TASING CHIU is currently the professor of Department of Medical Sociology and Social Work at Kaohsiung Medical University. He is a sociologist of disability with subsidiary interests in blindness, and his research has focused on blindness as well as disability. He is also the editor-in-chief of Taiwanese Journal for Studies of Science, Technology and Medicine.
International Journal of Disability and Social Justice, 2024
What are the traditional views of Taiwanese indigenous communities on disabilities, and how do th... more What are the traditional views of Taiwanese indigenous communities on disabilities, and how do the life experiences of indigenous people with disabilities change amidst social transformations? This article illustrates the diversity and complexity of these experiences through three distinct examples of indigenous individuals living in different regions, ages, and ethnic groups in Taiwan. Firstly, examining the Tao tribe's beliefs from a documentary film by Sinan Maniruei and ethnographic research by Yu-Yueh Tsai, it appears that despite attributing illnesses and injuries to evil spirits, the Tao do not categorize elderly blind individuals or mentally disabled young people as disabled as long as their daily lives and work remain unaffected, prioritizing functionality over medical treatment. Secondly, the case of Lifok 'Oteng, an Amis writer from Taitung, reveals how his illness, stemming from his family's failure to hold tribal ceremonies during the Japanese colonial period, led to extensive traditional healing practices like removing ancient Japanese coins from his body. Despite later adopting Catholicism and Western medicine, he remained dedicated to preserving Amis culture. Lastly, Maljaljaves Mulaneng, a Paiwan poet in Taipei, faced poverty-driven urban work and subsequent blindness without traditional community support. Resorting to massage for a livelihood like the Han people, he used poetry to advocate for indigenous rights and highlight the challenges faced by people with disabilities. From these cases, it is evident that the type of medical care adopted does not have an absolute correlation with indigenous identity. Instead, what matters most is how that medical care affects their daily life, which can be different based on age and where they live. Therefore, when Taiwan introduces the Convention on the Rights of Persons with Disabilities (CRPD) and formulates the Indigenous Peoples' Health Act, it should take into account the actual living conditions of indigenous people with disabilities to provide appropriate medical and social services that meet their needs.
In the late 19th century, Protestant missionaries introduced modern education for the blind peopl... more In the late 19th century, Protestant missionaries introduced modern education for the blind people in Taiwan and Korea. They developed various tactile reading systems to enhance literacy and provided handicraft training for self-sufficiency. When these regions came under Japanese colonial rule in the first half of the 20th century, the colonial government introduced Japanese Braille and massage training for blind students. However, most of these training programs fell short in effectively equipping blind individuals for sustaining their livelihoods upon completing their education. As a result, paradoxically, tactile reading systems initially designed to discourage blind individuals from participating in traditional fortune-telling practices ended up inadvertently catalyzing the modernization of these longstanding traditions. This case study highlights the intricate and diverse nature of special education in East Asia.
西方傳教士於19世紀在中國設立的盲人學校,經常被視為當代中國特殊教育的開端。這些學校對盲人究竟產生什麼樣的影響,相關研究迄今極少從盲人學生本身角度來加以檢視。本文以相隔百年的兩位女性盲人為比較對... more 西方傳教士於19世紀在中國設立的盲人學校,經常被視為當代中國特殊教育的開端。這些學校對盲人究竟產生什麼樣的影響,相關研究迄今極少從盲人學生本身角度來加以檢視。本文以相隔百年的兩位女性盲人為比較對象,一位是1836年生的Agnes Gützlaff,另一位是1936年生的程文輝。透過她們精采的生命故事來探討時代變遷中,盲人教育對不同社會階層的女性的可能影響,希望能引起更多人對這議題的注意。
甘為霖的盲人教育是臺灣特殊教育的始祖,這是眾所周知的事實。甘為霖的盲人工作,幾乎就和馬偕的拔牙宣教同樣常被提起。然而馬偕如何拔牙、消毒、局部麻醉、使用的器具,甚至一小時拔幾顆牙等都已經有不少研究... more 甘為霖的盲人教育是臺灣特殊教育的始祖,這是眾所周知的事實。甘為霖的盲人工作,幾乎就和馬偕的拔牙宣教同樣常被提起。然而馬偕如何拔牙、消毒、局部麻醉、使用的器具,甚至一小時拔幾顆牙等都已經有不少研究與討論1。但甘為霖究竟何時開始從事盲人事工、使用過哪種盲文字體、盲人教育如何進行、中間得到哪些人的協助,甚至是盲人學校的名稱,這些具體細節在現有文獻中迄今卻仍未有清楚整理,甚至其中有許多誤解與錯譯。為了更加瞭解甘為霖這個重要宣教行動與事蹟,本研究利用甘為霖過去的著作、蘇格蘭盲人教育歷史檔案、使信月刊、臺南府教會報 (Tâi-lâm-hú Kàu-hoē-pò)、日治時期報刊相關報導,以及倫敦大學亞非學院所收藏之相片、格拉斯哥大學圖書館收藏之盲用書籍、臺灣基督教史料館之點字讀本等來釐清上述問題。
自從1999年在瑞士出現第一家黑暗餐廳後,如今世界各大城市都可以看到類似形式的餐廳或活動。然而沒有視覺對飲食經驗的影響到底是什麼?黑暗中用餐可以讓食物更加美味嗎?或者真能產生什麼新奇的感官體驗?... more 自從1999年在瑞士出現第一家黑暗餐廳後,如今世界各大城市都可以看到類似形式的餐廳或活動。然而沒有視覺對飲食經驗的影響到底是什麼?黑暗中用餐可以讓食物更加美味嗎?或者真能產生什麼新奇的感官體驗?黑暗體驗可以改變我們對盲人的刻板印象嗎?還是能夠從中得到什麼特別人生領悟?本研究針對歐美亞三大洲15個黑暗餐廳,透過餐廳官方網頁、媒體評論、IG貼文、Google map和Tripadvisor評價和留言、網路旅遊部落格等,以及研究者本人的實地參與觀察,來探討飲食如何成為當下社會困境的解決途徑,並藉此想像人類未來生活的可能樣貌。研究結果發現,黑暗中用餐不見得能讓餐點變得更美味,也不容易改變我們對盲人的想法。整個用餐過程中最吸引人的部分,應該是用餐者與他人在黑暗互動中,共同製造和維持情境意義。在紛擾忙碌的現代生活中,黑暗也能讓我們專注於當下,重新省察平時存而不論的事物,對事物的可能樣貌更為包容。
甘為霖牧師(Reverend William Campbell, D.D., F.R.G.S., M.R.A.S.)於1871年來到臺灣,展開其長達四十五年又二個月的宣教工作,是除了巴克禮牧師之... more 甘為霖牧師(Reverend William Campbell, D.D., F.R.G.S., M.R.A.S.)於1871年來到臺灣,展開其長達四十五年又二個月的宣教工作,是除了巴克禮牧師之外,在台服務最久的宣教師。甘為霖的著作豐碩,除了撰寫或編著的諸多書籍外,《臺灣教會公報》也有許多甘為霖的文章。然而甘為霖在這些著作中對自己的個人描述非常少,他對同儕也很少提到自己的過去。因此一般對他來臺之前的家庭與教育背景,以及1917年退休返英後的生活所知有限。本文整理英國人口普查資料以及官方不同部門保留的歷史資料,並略做背景考證來增加我們對甘為霖的瞭解。
Purpose: Special education for the blind has existed for more than 130 years in Taiwan, but littl... more Purpose: Special education for the blind has existed for more than 130 years in Taiwan, but little is known about its early development, and some mistakes have been passed on constantly. The purpose of this article is to explore and clarify the reading systems used by blind people in Taiwan in the late 19th century and the evolutionary process of the systems. Data/Methods: The materials used in this study were mainly historical archives and relevant books kept by Christian churches and libraries in the UK and in Taiwan. Through the analysis and comparison of these data, this study will tell us what kind of reading systems for the blind have been used in Taiwan in the late 19th century and the reasons for adopting them. Results/Findings: According to the textbooks for the blind kept in the special collection room of the University of Glasgow in the UK and the historical archives room of the Presbyterian Church in Taiwan, it can be known that at least two reading systems, Moon type and Braille type, were used by blind people in Taiwan early on. However, according to historical records, blind people might have also used Alston type, which is similar to the Roman alphabet, before these two types were used. The evolution from reading systems created with lines such as Alston type and Moon type to the dotted Braille type has often been regarded as inevitable progress. However, the choice of reading system for the blind requires consideration of many different factors, rather than merely considering learning efficiency or production cost. William Campbell took into account the varying needs of blind people at different ages; hence, he decided to make use of both dots and lines. As for William Murray, he adopted Braille for blind children and later connected dots into lines in order to teach sighted illiterates. Finally, Braille, which is based on the Roman alphabet, triumphed as the mainstream reading system due to the consideration of the variety of Chinese dialects and the history of missionary work. Conclusions/Implications: Research in disability studies has often argued that early special education was developed from the perspective of the able-bodied, rather than from the needs of students with disabilities. Not until the rise of awareness of disability rights did Braille and sign language begin to be accepted by schools for the blind and the deaf. Nonetheless, in practice, many factors are involved in choosing reading systems for the blind, and the decision is usually a product of simultaneously considering people both with and without disabilities.
過去臺灣有關甘為霖生蹟的認識和記載,多偏重於他在臺灣的宣教事蹟。少數對甘為霖個人生活描述,經常會有錯誤或語焉不詳之處。不過自從2002年英國「資訊自由法」(The Freedom of Info... more 過去臺灣有關甘為霖生蹟的認識和記載,多偏重於他在臺灣的宣教事蹟。少數對甘為霖個人生活描述,經常會有錯誤或語焉不詳之處。不過自從2002年英國「資訊自由法」(The Freedom of Information Act 2002)通過後,許多歷史資料皆已公開,加上現在數位網路科技的發展,透過網路可以輕易取得相關資料,增加對早期宣教士家庭背景的瞭解。本文將介紹如何透過ScotlandsPeople和Ancestry這兩個數位資料庫,輔以其他資料來重建甘為霖的個人與家族史。
In the past, descriptions of Rev. William Campbell’s life was mostly focused on his missionary achievements in Taiwan. Little has been known about Campbell's personal life, and a lot of them are erroneous or ambiguous. Since the passage of The Freedom of Information Act 2002 in the United Kingdom, many historical materials have been made public. With the development of digital technology, many history records of early missionaries and their family members can be obtained through internet. This article utilizes two digital database of ScotlandsPeople and Ancestry, supplemented by other materials to reconstruct William Campbell's personal and family life history.
1980年代末的解嚴和隨後風起雲湧的社會運動,經常被視為台灣社會福利制度從「慈善」發展成「權利」的轉捩點。然而早在1950年代,身心障礙團體已開始不斷向行政部門爭取福利資源,現今身心障礙者權利保... more 1980年代末的解嚴和隨後風起雲湧的社會運動,經常被視為台灣社會福利制度從「慈善」發展成「權利」的轉捩點。然而早在1950年代,身心障礙團體已開始不斷向行政部門爭取福利資源,現今身心障礙者權利保障法中的許多福利措施,便是身心障礙團體長期爭取而來的結果。「身心障礙者車船半價優待」是台灣施行最久的福利政策之一,本文將重現與分析該政策之制訂與修正的過程,期盼能更深入瞭解福利制度的轉變過程。
廖旺生於1890年12月14日,畢業於臺南慈惠院盲人教育部。1909年赴日本東京盲学校求學,畢業後回到母校任教。從1922年創辦「鍼按組合」,到1960年卸下「臺灣省盲人福利協進會臺南分會」會長... more 廖旺生於1890年12月14日,畢業於臺南慈惠院盲人教育部。1909年赴日本東京盲学校求學,畢業後回到母校任教。從1922年創辦「鍼按組合」,到1960年卸下「臺灣省盲人福利協進會臺南分會」會長職務,廖旺為台灣盲人福利服務奉獻近四十年。1961年廖旺創立「臺南基督教盲人會」和「盲人後援會」,直到1971年過世前,廖旺一直在為盲人的福利奔波。廖旺一生橫跨清末、日治到國府三個時代,是臺灣盲人教會與福利推展上具有重要貢獻的先驅者。
資本主義生產模式和生物醫學詮釋,是影響西方現代身心障礙者社會地位
的兩個主要因素。資本主義生產方式將身心障礙者排除在經濟活動之外,而特殊教育和社會福利則造成身心障礙的社會隔離。生物醫學讓異常身體... more 資本主義生產模式和生物醫學詮釋,是影響西方現代身心障礙者社會地位 的兩個主要因素。資本主義生產方式將身心障礙者排除在經濟活動之外,而特殊教育和社會福利則造成身心障礙的社會隔離。生物醫學讓異常身體擺脫神祕色彩,但也使得身心障礙成為醫學管轄與矯治的對象。日本統治時期挪用歐美的現代主義和東方主義,「折射」到殖民地社會而形成了新的「殖民現代性」(colonial modernity)。臺灣的盲人在這種殖民現代化過程中產生什麼樣的變化?本文利用官方統計與檔案、教會史料、媒體報導、以及口述訪談等的分析與討論,希望能對殖民現代性與身心障礙的關係有更進一步的瞭解。 On one hand, studies on disability have commonly viewed the emergence of the disabled as a distinct population. Not only were the disabled being marginalized and socially segregated under special education and social welfare, they were also excluded from economic activities under the capitalist mode of production in the rising tide of industrialization. On the other hand, biomedical science maintained the traditional views of disability, subjecting the disabled to medical control and correction/treatment. Colonial modernity characterized Japanese governance in Taiwan, which was a combination of imperialism and colonialism with Western medicine. With reference to archival sources, government legislation, and oral histories, this study explored the relationship between disability and colonial modernity to shed light on what actually happened to the blind in Japanese colonial Taiwan.
1917年木村謹吾創立「木村盲啞教育所」,當時臺南已有「私立臺南盲啞學校」。三年後,「木村盲啞教育所」升格成為「私立臺北盲啞學校」。1922年「私立臺南盲啞學校」改制為「臺南州立臺南盲啞學校」;... more 1917年木村謹吾創立「木村盲啞教育所」,當時臺南已有「私立臺南盲啞學校」。三年後,「木村盲啞教育所」升格成為「私立臺北盲啞學校」。1922年「私立臺南盲啞學校」改制為「臺南州立臺南盲啞學校」;六年後,「臺北私立臺北盲啞學校」也改制為「臺北州立臺北盲啞學校」。此後臺北盲啞學校以後來居上之姿,地位逐漸超越台南盲啞學校。1931年木村謹吾獲選為日本代表前往紐約參加世界盲人會議,並赴歐美考察聾啞教育。1938年,木村謹吾卸下擔任長達二十年的校長職務。在這二十年間,臺北盲啞學校為臺灣培養出許多視障菁英,他們日後為台灣視障教育和盲人福利做出重要的貢獻。
「合理調整」(reasonable accommo-dation)是臺灣繼實施「新制身心障礙鑑定」之後,另一個將會對身心障礙相關業務產生重大影響的政策。本文將針對「合理調整」這個概念的歷史背景與... more 「合理調整」(reasonable accommo-dation)是臺灣繼實施「新制身心障礙鑑定」之後,另一個將會對身心障礙相關業務產生重大影響的政策。本文將針對「合理調整」這個概念的歷史背景與意涵先做一概略介紹,其次以西方國家實施的案例與經驗來做進一步說明與闡釋。
The assessment of disability in Taiwan has changed historically from being part of the bureaucrat... more The assessment of disability in Taiwan has changed historically from being part of the bureaucratic legal authority of China, to being medicalized to some extent under Japanese colonialism, and then more fully in postWar Taiwan under Chinese Nationalist Party rule. The most recent trend has been toward de-medicalization due to social awareness and activism as well as the gradual application of international standards based on more variegated criteria. Impairment in traditional Chinese societies was categorized mainly for the purposes of measuring criminal punishment, taxation and compulsory labor. During Japanese colonization, disability statistics were used as a point of comparison with Western data, and the results were taken as a reference point in formulating local health policies. After the Chinese Nationalist Government arrived in Taiwan, disability measures became a key criterion of social welfare assessment. In 2007, accommodating international trends and steady growth in the government's health budget, Taiwan started to adopt the World Health Organization's International Classification of Functioning, Disability and Health (ICF) as the basis for disability estimation and need assessment. This study uses ancient records and secondary sources to review the ways in which disability has changed over the course of Taiwan's history.
現代社會是一個以視覺為中心的世界,視覺取代其他感官,成為人們知識的主要來源和溝通的重要媒介。在視覺獨大的現代文明下,盲被化約為視覺功能缺損、個人器官損傷,或甚至是認識上的無知,傳統上依賴觸覺的人... more 現代社會是一個以視覺為中心的世界,視覺取代其他感官,成為人們知識的主要來源和溝通的重要媒介。在視覺獨大的現代文明下,盲被化約為視覺功能缺損、個人器官損傷,或甚至是認識上的無知,傳統上依賴觸覺的人因此受到社會的歧視與排斥。目前任職於日本国立民族学博物館的広瀨浩二郎,希望將通用博物館的概念進一步擴展來挑戰現代社會的視覺中心主義,並增進「依賴視覺來認識」和「依賴觸覺來認識」的人之間的彼此瞭解。広瀨浩二郎認為觸覺學習可以改變視覺中心的博物館,進而改變社會對視覺障礙者的態度。
西方身心障礙研究常用「醫療模式」與「社會模式」,來區分現代社會對身心障礙看法與態度的轉變。過去十幾年來台灣身心障礙研究,以及實務工作者也多認同此典範轉移。然而台灣醫療模式與社會模式在實作上並非二... more 西方身心障礙研究常用「醫療模式」與「社會模式」,來區分現代社會對身心障礙看法與態度的轉變。過去十幾年來台灣身心障礙研究,以及實務工作者也多認同此典範轉移。然而台灣醫療模式與社會模式在實作上並非二元對立,很多時候兩者似乎是相互滲透,構成一種擴散式的、由醫療專業與非醫療人員共同的社會控制體系。身心障礙醫療模式的鑑定作為進入社會模式的門檻,這個表面上看似弔詭的安排,其實也是諸多制度間銜接與溝通的媒介。本研究首先探討身心障礙醫療模式的內涵,其次利用次級資料、法規檔案與訪談資料,呈現台灣身心障礙醫療化的在地樣貌,來對台灣身心障礙的醫療模式與社會模式在地樣貌進行反思。
臺灣身心障礙的社會福利已有很長一段歷史。從清代善會善堂的社會救濟,到西方傳教士與日治時期的福利工作,再到國民政府來臺之後的各種福利服務措施與立法。雖然早期沒有社會工作這項職稱,但過去他們所做的工... more 臺灣身心障礙的社會福利已有很長一段歷史。從清代善會善堂的社會救濟,到西方傳教士與日治時期的福利工作,再到國民政府來臺之後的各種福利服務措施與立法。雖然早期沒有社會工作這項職稱,但過去他們所做的工作內容和今天的社工有許多相似之處。本文以十九世紀末西洋傳教士甘為霖的盲人工作為例,介紹他當時為盲人籌募經費、職業訓練,以及企圖改變整個社會來提升盲人地位的努力,藉以反思臺灣社會工作的起源及相關問題。
盲人通常被認為是經濟弱勢且行動上較多障礙,因而活動能力與範圍較為有限。然而從19世紀末開始,臺灣的盲人因為西洋傳教士的派遣而往來於中國與臺灣之間。日本殖民統治時期,由於基督教鼓勵積極接受西式教育... more 盲人通常被認為是經濟弱勢且行動上較多障礙,因而活動能力與範圍較為有限。然而從19世紀末開始,臺灣的盲人因為西洋傳教士的派遣而往來於中國與臺灣之間。日本殖民統治時期,由於基督教鼓勵積極接受西式教育,因此開始有臺灣盲人到日本唸書和中國盲人到臺灣唸書。20世紀上半日本內地許多明眼人加入針灸按摩工作,造成當地盲人失去養活自己的能力。由於當時殖民地臺灣只有盲人可以到學校學習鍼灸與按摩,一般人不容易取得執照許可,而傳統抓龍又受到禁止與取締,因此吸引許多日本人來到臺灣工作,也鼓勵臺灣盲人加入按摩這個臺灣的新興行業。這些跨國或島內移動,與傳統社會中盲人從事走唱或算命的移動方式與目的有明顯不同。
People with visual impairment are often considered economically disadvantaged and immobile, and their range of activities, consequently, limited. In fact, the blind of Taiwan moved to and from China for establishing schools for the blind from the latter part of 19th century under the auspices of Western Christian missionaries. During the Japanese colonial period, Taiwanese blind travelled to study in Japan, and some Chinese blind came to Taiwan for study, again under the encouragement and assistance of missionaries. Colonial employment policy is another important factor in the mobility of the blind. Since the mid-19th century, many people with normal vision began working in massage and acupuncture in Japan, and thus the blind started to lose their livelihood. Meanwhile, in Taiwan only the blind could learn massage and acupuncture, in schools for the blind. Due to the licensing advantages granted the blind and the banning of traditional Taiwanese massage in colonial Taiwan, many Japanese blind relocated to Taiwan to find work opportunities during the first half of the 20th century.
Industrialization and mass education have long been considered two main determinants in the emerg... more Industrialization and mass education have long been considered two main determinants in the emergence of special education, but in many formerly colonised countries, such as Taiwan, historical development did not follow along these lines. In Taiwan, schools for the blind were initially set up by missionaries and colonizers, and were primarily designed to meet the latter’s preconceptions and needs. However, pedagogic knowledge and techniques were unexpectedly displaced and transformed as they crossed borders. This study examines the emergence and development of education for the blind in Taiwan from the 1870s to the 1970s. Documentary sources, government statistics and proclamations, and oral histories were used in the analysis; they reveal how in Taiwan, education for
the blind was shaped under different foreign and domestic influences within specific historical-social contexts.
International Journal of Disability and Social Justice, 2024
What are the traditional views of Taiwanese indigenous communities on disabilities, and how do th... more What are the traditional views of Taiwanese indigenous communities on disabilities, and how do the life experiences of indigenous people with disabilities change amidst social transformations? This article illustrates the diversity and complexity of these experiences through three distinct examples of indigenous individuals living in different regions, ages, and ethnic groups in Taiwan. Firstly, examining the Tao tribe's beliefs from a documentary film by Sinan Maniruei and ethnographic research by Yu-Yueh Tsai, it appears that despite attributing illnesses and injuries to evil spirits, the Tao do not categorize elderly blind individuals or mentally disabled young people as disabled as long as their daily lives and work remain unaffected, prioritizing functionality over medical treatment. Secondly, the case of Lifok 'Oteng, an Amis writer from Taitung, reveals how his illness, stemming from his family's failure to hold tribal ceremonies during the Japanese colonial period, led to extensive traditional healing practices like removing ancient Japanese coins from his body. Despite later adopting Catholicism and Western medicine, he remained dedicated to preserving Amis culture. Lastly, Maljaljaves Mulaneng, a Paiwan poet in Taipei, faced poverty-driven urban work and subsequent blindness without traditional community support. Resorting to massage for a livelihood like the Han people, he used poetry to advocate for indigenous rights and highlight the challenges faced by people with disabilities. From these cases, it is evident that the type of medical care adopted does not have an absolute correlation with indigenous identity. Instead, what matters most is how that medical care affects their daily life, which can be different based on age and where they live. Therefore, when Taiwan introduces the Convention on the Rights of Persons with Disabilities (CRPD) and formulates the Indigenous Peoples' Health Act, it should take into account the actual living conditions of indigenous people with disabilities to provide appropriate medical and social services that meet their needs.
In the late 19th century, Protestant missionaries introduced modern education for the blind peopl... more In the late 19th century, Protestant missionaries introduced modern education for the blind people in Taiwan and Korea. They developed various tactile reading systems to enhance literacy and provided handicraft training for self-sufficiency. When these regions came under Japanese colonial rule in the first half of the 20th century, the colonial government introduced Japanese Braille and massage training for blind students. However, most of these training programs fell short in effectively equipping blind individuals for sustaining their livelihoods upon completing their education. As a result, paradoxically, tactile reading systems initially designed to discourage blind individuals from participating in traditional fortune-telling practices ended up inadvertently catalyzing the modernization of these longstanding traditions. This case study highlights the intricate and diverse nature of special education in East Asia.
西方傳教士於19世紀在中國設立的盲人學校,經常被視為當代中國特殊教育的開端。這些學校對盲人究竟產生什麼樣的影響,相關研究迄今極少從盲人學生本身角度來加以檢視。本文以相隔百年的兩位女性盲人為比較對... more 西方傳教士於19世紀在中國設立的盲人學校,經常被視為當代中國特殊教育的開端。這些學校對盲人究竟產生什麼樣的影響,相關研究迄今極少從盲人學生本身角度來加以檢視。本文以相隔百年的兩位女性盲人為比較對象,一位是1836年生的Agnes Gützlaff,另一位是1936年生的程文輝。透過她們精采的生命故事來探討時代變遷中,盲人教育對不同社會階層的女性的可能影響,希望能引起更多人對這議題的注意。
甘為霖的盲人教育是臺灣特殊教育的始祖,這是眾所周知的事實。甘為霖的盲人工作,幾乎就和馬偕的拔牙宣教同樣常被提起。然而馬偕如何拔牙、消毒、局部麻醉、使用的器具,甚至一小時拔幾顆牙等都已經有不少研究... more 甘為霖的盲人教育是臺灣特殊教育的始祖,這是眾所周知的事實。甘為霖的盲人工作,幾乎就和馬偕的拔牙宣教同樣常被提起。然而馬偕如何拔牙、消毒、局部麻醉、使用的器具,甚至一小時拔幾顆牙等都已經有不少研究與討論1。但甘為霖究竟何時開始從事盲人事工、使用過哪種盲文字體、盲人教育如何進行、中間得到哪些人的協助,甚至是盲人學校的名稱,這些具體細節在現有文獻中迄今卻仍未有清楚整理,甚至其中有許多誤解與錯譯。為了更加瞭解甘為霖這個重要宣教行動與事蹟,本研究利用甘為霖過去的著作、蘇格蘭盲人教育歷史檔案、使信月刊、臺南府教會報 (Tâi-lâm-hú Kàu-hoē-pò)、日治時期報刊相關報導,以及倫敦大學亞非學院所收藏之相片、格拉斯哥大學圖書館收藏之盲用書籍、臺灣基督教史料館之點字讀本等來釐清上述問題。
自從1999年在瑞士出現第一家黑暗餐廳後,如今世界各大城市都可以看到類似形式的餐廳或活動。然而沒有視覺對飲食經驗的影響到底是什麼?黑暗中用餐可以讓食物更加美味嗎?或者真能產生什麼新奇的感官體驗?... more 自從1999年在瑞士出現第一家黑暗餐廳後,如今世界各大城市都可以看到類似形式的餐廳或活動。然而沒有視覺對飲食經驗的影響到底是什麼?黑暗中用餐可以讓食物更加美味嗎?或者真能產生什麼新奇的感官體驗?黑暗體驗可以改變我們對盲人的刻板印象嗎?還是能夠從中得到什麼特別人生領悟?本研究針對歐美亞三大洲15個黑暗餐廳,透過餐廳官方網頁、媒體評論、IG貼文、Google map和Tripadvisor評價和留言、網路旅遊部落格等,以及研究者本人的實地參與觀察,來探討飲食如何成為當下社會困境的解決途徑,並藉此想像人類未來生活的可能樣貌。研究結果發現,黑暗中用餐不見得能讓餐點變得更美味,也不容易改變我們對盲人的想法。整個用餐過程中最吸引人的部分,應該是用餐者與他人在黑暗互動中,共同製造和維持情境意義。在紛擾忙碌的現代生活中,黑暗也能讓我們專注於當下,重新省察平時存而不論的事物,對事物的可能樣貌更為包容。
甘為霖牧師(Reverend William Campbell, D.D., F.R.G.S., M.R.A.S.)於1871年來到臺灣,展開其長達四十五年又二個月的宣教工作,是除了巴克禮牧師之... more 甘為霖牧師(Reverend William Campbell, D.D., F.R.G.S., M.R.A.S.)於1871年來到臺灣,展開其長達四十五年又二個月的宣教工作,是除了巴克禮牧師之外,在台服務最久的宣教師。甘為霖的著作豐碩,除了撰寫或編著的諸多書籍外,《臺灣教會公報》也有許多甘為霖的文章。然而甘為霖在這些著作中對自己的個人描述非常少,他對同儕也很少提到自己的過去。因此一般對他來臺之前的家庭與教育背景,以及1917年退休返英後的生活所知有限。本文整理英國人口普查資料以及官方不同部門保留的歷史資料,並略做背景考證來增加我們對甘為霖的瞭解。
Purpose: Special education for the blind has existed for more than 130 years in Taiwan, but littl... more Purpose: Special education for the blind has existed for more than 130 years in Taiwan, but little is known about its early development, and some mistakes have been passed on constantly. The purpose of this article is to explore and clarify the reading systems used by blind people in Taiwan in the late 19th century and the evolutionary process of the systems. Data/Methods: The materials used in this study were mainly historical archives and relevant books kept by Christian churches and libraries in the UK and in Taiwan. Through the analysis and comparison of these data, this study will tell us what kind of reading systems for the blind have been used in Taiwan in the late 19th century and the reasons for adopting them. Results/Findings: According to the textbooks for the blind kept in the special collection room of the University of Glasgow in the UK and the historical archives room of the Presbyterian Church in Taiwan, it can be known that at least two reading systems, Moon type and Braille type, were used by blind people in Taiwan early on. However, according to historical records, blind people might have also used Alston type, which is similar to the Roman alphabet, before these two types were used. The evolution from reading systems created with lines such as Alston type and Moon type to the dotted Braille type has often been regarded as inevitable progress. However, the choice of reading system for the blind requires consideration of many different factors, rather than merely considering learning efficiency or production cost. William Campbell took into account the varying needs of blind people at different ages; hence, he decided to make use of both dots and lines. As for William Murray, he adopted Braille for blind children and later connected dots into lines in order to teach sighted illiterates. Finally, Braille, which is based on the Roman alphabet, triumphed as the mainstream reading system due to the consideration of the variety of Chinese dialects and the history of missionary work. Conclusions/Implications: Research in disability studies has often argued that early special education was developed from the perspective of the able-bodied, rather than from the needs of students with disabilities. Not until the rise of awareness of disability rights did Braille and sign language begin to be accepted by schools for the blind and the deaf. Nonetheless, in practice, many factors are involved in choosing reading systems for the blind, and the decision is usually a product of simultaneously considering people both with and without disabilities.
過去臺灣有關甘為霖生蹟的認識和記載,多偏重於他在臺灣的宣教事蹟。少數對甘為霖個人生活描述,經常會有錯誤或語焉不詳之處。不過自從2002年英國「資訊自由法」(The Freedom of Info... more 過去臺灣有關甘為霖生蹟的認識和記載,多偏重於他在臺灣的宣教事蹟。少數對甘為霖個人生活描述,經常會有錯誤或語焉不詳之處。不過自從2002年英國「資訊自由法」(The Freedom of Information Act 2002)通過後,許多歷史資料皆已公開,加上現在數位網路科技的發展,透過網路可以輕易取得相關資料,增加對早期宣教士家庭背景的瞭解。本文將介紹如何透過ScotlandsPeople和Ancestry這兩個數位資料庫,輔以其他資料來重建甘為霖的個人與家族史。
In the past, descriptions of Rev. William Campbell’s life was mostly focused on his missionary achievements in Taiwan. Little has been known about Campbell's personal life, and a lot of them are erroneous or ambiguous. Since the passage of The Freedom of Information Act 2002 in the United Kingdom, many historical materials have been made public. With the development of digital technology, many history records of early missionaries and their family members can be obtained through internet. This article utilizes two digital database of ScotlandsPeople and Ancestry, supplemented by other materials to reconstruct William Campbell's personal and family life history.
1980年代末的解嚴和隨後風起雲湧的社會運動,經常被視為台灣社會福利制度從「慈善」發展成「權利」的轉捩點。然而早在1950年代,身心障礙團體已開始不斷向行政部門爭取福利資源,現今身心障礙者權利保... more 1980年代末的解嚴和隨後風起雲湧的社會運動,經常被視為台灣社會福利制度從「慈善」發展成「權利」的轉捩點。然而早在1950年代,身心障礙團體已開始不斷向行政部門爭取福利資源,現今身心障礙者權利保障法中的許多福利措施,便是身心障礙團體長期爭取而來的結果。「身心障礙者車船半價優待」是台灣施行最久的福利政策之一,本文將重現與分析該政策之制訂與修正的過程,期盼能更深入瞭解福利制度的轉變過程。
廖旺生於1890年12月14日,畢業於臺南慈惠院盲人教育部。1909年赴日本東京盲学校求學,畢業後回到母校任教。從1922年創辦「鍼按組合」,到1960年卸下「臺灣省盲人福利協進會臺南分會」會長... more 廖旺生於1890年12月14日,畢業於臺南慈惠院盲人教育部。1909年赴日本東京盲学校求學,畢業後回到母校任教。從1922年創辦「鍼按組合」,到1960年卸下「臺灣省盲人福利協進會臺南分會」會長職務,廖旺為台灣盲人福利服務奉獻近四十年。1961年廖旺創立「臺南基督教盲人會」和「盲人後援會」,直到1971年過世前,廖旺一直在為盲人的福利奔波。廖旺一生橫跨清末、日治到國府三個時代,是臺灣盲人教會與福利推展上具有重要貢獻的先驅者。
資本主義生產模式和生物醫學詮釋,是影響西方現代身心障礙者社會地位
的兩個主要因素。資本主義生產方式將身心障礙者排除在經濟活動之外,而特殊教育和社會福利則造成身心障礙的社會隔離。生物醫學讓異常身體... more 資本主義生產模式和生物醫學詮釋,是影響西方現代身心障礙者社會地位 的兩個主要因素。資本主義生產方式將身心障礙者排除在經濟活動之外,而特殊教育和社會福利則造成身心障礙的社會隔離。生物醫學讓異常身體擺脫神祕色彩,但也使得身心障礙成為醫學管轄與矯治的對象。日本統治時期挪用歐美的現代主義和東方主義,「折射」到殖民地社會而形成了新的「殖民現代性」(colonial modernity)。臺灣的盲人在這種殖民現代化過程中產生什麼樣的變化?本文利用官方統計與檔案、教會史料、媒體報導、以及口述訪談等的分析與討論,希望能對殖民現代性與身心障礙的關係有更進一步的瞭解。 On one hand, studies on disability have commonly viewed the emergence of the disabled as a distinct population. Not only were the disabled being marginalized and socially segregated under special education and social welfare, they were also excluded from economic activities under the capitalist mode of production in the rising tide of industrialization. On the other hand, biomedical science maintained the traditional views of disability, subjecting the disabled to medical control and correction/treatment. Colonial modernity characterized Japanese governance in Taiwan, which was a combination of imperialism and colonialism with Western medicine. With reference to archival sources, government legislation, and oral histories, this study explored the relationship between disability and colonial modernity to shed light on what actually happened to the blind in Japanese colonial Taiwan.
1917年木村謹吾創立「木村盲啞教育所」,當時臺南已有「私立臺南盲啞學校」。三年後,「木村盲啞教育所」升格成為「私立臺北盲啞學校」。1922年「私立臺南盲啞學校」改制為「臺南州立臺南盲啞學校」;... more 1917年木村謹吾創立「木村盲啞教育所」,當時臺南已有「私立臺南盲啞學校」。三年後,「木村盲啞教育所」升格成為「私立臺北盲啞學校」。1922年「私立臺南盲啞學校」改制為「臺南州立臺南盲啞學校」;六年後,「臺北私立臺北盲啞學校」也改制為「臺北州立臺北盲啞學校」。此後臺北盲啞學校以後來居上之姿,地位逐漸超越台南盲啞學校。1931年木村謹吾獲選為日本代表前往紐約參加世界盲人會議,並赴歐美考察聾啞教育。1938年,木村謹吾卸下擔任長達二十年的校長職務。在這二十年間,臺北盲啞學校為臺灣培養出許多視障菁英,他們日後為台灣視障教育和盲人福利做出重要的貢獻。
「合理調整」(reasonable accommo-dation)是臺灣繼實施「新制身心障礙鑑定」之後,另一個將會對身心障礙相關業務產生重大影響的政策。本文將針對「合理調整」這個概念的歷史背景與... more 「合理調整」(reasonable accommo-dation)是臺灣繼實施「新制身心障礙鑑定」之後,另一個將會對身心障礙相關業務產生重大影響的政策。本文將針對「合理調整」這個概念的歷史背景與意涵先做一概略介紹,其次以西方國家實施的案例與經驗來做進一步說明與闡釋。
The assessment of disability in Taiwan has changed historically from being part of the bureaucrat... more The assessment of disability in Taiwan has changed historically from being part of the bureaucratic legal authority of China, to being medicalized to some extent under Japanese colonialism, and then more fully in postWar Taiwan under Chinese Nationalist Party rule. The most recent trend has been toward de-medicalization due to social awareness and activism as well as the gradual application of international standards based on more variegated criteria. Impairment in traditional Chinese societies was categorized mainly for the purposes of measuring criminal punishment, taxation and compulsory labor. During Japanese colonization, disability statistics were used as a point of comparison with Western data, and the results were taken as a reference point in formulating local health policies. After the Chinese Nationalist Government arrived in Taiwan, disability measures became a key criterion of social welfare assessment. In 2007, accommodating international trends and steady growth in the government's health budget, Taiwan started to adopt the World Health Organization's International Classification of Functioning, Disability and Health (ICF) as the basis for disability estimation and need assessment. This study uses ancient records and secondary sources to review the ways in which disability has changed over the course of Taiwan's history.
現代社會是一個以視覺為中心的世界,視覺取代其他感官,成為人們知識的主要來源和溝通的重要媒介。在視覺獨大的現代文明下,盲被化約為視覺功能缺損、個人器官損傷,或甚至是認識上的無知,傳統上依賴觸覺的人... more 現代社會是一個以視覺為中心的世界,視覺取代其他感官,成為人們知識的主要來源和溝通的重要媒介。在視覺獨大的現代文明下,盲被化約為視覺功能缺損、個人器官損傷,或甚至是認識上的無知,傳統上依賴觸覺的人因此受到社會的歧視與排斥。目前任職於日本国立民族学博物館的広瀨浩二郎,希望將通用博物館的概念進一步擴展來挑戰現代社會的視覺中心主義,並增進「依賴視覺來認識」和「依賴觸覺來認識」的人之間的彼此瞭解。広瀨浩二郎認為觸覺學習可以改變視覺中心的博物館,進而改變社會對視覺障礙者的態度。
西方身心障礙研究常用「醫療模式」與「社會模式」,來區分現代社會對身心障礙看法與態度的轉變。過去十幾年來台灣身心障礙研究,以及實務工作者也多認同此典範轉移。然而台灣醫療模式與社會模式在實作上並非二... more 西方身心障礙研究常用「醫療模式」與「社會模式」,來區分現代社會對身心障礙看法與態度的轉變。過去十幾年來台灣身心障礙研究,以及實務工作者也多認同此典範轉移。然而台灣醫療模式與社會模式在實作上並非二元對立,很多時候兩者似乎是相互滲透,構成一種擴散式的、由醫療專業與非醫療人員共同的社會控制體系。身心障礙醫療模式的鑑定作為進入社會模式的門檻,這個表面上看似弔詭的安排,其實也是諸多制度間銜接與溝通的媒介。本研究首先探討身心障礙醫療模式的內涵,其次利用次級資料、法規檔案與訪談資料,呈現台灣身心障礙醫療化的在地樣貌,來對台灣身心障礙的醫療模式與社會模式在地樣貌進行反思。
臺灣身心障礙的社會福利已有很長一段歷史。從清代善會善堂的社會救濟,到西方傳教士與日治時期的福利工作,再到國民政府來臺之後的各種福利服務措施與立法。雖然早期沒有社會工作這項職稱,但過去他們所做的工... more 臺灣身心障礙的社會福利已有很長一段歷史。從清代善會善堂的社會救濟,到西方傳教士與日治時期的福利工作,再到國民政府來臺之後的各種福利服務措施與立法。雖然早期沒有社會工作這項職稱,但過去他們所做的工作內容和今天的社工有許多相似之處。本文以十九世紀末西洋傳教士甘為霖的盲人工作為例,介紹他當時為盲人籌募經費、職業訓練,以及企圖改變整個社會來提升盲人地位的努力,藉以反思臺灣社會工作的起源及相關問題。
盲人通常被認為是經濟弱勢且行動上較多障礙,因而活動能力與範圍較為有限。然而從19世紀末開始,臺灣的盲人因為西洋傳教士的派遣而往來於中國與臺灣之間。日本殖民統治時期,由於基督教鼓勵積極接受西式教育... more 盲人通常被認為是經濟弱勢且行動上較多障礙,因而活動能力與範圍較為有限。然而從19世紀末開始,臺灣的盲人因為西洋傳教士的派遣而往來於中國與臺灣之間。日本殖民統治時期,由於基督教鼓勵積極接受西式教育,因此開始有臺灣盲人到日本唸書和中國盲人到臺灣唸書。20世紀上半日本內地許多明眼人加入針灸按摩工作,造成當地盲人失去養活自己的能力。由於當時殖民地臺灣只有盲人可以到學校學習鍼灸與按摩,一般人不容易取得執照許可,而傳統抓龍又受到禁止與取締,因此吸引許多日本人來到臺灣工作,也鼓勵臺灣盲人加入按摩這個臺灣的新興行業。這些跨國或島內移動,與傳統社會中盲人從事走唱或算命的移動方式與目的有明顯不同。
People with visual impairment are often considered economically disadvantaged and immobile, and their range of activities, consequently, limited. In fact, the blind of Taiwan moved to and from China for establishing schools for the blind from the latter part of 19th century under the auspices of Western Christian missionaries. During the Japanese colonial period, Taiwanese blind travelled to study in Japan, and some Chinese blind came to Taiwan for study, again under the encouragement and assistance of missionaries. Colonial employment policy is another important factor in the mobility of the blind. Since the mid-19th century, many people with normal vision began working in massage and acupuncture in Japan, and thus the blind started to lose their livelihood. Meanwhile, in Taiwan only the blind could learn massage and acupuncture, in schools for the blind. Due to the licensing advantages granted the blind and the banning of traditional Taiwanese massage in colonial Taiwan, many Japanese blind relocated to Taiwan to find work opportunities during the first half of the 20th century.
Industrialization and mass education have long been considered two main determinants in the emerg... more Industrialization and mass education have long been considered two main determinants in the emergence of special education, but in many formerly colonised countries, such as Taiwan, historical development did not follow along these lines. In Taiwan, schools for the blind were initially set up by missionaries and colonizers, and were primarily designed to meet the latter’s preconceptions and needs. However, pedagogic knowledge and techniques were unexpectedly displaced and transformed as they crossed borders. This study examines the emergence and development of education for the blind in Taiwan from the 1870s to the 1970s. Documentary sources, government statistics and proclamations, and oral histories were used in the analysis; they reveal how in Taiwan, education for
the blind was shaped under different foreign and domestic influences within specific historical-social contexts.
現代社會常被認為是一個以視覺為中心的世界,然而現代人的視力卻越來越差,尤其是遠距視力。因此視覺能力的維持與篩選,便成為現代國家管理的重要工作之一。凡是達不到「視力標準」的人,不是可能遭到社會制度... more 現代社會常被認為是一個以視覺為中心的世界,然而現代人的視力卻越來越差,尤其是遠距視力。因此視覺能力的維持與篩選,便成為現代國家管理的重要工作之一。凡是達不到「視力標準」的人,不是可能遭到社會制度的排除,就是需要受到監控與矯正。
提到臺南市的古蹟,大部分的人都會想到安平古堡赤崁樓這些著名的政治中心。然而臺南也是臺灣特殊教育的發源地,從十九世紀末的盲人教育,到二十世紀六零年代的融合教育都是從臺南開始。以下就為各位介紹這條較... more 提到臺南市的古蹟,大部分的人都會想到安平古堡赤崁樓這些著名的政治中心。然而臺南也是臺灣特殊教育的發源地,從十九世紀末的盲人教育,到二十世紀六零年代的融合教育都是從臺南開始。以下就為各位介紹這條較鮮為人知的參訪行程—「臺南特教之旅」。
타이완 전통사회에서 맹인은 농업, 점쟁이, 재주를 팔아서 생계를 유지하는 직업(走唱), 걸식 등의 방법으로 생활했다. 안마는 전통사회에서 계급이 낮은 직업으로서 일반인들은 이... more 타이완 전통사회에서 맹인은 농업, 점쟁이, 재주를 팔아서 생계를 유지하는 직업(走唱), 걸식 등의 방법으로 생활했다. 안마는 전통사회에서 계급이 낮은 직업으로서 일반인들은 이 직업을 회피했으며, 맹인에게도 역시 주로 종사하던 직업이 아니었다. 하지만 타이완이 50년이나 되는 긴 일본 식민통치 기간을 거치면서 안마는 타이완 맹인들의 주요 선택 직업이 되었다. 직업 전환이 발생한 원인이 바로 본 논문이 분석하려는 주요 문제이다. 본 연구는 자격증관리, 교육제도, 공업화 등 몇 가지 측면에서 이와 같은 직업 전환 과정을 분석할 것이다. 일본에서는 12세기부터 안마가 맹인의 주요 직업이 되었다. 하지만 맹인만 안마에 종사할 수 있다고 법적으로 규정하지는 않았다. 19세기 중반부터 일본에서는 맹인이 아닌 일반인도 안마를 하기 시작했다. 이러한 변화가 맹인에게는 큰 위협이 되었다. 하지만 19세기 말, 메이지 정부는 서양 의학을 서둘러 수용해야 하는 상황 때문에, 일본과 타이완에 새로 설립된 맹인학교의 과목에 생리해부학, 서양 안마 같은 수업을 추가했다. 이에 따라 맹인 안마가 현대 의료의 기초와 전문성을 갖추게 되었다. 일본 식민정부는 1902년 타이완에서 ‘침구술안마금지규칙(鍼灸術按摩取締規則)’을 발포했다. 이 규칙에 의하면, 타이완 민간사회에서 기존의 안마업(당시 ‘략룡골(掠龍骨)’라고 부름)은 영업 금지되고 도태되었다. 규정에 맹인만이 안마업에 종사할 수 있다고 명시하지는 않았지만, 안마 수업이 있는 학교들이 오직 맹인 학생만 입학시켰다. 때문에 간접적으로 맹인만 안마업에 종사하는 결과가 초래되었다. 1905년 일본정부가 타이완에서 진행했던 제1차 임시호구조사에 의하면, 타이완 맹인 15,582명 중, 농업•목축•임업•어업 종사자는 60.1%를 차지했고, 무직자는 2.4%을 차지했다. 때문에 안마가 대다수 타이완 맹인들에게 가장 이상적인 직업이 아닐 가능성도 있다. 다음으로, 20세기 초 많은 안마기술자들이 일자리를 찾기 위해 일본에서 타이완으로 이주했다. 그 중 대부분은 맹인이 아닌 정상 시력을 가진 자들이다. 당시 타이완 민간사회에는 전통안마사가 여전히 많이 남아있었기 때문에, 일본에서 온 안마기술자 중 일부만 소득이 넉넉했고, 대부분은 그다지 높지 않았다. 1924년 일본 식민정부가 재차 ‘안마술영업금지규칙(按摩術營業取締規則)’을 발포했고, 각 지방청으로부터 안마술, 서양안마술, 유도정복술(柔道整復術)의 영업허가를 받은 자만 합법적으로 영업할 수 있다고 규정했다. 하지만 새로 개업한 사람은 반드시 무성, 지사, 청장이 개최한 안마술시험에서 합격하거나, 지정학교•강습소(講習所)를 졸업해야 한다고 제한했다. 안마술시험은 갑, 을 두 가지 종류가 있다. 갑종은 안마술을 4년 이상 연수하고 졸업한 자를 대상으로 하며, 을종은 2년 이상 연수하고 졸업한 자를 대상으로 한다. 을종 시험은 맹인들만이 볼 수 있는 시험이다. 허가없이 영업하는 자를 엄격하게 관리하는 방법이 도입되면서, 타이완 맹인이 안마에 종사하는 것에 대한 보장이 더욱 강화되었다. 당시는 기계화로 인해 맹인 집단 내 전통농업 종사자의 수가 점차 감소되었다. 1930년 일본 식민정부가 타이완에서 진행했던 국세조사에 따르면 15,582명의 맹인 중 농업•목축•임업•어업 종사자가 6.6%만 남았고, 무직자는 85.1%였다. 때문에 일본 통치시기 후반, 타이완 맹인학교의 졸업생이 많아짐에 따라 안마는 타이완 맹인들의 주요 직업 중의 하나가 되었다. 요컨대, 타이완 맹인 직업의 전환과 변화는 일본 식민정부가 의도적으로 계획한 결과 발생한 것이 아니다. 타이완에서 무허가 영업 안마사를 통제한 결과, 가장 큰 수혜자는 사실상 일본에서 온 안마사들이었다. 이들 중 대다수가 맹인이 아니다. 하지만 타이완에서 안마 수업을 제공하는 학교는 오직 맹인학생만 모집했고, 간접적으로 타이완의 맹인들에게 직업적 안정을 주었다. 공업화가 맹인들이 전통농업사회에서의 직업을 잃게 됨으로써 맹인들의 주요 직업 중의 하나가 안마가 된 중요한 원인일 수 있다. 하지만 이와 같은 추론은 반드시 한국의 식민경험과 비교해봐야 정확히 파악할 수 있다. 한국은 타이완보다 15년 늦게 일본의 식민통치를 받기 시작했다. 식민 통치를 당한 시간도 타이완보다 15년이나 짧다. 하지만 한국에서도 타이완과 마찬가지로, 안마가 현지 맹인의 주요 직업이 되었다. 양국의 역사 경험 비교가 맹인 직업의 전환과 변화의 과정을 탐구하는 데에 큰 일깨움을 줄 것이다.
先天視覺障礙者的性生活和性別經驗與明眼人有什麼不同嗎?視覺障礙者需要不同的性教育或性別教育嗎?民國65年「台灣省盲生就讀國校師資訓練班」曾出版一本,由前教育資料館館長毛連塭先生翻譯的「學校與社會... more 先天視覺障礙者的性生活和性別經驗與明眼人有什麼不同嗎?視覺障礙者需要不同的性教育或性別教育嗎?民國65年「台灣省盲生就讀國校師資訓練班」曾出版一本,由前教育資料館館長毛連塭先生翻譯的「學校與社會中的盲童—心理學研究」。該書第七章「盲人的性生活」表示盲人和明眼人性生活的差異,就像「小狗」和「小貓」一樣的不同!用狗貓比喻盲童和明眼兒童,在今天看來或許有些粗俗鄙野。但這本出版於1951年的原著所要強調的其實是:不要用明眼人的經驗把視障者當作「不正常」,就像不能用貓的標準來判斷狗一樣。不論是盲人還是明眼人,他們的生活本身都是自然、豐富、沒有缺損的。
従来按摩という仕事は元々臺灣の盲人が従事していなかった。しかしながら、50年の日本統治時代を通じ、按摩業は現在までも臺灣の盲人の主要職業である。この50年間の変化はかなり大きいことである。イギリ... more 従来按摩という仕事は元々臺灣の盲人が従事していなかった。しかしながら、50年の日本統治時代を通じ、按摩業は現在までも臺灣の盲人の主要職業である。この50年間の変化はかなり大きいことである。イギリス宣教師のウィリアム・キャンベルは盲人が日本まで勉強することに賛成したが、帰国後按摩業に就職することには反対な意見を示した。当時の臺灣人が按摩にはあまり受け入れないと言われた。けれども、多くの日本官庁の人たち及び技術者が仕事で臺灣まで来て、按摩というニーズが予想より増えてきて、収入もよかった。当時内地から多くの日本按摩師が臺灣で開業し、日本政府も臺灣の盲人教育をあまり重視してなかったので、臺灣の盲人按摩師の育成が遅かった。1917年までは日本籍の按摩師はずっと臺灣籍より多かったという。1920年代日本社会事業政策の改正方針で、「救貧」から「防貧」に変わった。臺灣の南、北にある二つの盲学校も日本政府に移管になり、卒業生も徐々に増えてきたにみえる。1924年に公布された「按摩術營業取締規則」のため、晴眼者が按摩師になるのは厳しくなり、臺灣の盲人按摩師に直接的、間接的に保護作用が起きた。臺灣の保守的な社会には、マッサージ、按摩というのは社会的に低い仕事である。しかし、按摩業の収入は教師の給料より良くても、郭主恩と廖旺等が教職を辞退し、按摩業に従事になったことから見れば、按摩業の社会的地位は変化があるとわかる。その後、もっと多くの盲人が按摩業に従業になったのもかなり影響されたという。1945年、日本統治時代が終わったとしても、按摩業が臺灣にいる盲人の主要職業になったことである。
Industrialisation and mass education have long been considered two main determinants in the emerg... more Industrialisation and mass education have long been considered two main determinants in the emergence of special education, but in many formerly colonised countries, such as Taiwan, historical development did not follow along these lines. In Taiwan, schools for the blind were initially set up by missionaries and colonisers, and were primarily designed to meet the latter’s preconceptions and needs. However, pedagogic knowledge and techniques were unexpectedly displaced and transformed as they crossed borders. This study examines the emergence and development of education for the blind in Taiwan from the 1870s to the 1970s. Documentary sources, government statistics and proclamations and oral histories were used in the analysis; they reveal how in Taiwan, education for the blind was shaped under different foreign and domestic influences within specific historical–social contexts.
This study compares and analyzes data from the Special Population Census of Formosa in 1905 and t... more This study compares and analyzes data from the Special Population Census of Formosa in 1905 and the Report on Disabled Citizens Lives and Demands Assessment Survey in 2006. The results show that the marriage rates of the disabled have always been lower than the country average, while the marriage rates of the female disabled have always been relatively higher than those of the male disabled. Moreover, there was a significant decrease in marriage rates of the mentally and intellectually disabled from 1905 to 2006. The marriage rate of the mentally disabled decreased from 76.1% to 51.9%, and that of the intellectually disabled decreased from 44.1% to 20.9%. The reasons for these changes are many, but the current study focuses mainly on the influence of personal income.
The assessment of disability in Taiwan has changed historically from being part of the bureaucrat... more The assessment of disability in Taiwan has changed historically from being part of the bureaucratic legal authority of China, to being medicalized to some extent under Japanese colonialism, and then more fully in post-War Taiwan under Chinese Nationalist Party rule. The most recent trend has been toward de-medicalization due to social awareness and activism as well as the gradual application of international standards based on more variegated criteria. Impairment in traditional Chinese societies was categorized mainly for the purposes of measuring criminal punishment, taxation and compulsory labor. During Japanese colonization, disability statistics were used as a point of comparison with Western data, and the results were taken as a reference point in formulating local health policies. After the Chinese Nationalist Government arrived in Taiwan, disability measures became a key criterion of social welfare assessment. In 2007, accommodating international trends and steady growth in t...
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For the complete article, please refer to https://www.scienceopen.com/hosted-document?doi=10.13169/intljofdissocjus.4.1.0082
In the past, descriptions of Rev. William Campbell’s life was mostly focused on his missionary achievements in Taiwan. Little has been known about Campbell's personal life, and a lot of them are erroneous or ambiguous. Since the passage of The Freedom of Information Act 2002 in the United Kingdom, many historical materials have been made public. With the development of digital technology, many history records of early missionaries and their family members can be obtained through internet. This article utilizes two digital database of ScotlandsPeople and Ancestry, supplemented by other materials to reconstruct William Campbell's personal and family life history.
的兩個主要因素。資本主義生產方式將身心障礙者排除在經濟活動之外,而特殊教育和社會福利則造成身心障礙的社會隔離。生物醫學讓異常身體擺脫神祕色彩,但也使得身心障礙成為醫學管轄與矯治的對象。日本統治時期挪用歐美的現代主義和東方主義,「折射」到殖民地社會而形成了新的「殖民現代性」(colonial modernity)。臺灣的盲人在這種殖民現代化過程中產生什麼樣的變化?本文利用官方統計與檔案、教會史料、媒體報導、以及口述訪談等的分析與討論,希望能對殖民現代性與身心障礙的關係有更進一步的瞭解。
On one hand, studies on disability have commonly viewed the emergence of the disabled as a distinct population. Not only were the disabled being marginalized and socially segregated under special education and social welfare, they were also excluded from economic activities under the capitalist mode of production in the rising tide of
industrialization. On the other hand, biomedical science maintained the traditional views of disability, subjecting the disabled to medical control and correction/treatment. Colonial modernity characterized Japanese governance in Taiwan, which was a combination of imperialism and colonialism with Western medicine. With reference to archival sources, government legislation, and oral histories, this study explored the relationship between disability and colonial modernity to shed light on what actually happened to the blind in Japanese colonial Taiwan.
People with visual impairment are often considered economically disadvantaged and immobile, and their range of activities, consequently, limited. In fact, the blind of Taiwan moved to and from China for establishing schools for the blind from the latter part of 19th century under the auspices of Western Christian missionaries. During the Japanese colonial period, Taiwanese blind travelled to study in Japan, and some Chinese blind came to Taiwan for study, again under the encouragement and assistance of missionaries. Colonial employment policy is another important factor in the mobility of the blind. Since the mid-19th century, many people with normal vision began working in massage and acupuncture in Japan, and thus the blind started to lose their livelihood. Meanwhile, in Taiwan only the blind could learn massage and acupuncture, in schools for the blind. Due to the licensing advantages granted the blind and the banning of traditional Taiwanese massage in colonial Taiwan, many Japanese blind relocated to Taiwan to find work opportunities during the first half of the 20th century.
the blind was shaped under different foreign and domestic influences within specific historical-social contexts.
For the complete article, please refer to https://www.scienceopen.com/hosted-document?doi=10.13169/intljofdissocjus.4.1.0082
In the past, descriptions of Rev. William Campbell’s life was mostly focused on his missionary achievements in Taiwan. Little has been known about Campbell's personal life, and a lot of them are erroneous or ambiguous. Since the passage of The Freedom of Information Act 2002 in the United Kingdom, many historical materials have been made public. With the development of digital technology, many history records of early missionaries and their family members can be obtained through internet. This article utilizes two digital database of ScotlandsPeople and Ancestry, supplemented by other materials to reconstruct William Campbell's personal and family life history.
的兩個主要因素。資本主義生產方式將身心障礙者排除在經濟活動之外,而特殊教育和社會福利則造成身心障礙的社會隔離。生物醫學讓異常身體擺脫神祕色彩,但也使得身心障礙成為醫學管轄與矯治的對象。日本統治時期挪用歐美的現代主義和東方主義,「折射」到殖民地社會而形成了新的「殖民現代性」(colonial modernity)。臺灣的盲人在這種殖民現代化過程中產生什麼樣的變化?本文利用官方統計與檔案、教會史料、媒體報導、以及口述訪談等的分析與討論,希望能對殖民現代性與身心障礙的關係有更進一步的瞭解。
On one hand, studies on disability have commonly viewed the emergence of the disabled as a distinct population. Not only were the disabled being marginalized and socially segregated under special education and social welfare, they were also excluded from economic activities under the capitalist mode of production in the rising tide of
industrialization. On the other hand, biomedical science maintained the traditional views of disability, subjecting the disabled to medical control and correction/treatment. Colonial modernity characterized Japanese governance in Taiwan, which was a combination of imperialism and colonialism with Western medicine. With reference to archival sources, government legislation, and oral histories, this study explored the relationship between disability and colonial modernity to shed light on what actually happened to the blind in Japanese colonial Taiwan.
People with visual impairment are often considered economically disadvantaged and immobile, and their range of activities, consequently, limited. In fact, the blind of Taiwan moved to and from China for establishing schools for the blind from the latter part of 19th century under the auspices of Western Christian missionaries. During the Japanese colonial period, Taiwanese blind travelled to study in Japan, and some Chinese blind came to Taiwan for study, again under the encouragement and assistance of missionaries. Colonial employment policy is another important factor in the mobility of the blind. Since the mid-19th century, many people with normal vision began working in massage and acupuncture in Japan, and thus the blind started to lose their livelihood. Meanwhile, in Taiwan only the blind could learn massage and acupuncture, in schools for the blind. Due to the licensing advantages granted the blind and the banning of traditional Taiwanese massage in colonial Taiwan, many Japanese blind relocated to Taiwan to find work opportunities during the first half of the 20th century.
the blind was shaped under different foreign and domestic influences within specific historical-social contexts.
일본에서는 12세기부터 안마가 맹인의 주요 직업이 되었다. 하지만 맹인만 안마에 종사할 수 있다고 법적으로 규정하지는 않았다. 19세기 중반부터 일본에서는 맹인이 아닌 일반인도 안마를 하기 시작했다. 이러한 변화가 맹인에게는 큰 위협이 되었다. 하지만 19세기 말, 메이지 정부는 서양 의학을 서둘러 수용해야 하는 상황 때문에, 일본과 타이완에 새로 설립된 맹인학교의 과목에 생리해부학, 서양 안마 같은 수업을 추가했다. 이에 따라 맹인 안마가 현대 의료의 기초와 전문성을 갖추게 되었다. 일본 식민정부는 1902년 타이완에서 ‘침구술안마금지규칙(鍼灸術按摩取締規則)’을 발포했다. 이 규칙에 의하면, 타이완 민간사회에서 기존의 안마업(당시 ‘략룡골(掠龍骨)’라고 부름)은 영업 금지되고 도태되었다. 규정에 맹인만이 안마업에 종사할 수 있다고 명시하지는 않았지만, 안마 수업이 있는 학교들이 오직 맹인 학생만 입학시켰다. 때문에 간접적으로 맹인만 안마업에 종사하는 결과가 초래되었다. 1905년 일본정부가 타이완에서 진행했던 제1차 임시호구조사에 의하면, 타이완 맹인 15,582명 중, 농업•목축•임업•어업 종사자는 60.1%를 차지했고, 무직자는 2.4%을 차지했다. 때문에 안마가 대다수 타이완 맹인들에게 가장 이상적인 직업이 아닐 가능성도 있다.
다음으로, 20세기 초 많은 안마기술자들이 일자리를 찾기 위해 일본에서 타이완으로 이주했다. 그 중 대부분은 맹인이 아닌 정상 시력을 가진 자들이다. 당시 타이완 민간사회에는 전통안마사가 여전히 많이 남아있었기 때문에, 일본에서 온 안마기술자 중 일부만 소득이 넉넉했고, 대부분은 그다지 높지 않았다. 1924년 일본 식민정부가 재차 ‘안마술영업금지규칙(按摩術營業取締規則)’을 발포했고, 각 지방청으로부터 안마술, 서양안마술, 유도정복술(柔道整復術)의 영업허가를 받은 자만 합법적으로 영업할 수 있다고 규정했다. 하지만 새로 개업한 사람은 반드시 무성, 지사, 청장이 개최한 안마술시험에서 합격하거나, 지정학교•강습소(講習所)를 졸업해야 한다고 제한했다. 안마술시험은 갑, 을 두 가지 종류가 있다. 갑종은 안마술을 4년 이상 연수하고 졸업한 자를 대상으로 하며, 을종은 2년 이상 연수하고 졸업한 자를 대상으로 한다. 을종 시험은 맹인들만이 볼 수 있는 시험이다. 허가없이 영업하는 자를 엄격하게 관리하는 방법이 도입되면서, 타이완 맹인이 안마에 종사하는 것에 대한 보장이 더욱 강화되었다. 당시는 기계화로 인해 맹인 집단 내 전통농업 종사자의 수가 점차 감소되었다. 1930년 일본 식민정부가 타이완에서 진행했던 국세조사에 따르면 15,582명의 맹인 중 농업•목축•임업•어업 종사자가 6.6%만 남았고, 무직자는 85.1%였다. 때문에 일본 통치시기 후반, 타이완 맹인학교의 졸업생이 많아짐에 따라 안마는 타이완 맹인들의 주요 직업 중의 하나가 되었다.
요컨대, 타이완 맹인 직업의 전환과 변화는 일본 식민정부가 의도적으로 계획한 결과 발생한 것이 아니다. 타이완에서 무허가 영업 안마사를 통제한 결과, 가장 큰 수혜자는 사실상 일본에서 온 안마사들이었다. 이들 중 대다수가 맹인이 아니다. 하지만 타이완에서 안마 수업을 제공하는 학교는 오직 맹인학생만 모집했고, 간접적으로 타이완의 맹인들에게 직업적 안정을 주었다. 공업화가 맹인들이 전통농업사회에서의 직업을 잃게 됨으로써 맹인들의 주요 직업 중의 하나가 안마가 된 중요한 원인일 수 있다. 하지만 이와 같은 추론은 반드시 한국의 식민경험과 비교해봐야 정확히 파악할 수 있다. 한국은 타이완보다 15년 늦게 일본의 식민통치를 받기 시작했다. 식민 통치를 당한 시간도 타이완보다 15년이나 짧다. 하지만 한국에서도 타이완과 마찬가지로, 안마가 현지 맹인의 주요 직업이 되었다. 양국의 역사 경험 비교가 맹인 직업의 전환과 변화의 과정을 탐구하는 데에 큰 일깨움을 줄 것이다.