【作者】 张璐；

【导师】 余新忠；

【作者基本信息】 南开大学 ， 中国古代史， 2013， 博士

【摘要】 本文试图通过搜集爬梳史料中零散的相关记载,来还原历史上一个甚少被关注的小人物的群体——稳婆的生活状貌,并藉由对诸多文本中有关的叙述来呈现稳婆的群体形象及其近代变迁,进而探究其丰富多样的个人形象和单一刻板的群体形象间的落差所体现的社会文化意涵。以一个较长的时段来研究,相对更有利于把握该群体形象的文化建构过程。因此本文从比较宽泛的角度来定义近世,即起讫于宋,而下至于民初。本文在探讨稳婆形象时,对文本做了医学书籍和文学作品等其它文本的两类区分。稳婆因涉及妇女分娩领域,也成为医家颇为关注的对象。在医书之中,自宋代,医家已对稳婆的助产手法进行总结,表明在难产救助上医家对其之倚重。至明代,在医书中尚能见到技艺熟练之稳婆的存在。至清代,医家表现出对稳婆之言的不信任与强烈排斥,稳婆在医书中基本呈现忙冗慌张、混闹误事的形象。在文学作品之中,围绕生子事件,稳婆和其他三姑六婆往往成为妇女社交圈中的活跃角色。但是明清文学中人物类型化的倾向使得该群体的形象表现也趋于一致化。其中,滑稽的老妇角色以及杀婴等低劣小人形象最为常见。即使有年轻者,也常被塑造成美姿色却以堕胎为业、或品行不端的负面形象。在一些个人日记和记述中,我们也常见助人为乐、做事稳妥、甚至被称为“地狱菩萨”的人物。而近代的舆论宣传却在“卫生”等话语之下将稳婆认定成制造妇女悲惨境遇的刽子手。稳婆中多样化的个人形象与稳婆群体单一的卑污形象形成一种矛盾。这种矛盾的形成主要因为：在医学领域,传统医学接生医术的局限性使得稳婆成为产厄多发的替罪羔羊；在日常的道德教化中,稳婆游走和侵入家庭私人生活空间等特点,又使其成了妇德教育的反面教材；而近代新法接生的引入与推广这一产育“近代化”过程中,稳婆又在传统和现代双重力量的型塑下,成了与“科学”和“文明”无缘的“传统”和“落后”的代名词。由此可见,稳婆群体形象的形成与演变,很大程度上乃是社会文化观念的使然,展现了文化建构的力量。更多还原

【Abstract】 This dissertation seeks to collect detailed depictions from history documents, including medical document and literature works, to reconstruct the life of an unimportant group, midwife, and trace the changing stereotypes of them as a group. Comparing the diversified personal image with the unified stereotype of midwife, the research tries to reflect contemporary attitudes towards midwife.To reconstruct the image of midwives more precisely, I approach this group from a long-run view, a period broadly defined as from Song dynasty to the early years of the Republic. In this dissertation, when discussing, two types of documents, medical book and literature works, are employed to examine the image of traditional midwife. Since midwife participates in childbirth, Chinese medicine practitioners also paid attention to midwives. In medical books from Song dynasty, Chinese medicine practitioners summarized their midwifery techniques, recognized traditional midwives as key role in the field of dystocia treatment, and also relies on them, In Ming dynasty, we still can find portrayals of skilled traditional midwife in medicine books. From Qing dynasty, however, Chinese medicine practitioners began to distrust midwife, so traditional midwives are described as nervous, troublesome figures in medicine books. In traditional literary works, traditional midwives are active in women’s social network as the other lower-class women in old China, who were called three kinds of nuns and six kinds of old women (sanguliupo). Ming and Qing literary works portray the image of the group more consistently. Among them, for example, images of clownish old ladies and poor, villainous infanticides are the most common. Even young women, who are often portrayed as beautiful ladies, still lived on abortion and thus negatively were depicted as misbehaviors. In personal diaries and documents, however, we can find a lot of helpful, experienced midwives, who were even called "Hell Bodhisattvas". It appears to be a contradiction between good personal images and bad midwife collective images. The contradiction is because although Chinese medicine practitioners use traditional midwife techniques, to the limitation of traditional medicine traditional midwife becomes the scapegoat of the dystocia. Modern public media, which advocated "science","healthcare", and identified traditional midwives as vicious killer brought midwives to the tragic situation. In the "modernization" process, traditional midwives represented an out-of-date image. Their occupational and behavioral characteristics were also portrayed as a negative example of feminine virtue. The shaping of traditional midwife image is stigmatized by the establishment orthodox cultural values, thus reflecting the social power of a cultural discourse.更多还原