莊梓忻。〈從身體實踐到社群認同：花蓮大陳女性的日常生活「食」作〉。《民俗曲藝》220 (2023.6): 117-66。
Chuang Tzu-hsin. “From Bodily
Practices to Community Identity: Daily Food Preparation by Dachen Women in
Hualien.” Journal of Chinese Ritual,
Theatre and Folklore 220 (2023.6): 117-66.
Abstract
當代臺灣學界對於「大陳義胞」研究成果不在少數，且多專注於戰後政治環境、世代交替及自我認同轉變，然關注大陳女性群體樣貌相對缺乏。本文將透過飲食文化與歷史記憶研究取向，討論大陳女性的社會性別角色及其藉由食物記憶在大陳文化保存之貢獻。
本文將以花蓮大陳一村來臺第一代女性的口述資料及其於節慶及日常生活「食」作之觀察，運用康諾頓（Paul Connerton）之「身體實踐」學理概念，探究並分析大陳女性如何藉由飲食行為「不經意」保存大陳文化，進而成為大陳文化的保存與實踐者。
基於本文問題意識與論旨，首先將檢視過往大陳之研究取向，分析並闡述大陳「義胞」於大陳島之生活意象及來臺後的生活轉變；其次，將進一步說明大陳女性的如何透過生活實踐，體現並保存大陳文化。最後，將論證她們透過重複不斷的飲食身體實踐，得以保存逐漸消失的傳統飲食文化與社群飲食記憶、說明大陳女性的身體實踐不僅能維繫家人關係，更能傳承社群記憶，維繫並形塑大陳人對於自我社群之文化認同。
Whereas abundant scholarship on the “Dachen People”
mainly focuses on the ongoing configuration of social identity under the larger
context of generational transformation and political change, this article
explores the forgotten life experiences of Dachen women from the perspectives
of historical memory and material culture. In doing so, it examines Dachen
women’s gender roles and their significance in the cultural preservation of
Dachen in Hualien by focusing on food memories and culinary necessities of
daily life.
Based on the oral interviews and fieldwork
observing daily life practices in Dachen First Village, this article explores
how Dachen women’s bodily practices of food have preserved their traditional
culture “unintentionally” from the theoretical and analytical framework of
bodily memory proposed by Paul Connerton.
As a result, this article examines the Dachen
people’s life on the Dachen Islands and the transformation of their lifeways
after migrating to Taiwan. This article also explores the ways in which disappearing
food practices and memories could be restored and preserved through the
repetitive culinary practices by Dachen women. Furthermore, it argues that
bodily practices of Dachen women maintained social relations between family
members and clarified the social/gender roles played by Dachen women. At the
same time, communal memories could be transferred among members, with community
identity shaped and maintained through these food practices.