。第五章〈異類婚戀故事所蘊藏的性別文化〉，採取綜合討論方式研究異類婚戀故事，一方面從社會背景追溯某些思想觀念的淵源，另方面也參照當代女性主義思想加以批評，分就「異類婚戀故事中的婦職規範」、「異類婚戀故事的女性形象」以及「異類婚戀故事中的兩性相處模式」三方面入手，主要是對異類婚戀故事做一統整，嘗試找出故事裡所反映的性別文化，以了解父權社會中的性別歧視、男性中心等現象，從而揭發女性在父權社會裡的處境，並對其有著關懷與同情；另外，也關注故事裡突破傳統性別文化之處，因其提供了關於女性的新思維，讓讀者透過故事裡不同既往的性別刻畫，跳脫傳統性別文化的拘囿，得以重新解讀、認識女性的多元面貌。

The purpose of this thesis is to explore types and genderal culture of folktales. The study intends to find folktales about marriage between human beings and non-human beings. The research items are as follows: First, the study collects similar folktales related to the previous topics and categorized them into goodness, fairy, spirit and identify their sources. Second, the study analyzes these stories by using theories in Feminism and tries to interconnect folktales with feminine and psychological perspectives. The study intends to reveal the multi-facets of those folktales. The content of the study are as follows. The first chapter explains the motivation, the range, and methodologies of this study. At the same time, it identifies the term of goodness, fairy, and spirit. Chapter two – Types of marriages between human beings and goodness – reveals goodness in folktales are much more considerate and active. Through the introduction of several well-known stories, the author finds marriages like these are more multi-faceted and the marriage life forms the images that the goodness would rather be human wives. Chapter three “Types of stories between human and fairy” reveals the kindness of fairies and their capabilities being exposed and used. Furthermore, their “treasures” being given to their husbands makes their wisdom and special identities stand out greatly. Chapter four “Types of stories between human and spirit” also shows the kindness of the spirits but focuses more on spirits’ appearances. As for the “approaching” type, they are mostly in the snake-husband stories in which they force women to marry them. As for marriage life of female spirits, the author still finds their traditional characters of being a Chinese wife and the most difficulties they face would be categorized into two : the first would be antagonist in human society and religious persons; the second would be mutation of human nature. Female spirits have lower social status than human beings and thus their marriage lives would be much more painstaking than goodness and fairies. Moreover, most of them have already eliminated the scary part of image and only maintains the good wife one. Chapter five “genderal cultures in hetero-type marriage stores” discuss sources of those concepts and criticize them from feminine perspectives. This chapter emphasizes three aspects: rules for traditional wives in those stories, female images in those stories, and the communicative patter of the two sex in those stories. This chapter intends to find sexual cultures in the stories, explores discrimination in the patriarchic society and shows sympathy of it.