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| Title: | 當「結婚」遇上「嫁娶」－臺灣婚禮中金錢的社會意義
When ";Modern Marriage";Meets ";Traditional Chinese Marriage";－the Social Meaning of Money in Taiwanese Weddings |
| Authors: | 許淑翔
Hsu, Shu-Hsiang |
| Contributors: | 鄭力軒
Cheng, Li-Hsuan
許淑翔
Hsu, Shu-Hsiang |
| Keywords: | 父系宗祧嫁娶邏輯
個人戀愛結婚邏輯
社會關係
金錢移轉
交換
Patriarchal clan traditional marriage logic
Individual`s love and marriage logic
Social relationship
Money transition
Exchange |
| Date: | 2020 |
| Issue Date: | 2021-02-01 14:19:00 (UTC+8) |
| Abstract: | 隨著世代推移和不同文化之間的密切接觸，臺灣婚禮儀式正處於轉變之際，除了傳統儀式之外，還新增許多新式儀式，相較以往擁有更大的彈性變化空間。然而在這變換之際，世代間對婚禮的想像不同，對同一婚禮儀式的解讀各異，許多紛爭也油然而生。為了探究婚禮中的金錢與物質儀式何以帶給人不同的感受？緊張與紛爭在何時產生？面臨衝突時會如何折衷與協商？本研究採取質性研究方法，深度訪談年輕世代與年長世代，輔以參與觀察蒐集資料，具體呈現轉變中的婚禮籌備經驗。
本文指出，真正導致衝突、傷及交情的並非金錢，而是背後不同的思考邏輯。婚姻至少包含兩種思考邏輯，一是父系宗祧嫁娶邏輯；二是個人戀愛結婚邏輯。前者將婚姻定義成男娶女嫁，女生脫離原生家族成為男方家族的成員；後者認為婚姻是男女共組新的家庭，沒有誰脫離原生家族。對婚姻的思考邏輯不同，連帶認為婚姻所建構的關係類型不同，而此關係類型又會進而影響後續的金錢與物質儀式的運用。綜觀臺灣婚禮儀式，小從奉茶禮、媒人紅包，大至聘金、嫁妝，皆需繁瑣的經濟移轉才能完成。然而多種社會關係與多種經濟行為共存於婚禮中，並不會產生「談錢傷感情」的情形，反而需要借助金錢與物質才能將抽象的思考邏輯與社會關係具象化，並以適當的經濟移轉加以維持、增強、建立理想的社會關係。如若個體面臨婚禮中的認知衝突時，會透過欺瞞、家族內部溝通、幫腔、掌握經濟主導權、改變經濟移轉方式或名目、轉變儀式意義、參考雙方退讓程度等方法來折衷與化解衝突。研究顯示，多數人並非僅抱持單一思考邏輯，會採取三種方法：排斥嫁娶核心思想、堅守嫁娶核心思想、改變嫁娶意義，從各邏輯採納可接受的部分，進而拼貼出對婚姻與婚禮的想像，因此才會出現有些年輕世代排斥某些嫁娶意義明顯的儀式，但卻接受其他嫁娶含意較不明顯的儀式；或是長輩雖然接受某些傳統儀式被省略，但是卻堅持保存某些傳統儀式等狀況。但不論是嫁娶邏輯還是結婚邏輯，其思想多少都與父權社會的規則相關，社會更加期待男生能負起養家的責任，因此婚禮、住房的開銷大多由男方出錢，藉此證明自己有養家的能力，同時展現男方家族的經濟地位；其中，男方長輩以及男方特別容易抱持此類想法，反而女方比較不會如此思考。
本研究成果結合制度邏輯的觀點，可以補充關係帳戶的理論視野，由於關係帳戶沒有討論在同一時空下，人們對同種社會關係的思考邏輯不同，會進而衍伸出多種關係類別；對此，本研究從婚禮儀式中的各類經濟移轉，說明背後有何種社會關係，再推導出社會關係背後有何種制度邏輯，同時分析何種社會結構因素使得人們抱持的制度邏輯不同。
As time flows and the different cultures meet, Taiwanese wedding rituals are at a time of change. Apart from traditional rituals, many new rituals have a much more flexible changeable room. However, at this time of change, generations have different imagination of wedding, everyone has different interpretations of the same wedding ritual, and this creates many conflicts. To explore why money and materials can bring different feelings, and when conflicts and nervousness will occur, and how to negotiate and compromise when people face conflicts. This research adopts qualitative research methods, mainly rely on in-depth interviews with different generations, and supplemented by participant observation. These two methods can present changing wedding preparation experiences.
This study explores that money can’t lead to conflict, they are different thinking logic resulting in conflicts. Taiwanese marriage includes at least two thinking logic, one is patriarchal clan traditional marriage logic, and the other is individual’s love and marriage logic. The former defines marriage that the women leave the original family and become the men’s family members; the latter believes that marriage is men and women construct a new family with no one leaving the original family. The logic of thinking about marriage are different, this will influence that the relationship types constructed by marriage are different, and these types of relationships will further affect the subsequent use of money and material rituals. In general, Taiwanese weddings such as tea ceremony, matchmaker red envelopes, bride price, dowry, all of them need complicated economic transfers to complete. Although many social relationships and economic behaviors coexist in weddings, money does not harm the relationship. Instead, we can concrete abstract thinking logic and social relationships through money and materials. Appropriate economic transfers can maintain, enhance, and construct the ideal relationships. When people face cognitive conflicts at weddings, they will deceive families, or they will negotiate with their parent first, stick up for their spouse and parents-in-law, pay for the rituals by themselves, change the economic transfer methods or names, change the meaning of rituals, and refer to the degree of concession between each other and so on. These methods can help them avoid conflicts. This study explores most people don’t simply have one logic, they will intercept acceptable parts from different logic, and then bricolage these parts to realize their ideal image of marriage and wedding. They mainly employ three methods to bricolage: exclude the core of patriarchal clan traditional marriage logic, stick to the core of patriarchal clan traditional marriage logic, and change patriarchal clan traditional marriage logic’s meaning. Because of this reason, we can find some youngsters exclude some rituals with obvious traditional meanings, but accept some rituals with unobvious traditional meanings; or the elders agree to delete some traditional rituals, but they will insist that some traditional rituals cannot be deleted. No matter which logic is, their basic thought is related to patriarchal rules. Society puts more expectations on men to take up the responsibility of supporting their families; therefore, men often pay the expenses of wedding and house to prove their financial ability and their family’s economic status. In contrast to women, men and their parents tend to have such thoughts.
This result of research combined with the point of view of institutional logic can supplement the theoretical perspective of relationship accounting. Since the relationship accounting does not discuss that people have different logic of the same social relationship, which leads to various relationship categories. In this regard, from the various economic transition in wedding rituals, this research explains what kind of social relationships are behind the economic transition, and what kind of institutional logic, which give different definitions to relationships, are behind the social relationship, and analyzes what social structural factors make people have different institutional logic. |
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| Description: | 碩士
國立政治大學
社會學系
107254004 |
| Source URI: | http://thesis.lib.nccu.edu.tw/record/#G0107254004 |
| Data Type: | thesis |
| DOI: | 10.6814/NCCU202100109 |
| Appears in Collections: | [社會學系] 學位論文
|
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