【聯合報╱張小虹】

 

2010.01.03 02:37 am

 

今日登場:張小虹

 

 

台灣沒有皇室,但台灣有富可敵國的豪門,而豪門中的明爭暗鬥恩怨情仇,遠比所有八點檔的通俗倫理愛情悲喜劇,都要來得驚濤駭浪、劇力萬鈞。

爭產官司 靠婚禮大和解

前不久王家跨海爭產的官司尚未劃下句點,這廂似乎又要以小王子小公主的婚禮喜宴,上演大和解。然而這即將登場的豪門「世紀」婚禮,其中「世紀」二字,卻可以提供兩種完全不同的讀法。一種當然是最為茶餘飯後的「八卦」讀法,「世紀」也者,冠蓋雲集,排場奢華,可能百年少見。而另一種則是回到台灣婚姻家庭制度發展的「歷史」讀法,看看百年來台灣漢人社會如何從一夫多妻制(或一夫一妻多妾制)走到一夫一妻制。前者「八卦」的讀法,終究只能纏繞在祖父、父親到孫子三代的風流韻事,讓好事偷窺者滿足好奇心,讓平民百姓看熱鬧;而後者「歷史」的讀法,則是讓我們在這些剪不斷、理還亂的「家務事」中,看到歷史的演變,也看到歷史演變中情感結構的殘餘,以及父權大家長制的無所不在。

在這場號稱「六親不認」的豪門爭產官司之前,絕大多數人恐怕完全搞不懂舊民法與新民法對「重婚罪」的不同認定與處理方式,搞不懂王老先生為何可有三個老婆,而王先生卻不能有兩個老婆,搞不懂所謂的「合法配偶」在公開證人與儀式、法律文件、戶籍登記、甚至族譜登錄上的可能爭議。王家的一場豪門爭產,確實要比法務部民法親屬編的宣導短片,都要來得生動有效。

父權富權 干預愛情婚姻

法律的問題歸法律,我們更在乎的是整體社會文化的情感結構轉變。上一個世紀之交,原本作為文化理想的「一夫多妻制」,轉而被視為如同辮髮、纏足、蓄婢般守舊落伍,乃被象徵進步現代性的「一夫一妻制」所迅速取代。然而此「前現代」的情感結構殘餘,卻總是在單一伴侶制婚姻中,以各種形式投胎轉世,像充斥在黃金八點檔與社會新聞版面的各類小老婆、情婦、二奶、三奶,或悲情、或幹練、或尖刻,或風騷,總是足以讓單一伴侶制婚姻,恆常處於不穩定狀態。

昔日「一夫多妻制」的大家長,可以冠冕堂皇以傳宗接代求男嗣為由納妾,而今合法不合法的多重婚姻關係,卻更形複雜糾纏在愛情、金錢、性慾、事業的交錯之中。而王家之為豪門,更是讓「一夫多妻制」到「一夫一妻制」的不完全過渡,展現了「父權」與「富權」的二權合一:三妻四妾的父親,決計不准兒子三妻四妾,而追求自由戀愛的父親,轉過頭來也不准兒子追求自由戀愛。一個世紀走來,父(富)權大家長對子執輩婚姻愛情的干預,似乎從未止歇。

台灣真的已經進入一夫一妻制的情感結構了嗎?不論是新聞節目的豪門八點檔,或是戲劇節目的黃金八點檔,似乎都無法提供我們斬釘截鐵的答案。

 

(作者為台大外文系教授)

【2010/01/03 聯合報】@ http://udn.com/

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20100101

 

最近我和嘎逼過節的方式都有點反社會(他果然是被我帶壞了)。

 

舉例來說,以嘎逼的「習性」,特殊節日他總是精心特殊安排,例如,吃大餐或者到外地作小旅遊,其實真的算是個浪漫到煞有其事的男人。不過,我總是覺得這種費盡心思的安排以及高潮迭起的慶祝儀式,每每讓日常的平淡轉為與節慶對立的落寞,這樣過大的反差太嚇人,因此不擅調節情緒的我一直對這種愉悅沒有太大興致。(好似我一整個比較木頭男…)

 

一般人多在聖誕節前瘋狂大採買,我硬是要嘎逼那天帶我去逛街。明明平常就可以作的事情,我偏偏要挑聖誕節(平安夜)作。那天我們沒有去參加party,也沒有吃聖誕大餐,反而選了逢甲夜市外的米粉湯*作為打牙祭的方式;吃飽喝足之後我們就開始逛逢甲。大買特買的儀式才是我過節的方式。跨年夜當天也是,晚餐隨便吃一吃之後,我們就開始逛百貨公司。跨年夜那天晚上逛百貨公司,每個櫃位小姐一方面忙著盤點,一方面忙著打電話約跨年,完全無視我們的存在。難得有心要出來認真花錢,卻突然發現專櫃小姐冷冰冰,內心的「嗨度」確實有一點被打折扣。可惜了!

 

那天到X光買了一堆東西之後,跟嘎逼去樓下拎了一瓶紅酒回家。回到家之後,我就開始整理那個亂七八糟的衣櫃,新年新氣象總是要從執行面開始做起,硬是要在瘋狂時刻作這種日常瑣事的我,默默在房間堅持用勞動作為一個年的結尾。

 

嘎逼呢?他當然不可能像我一樣「消肖」開始動手整理客廳啊!

很重視FU的他,自己早就去樓下的小7把張君雅小妹妹還有多力多滋帶回家一起和我們倒數。等我總算整理好再到客廳,嘎逼也已經把所剩最後一包從北海道平行輸入的鮪魚起司條準備好,桌上一堆零食和紅酒,電視不斷放送喜新厭舊的呼喊聲,手機也開始逼逼傳來祝福簡訊(感謝朋友們的愛!!)。

 

我們都準備好了,只有一個人非常不合作。

20091231b

 

無論我們怎樣叫他,懶貓麥帥仍舊無動於衷,堅持要「睡睡平安過新年」。

阿娘不忍他錯過全台瘋狂新年煙火秀,硬是要他起來,卻換得「屎臉」對待。

20091231c

 

就像照片一樣,我們兩人在電視前開始準備要倒數,打電話給在宿舍的經濟學家,結果發現她竟然在看冰原歷險記(竟然有人比我們更低調!),再打電話給高雄人哈拉,她一整個沒有心理準備我們會打電話和她連線。在家裡沒什麼地位的高雄人,電視被看韓劇的妹妹搶走,明明全台灣都在倒數三十秒了,她竟然還以為2009年還有十五分鐘!!(真的是…)

 

虧我這裡還有嘎逼作證,只剩下黃金十五秒,我們總算幫高雄人搶回電視。就降,2010年我們兩人,(喔,不對!是兩人plus一貓,還跟高雄人[一家口]電話連線),看著101的煙火,乾杯迎新年。

 

呼呼,莫名其妙地,今年窩在家裡跨過2009年,好像還跨得挺熱鬧的捏!!!

(by the way101煙火轉播有令我們小失望,不過在新年看著盧廣仲唱吃早餐,一整個很有YA!的fu)

新年已經開始第三天囉!希望大家的新年願望,都已經開始實現了~

(來看網友DNApub提供的高雄義大世界煙火秀吧!)

 

 

*推薦逢甲夜市福星路上的米粉湯,就在福星停車場對面。店家裝潢顯示那是台北通化夜市米粉湯的分店。好吃!

 

 

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Lammermoor

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Happy Birthday by Chan Kok Hooi 
(藝術家曾國輝 之作:生日快樂,此作現於台北當代藝術館 「動漫美學雙年展」中展出)

 

 

Dear 「阿關」~

 

其實已經懶得算我們認識幾年了,自從超過十年之後,我就覺得可以等到第二十年再提起這件事情就好。

 

不過,人生中和妳一起的那些畫面總是很難忘記。例如,在我們還要穿藍色制服裙的時候,妳若無其事地聊著你媽生你妹妹的情形,當時的我被嚇了一大跳,因為我原本以為弟弟妹妹是晚兩三年出來爭寵的傢伙,沒想到認識妳以及妳那小我們十幾歲的小妹,我才知道要害怕別人來爭寵是一輩子的事情啊!(不過顯然妳也不在意這種輸贏,畢竟妳妹真是比妳強太多了!不僅爭寵,連妳的心都搶走了~)。

我不知道妳妹能不能沒有妳,但是就算和妳距離很遙遠,妳都一直在我心裡,尤其是我很煩的時候,總是會幻想妳就坐在我前面,聽著我說自己面臨的一場又一場的混亂,然後發出「蛤?真的假的?」這樣的語助詞。

其實好像從很早之前,我們之間對話的聲音就常常是這樣。如果是我滔滔不絕講著,妳多半就會迸出那樣的句子;如果是你滔滔不絕地講著,我大概就會在前面笑到彎腰駝背加噴淚。為什麼每次我聽妳講不爽的人和不爽的事情,我都覺得很好笑?就像上次,妳很認真地抱怨著某某同學哪壺不開提哪壺,一天到晚問候妳啥時要交男朋友的事情時,騎著摩托車載妳的我簡直都笑到快沒力催油門了。

我們以後可不可以一直這樣互相把垃圾倒到別人身上?我繼續給妳出一些鬼點子應付妳討厭的老闆、同事、不上門的戀情(雖然沒什麼用),然後妳則在我常常猶豫不決的時候,一直拍胸脯向我保證我是個有慧眼的人(雖然我還是會不斷懷疑我自己的決定)。

這樣到永遠,可以嗎?

 

親愛的,生日快樂喔!!!希望妳明年每天都可以很開心很快樂,不用再當家庭理專!

 

我真是不能沒有妳,本來想要寫一大篇,可是吼,回憶歷歷在目,卻反而一點也寫不出來(不小心還會掉下幾顆目屎)。我想妳懂的啦~此刻真是有夠想妳的~

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之前我和嘎逼是costco的愛用者。雖然說,兩個人辦這樣的卡實在不划算,因為每次買生鮮或是起司回來都吃不完,最後總是放到壞掉。miemie (36)


最後,這張卡變成我們專門買紅白酒的卡。

costco酒類種類很多,紅、白酒也品質很好。

那天我們把家裡最後一瓶庫存紅酒給開了,還從櫃子裡拿出朋友遠從北海道帶回來的鱈魚起司條。

慶祝什麼?....well…沒中頭彩,就慶祝過冬至囉~~

麥帥,非常開心地來湊熱鬧,想分一杯羹,是一杯「酒」啦。

 

   這支酒不錯。推!下次有機會還會再買。

 

(想吃東西的時候一定會露出這種假面的溫柔)

 

(等到不耐煩了。)

 

(之後…晃呀晃)

 

(整個醉倒)

 

每次開酒都是麥帥最開心的時候。miemie (13)
如果你是站著,他必要在旁邊繞上個五、六圈,喵喵叫喊個不停。
如果是坐著,他就跳上你的大腿和肚子上面硬要和你「共食共飲」…

吃飽喝足,再回去睡個不停。

 

什麼!?看到這裡,你不會真的以為我給他喝酒吧??

想太多~~天下哪有那麼好康的事情,萬一他真的給我發起酒瘋,我可不懂貓語,到時候真不知該怎麼辦哩。

酒是我們在喝啦,他老兄是在旁邊忙著嗑起司條啦。

 

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妳說,妳一進來看一下,怎麼都是不感興趣的事,就走了。

我突然因為妳說的這句話,願意承認自己一直在作蠢事。

 

妳沒有罵我,但是我覺得妳一語中的。

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December 18, 2009

Op-Ed Contributor

Where Impunity Reigns

By BENEDICT ROGERS

The world needs to be reminded, again and again, that the military regime in Burma (Myanmar) continues to perpetrate every conceivable human rights violation.

Any Burmese showing any dissent is brutally suppressed, as the world witnessed two years ago when peaceful Buddhist monks demonstrated. Many monks were killed or have disappeared; several hundred remain in prison.

Beyond that, more than 2,000 political activists are in Burmese prisons today, subjected to torture, denial of medical treatment and ludicrous sentences.

Student leader Bo Min Yu Ko is serving a 104-year prison term; Shan ethnic leader Hkun Htun Oo has been imprisoned for 93 years; democracy activist Min Ko Naing for 65 years. The most famous human rights activist, Aung San Suu Kyi, has been under house arrest for almost 14 years, and the term was extended for a further 18 months after a sham trial.

Many of these activists are in prisons thousands of miles from their families, and several are critically ill.

One category of victims of the military dictatorship that gets far less attention is Burma’s ethnic minorities.

In eastern Burma, the regime has been conducting a brutal military campaign against people of the Karen, Karenni and Shan groups. Since 1996, more than 3,300 villages have been destroyed and more than a million people internally displaced. A Karenni friend of mine has described it as “Pol Pot in slow motion.”

The catalogue of terror includes the widespread, systematic use of rape as a weapon, forced labor, the use of human minesweepers and the forcible conscription of child soldiers.

In northern and western Burma, the predominantly Christian Chin and Kachin peoples also face systematic religious persecution.

The Muslim Rohingyas, targeted for their faith and ethnicity, are denied citizenship, despite living in Burma for generations. Thousands have escaped to miserable conditions in Bangladesh.

I have travelled more than 30 times to Burma and its borderlands. I have met former child soldiers, women who have been gang-raped, and many people who have been forced to flee from their burned villages.

Earlier this year, I met a man who had lost both his legs following an attack on his village.

When the Burmese Army came, he fled, but after the troops had moved on, he returned to his smoldering village to see if he could salvage any remaining belongings. Where his house had stood, he found nothing except ashes — hidden in which was a landmine laid by the troops. He stepped on the mine, and lost both legs.

He was carried for an entire day for basic medical treatment and then, a few weeks later, he walked on crutches through the jungle for two days to escape. He fled to a camp for internally displaced people near the Thai border. Four months later, that camp was attacked and he had to flee again.

An eyewitness once told me that in a prison camp in Chin State, prisoners who tried to escape were repeatedly stabbed, forced into a tub of salt water, and then roasted over a fire. A woman in Karen State described to me how her husband was hung upside down from a tree, his eyes gouged out, and then drowned.

The United Nations has documented these atrocities. For years, General Assembly resolutions have condemned the abuses. Previous special rapporteurs have described the violations as “the result of policy at the highest level, entailing political and legal responsibility.” A recent General Assembly resolution urged the regime to “put an end to violations of international human rights and humanitarian law.”

The U.N. has placed Burma on a monitoring list for genocide, the Genocide Risk Indices lists Burma as one of the two top “red alert” countries for genocide, along with Sudan, while the Minority Rights Group ranks Burma as one of the top five countries where ethnic minorities are under threat. Freedom House describes Burma as “the worst of the worst.”

This year, the United States reviewed its Burma policy and adopted a new approach of engagement while maintaining existing sanctions.

While this is the right approach in principle, and one advocated by the democracy movement, the danger is that the message has been misinterpreted, both by the regime and countries in the region.

Even though President Obama and senior U.S. officials have consistently emphasized that sanctions will not be lifted until there is substantial and irreversible progress in Burma, including the release of Aung San Suu Kyi and all political prisoners and a meaningful dialogue between the regime, the democracy movement and the ethnic nationalities, the impression created in the region is that the U.S. is going soft.

This is unfortunate, as it has let Burma’s neighbors off the hook just when they were showing tentative signs of toughening up their approach. Trying to talk to the generals is right, but it needs to be accompanied by strong and unambiguous pressure.

In short, little action has been taken by the international community. Countries continue to sell the regime arms, impunity prevails.

The violations perpetrated by the regime amount to war crimes and crimes against humanity. The Harvard Law School’s report, “Crimes in Burma,” commissioned by five of the world’s leading jurists, concludes that there is “a prima facie case of international criminal law violations occurring that demands U.N. Security Council action to establish a Commission of Inquiry to investigate these grave breaches.”

Last week marked the 61st anniversary of the Universal Declaration of Human Rights. If that is to mean anything in Burma, the time has come for the U.N. to impose a universal arms embargo on the regime, to invoke the much-flaunted “Responsibility to Protect” mechanism, and to investigate the regime’s crimes. The time to end the system of impunity in Burma is long overdue.

Benedict Rogers is East Asia Team Leader with the human rights organization Christian Solidarity Worldwide, and author of several books on Burma, including “Than Shwe: Unmasking Burma’s Tyrant.”

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  • Dec 18 Fri 2009 14:25
  • 一天

有時候很好...

 

 

有時候很糟

 

something like thaT...

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