女行、履行、旅行：天理教臺籍女佈教師返回原地的經驗

Women’s Mission, Fulfillment, and Travel: The Experience of Taiwanese Female Tenrikyo Missionary Returning to the Ojiba

本文透過結構—主體的概念，論證天理教臺籍女佈教師藉由返回原地更新自我主體性。結構是指環繞著國家機器、父權制、殖民主義及其延伸出去的社會體制，女佈教師的因應之道分別是：面對臺日雙方國家機器對宗教目的之跨國移動的限制，用迂迴及輾轉的方式，取得赴日簽證及在留資格；面臨父權制的壓迫，特別是丈夫對信仰的反對，用隱忍及神授等方法，爭取信任和支持。她們善用殖民教育所具備的日語能力，以及本身對日本文化的高度認同，累積宗教資本，逐步登堂入室。本文以剛入門的修養科生、做中學的一期講師、照顧人的詰所老師、被仰賴的團參領隊、與神有約的歸人這五點，掌握女佈教師在原地的多元身分，解析出性別化角色的轉換、階層化角色的超越、階層化的人神關係三點，指出這些身分的運作邏輯是聖勞精神的發揮；女佈教師調控與自我、與他人、與神明的關係，展現互為主體性的高度；與神有約和神同在的經驗，更是強化宗教信仰、增廣生命量能的源頭活水。本文的貢獻是凸顯宗教領域自他交流、互為主體的深刻意涵，加入人神關係的探討，讓女佈教師的主體性更趨鮮活，也更貼近她們真實的信仰歷程。

Utilizing the theoretical framework of structure-subject, this article clarifies the possibility of realizing“ojibagaeri”(returning to the original place) for the Tenrikyo Taiwanese female missionaries in recreating their self-subjectivity. The structure refers to the multi-layered social system surrounding them, in the state apparatus, patriarchy, colonialism and its extensions. The responses of Tenrikyo Taiwanese female missionaries were as follows: in the face of the restrictions of the state apparatuses of Taiwan and Japan on transnational travel for religious purposes, they used detours to obtain a visa to Japan and residence period qualification. To overcome the oppression of patriarchy, in particular the husband’s opposition to their beliefs, they used forbearance or“osazuke”(divine empowerment) to win trust and support. They made good use of their Japanese language skills acquired by colonial education and their own high degree of cultural identity; they accumulated religious capital and gradually entered the world of Tenrikyo. This article addresses five target groups—freshman training students, the learning-by-doing first phase lecturers, care-giving dormitory teachers, trustworthy pilgrimage group leaders, and returnees who had a covenant with God—to grasp the multiple identities of the Taiwanese female missionaries in the“ojiba”(original place), in order to analyze the conversion of gendered roles, the transcendence of stratified roles, and the hierarchical relationship between humans and God. The study has found that the operational logic of these identities is in the manifestation of the spirit of“hinokisin”(volunteering). The Taiwanese female missionaries developed their relationships with themselves, others, and God, engendering a high degree of mutual subjectivity. They embarked upon a spiritual covenant with God, and their experience and emotions flowed from their feeling of being with God, as if the source of living water that strengthens religious beliefs and expands life energy. The features and contributions of this paper are in highlighting the profound meaning of self-exchange and intersubjectivity in the field of religion, as well as deepening the discussion of the relationship between humans and God, thus rendering the subjectivity of the Taiwanese female missionaries more vivid and dialectical, coming closer to their true process of entering into belief.