何處是我家？後殖民女性主義神學觀點下的台灣西拉雅亞洲-西方(West-Asian)教會
題目：何處是我家？後殖民女性主義神學觀點下台灣的西拉雅亞洲西方教會 (Where is my home? A postcolonial feminist theology perspective toward West-Asian Siraya church in Taiwan)
摘要：
這篇論文討論婦女在台灣教會中的參與，特別著重在西拉雅的部落。這論文將審視為何西拉雅婦女與男人在教會中不平等的現像更甚於社會，並讓讀者明白教會是如何被反原住民部落價值的西方父權中心神學與新儒學所殖民，並試著找到出路。這論文將描述在台灣基督教的簡要歷史以及教會中的情況。透過政治與社會層面的分析，討論西拉雅認同當中受到基督教與儒教影響的幾個面向。這論文也將陳述對婦女的「恐怖經文」，並如用女性主義的觀點進一步轉化教會與神學。最後，建基在對殖民基督教與新儒教的壓迫覺醒裡，透過女性主義神學所提供包括在地的、平等的、差異與互助的性質與觀點為出路。(這是什麼糟糕的英文中譯摘要啊！)
Abstract:
This article is working on women’s participation in Taiwan’s churches especially in Siraya tribe. The article interrogates why Siraya women are not equal with men even worse in the church than in the society, in order to help the readers to understand how the church is colonialized by Western androcentric theology and neo-Confucianism which are against the indigenous vale and the possible way out. This article will describes the history of Christianity in Taiwan and the situation now inside the churches. Through socio-political analysis, this article argues several dimensions of how the Christianity and Confucianism affected Siraya’s identity. And then the article will address the ‘Texts of Terror’ towards women and transform the church and theology with feminist perspectives. Finally based on the recognition of the oppressions from colonialized Christianity and neo-Confucianism, the article argues the characteristics and visions that feminist theology could supply which include indigenousness, equality, difference, and mutuality.
1. 台灣教會的印象：從17世紀以來的簡史
透過幾份由宣教師們留下來的文字記錄，以及荷治時期的公文書研究裡面，荷蘭改革宗教會(南部)以及天主教道明會(北部)在對台宣教上的策略，以及其神學「處境化」的方式與內外的挑戰說起：這些做為是宣教還是商業利益？
2. 現在是誰的教會？一個社會政治分析的閱讀
在明鄭治台沒有宣教師的情況下，基督宗教轉化的Alid如何成為至高獨一的上帝排除了多常宗教的部族文化；而女性神祗的消逝與女性為主體的族群社會結構如何與漢文化互動以至於也隨之成為低下的地位。空窗200年後的宣教師返台，基督宗教如何成為「政治」工作，讓不僅是西拉雅的婦女，連同西拉雅族群也隨之被強勢的文化與價值系統所同化、消逝。
3. 但是，經文這樣子說
(1) 這些壓迫的概念是怎麼回事？經文與誤用
上帝的愛子、道成了肉身，基督宗教信仰的宇宙觀 與 族群女性主體社會政治系統的差異與突衝。
(2) 這些婦女們說了什麼？
基督宗教的單一化框架下的「以婦女為經文，聖經與神學為處境」的分析：A.婦女的政治與社會位置、B.女性尊嚴形象的重塑、C.在歷史、文化與基督教之間女性與男性的平等、D.西拉雅認同
(3) 底波拉，拯救者的形象：轉化的可能
士師記4-5章錄的「底波拉」(援引 黃馨蓮 ( Hiong-liân Ng ) 論文〈守護部落的底波拉：西拉雅婦女的生命信仰故事記錄〉http://ir.taitheo.org.tw:8080/ir/handle/987654321/5561 )形象。
A. 透過與約書亞記11章經文互讀：底波拉猶如摩西，成為以色列的母親；憶雅猶如上帝掌握了勝負與生死，這個在文化、宗教、性別與性上的他者，竟成了關鍵的中心點，並且都轉化使用了男性形象出現並行動，同時具有：保護(陰)與摧毀(陽)的屬性，一個超越單一性別化的形象。
B.後殖民女性主義的閱讀 所得出的形像：為何這樣的形象並沒有讓婦女的地位上升與男性在教會中取得相同的機會與位置？「拉比多的妻子，底波拉」這個形象仍用於附屬在男性之妻的概念底下才取得了身份，而「拉比多」根本就沒有再出現過也實在令人質疑是有這個人的存在；但是這文字可以譯為「如火般的女人，底波拉」形容他的力量，揚舉了女性的地位，突顯了「強調是某人妻子」的殖民編輯。透過「雙重面向的政治與社會分析」，指出了士師記4-5章的厭女敘事反應了在現實社會與歷史層面裡婦女的遭遇：女性沒有獨立地位，所做一切是為榮耀男性；但是這兩位婦女卻成功地突破了這個壓制的力量與結構。而且，更重要的是：這兩位婦女並沒有獨攬戰役的功勞，剛是在給予肯定與讚揚之後，歸功於耶和華(YHWH)的作為並引領人轉向上帝(Elohim)：「YHWH, the God of Israel」。打破「善待客旅」規距的憶雅非但沒有被譴責，反而因為勇敢與智慧是受到了讚美。他打破的還包括了父權體制底下對於女性地位的壓制。
4. 結論：西拉雅神學
重述西拉雅的故事：並避免水牛神學複製國族主義與文化驕傲所強化的父權與單一化的架構；一個性別平等、文化差異共存，去殖民的未來。
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