神鬼殊途：「東澳石牌公」與「旗津淑女墓」的性別分析

Becoming Gods or Ghosts? A Gender Analysis Comparing ＂Dongao Shipai Gong＂ and ＂Qijin Ladies' Tomb＂

紀念碑作為集體記憶的物質化呈現，成為現在與過往溝通的重要載體。「東澳石牌公」及「旗津淑女墓」祭拜的都是因職業災害而死亡的工人，因哀悼工殤而立碑紀念。歷經數十年的社會經濟、文化流變，前者逐漸神格化成為司機拈香祈佑平安的對象，1998年由民眾集資設立「開路先鋒爺廟」，正式升級為神祇供人參拜；後者則遭妖魔化為勾引年輕男性的未婚女鬼，視為陰森墓地，2008年由婦女團體結合地方政府改建為「勞動女性公園」。舊碑新蓋，以現有的社會視框重新定義集體記憶。本文比較被神格化進而廟宇化的「東澳石牌公」，與遭妖魔化又除魔化的「旗津淑女墓」，以台灣民間信仰中的鬼魂崇拜觀點，探究祭祀中的性別差異，映照不同時代的價值投射。

As the concrete representation of collective memory, monuments serve to communicate with the past. Both ＂Dongao Shipai Gong＂ and ＂Qijin Ladies' Tomb＂ were set up to mourn those who died some decades ago in the course of their work, the former men who died building the road along the mountainous east coast of Taiwan, and the latter 25 factory girls who died in a 1973 ferry capsizing in Kaohsiung. After decades of social and cultural change, the former gradually became worshipped by vehicle drivers, even officially treated as local gods in the Worker Pioneer Temple after 1998; the latter were demonized as unmarried female ghosts seducing young men, and their cemetery was grim and dark until it was rebuilt as the Women Workers' Memorial Park in 2008. The old monuments, newly rebuilt, redefine the collective memory of the past in the social frame of the present. This essay compares the deification of Dongao Shipai Gong with the demonization of Qijin Ladies' Tomb from the ambivalent perspective of ghost worship in Taiwanese folk religion, exploring the gender differences in devotional practices which might reflect the value projections of different eras.