臺灣博碩士論文加值系統

自六十年代以來,美國女性自覺興起, 許多作家處理家庭暴力的主題, 即在批判存在
已久的父權觀念. 佟妮摩理遜的<罪湛藍的眼睛> (The Bluest Eye) 便在探討置身白人
主流文化中的黑人如何地自我否定與自我矮化. 本篇論文主旨在藉由女性主義與後殖民
論述的觀念檢視家庭暴力的成因實為父權體制及種族壓迫兩者相互作用的產物,以及白人
對黑人從刻意到習慣的[視若無睹], 實為商品文化巨大影響下的結果. 此篇論文
共分五章. 第一章導論, 藉貝蒂彿蕾登[女性的迷失] (The Feminine Mystique) 之論
點, 開啟女性開發潛能之可能性及必要性. 本章亦探討透過大眾媒體的運作及消費性的
促銷, 使[女性的迷思]深植於每個人的心中. 致使男人視社會上種種之不平等為理所當
然, 而女性則毫無疑問地接受. 第二章主要討論父權意識型態如何助長家庭暴力之產生
, 以[激進派女性主義] 理論進行討論. 說明強暴是對女性身體的宰制 , 也是男女關係
中權力再現的核心. 本章將挪用[去性慾化]的觀點以幫助受害者走出強暴所帶來的屈辱
陰影. 第三章討論白人主流意識型態與文化霸權, 藉著強而有力的商品促銷得
以[正常] 運作與鞏固. 黑人的自我否定與自我憎恨來自於黑人本身內化白人文化意
識型態的結果. 在後工業資本主義社會裡, 商品被賦予某種程度的價值判斷, 藉由大眾
媒介的推波助瀾, 人們則不自覺地接受與採納. 再者受到戀物的影響, 人與物品的界限
越來越模糊. 人日趨物化, 反之, 物品則變得人性化, 無怪乎女主角珮珂拉 (Pecola)
會認為像她這樣的黑女孩是可獲得象徵文化地位的藍眼睛. 第四章則是強調[打破沉默
]和[發出聲音]是鬆動白人文化霸權重要策略的基礎.由書中另一位黑人小女孩克勞蒂雅 (
Claudia) 黑人女性應走出白人論述所定義的[女性的迷思]的枷鎖, 而非在[黑皮膚]戴上[
白面具]的荒謬可笑. 第五章總結, 筆者診斷出黑人身處白人文化中的痛苦病因, 而開
出三帖生存藥方:第一, 對種族性別義識型態的自我體認. 其次, 是對身體的自我掌控權
. 最後則是大聲疾呼, 唯有女性自我實踐, 才可見真正平等對待的時代來臨.

Since the Sixties, woman''s "consciousness-raising"--awareness of "her"
unfair situation--has been growing prosperously in American society society.
Many writers graudally present family violence from which many women have suf
fered in order to protest agaisnt the long-existent patriarchal ideology, whi
ch has nurtured the prevalence of family violence. Toni Morrison''s The Bluest
Eye is a novel full of the black''s self-denial and "invisibility," both of whi
ch are definitely the product of commodity culture. The purpose of this thesi
s is first to foreground the black''s identity crisis due to their unconscious
internalization of the white''s value from the feminist and postcolonial appr
oaches, centering around the issue of family violence, and then to propose a f
easible solution for the survival of the black. This thesis is divided in
to five chapters. In Chapter One I briefly explain Betty Friedan''s "feminine
mystique," which limimts women''s potentiality and strengthens the men''s domin
ant authority over women in subtle mystique. Through the operation of the ma
ss media and the advertising of the commodities, the "feminine mystique" root
s firmly in everybody''s mind. In Chapter Two, the major concern is the m
anipulation of the female body, another result of the patriarchal ideology.
The issue of family violence, especially rape, will be analyzed from radical f
eminist theory: rape is the manifestation of power located at the core of the
"desexualizAtion" will be apporpriated in order to provide solution for the
rape victims from the humiliation of the rape. Chapter Three is concerned
with the white dominant ideology operating through powerful advertising of co
mmodities. The black''s self-denial and self-hatred are coutcome of their com
plicity with the "disinterested" white culture. With the "invisible" force of
mass media, the commodity makes judgment over various spheres of life and set
s up "false standard" which people often follow blindly. Moreover, because of
the commodity fetishism, the distinction between humans and inanimate objects
has become obscure. Humans'' value tends to be objectified, and the objects
take on animate qualities. No wonder that the heroine Pecola thinks that the
blue eyes-- symbol of prestigious cultural status--are accessible to a black g
irl like her. Chapter Four emphasizes that "breaking the silence" and
"uttering one''s voice" are the important strategies to counter the cultural he
gemony. From the case of Claudia, the black woman should walk out of the "fem
inine mystique" defined by the white discourse, and cast the "White Masks" of
f their "Black Skin." In Chapter Five, after diagnosing the black women''s
pain in the white culture, three survival steps for the black women are presc
ribed: first, to become more aware of conniving manipulation of gender and ra
cial ideology; second, to take back the ownership of one''s body; the last, to
speak out/utter one''s voice loud. Only when the prescription is put into p
ractice by women themselves will it be possible for the realization of the eq
ual treatment for both sexes and different races.