相較於中國，台灣的殖民政府很早就展開了全面而有效的「解放纏足」措施。纏足人口從1905年女性「本島人」總人數的57%（八十萬人左右），下降到十年後的17%（二十八萬人左右）。在1915年的戶口調查裡，四十七萬六千多名的台灣婦女，被註記為「解纏足」；其中，絕大多數是在1910年代初期的斷髮解纏風潮和保甲制度造成的社會監控壓力之下，除去了她們的裹腳布。一旦「纏足」成為公共議題和集體行動標的，女性的私密身體即已淪為既是帝國施行規訓和懲罰手段的對象，同時又是證成帝國「教化」政績的從屬他者。為了更細膩、更具體地解析這段歷史過程，本研究分析和比較了台灣纏足解放運動歷程裡的兩個發展階段－「天然足會時期」（1900-1903）與「解纏會時期」（1911-1915）以發掘其中的歷史社會學意含。整體而言，本文認為，相較於天然足會時期，解纏會時期的團體組成及相關活動，反映了若干嶄新的社會變遷特質，尤其是，天然足會時期自始至終都是男人的舞台；而在解纏會時期，包括菁英婦女們的組織動員、意見交換，以及關於解纏前後的身體操演，開始成為女性專擅的場域，男性則逐漸在纏足議題上隱身於後台。此外，解纏會時期的本土菁英做為一個整體，呈現了明顯的複式動員，不論是解纏剪辮等傳統文化實踐，全都被整併到所謂的風俗改良運動議程之中，並反映了當時社會在文化認同的多重化、社會控制的個體化，以及身體政治的社區化等向度上所發生的歷史演變。

This research aims to explore the historical sociological implications of the process whereby the anti-footbinding movement in early colonial Taiwan developed from the period of Natural Feet Societies (NFSs, ＂tianranzu huis＂, 1900-1903) to the period of ＂Footbinding Liberation Societies (FLSs, ＂jiechan huis＂, 1911-1915). Several signs of social change are noted. First, while NFSs emphasized in the idea of the natural body for little girls, FLSs asked most of footbound women to unbind their feet immediately. Second, while NFSs remained a men’s movement, it seems that women of elite classes began to stand on the stage and more or less ＂opened up＂ a space for public participation during the period of FLSs. Third, compared to the activists of NFSs, native elites as a whole were more successfully motivated and mobilized for FLSs. Based on these observations, this article examines and discusses some tendencies that became more identifiable in the period of FLSs, including: elite women began to expect themselves and to be expected by their husbands to play a significant role in the public sphere; a new, multiple-dimensioned cultural identity was formed; social control, both from the colonial state and from the native elites, over the private body became more remarkable; and, the body politics exemplified by FLSs became more localized and ritualized.