性工作者的勞動權益是一個細緻化的工程，除罪化、合法化的難處、法制政策的價值辯證尚待確立，同時須遷就社會、政治及經濟的現實。 在性工作者的認知中，無論是以商品的方式看待交易行為或認其性交易是處境中求生存的選擇，其實與大眾對於職業選擇並無差異。需要被正視的是性工作者的性服務中，其勞動條件包括：待遇、福利、風險、休假、自主權、工作環境、工會組織、資本形式與股份制度、服務規範的缺乏、服務程序的監督等。再進一步地檢視社會價值觀對性工作者的污名化及社會文化，用歧視性工作的手段進行社會控制。 本研究旨在從性工作者的主體觀點訪談中，期望真實反應性工作者的工作處遇及態樣，對於訪談發現進行分析，輔以他國制度比對相較，藉以了解現我國現行實務上不完備的缺口與參照適用的可能。最後於結論部分，針對性工作者身處惡劣勞動環境、面對的勞動情緒與失去的勞動尊嚴提出看法，並對於相關規定政策及性工作者的自主勞動、社會福利提出建議作為未來相關議題研究者之參考。 / When it comes to labor rights of workers who provide direct sexual services, it is the meticulous and painstaking process. Due to difficulties of decriminalization of sex work and of legalizing as well as the value of legal policies is yet to be set up, we often take social-political and economic environments for the practical consideration. As those worker’s understanding, the services they serve are familiar with others, that is, they work like others do as they serve whom need it. However, they do not get the same rights and protection as others, such as labor welfares, labor insurances, labor protection, and rights to union, Furthermore, they are living under the control of stigmatization and discrimination. The main focus of the study is to explore and reveal commercial sex workers' working conditions and status through the interviews . According to the analysis and induction of the data from the interviews, we have compared the differences of sex work policies between Taiwan and other countries so as to find the gap between current practices and applicable policies. In conclusion, we suggest those sex workers who work in bad working condition and suffer misunderstanding, stigmatization and discrimination, the better way to get the decent work. Also we offer some suggestions for the further related study in the future.

本研究一方面剖析馬來西亞僑生來台前的教育歷程以及他們選擇來台的原因，另一方面亦深入探討馬來西亞僑生群體內部之國籍異質性對其在台生活經驗及「僑生」身分認同上的影響。本研究採用質性研究方法進行研究，主要透過訪談法與參與觀察法，分別於台灣與馬來西亞地區蒐集田野資料。主要研究發現為： 一、國籍的差異建構了馬來西亞馬籍與台籍僑生個人與國家（馬來西亞、台灣）關係上的差異，以及來台前教育歷程上的歧異性。來台之馬來西亞僑生中，馬籍僑生多畢業於著重華文教學之獨立中學中體系，而台籍僑生主要來自海外台灣學校。在馬來西亞獨立中學與海外台灣學校就讀的學生面對的是迥異的學習環境與教材、隱藏性課程與參考團體，但在不同因素的考量及作用下，他們不約而同地選擇來台就讀大學，並成為「僑生」。不論是馬籍或台籍僑生，他們對於其所具有之「僑生」身份多是採接受但不認同的態度，不過原因不盡相同。 二、「僑生」身份在台灣社會特殊的歷史脈絡中已逐漸與原始意涵脫鉤，並累積了如學業程度不好、說中文有口音及升學制度中之既得利益者等負面標籤，讓「僑生」成為一個被污名之群體。馬來西亞籍僑生由於其成長及受教背景之故，較易具備外顯的僑生符號（如說中文有口音），容易被辨識為「僑生」，因而常需背負「僑生」所具有的污名。台灣籍僑生因為具有台灣國籍以及講中文沒有口音等，迥異於台灣民眾對於一般僑生之想像，而難以被辨識其「僑生」身分，或其僑生身分較難獲得他人認同而另給予「假僑生」的稱謂。 三、依據自身與情境的特質，馬籍與台籍僑生發展相關策略以避免因「僑生」身份而被污名化，包括諸多規避（passing）行為（如口音轉換、呈現在地之身分認同、避免參與僑生團體）以避免身分暴露、構成強凝聚力之僑生團體以獲取社會支持及建構群體認同等策略。另外，台籍僑生一方面由於不符合社會對「僑生」的刻版印象，另一方面也為避免承受「僑生」身份的污名，往往接受「假僑生」的稱謂，並視其為一「戲謔性」但不具污名的稱呼。 / This study alalyzes the the education processes of Malaysian overseas Chinese students and their reasonings for studying in Taiwan on the one hand, and explores how the difference in nationality (Malaysia vs. Taiwan) affect their life experiences in Taiwan and their attitudes toward the “overseas Chinese student” identity given by the Taiwanese society on the other. The study utilizes qualitative research methods and collects field data (mainly through participant observation and in-depth interviewing techniques) from Taiwan and Malaysia. The major findings are stated as follows: 1. Difference in nationality between Malaysian and Taiwanese Chinese students constructs the divergence in their relations with respective states (Taiwan and Malaysia) and eductation tracking processes prior to their study in Taiwan. Among ethnic Chinese students from Malaysia studying in Taiwan, Malaysian Chinese students mostly graduated from independent high schools while Taiwanese Chinese came from overseas Taiwanese schools. The distinctions in these two schooling systems in the academic melius, teaching materials, hidden curriculums, and reference groups shape the different reasonings to study in Taiwan. For various reasons, these students accept but not necessarily agree on the “overseas Chinese student” identity given by Taiwanese soceity upon their arrival in Taiwan. 2. Under the changing historical context, the identity of “overseas Chinese student” has gradually lost its originally denotation and even become a stigmatized label. Malaysian Chinese students tend to be more easily identified as “overseas Chinese students” due to their more salient outer attributes (such as accent) and thus more likely to be stigmatized. Taiwanese Chinese students (from Malaysia), due to their Taiwanese nationality and Taiwanese accent, are less likely to be seen as “overseas Chinese students.”Even if this identity is disclosed, such identity is often challenged by others because of the misfit with the stereotype of “overseas Chinese student” that exists in the Taiwanese society. As a result, Taiwanes Chinese students from Malaysia are often called “psudo overseas Chinese students.” 3. Both Malaysian and Taiwanese Chinese students from Malaysia develop various strategies to aviod or overcome the possible stigmatization brought by the identity of “overseas Chinese students,” including many “passing” techniques as well as forming proactive and powerful overseas student associations. For Taiwanese Chinese students from Malaysia specifically, they often playfully accept the seemly degrading and yet un-stigmatzied title of “psudo overseas Chinese students” as a way to avoid stigmatization embedded in the identity of “overseas Chinese students.”

摘要 本研究探討印尼家傭，使用智慧型手機維護家庭親密關係的經驗。透過對台灣20名印尼家傭工進行深入訪談並觀察他們的在臉書的活動來究探討智慧型手機在跨國母親和遠距離婚姻中的複雜性，同時強調了家庭中的性別權力動態。部分由於智慧型手機作為相對較新的出現，智慧型手機與跨國母親尚未得到系統的研究。雖然已有若干研究探究了印尼家傭雖使用智慧型手機的經驗，但其獨特的社會文化特徵尚未得到充分和獨立的探究。 研究發現，智慧型手機是家傭維持家庭親密關係的不可或缺的工具。WhatsApp和LINE的語音通話和簡訊，是最被偏好的通訊模式。他們的溝通方式常受雇主控制;然而，一般來說，他們享有使用智慧型手機的通訊自由。智慧型手機的永續連結性為家傭提供了一個虛擬環境創造與孩子的共存感，增溫了他們的關係，並且使家傭能夠向子女提供宗教指導，履行他們作為穆斯林母親的教育責任。智慧型手機也用於配偶間的溝通，儘管頻率往往由妻子或其就業情況決定。 以Goffman的被寵壞的認同（spoiled identity）作為視角，本研究指出印尼家傭在工作期間遭受「作為與雇主同居女傭」之污名化，他們使用各種策略，用智慧型手機進行形象管理來應對他們的生活，包括與丈夫選擇性的分享他們的生活。這項研究進一步假定，在女性移工透過智慧型手機進行密集的網路互動不僅可以作為再現性別角色規範的場所。相反來說，它也是性別規範不斷被挑戰和重建的場所。本研究強調，受污名化的印尼女性家傭移工在其所居的社區之地位的再協商、。控制、賦權、應對策略之要素。 / Abstract This study explores the experience of Indonesian domestic workers in using smartphones to maintain family intimacy. By conducting in-depth interviews with 20 Indonesian domestic workers in Taiwan and observing their Facebook activities, this study examines the intricacy of smartphone use in transnational mothering and distant marriage while highlighting the gender power dynamics in the family. Partly due to its relatively recent emergence, smartphone use for transnational mothering has not been systematically investigated. While Indonesian domestic workers have been included in several studies on this subject, their unique sociocultural characteristics have not been sufficiently and independently examined. The findings suggest that smartphones are an indispensable instrument for family intimacy among domestic workers. Voice calls and text messages via mobile application such as WhatsApp and LINE are the most preferred modes of communication. Their communication practices are often conditioned by their employers; however, in general, they enjoy freedom to use smartphones for communication. Perpetual connectivity of smartphones gives the domestic workers the perception of co-presence with their children in virtual environment which enhances the warmth of their relationship and allows domestic helpers to fulfil their spiritual duties as Muslim mothers by providing religious guidance to their children. Smartphones are also used for spousal communication although the frequency is often dictated by the wives or their employment circumstances. Based on Goffman’s concept of spoiled identity, this study argues that Indonesian domestic workers face social stigma during their work as live-in maids and device various strategies in order to cope with their living condition by using smartphone activities for impression management, including with their husbands by selectively share their life stories. This study further posits that the intensive networked interaction via smartphones during feminized migration does not only serve as a site for the reproduction of normative gender roles. Instead, it is also a venue where these gender norms are challenged and reconstructed constantly. This study highlights the elements of control, empowerment and coping strategies of Indonesian maids to renegotiate their position within their communities during feminized (and stigmatized) migration.