女侍／侍女The Maids x 2: 11月 2009

2009年11月28日星期六

The Future of an Illusion

Freud, Sigmund. The Standard Edition of the Complete Psychological Works of Sigmund Freud. Volume 21. The Future of an Illusion(1927). Translated by James Strachey. London: Hogarth Press, 1968.

What we find in this text is the beginning of studies which were to be Freud's main interest for the rest of his life.

Text:

I: Freud beings the text with an observation of two characteristics of civilization. [1] First, he notes that it has developed the knowledge and capacity necessary to control and extract the wealth of the world and society to the satisfaction of human needs. [2] Civilization has also acquired all the regulations that are necessary in order to adjust the relationships of people to one another. This is especially so in terms of the distribution of wealth.

What this implies is that human beings are not independent of each other. [a] The mutuality of human relationships is influenced by the amount of instinctual satisfaction which the available wealth makes possible. [b] Because individual's can function as wealth in relation to another individual in terms of [i] economics-i.e., that capacity to work, and [ii]as sexual objects. [c] Each individual is considered to be an enemy to civilization. This is so even though civilization if supposed to be an object of universal interest. Therefore civilization must defend itself against the individual, and its regulations, institutions and commands which are all formed for and directed towards this task. (6)

From this Freud concludes that every civilization must be built upon coercion and renunciation of instincts. That is, we must recognize the fact that there is present in all humans destructive, and thus anti-social and anti-cultural, trends and that this is enough to determine the behaviour of a great many persons. To Freud, then, the question becomes on of whether and to what extent is it possible to lessen the burden of instinctual sacrifices imposed on us in order to reconcile people to those restrictions on life that must remain and provide then compensation for them. He notes that just as it is impossible to do without the control of the group by a minority, it is impossible top dispense with coercion in civilization. This statement is based on Freud's opinion that groups are inherently lazy and unintelligent, etc. (see: Group Psychology S.E:18). (7)...

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2009年11月22日星期日

Gabrielle d'Estrées et une de ses soeurs

Gabrielle_d'Estrées_et_une_de_ses_soeurs.jpg

FAMILY CONSTELLATION Theory and Practice of a Psychological Game

By Walter Toman, Ph.D.   Associate Professor of Psychology, Brandeis University

This is a book for many, since most  people are interested in people (in  cluding themselves), and most enjoy a  good game. Family Constellation is a  psychological game which approximates  life yet is simple enough in its ingre  dients and explicit enough in its few  rules to be learned quickly from this  book. Before long you will think in  terms of family constellations, and with  their help figure out people, relation  ships, conflicts and psychological puz  zles. Mastery of the game can make a  difference in your entire life. From a set  of factual data about a person's brothers  and sisters, parents, uncles and aunts,  an expert in the game can predict the  nature of interpersonal problems with an  exactitude and specificity uncommon in  psychological diagnoses...

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The Joys and Complexities of Sibling Relationships

Relationships between brothers and sisters have often been called life's most influential and longest lasting relationships-lasting longer than ties to parents, spouses, or children (Bank & Kahn, 1997). Folk stories, biblical and classical literature, and numerous biographical and autobiographical accounts of childhood have focused on the role siblings play in children's development. Beginning in the 1980s, the influence of sibling relationships has received attention from developmental psychologists, researchers, and clinicians (Boer & Dunn, 1992). What factors influence the relationship between siblings? Why are some relationships marked by affection and closeness and others by conflict and hostility?

he variability in sibling relationships results from a complex interplay of factors that include gender, temperament, age spacing, and birth order. Sibling relationships are also embedded in the family and influenced by parenting behaviors, marital quality, and family conflict (Boer & Dunn, 1992; Stoneman & Brody, 1993; Eisenberg & Fabes, 1998). Although the research is not clear on what impact many of these variables have on brother and sister relationships, some effects appear with notable consistency. Among them is the role of the emotional climate of the family-marital conflict and marital satisfaction-in sibling relationships. Sibling conflict appears to be more frequent among brothers and sisters from homes where there are high levels of conflict. When there is a high amount of marital discord, there tends to be a high amount of aggression among the children (Boer & Dunn, 1992; Patten, 2000). While a sibling relationship can become more intense when parental care is emotionally unfulfilling or unavailable, the intensified bond can either be helpful or harmful to the children's relationship, depending on the attitudes and behaviors of the parents and the personalities of the children (Bank & Kahn, 1997; Boer & Dunn, 1992). For example, if the parents are physically or emotionally unavailable to care for their children, an older sibling may assume the parenting role and work to bind brothers and sisters together as a family. While most people would not consider this to be the best family dynamic, it can be a successful option for keeping children together and the family intact...

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Lessons from the Sweat of Our Bras

by MARIONROACH on APRIL 21, 2009

YOU KNOW YOU’RE A SISTER when you’re trying on a bra, and every bra nightmare you’re ever had comes sling-shotting back at your self-esteem as if loaded and launched from a 44DD, and you start to get just the eensiest bit hostile in the dressing room at the pooches and the pouches, and how you look nothing whatever like a Victoria’s Secret model, and you leave 19 bras in the dressing room, buying none, and go crying to the car and call your sister.

“Shopping for a bra,” may be the single worst phrase in the retail lexicon. Substitute, “purse,” or “shoes,” or even “sex toy,” and few if any of us feel the tiny slivers of icy humiliation that run right up the collective female spine when the word “bra” is tossed into that quote...

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Camilla Engman: Beauty, Mystery, and the Search For Connection

by PAIGE on JANUARY 7, 2009

'See You Next Wednesday,' by Camilla Engman

YOU CAN FEEL the craving in Camilla Engman’s work, but also the sense that something is just about to come true. And perhaps that is also the sister story of Engman: A sister to two brothers but not to another girl child, Camilla finds her sisters along the path–in the connection with her audience, in the sisterhood of other artists, and in close sister-friends. “I think we are always looking for our sisters,” says the prolific Swedish artist and illustrator. “Someone who loves you even when you are ugly inside/outside. And someone who wants to follow you on your adventures.”

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Geisha: A Sisterhood of Old Japan

Geisha: A Sisterhood of Old Japan

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Sisters In the Kitchen: Slow Down

Sisters In the Kitchen: Slow Down

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2009年11月17日星期二

Slavoj Žižek
In recent years, it’s often been said that psychoanalysis is dead. New advances in the brain sciences have finally put it where it belongs, alongside religious confessors and dream-readers in the lumber-room of pre-scientific obscurantist searches for hidden meaning. As Todd Dufresne put it, no figure in the history of human thought was more wrong about all the fundamentals – with the exception of Marx, some would add. The Black Book of Communism was followed last year by the Black Book of Psychoanalysis, which listed all the theoretical mistakes and instances of clinical fraud perpetrated by Freud and his followers. In this way, at least, the profound solidarity of Marxism and psychoanalysis is now there for all to see...
from London Review of Books, Vol. 28 No.10 . 25 May 2006
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2009年11月14日星期六

Uncommon Words for a Sister’s Heavy Heart

by PAIGE on JUNE 19, 2009

A 17th Century Commonplace Book

ONE OF MY SISTER-FRIENDS is going through a rough, tough time. Wisely, I think, she’s remembered to put out the call to her sisters both real (lucky girl, she has two of them) and virtual for support. I was particularly struck by a brilliant request she made a couple of weeks ago. What did she ask for to get her through? You’ll never guess.

She’d started keeping a journal, on the advice of several, and it was helping. But she wanted more than her own words. She asked us to send her the words of others that had meant something to us, inspired us, helped us process through our own dark storms. My sweet friend asked us for poetry.

What she is creating to carry her through hard times is a centuries-old tradition, the commonplace book. Commonplacing is “the practice of entering literary excerpts and personal comments into a private journal...

article on sisterhood

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The Paintings of Amanda Blake: Dipping Into Our Shared Past

by PAIGE on NOVEMBER 22, 2008

'Charlotte and Her Imaginary Friend'

AMANDA BLAKE is a Portland, Oregon-based painter whose otherworldly visions of children and adults are at once full of wonder and inherently grounded. You feel like you might be able to walk into the worlds she paints, you might know the people—but what would you find when you arrived? Her work mixes mysterious and normal in a way that felt very special to the sisters of TSP...

article/subject on sisterhood

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2009年11月9日星期一

女僕百科

女仆

女仆是职业的一种，主要职务是为雇主打理家务。因时代不同而有的称呼也不相同，然而基本的工作性质是一致的。如旧时的中国称为婢女，而女仆（maid）于日本次文化中则是对源自维多利亚时代的英国的女性仆役的特称，而事实上maid或maidservant在英语中亦即女佣。

女仆-基本概述

女仆不是光看到女仆装就能说是女仆，女仆装现在广泛应用于各种服务行业及动漫领域，只有拥有真正的服务意识才能算得上是真正的女仆。要先了解女仆是个职业，是个以服务为主体的行业。当下流行的日本女店也不全靠长相和服装做卖点的，靠的是女仆的智慧和意识，以及工作态度，这些才是女仆店招聘优先考虑的。有些多才多艺的女仆从小学习音乐、绘画、历史等等，并了解相关动漫的知识及服务理念，就是为了能把女仆的服务业推到更高领域。

现在中国常看到的女仆多是以COSPLAY的形式出现的，女仆装实际上并不能够算是COS的。大家平时看到的大多是COS动漫里的角色。但大多数正规的女仆餐厅里是不可能用动漫里的服装样式做女仆装，所以这些原创女仆装的不能算纯COSPLAY。

很多人把女仆的认识一直放在表面。女仆这个职业是内在的。她要求从业者要有极高的职业素质、道德、知识面等等。若光靠卖相好是不能够算是女仆的，当然若能内外兼修最好，但女仆绝不是以长相来做最优先考虑的因素。

称谓起源

中文：依辞海所述：‘“古代称罪人的男女家属没入官中为奴者”，即男为奴，女为婢；以后，则“泛指丧失自由、被人奴役的男女”。’意即古时为罪人及其家属的称呼，意义等同奴隶。后泛称在官府或私家中被使唤奴役的男女为奴婢，而婢则为女性奴役的称呼，故称婢女。亦有其他称呼，如婢仆、仆妾、女奴、侍女、青衣、丫鬟、丫头、赤脚等等，各有其源。如年轻婢女多梳圆环状的双髻，像树丫型，所以称为“丫鬟”。

英文：从houseservant、householdservant和domesticservant（意思皆为帮忙家事的佣人）中加入maid（少女），而衍生出maidservant（女性仆役）一词。后来再省略servant，maid单独一词亦意为女仆。在台湾次文化中亦称为“妹斗”，就是maid的音译。

现时称呼：相对于过去阶级社会中的奴婢、仆役，而常采用比较中性的词雇佣、佣工（受雇用的工人），女性的佣工简称为女佣。在中国大陆女佣称为保姆，现在也叫做家政服务员。在香港因女佣在本地居住或国外居住，又分本地佣工和外佣，而当地作家务工作的女佣多称呼为家务助理，在台湾亦称监护工。

中国女仆

女仆咖啡厅的服务员中国属于封建社会。封建社会的阶级观念很重，除士、农、工、商（良民）以外，皆为贱民，婢女亦在贱民之列，只能被迫出卖劳力，做各种杂务工作。正如其词源，婢女一词源于奴隶，而其最初来源也正是奴隶。一些在战争中的俘虏成为阶下囚以后，便在敌国的统治下为奴为婢。也就是说，成为婢女是一种刑罚，适用于罪犯，也同是婢女的最初来源之一。亦有由周边国家将婢女进贡给中原政权作为贡献品。

除此之外，人口贩卖亦是最普遍、最常见的婢女来源，有被生活潦倒的丈夫所贩卖，有被土匪诱拐而贩卖（多为儿童），更有甚者是专门培养年幼男女，一段时间后即卖人作婢仆。较特别的是一些人会知恩图报而自愿为婢。多数是在大灾难以后，受恩的人觉得欠人太多，无以为报，自愿为婢。受亦有家奴与家婢结婚出生的儿女，代代相传继承为家中奴婢。但一般婢女是不允许结婚的。
随着明末清初各地奴婢由不同的奴婢团体发起对奴婢制度不满而进行抗争的“奴变”，及有识之士对奴婢制度的揭露和批评而使奴婢制度逐渐削弱，虽然未能完全推翻，但至康熙年间，对于奴婢的不公平对待在多个地方已得到改善，到雍正年间，更有些被免为奴婢的人开始起姓及自立户籍。但奴婢制度的废除和奴婢的自由真正地完全得到解放，是在民国革命以后。

英国女仆

在家用电器还没发明以前，家庭里有很多家务需要人手处理。上流阶级在当时是无须劳动的阶级，为了确保自身的奢华生活，需靠仆役去维持繁杂的家务。19世纪以后，工业发展迅速，使中产阶级变得富裕，为显示自己的社会身份，亦开始雇用仆役，而使仆役人数大幅增加。1777年，英国规定家中雇用男仆需要课税，以及女仆可以进行男仆所无法进行的工作，因而促使女仆需要更大量增加。

女性在未婚以前多倚靠父亲，婚后多倚靠丈夫维持生活。然而在维多利亚时代，大英帝国的扩张而使战争频繁及社会风气渐趋晚婚的情况下，影响一些女性未能结婚而无所倚靠。当时只有一些慈善学校对劳动阶级做教育，但尤其穷困家庭的儿童在当时为了帮补家用而需外出工作，多没接受过教育，劳动阶层的女性可选择的工作不多，亦促使更多女性投入女仆的工作。亦有出身于上流或中层阶级的女子为学习礼仪及交际而去当女仆，被视为一种社会教育，用以锻炼身心。
在1870年第二波女权运动以后，女性的工作能力受到关注。同时期教育普及到一般老百姓，高等院校亦开始接受女性成为学生，女性开始得到更多的工作的选择，女仆从全盛时期渐趋息微。雇用女仆需要有一定的收入。

女仆在日本定义

日本有着许多对于女仆的印象。当听到“女仆”这个词的时候，日本人会浮现出很多的想象。不过，那些都是在虚幻中存在的，和现实中的女仆是有很大差异的。但是，现实中确实存在女仆，西欧国家对于女仆的解释，有着更加贴现实的意思。英语对于“MAID”这个单词，有着一方面是“女性的被使用者，保姆”另一方面是“女孩子，姑娘”这样的意思。“姑娘”有着“MAIDEN”这样的爱称的意思，出于说到爱情的人就有加上“-EN”。中期英语对于“MAYDE”或者“MAIDE”的表示是根据时期的。

日本对于“女仆”的理解是有地位的人家里的被使用者，“HOUSESERVANT”或“HOUSEHOLDSERVANT”、“DOMESTIC-SERVANT”当作这些词语使用。不过，这些都是家庭被使用者的总称，不是专门指女性被使用者。女性被使用者只有“MAIDSERVAN”这个词。恐怕被使用者指的是“SERVANT”和“女孩子”加在一起的意思为“MAID”。也就是说从不用“SERVANT”开始，“MAID”等于女性的被使用者，这样说是比较妥当的。

工作地位

女仆根据工作性质的不同地位不同女管家（Housekeeper）

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主要负责雇用和监督女仆，食品采购和管理食品、高级布料和瓷器储藏，以及辅佐女主人的日常需求。为最高地位的女仆，大多数女仆都有她来指挥（除了以下粗体字以外）。由于要指挥所有女仆，故此必须要有各种各样女仆的礼仪、知识和经验。故此大多数的女管家都是出身较好的女仆。如果其他女仆让主人不满，女管家需负起责任，还需亲自教授技能。

客厅女仆（Pariourmaid）

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主要负责接待访客，以及用餐时的服务。过去多数为男仆的工作，后来逐渐被女仆取代。而一些传送书信和应对进退这些本属贴身女仆的工作，在后期亦为客厅女仆所取代。由于客厅女仆是负责接客工作，女仆的外表是显示出雇主威严的代表，故穿着比其他女仆要华丽。在外表处的要求比较高，需要外貌好、个子高、柔丽的双手和好的接待客人技巧。

蒸馏室女仆（Stillroommaid）

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协助女管家，以及负责蒸馏室（消毒并储存食物、制作小点心的地方）和陶瓷保存的工作。蒸馏室只有限定人士可以进入，一般人是不可以随便进入的。对于其他女仆来说有其特别性。

家庭女仆（Housemaid）

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负责整个家庭的清洁和服务工作。打扫房间、客厅、餐桌、大门等除有专门女仆以外的地方、整理床铺、巡房、确认日用品充足，用餐服务等等。最典型的女仆型像，是因为早于18世纪初已经存在此一职级。家庭女仆之间亦有分级，较高级的女仆可以负责较轻松的工作。需要有各种家务的知识及技巧。

杂务女仆（Betweenmaid）

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协助女管家和蒸馏室相关工作。在小规模的家庭，亦兼家庭女仆做洗碗女仆的工作。

洗衣女仆（Laundrymaid）

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清洗衣服、床单、家具中盖单、抹布等的清洗、漂染、晾干、缝补工作。有别于其他女仆，由于大宅家庭不喜欢洗衣的气味，故此需在地下室或户外离宅有点远的洗衣房工作。是女仆中比较独立工作的一群。只有很少数家庭会需要洗衣女仆（一般是家庭女仆兼任）。需要有各种洗濯相关的专业知识。

女仆服装

除了女管家和贴身女仆的高级女仆外，多数大宅第中女仆都必须穿着制服。因为要让客人懂得与主人区别开来。朴素的低阶女仆服饰，大多数的女仆都穿这种服饰。衣服特征有头戴的软帽，为女性专用，像条头巾，由于实用性关系，即使后来废除了室内帽，还是有女仆继续使用；古典连身长裙是当时较流行裙摆宽大的女性服装；从衣襟长长垂下呈三角型的薄布，称为垂班得领（fallingband）；衣袖的袖边会齐边折起；长长的围裙原本是为免弄脏衣服而穿戴，一般家庭主妇或工匠都会使用，后来亦为上流阶层女仆所用，成为女仆服装的一大特色。

动画中常见的女仆服装是属于客厅女仆的服装，穿着比较华丽。由于客厅女仆主要负责接客，因此穿着比较注重外表而不重实用性。头戴的帽子比较装饰取向，后来还变成了缎带；身穿除黑色以外的暗色连身长裙，较华丽的围裙边缘还会有蕾丝边；袖边折起和白色衣领相称，为保护双手还会戴上手套；白色的围裙通常较一般的女仆为短，没有胸兜的裙围通常会加上刺绣。

维基娘穿着的女仆服装正是与客厅女仆相似，但是也经过了创作而有不同的装饰。可能是因为双马尾的关系，头上没了缎带，长裙也改成了现代流行的连身短裙，而袖边折起和白色的围裙与标准的女仆特征一样。

(posted by Vinci on 9/11/09)

漂泊的勞動

一個成長於不安或動盪社會的女性，獨自離開自己熟悉

的國土，這到底是否她唯一可以選擇的"出路"？

漂泊流連到一個又一個陌生的角度，疲累的軀體會否如同一

件沒有靈魂或沒有標籤記認的包裹？"活著"到底是為了逃避，還是要令自己在"無形"中背負更多、更重？

異鄉裡，無助、無望的心情也許就隨一切沉默隱藏在一幅、一幅微紅紗布之下....永遠綑縛糾著一個女性的身體。

莫穎詩 Vinci 2009年11月初冬

(照片來源 :2008年莫穎詩Vinci一個5.1勞動節的街頭行為演出)

2009年11月8日星期日

Vinci's drawings 2008 莫穎詩零捌女繪

These are some "black n white" drawings from Vinci,Mok Wing See(莫穎詩) that related to 'female' at 2008.Wish to share with you all here.

Frida Kahlo's painting

Frida Kahlo (July 6, 1907 – July 13, 1954)

a Mexican painter, who has achieved great international popularity.[1] She painted using vibrant colors in a style that was influenced by indigenous cultures of Mexico as well as by European influences that include Realism, Symbolism, and Surrealism. Many of her works are self-portraits that symbolically express her own pain and sexuality.

(posted by Vinci on 8/11/09)

2009年11月4日星期三

Jean Genet Quotes

A great wind swept over the ghetto, carrying away shame, invisibility and four centuries of humiliation. But when the wind dropped people saw it had been only a little breeze, friendly, almost gentle.
Jean Genet

A man must dream a long time in order to act with grandeur, and dreaming is nursed in darkness.
Jean Genet

Anyone who hasn't experienced the ecstasy of betrayal knows nothing about ecstasy at all.
Jean Genet

Anyone who knows a strange fact shares in its singularity.
Jean Genet

Crimes of which a people is ashamed constitute its real history. The same is true of man.
Jean Genet

I give the name violence to a boldness lying idle and enamored of danger.
Jean Genet

I recognize in thieves, traitors and murderers, in the ruthless and the cunning, a deep beauty - a sunken beauty.
Jean Genet

I'm homosexual... How and why are idle questions. It's a little like wanting to know why my eyes are green.
Jean Genet

Power may be at the end of a gun, but sometimes it's also at the end of the shadow or the image of a gun.
Jean Genet

Repudiating the virtues of your world, criminals hopelessly agree to organize a forbidden universe. They agree to live in it. The air there is nauseating: they can breathe it.
Jean Genet

The fame of heroes owes little to the extent of their conquests and all to the success of the tributes paid to them.
Jean Genet

The main object of a revolution is the liberation of man... not the interpretation and application of some transcendental ideology.
Jean Genet

To achieve harmony in bad taste is the height of elegance.
Jean Genet

Violence is a calm that disturbs you.
Jean Genet

What I did not yet know so intensely was the hatred of the white American for the black, a hatred so deep that I wonder if every white man in this country, when he plants a tree, doesn't see Negroes hanging from its branches.
Jean Genet

What we need is hatred. From it our ideas are born.
Jean Genet

Worse than not realizing the dreams of your youth, would be to have been young and never dreamed at all.
Jean Genet

Would Hamlet have felt the delicious fascination of suicide if he hadn't had an audience, and lines to speak?
Jean Genet

2009年11月3日星期二

The Ontological Priority of Violence/On Several Really Smart Things About Violence in Jean Genet's Work

William Haver

The Thought of Violence

The first really smart thing Jean Genet said regarding the ontological priority of violence, in The Thief's Journal, is this: »Too many people think, I said to myself, who don't have the right to. They have not paid for it by the kind of undertaking which makes thinking indispensable to your salvation.« (Genet 1964, 84) More than twenty years later, in conversation with Tahar Ben Jelloun, he was to say this:

Insofar as [the Left] perpetuates Judeo-Christian kinds of reasoning and morality, I find myself incapable of identifying with it; it is more idealist than political, more annoying than rational. As for Sartre, I've understood for a long time that his political thought is pseudo-thought. To my mind, what is called Sartrean thought no longer exists. His position-taking is only the hasty judgment of an intellectual too pusillanimous to confront anything but his own fantasms. (Quoted by Ben Jelloun 1992, 94-95)

Or, again, in an interview with Michèle Manceaux à propos the Black Panthers, Genet said: »The non-violent stance of the Whites belongs to a moral dilettantism. Nothing else.« (Genet 1991b, 59)

The questions I am trying to approach in my current work concern the situation of thinking with regard to violence insofar as it exceeds its instrumentality, insofar as it is also something other than negativity. What is at stake for thinking when it is a question of non-instrumental, or perhaps more accurately para-instrumental, violence? Can we think consequently when what is at stake is terror? Or must we, insofar as we think we are thinking, resign ourselves to the philosophical tragedies of aporia? Can we think terror, violence in its non- or para-instrumentality, as also something other than aporia...

Click to view full article: [http://them.polylog.org/5/fhw-en.htm]

2009年11月1日星期日

“菲傭”的懸念

“菲傭”要來上海了。
擁有家政服務國際品牌之譽的“菲傭”，要來上海了？
雖然，目前“菲傭”來上海工作的申辦過程仍不明了，也沒有既定的事實，因此無法判斷是否合法。但上海市勞動與社會保障局法規處發言人就此表示：“外國人到上海，只要參加了工作並取得報酬，就必須辦理就業證、居住證等一系列證件，否則將受到行政處罰。”
而一心想第一個“吃螃蟹”的上海家利來家政服務公司，則為引進“菲傭”努力不輟。他們透露了“菲傭”入滬的變通之道，“菲傭”將先和這家公司簽訂合同，然後以該公司員工的身份服務於雇主。因此，“菲傭”是以外國人到上海工作的形式進入上海的，有關部門所需的各項手續都由中介公司出面辦理。
究竟，“菲傭”今年初能不能如期而至，這是個懸念。
毫無疑問的是，“‘菲傭’要來上海了”的說法進一步見證了，各種新鮮事此起彼伏的上海，家政市場也正潮流湧動，氣象萬千。
具備成熟發展歷史的“菲傭”有意“空降”上海，猛地，攪動了尚在萌芽狀態的上海家政市場———衝擊它或者推動它？ “菲傭”，將給我們的就業觀念和職業培訓帶來怎樣的震盪和啟迪？這是“菲傭”帶來的更大的懸念，這也是我們關注“菲傭”的理由。
我們關注“菲傭”，更關注“菲傭”現象製造的種種懸念。
菲傭”是什麼......

full article at: [http://www.dslrbiz.com/59/viewspace-628]

張學友3年炒掉21個菲傭被列入黑名單

...... 張學友曾雇用的菲傭PreslynCatacutan，去年底因盜取張學友家中照片及私人信件被捕，後遭判入獄半年，令本地菲傭譁然，後來菲傭上訴獲減刑一半。《filipinoglobe》記者JoseMarcelo表示，羅美薇曾于本月初在友人陪同下前往領事館跟Vicente等官員見面，了解被列黑名單因由。Vicente向她澄清，領事館的決定不是報復Preslyn被判入獄，只因他們的雇用紀錄出現問題。

報道又引述Vicente的話稱：“羅美薇在一小時會面中情緒很激動，一度聲淚俱下。”她說一向對菲傭很有好感，很多前家傭甚至回來要求她重新雇用，希望領事館還她一個清白；又透露因為同時雇用4名菲傭，才遭領事館誤會她經常“炒人”。不過，總領事最後維持原判，Vicente還訓羅美薇說，菲傭往往借錢才能來港打工，僱主提前解約不但令菲傭欠下一身巨債，更令菲傭的家人受到傷害。香港菲傭團體指，領事館這次決定，反映張學友夫婦不是好僱主，又質疑領事館的決定來得太遲......

full article at: [http://big5.xinhuanet.com/gate/big5/www.sd.xinhuanet.com/news/2007-09/27/content_11271238.htm]