晚清民国潮汕地区基督宗教女性研究

【作者】 蔡香玉

【关键词】 晚清民国 潮汕地区 新教 天主教 女性

【外文关键词】 Late Qing and Republic Period Chaozhou region Christianity Gender

【导师姓名】吴义雄

【学位名称】博士

【学位年度】2011

【学位授予单位】暂无

【所属分类】B976.3,B976.1,Q344,B972

【录入时间】2011-01-01

【全文挂接】 万方挂接 读秀挂接

【摘要】的角度出发研究晚清民国外来的基督宗教如何改变潮汕地区信教妇女的日常生活（婚姻与职业），引起当地性别模式的变化。论文各章节以主题为纲，但时间一维作为隐线也充分兼顾到。各章安排如下： 第一章先介绍潮州府的地理环境、移民传统和性别模式；接着对十九至二十世纪基督宗教传教会史中的性别论题和前辈学人采用的分析框架进行回顾和反思，由此引出本研究所采用的分析框架和所依据的参考文献。 第二章首先探讨1860年以前，天主教和新教传教会在东南亚的潮州人中间的传教活动，并通过返乡侨民将这两种宗教传入潮汕本土。接着初步探讨在1860年进入潮汕地区后，这四个外国传教会之间的关系，涉及它们之间的竞争与合作，以及各传教会在潮汕地区的地域分布。 第三章探讨1860-1949年这几个新教和天主教传教会在当地开办的妇女事业，主要选取了“小女学”、“老妇学”和孤儿院这三种教育事业。教育的开展都离不开教会书籍的出版，例如潮州方言的圣经的翻译、神诗和传道小册子的编撰和出版等。尽管只有很小一部分书籍专以妇女为阅读对象，妇女教育无疑从整个教会出版事业中获益。 第四章聚焦于信教妇女可能从事的第一种职业，即在1870年代便已出现的女传道工作。重点放在斐姑娘在1873-1882年间培养的第一代女传道身上，并以英国长老会李洁姑娘于1881-1907年间训练的女传道为补充。通过对这十六位女传道的自述进行文本分析，本章廓清了女传道产生的社会背景、潮汕妇女入教的原因、女传道（包括普通信众）所接受的专业训练，最后探讨女传道对基督教在潮汕地区传播的深远影响。 第五章主要讨论晚清时期潮汕地区的新教和天主教传教会在信众中宣扬的基督宗教婚姻的内涵，主要从婚姻不可分离、单偶制、夫妻应相互敬爱和家庭妇女的美德这四个主题入手进行考察。比较这四个传教会具体婚姻规条的差异，如离婚和纳妾的规定，也是本章另一主题。 在探讨了基督宗教婚姻的内涵后，第六章试图梳理1880至1948年，英国长老会教团内部不符合规定的婚姻案例，如重婚、离婚、娶妾（买卖女婢）和买卖小媳（即童养媳）。探讨该会如何在处理实际问题的过程中实践新的婚姻条规，而信众的实际接受程度又如何。本研究将揭示，面对着当地长老会信徒在婚姻和家庭生活上遇到的种种问题，英国长老会在处理时采取了灵活的手腕。 第七章讨论信教妇女的第二种职业——以抽纱为生。抽纱工艺于1880年代由西方女传教士传入潮汕地区，后来在当地信教及教外妇女中间广为流传。1930年代，抽纱手帕和台布是汕头最重要的出口商品。本章探讨以美国浸信会和巴黎外方传道会为一方，以英国长老会为另一方的两派各自的抽纱经营策略，研究抽纱业对潮汕地区基督教徒和教外人士（包括男女在内）产生的经济和社会影响。 通过细致描绘潮汕地区新教与天主教妇女的生活经历，本论文将这群身份卑微的妇女置身于当时当地的社会情境中，展示了丈夫不在身边，或在取得丈夫许可的情况下，她们为自己创造经济、社会和宗教空间的自主能力。这便摆脱了妇女史研究中的现代化和女权主义的话语模式。在理论上突破了西方传教会赋予当地妇女权能（empowerment）和当地传统社会的反抗（resistance）这一常用的二元对立的女权主义分析模式。...

【外文摘要】Four missions, namely the American Baptist Mission (ABM), the English Presbyterian Mission (EPM), the Basel Mission and les Missions Etrangères de Paris (MEP) carried out evangelical work among the Hoklo people in the mid-nineteenth century. By using the archives and tracts of these missions (published in a variety of languages including Chinese, English, French, Dutch, Chaozhou and Hakka dialects), adopting the perspective of contextualization and the comparative methodology, this study examines how Christianity changed the daily lives of the local Christian women and the traditional gender patterns in Chaozhou in the late Qing and Republic period. The overview of the dissertation is as follows: In the introductory chapter, the geographic environment, the tradition of emigration and the gender patterns of this local society are discussed first, which followed by the reflection on gender issues in the history of Christian missions in the nineteenth- and the twentieth-century and the analytical framework applied by other scholars, then come the analytical framework and the primary sources for this study. Chapter two deals with the confrontation of the Hoklo people with the Protestant and Catholic missionaries in South East Asia and in Chaozhou. The transmission of Christianity through the overseas Hoklo people and the relationship (conflict and cooperation, regional distribution) among the four missions are two main topics of this chapter. Chapter three investigates the Protestant and Catholic mission work for women in the Chaozhou region. Three types of educational institutions for women, namely “Little Girls’ School”, the “Old Women’s School” and the orphanages are discussed in this chapter. The educational work for women carried out in these institutions would not have been possible without the publication of Bible, hymnbooks and tracts in Chaozhou dialect. Therefore, the publication of the missions is briefly mentioned. Chapter four examines Bible-women, the first sort of professional women, in the Protestant circles. Textual analysis of the autobiographies of the Bible-women trained by Adela M. Fielde of the ABM shall provide a refined prosopography that contributes to much more nuanced understanding on the socio-cultural backgrounds of these women and their later career lines. It further helps to clarify the reasons for these women to convert, as well as providing further details on their training and professionalization as Bible-women in the Protestant circles; third, more light will be shed on their work, efficacy, and their impact on wider South-Chinese Christianity. Chapter five discusses the ideas of the Christian marriage as embedded in the topics of indissolubility of marriage, monogamy, mutual respect and love between a couple and models for virtuous housewife that were proposed by the missions of both Catholic and Protestant circles. The comparison of marital regulations of four missions is also carried out in this chapter. In spite of the propagation of the Christian marriage, the members of the Christian congregations were not able to conform to these high and new ideals. Chapter six endeavors to see how the EPM handled the cases of bigamy, divorce, concubinage (girl servants) and the practices of employing little daughters-in-law. This chapter demonstrates how a flexible handling of the marital practice in a later period, from 1880s to 1948, is needed in confronting the various problems that the Chinese converts struggled with in their family lives. Chapter seven focuses on the second sort of professional women: the needlewomen. Mastery of needlework/embroidery was a virtue shared by both the Christian and non-Christian women. This chapter discusses the origins of needlework in Chaozhou, different policies adopted by ABM, MEP and EPM, and the wider economic and social impact of the needlework industry in Chaozhou. This study highlights the lived experience of these Catholic and Protestant women, their active personal agency, and their ability to create autonomous economic, social, and religious spaces for themselves. It goes beyond the dichotomy of empowerment and resistance in the conventional feminist scholarship and represents a new trend of research, moving away from the modernist and feminist discourses of historical analysis and reclaiming proper historical perspectives of these humble women....