論文摘要內容：
女性主義思潮之發軔，讓女性在社會生活中不利之處境，受到了質疑與批判，也帶動了婦女運動，以及婦女和性別之學術研究。女性似乎普遍被認定受到男性所壓迫，特別是穆斯林婦女，在世人即有刻板印象下，她們似乎較其他社會之女性受到男性更嚴重之宰制；不過，從馬來穆斯林婦女之社會性別，並不同於世人對女性、穆斯林婦女之定見。
本論文基於社會性別之形成，是人為的、制度的，由各別社會文化所決定，因此透過歷史結構的研究途徑，藉由伊斯蘭社會秩序、馬來社會習俗、與西方體制價值三者對馬來社會之相互影響，從馬來社會結構及其所經歷之變遷，來研究馬來穆斯林婦女在家庭與工作中角色、地位、權力之形成，所產生之變化，與其他穆斯林婦女之差異，以及其本身之特殊性。
本研究發現，伊斯蘭確實是一個與宗教相結合之父權式社會秩序，涵蓋了政治、經濟、文化等社會層面，以男女/家庭關係規範為其核心，經由律法之實踐，而試圖掌控穆斯林婦女的性欲、再生產、和勞動。也就是說，伊斯蘭父權式社會秩序對女性加以宰制之規範，在其體制性的要求下，勢必會對穆斯林婦女之社會性別形成產生影響。
不過，馬來婦女在成為穆斯林婦女之後，她們的性欲、再生產、和勞動並未受到男性所宰制，反而在家庭與工作領域中擁有許多自主權力，甚至進一步反應到整體社會之政治權力運作上。這與馬來族群的固有之社會文化有關，馬來社會習俗所建構出的男女社會性別，並不一定要由男性來宰制女性，也可立基於男女互惠的平等關係。而在彼此社會文化對女性之觀點有所差異下，相互之接觸導致了伊斯蘭社會秩序之妥協與折衷，英殖民統治前的各馬來蘇丹國，雖制定了伊斯蘭法，回應伊斯蘭化的進展，但馬來習俗法仍舊是當時社會制度規範的主體。因此，在馬來社會習俗之作用下，馬來婦女仍能維持其傳統自主的角色、地位、與權力。
隨著英殖民統治馬來半島，其將西方政經體制帶入馬來社會之中，逐漸改變馬來傳統的社會性別關係。在此一殖民過程中，伊斯蘭法並未像馬來習俗法受到西方法律規範所取代，反而獲得進一步的制度化；而英殖民統治者對馬來族群與女性充滿偏見之經濟政策，也讓馬來婦女在經濟生產活動上處於邊緣與弱勢。伊斯蘭社會秩序之加強與西方體制價值之影響，都使得馬來婦女在的家庭與工作生活上之角色、地位、與權力，開始減少和下降。
在馬來西亞獨立建國後，殖民以來的西方體制價值，和日漸增強之伊斯蘭制度規範發展，開始產生衝突，也導致馬來政治精英、知識分子觀點之分化。執政黨巫統，採取伊斯蘭現代主義，以伊斯蘭社會秩序為體，接納西方現代化、工業化的經濟發展概念，認為伊斯蘭社會秩序之建立，並不能忽略提昇馬來族群的經濟地位。而反對黨伊斯蘭黨、和1970年代興起的各種伊斯蘭復興運動社會團體，則採取伊斯蘭原教旨主義之理念，主張西方的文化和價值，只會造成社會的不公平與失序，要建立伊斯蘭理想社會、促進穆斯林之福祉，應回歸伊斯蘭之原典、教義，全面實施傳統的伊斯蘭法。在雙方的權力競逐下，馬來婦女家庭與工作中的性別關係，成為核心之議題，並於制度面上受到更嚴格之規範。

Abstract
At the very inception of feminist thought, female disadvantage in social life has been questioned and criticized gradually. It contributes to women movement and academic researches on women and gender. Generally speaking, subordination of women seems to be regarded as the product under male repression, especially for Muslim women. The stereotype which women had been dominated more seriously by man in Muslim society than in other societies has rooted deeply in common sense. However, perspective of Malay-Muslim women on social gender differs from prejudice of the world against female and Muslim women.
Based on the assumption on the formation of social gender is manipulative, institutional, and influenced by according character of social culture, the methodology of the research adopt Historical-structural Approach to examine triple relations between Islamic social order, Malay social custom and Western system values toward Malay society, in order to figuring on Malay social structure and its transformation by exploring the speciality of Malay-Muslim women in how they construct role, status and power in the family and working along with other Muslim women.
The research indicates that Islam accurately is a religion consisted with patriarchal social order expanding to politics, economics, culture as well as social dimension. The Gender/familial-centered norm has been practiced in attempt to manipulate Malay-Muslim female sexuality, reproduction and labor. In other words, the social norm that women have been dominated by Islamic patriarchal social order must influence social gender of Muslim Women.
However, male didn’t dominate female sexuality, reproduction and labor after Malay women transformed into Muslim women; they owned much independent power in the family and working, even further responded on operation of political power in the whole society. In fact, the phenomena has related with traditional social culture. In Malay social custom, the gender society is not always dominated by male instead of basing on reciprocal and equal relations between men and women. The thesis implicated that the Islamic social order in Malay Society is more compromising and eclectic as a result of consecutive interaction between different social and cultural perspective on female. Although Malay Sultanate had enacted Islamic law in respond to development of Islamization, Malay Adat law still preserve the subject of past social systemic norm. For instance, regarding to the function of Malay social custom, the Malay women are still keeping their traditional and autonomic role, status and power in many cases.
Since the British Colonial authority introduced western political-economic system into Malay society in the late of 19 centuries, the pattern of traditional gender relation in Malay society has changed. In the process of colony, the position of Islamic law did not replaced by western legal norm. On the contrary, it experienced further institutionalization. Furthermore, British colonial ruler adopted economic discriminatory policy toward Malay ethnicity and women that led to Malay women’s periphery and inferiority in economic production. As a consequence, enhancement of Islamic social order and function of western system values comes to decline and alleviate both of the role, status and power of Malay women in the family and working.
After Malaysia independence, conflict between western system values and increased development of Islamic systematic norm resulted into differentiation between Malay political elites and intellectuals. Ruling party UMNO aimed to introduce Islamic modernism applying to Malay social order, absorbing western modernization, supporting concept of economic development and considering that the establishment of Islamic social order couldn’t ignore the promotion of Malay economic position. Apart from this, the opposition party PAS and diverse Islamic revivalist groups that emerged in the 1970s, adopted Islamic Fundamentalism and claimed that western culture and values cause social inequality and disorder. Hence, both of them invented practices harking back to Islam classical text and teachings in order to establish ideal Islamic society and to promote Malay-Muslim welfare. Finally, the Malay women’s gender relationship in the family and working become core issue for which both sides have striven, and Malay women are imposed on severer norm.

論文目錄
第一章、 緒論................................................1
第一節 研究動機與問題........................................1
第二節 文獻回顧與評估........................................5
第三節 研究觀點與研究目的...................................20
第四節 研究方法.............................................24
第二章、伊斯蘭父權式的體制規範..............................27
第一節 伊斯蘭父權式社會秩序之建立...........................27
第二節 伊斯蘭父權式社會秩序的根源：對女性性欲的懼怕.........28
（一）蒙昧時期阿拉伯婦女性欲之自主..........................29（二）女性自主性欲力量之展現：以先知婚姻生活為例............34
（三）女性自主性欲所造成的社會失序..........................38
第三節 伊斯蘭父權式社會秩對女性性欲之規範...................40
（一）伊斯蘭父權式社會秩序之應有規範........................41
（二）伊斯蘭父權式社會秩序對穆斯林婦女之影響................54
第四節 小結.................................................56
第二章、 馬來社會習俗與伊斯蘭－殖民前馬來婦女的角色、地位、與
權力（1400－1873）.................................58
第一節 馬來半島的伊斯蘭化...................................58
第二節 伊斯蘭社會秩序影響之層面.............................61
第三節 馬來社會習俗對女性之規範.............................68
（一）親屬制度..............................................69
（二）馬來社會結構和其政治體系..............................89
第四節 小結.................................................96
第四章、英殖民體制建立與伊斯蘭制度化:馬來婦女角色、地位、與權
力之改變（1874－1956）.............................101
第一節 英殖民勢力的入侵....................................101
第二節 馬來政治權力體系的轉變與伊斯蘭體制的增強............103
（一）馬來政治權力體系的轉變：馬來社會習俗制度受取代.......103
（二）伊斯蘭法律體系的建立與伊斯蘭改革思潮的興起...........109
第三節 馬來婦女經濟地位的下降..............................114
（一）英殖民政府的經濟政策法令對馬來婦女經濟地位之影響.....114
（二）伊斯蘭法繼承制度對馬來婦女經濟地位之損害.............122
第四節 小結................................................129
第五章、現代國家與伊斯蘭復興運動－今日馬來婦女角色、地位、與
權力之再規範（1956－）.....................................131
第一節 馬來政治精英和知識份子的分化........................131
第二節 巫統對伊斯蘭社會秩序之詮釋..........................136
（一）馬來婦女在家庭層面應受之規範.........................136
（二）馬來婦女在工作層面應受之規範.........................142
第三節 伊斯蘭黨與伊斯蘭復興運動團體對伊斯蘭社會秩序之詮釋..156
（一）馬來婦女在家庭層面應受之規範.........................156
（二）馬來婦女在工作層面應受之規範.........................159
第四節 小結................................................162
第六章、結論：伊斯蘭社會秩序改革之必要性...................164
第一節 研究發現............................................164
第二節 研究貢獻與不足......................................170
第三節 未來展望：伊斯蘭社會秩序之改革......................174
參考文獻...................................................177
圖表目錄
圖表：1.1 理論分析架構圖....................................23
圖表：2.1 蒙昧時期與伊斯蘭時期社會規範之差異圖..............52
圖表：3.1 伊斯蘭社會秩序、馬來社會習俗、與兩者融合之區別圖..98
圖表：4.1 馬來族群所有土地種類圖...........................119
圖表：4.2 馬來族群不同的繼承制度圖.........................128
圖表：5.1 巫統、伊斯蘭黨和伊斯蘭復興運動團體理念之比較圖...135
圖表：5.2 西元2000年馬來西亞產業部門雇傭勞動人數百分率圖...149

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