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| Title: | 魔法、森林砍伐與死亡：探索女巫作為國家創造過程中的迷信
Magic, Deforestation, and Death: Exploring the witch as a fetish in the state making process |
| Authors: | 魯珊莎 |
| Contributors: | 吳考甯
Courtney Work
魯珊莎 |
| Keywords: | 森林砍伐
迷信
不平等
替罪羔羊
主權
巫婆
狩獵
不平衡
國王
魔法
都市化
巫術
Deforestation
Fetish
Inequality
Scapegoat
Urbanisation
Witch
Hunt
Imbalance
King
Magic
Sovereign
Witchcraft |
| Date: | 2023 |
| Issue Date: | 2024-03-01 14:27:58 (UTC+8) |
| Abstract: | 獵巫行動還沒結束。 在大規模槍擊、殺害女性、恐酷症和種族主義謀殺現在被視為系統性犯罪之際，本論文旨在於闡明這些行為如何與作為一種持續存在的全球現象的政治迫害之間的產生聯繫。 這項研究不僅揭示了政治迫害和其他大規模暴力事件如何與森林砍伐和城市轉型過程進一步連結，同時還指出都市化不單單只改變了城市景觀，它也改變還影響了現有社會模式的政治經濟。
接下來幾頁的主要論點是，對巫術的反應是三種不同社會模式的症狀。 第一個模型將力量賦予魔法和景觀元素，如樹木、岩石和動物。 在這裡，巫術被認為是社區重新組合和討論問題的信號。 在第二種模式中，權力被賦予眾神和國王。 在這裡，巫婆被指控為邪惡並被追捕。 在第三種模式中，權力被置於理性和科學之中。 在這裡，巫婆似乎已經消失了，但對少數族群的迫害往往持續存在。
本論文這裡採用的方法同時使用定性和定量方法。 質性方法分析和比較巫婆存在的例子（沒有狩獵）和獵巫的例子。 這篇論文取材自16世紀和17世紀歐洲的審判，以及現代南亞和大洋洲的不同案例，並無沒有有限的時間和空間框架，因為它考察了政治迫害的全球模式以及允許政治迫害的社會和政治結構。為了他們的發生。這種定量方法支持了獵巫時空分析。有兩個參數與現代政治迫害的地理分佈相關：衡量不平等的基尼指數和城市化率。 政治迫害發生在基尼指數高的地方，這標誌著不平衡，以及森林砍伐時期，這是城市化的特徵。儘管這種不平等在完全城市化的地區很明顯，但那裡沒有政治迫害的報導。 作為現代少數群體迫害的一個例子，對政治迫害和殺害女性的地理分佈進行比較表明，兩種分佈是相反的：殺害女性往往發生在世界上更完全城市化的現代地區。 隨者都市化進程結束後，追殺替罪羔羊的活動仍在持續，但迫害的對像不再被稱為「巫婆」。 然而儘管如此，透過它的存在和它的生活條件，它繼續暴露出社會不平等。 政治迫害似乎並沒有消失，而是轉化為其他形式的迫害。本論文有助於對巫婆的研究，巫婆不僅是被燒死在火刑柱上的替罪羊，也是群體中問題和不和諧的信號者。 在第一個模型中，他們的警告得到承認，問題得到審查，而在第二個模型中，他們被視為不幸的原因並被摧毀，試圖消除問題。 只有當標籤發生變化時，此邏輯才會在最後一個模型中繼續。 這種連續性表明現有系統始終無法解決問題並恢復集體和諧。 它對「文明」世界的政治結構提出了質疑，並非不是將其視為進化的頂峰，而是與將人當作巫婆燒死的落後制度相比，強調了而是將其視為該制度與新類別的受迫害人民的連續性。 以前被當作巫婆當替罪羔羊的人現在被邊緣化為貧民窟、私生子和其他類型的侮辱。這項對巫術和殺巫婆的研究揭示了一種破碎的社會契約，詳細它闡明了從環境關係到政治經濟等多種社會問題。 著眼於關注社會中巫婆的三種形式，作為不公正的預兆、替罪羔羊和過去模糊的神話，可以影響試圖修復破碎系統的項目。
Witch hunts are not over. At a time when mass shootings, femicides, and queerphobic and racist murders are now seen as systemic crimes, this thesis aims to shed light on how these are connected to witch hunts as a persistent global phenomenon. This study reveals how witch hunts and other incidents of mass violence are further linked to processes of deforestation and urban transformations. As urbanisation transforms the landscape, it also modifies the political economy of the existing social model.
The main argument developed in the following pages is that reactions towards witchcraft are symptomatic of three different social models. The first model places power in magic and landscape elements such as trees, rocks, and animals. Here, witchcraft is acknowledged as a signal for the community to regroup and discuss their issues. In the second model, power is placed in gods and kings. Here, witches are accused of being evil and hunted. In the third model, power is placed in rationality and science. Here, witches seem to have disappeared, but hunts tend to persist in the persecution of minorities.
The approach taken here uses both qualitative and quantitative methods. Qualitative methods analyse and compare instances of witch presence (without hunts) and instances of witch hunts. Drawing from different cases from the trials in 16th and 17th centuries Europe to modern-day Southern Asia and Oceania, this thesis does not have a limited time and space framework because it examines the global pattern of witch hunts and the social and political structures that allow for their happening. A quantitative approach in the space and time analysis of witch hunts supports this approach. Two parameters were correlated with the geographical distribution of modern-era witch hunts: the GINI index as a measure of inequality and the urbanisation rate. Witch hunts occur in places with a high GINI index, which signals imbalance, and in times of deforestation, characteristic of urbanisation. Although this inequality is visible in fully urbanised areas, no witch hunts are reported there. A comparison between the geographical distribution of witch hunts and femicide, as an example of the modern type of minority persecution, shows that both distributions are in opposition: femicides tend to happen in more fully urbanised modern areas of the world. Scapegoat hunts continue past urbanisation, but the object of persecution is no longer called a 'witch'. Nonetheless, by its presence and the conditions in which it lives, it continues to expose social inequality. Witch hunts do not seem to disappear but are translated into other forms of persecution.
This thesis contributes to the study of witches not just as scapegoats burnt at the stake but as signalers of problems and disharmony in the group. In the first model, their warning is acknowledged, and issues are reviewed, whereas, in the second model, they are seen as the cause of misfortune and destroyed in an attempt to chase the problems away. This logic continues in the last model only with a change in the label. This continuity shows a persistence in the inability of the systems in place to solve issues and restore collective harmony. It calls into question the political structure of the "civilised" world not as the peak of evolution in comparison to a backward system that burns people as witches but as the continuity of this system with new categories of persecuted people. The people who were scapegoated before as witches are now marginalised as slums, bastards, and other types of insults.
This study of witchcraft and witch killings illuminates a broken social contract that articulates multiple social concerns, from environmental relationships to political economies. Attending the three forms of the witch in society, as a harbinger of injustice, a scapegoat, and an obscuring myth from the past, can influence projects attempting to mend a broken system. |
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| Description: | 碩士
國立政治大學
應用經濟與社會發展英語碩士學位學程(IMES)
110266020 |
| Source URI: | http://thesis.lib.nccu.edu.tw/record/#G0110266020 |
| Data Type: | thesis |
| Appears in Collections: | [應用經濟與社會發展英語碩士學位學程 (IMES)] 學位論文
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