自從2004年台澳簽署「打工度假」(Working Holiday)協定以來，每年台灣青年赴澳人數不斷增加，在國內掀起一股「壯遊」的熱潮。然而相關新聞報導與國內的研究卻發現，到澳洲打工旅遊的台灣年輕人，因為語言能力比不上當地人，所以多從事耗費體力的工作，而且工作穩定度低、危險性高、容易遭遇黑工問題等等，使台灣打工旅遊者的勞動環境越形惡劣。但在筆者的研究中，發現打工旅遊者卻輕忽勞資問題，必且拒絕承認自己為「台勞」。因此，本文的焦點在於探討台灣打工旅遊青年如何從自身「主體」性的眼光，去看待自己同時打工、又同時旅遊的行為？他們對自己抱持著怎麼樣的「想像」來理解打工旅遊的經驗？這樣的「想像」又是如何被塑造出來？ 本研究採質性研究方法，包括深入訪談、參與觀察、線上民族誌與非侵入性研究，並使用這些不同來源的資料進行交叉分析，以確認資料之信度與效度。在分析架構上，從「結構」和「個體」這兩者的互動展開，首先討論澳洲與台灣政府在塑造「打工旅遊」上扮演的角色，再來探討台灣青年在打工旅遊的過程中，對於自我身分的認同如何演變的過程。最後，本研究使用Giddens (1991)所提出的「現代性的反思性」來理解台灣青年如何將打工旅遊理解為自我敘事的一部份：逃離台灣變成一種自我實現的追尋，與既有的生命歷程斷裂。本文以此研究結果，來回應既往文獻研究的不足之處，並提醒台灣打工旅遊者對於「壯遊」的想像，可能會掩蓋澳洲惡劣的工作環境與勞動剝削的事實。 / Since Australia’s “Working Holiday Maker Visa Agreement” was signed with Taiwan in 2004, the number of Taiwanese working-holiday makers in Australia has grown rapidly every year. “Grand Tour” became a popular concept in Taiwan. According to the related literature, most Taiwanese working-holiday makers had no choice but to participate in the primary labor market in Australia due to the lack of English ability. They usually encountered highly risky, unstable, and even illegal working environment. However, the study found that Taiwanese working holiday makers ignored the nature of their employment and refused to call themselves “Tai Lau” (Taiwanese laborers). As a result, the study analyzed how Taiwanese working holiday makers think of themselves when they worked and traveled at the same time? What imagination did they have on their working holiday experience? In what ways was the “imagination” structured? The study was conducted by using qualitative research methods, which included in-depth interviewing technique, participant observation, unobtrusive methods, and online ethnography. Data collected through different channels and methods were triangulated to check the reliability and validity of data. The analytical framework focused on the interaction between “social structure” and “individual.” First, the study examined how Australian and Taiwanese governments both played the important roles in shaping and enforcing the working holiday policy. Second, this study explored the process in which Taiwanese working-holiday makers’ self-identities were changed when they were in Australia. Glidden’s (1991) concepts of modernity and self-identity were found to be particularly relevant in understanding Taiwanese working holiday makers’ self-narratives. They escaped from Taiwan to seek self-fulfillment, and their lives and identities in Australia were separated from their original life trajectories. The findings of this study can contribute to current tourism research by pointing out that the imagination of a “Grand Tour” may cover up the difficult working environments and exploitation faced by working-holiday makers.