國內跨國婚姻家庭的數量逐年升高，主要是因為近十年東南亞籍女性配偶的大量移入。各界討論跨國婚姻的視角鮮少以微觀的家庭互動觀點論之，並且未詳細理解跨國家庭在成因與家庭型態上的不同。因此本研究以質的研究方式，著重互動與詮釋等微視觀點，重新理解跨國家庭本身，並比較初婚及繼親跨國家庭間的異同；比較的面向包括家庭形成之過程與基礎，家庭角色規範，家庭界域，夫妻與親子互動關係等。同時，本研究也探索國內大眾或媒體對跨國家庭的偏見與歧視作用在跨國家庭中所可能造成的影響。本研究資料是經由對來自四個跨國初婚家庭與四個跨國繼親家庭中之家長及子女進行深入訪談而取得。研究結果顯示，跨國初婚與繼親家庭的家庭成因略有差異，而跨國家庭在外部關係上，皆具有結構上的困境，並影響家人互動關係。家庭內部關係上，夫妻關係與親子關係也有其個別的異同之處。在文化與適應上，跨國家庭傾向具有雙元的飲食文化特色，以及多元的語言接觸機會。並且，台籍配偶包容度能提升外籍配偶的適應情況。總體而論，跨國繼親家庭需面對較多家庭問題，並且容易因為「跨國」的因素，而使問題越加複雜。跨國家庭成員大多也對仲介婚姻存有偏見，因此將多將自身婚姻視為是「交往成婚」類型，藉此降低社會偏見可能對其造成的污名化影響。研究歸結，跨國家庭之家庭經驗具有獨特性，此一獨特性，除了受社會結構性因素影響之外，也受家庭人際互動的影響，某些層次上，更反映岀了初婚與繼親家庭的差異。 / Due largely to the escalating volume of immigration from Southeast Asia, the number of transnational families in Taiwan has increased significantly in the past decade. A number of studies have been conducted on these transnational families. However, these studies focused mostly on the macro-structural aspect of the phenomenon, and none approached the issue from the micro viewpoint. This study adopted a micro perspective to examine the experiences of transnational families established by Taiwanese and Southeast Asians. I used qualitative methods to compare transnational families established by first marriages with those established by remarriages (stepfamilies) in grounds of family formation, family boundaries, rules governing roles of family members, and marital as well as parent-child relationships. This study also assessed the possible influence of prejudice and discrimination in the mass media and the general public on these transnational families. Data were collected through interviews with parents and children from four transnational families established by first marriages and four established by remarriages. The findings indicated that cultural difference was often associated with the difficulties faced by transnational families. Moreover, transnational families established by first marriages with those established by remarriages (stepfamilies) were quite different, in that the latter often encountered more difficulties in managing family relationships, constructing family boundaries, establishing unambiguous rules directing roles of family members, and following these rules. Members of transnational families tended to have more exposure to diverse religions and languages, and dietary practices may differ among family members. Family’s economic status is influential in shaping the relationships among family members, especially in families with financial problems. Most of the informants interviewed were inclined to distance their families from the stereotypical image of a transnational family in the eyes of the media as well as the general public, which can be seen as a strategy to avoid stigmatization. In conclusion, the results showed that the unique experiences of transnational families were embedded in social contexts and shaped by various social factors on the one hand, and developed by family members through daily interactions on the other. Furthermore, such experiences reflected the distinctions between transnational families established by first marriages and those established by remarriages.

本研究探索台灣與東南亞籍跨國婚姻子女其自我概念、外表形象與族群認同之內涵及三者概念之間的關連性。本研究以質性研究方法進行，透過參與觀察、焦點團體以及個別深入訪談等多元方式從事資料蒐集並以歸納方式進行分析。本研究對象主要包括了五個類別的青少年：外表具有明顯族群特徵的跨國原生家庭青少年、外表不具有明顯族群特徵的跨國原生家庭青少年、外表具有明顯族群特徵的跨國繼親家庭青少年、親生父母皆為台灣人的跨國繼親家庭青少年以及特殊類別青少年。本研究產生幾項主要發現：(1) 跨國家庭青少年在自我概念上的形塑與一般青少年無異；他們皆能以抽象字眼描述自己，並運用多種不同面向以建構其自我概念。在當中，父母和同儕為影響其自我概念的重要他人。(2)外表亦為跨國家庭青少年自我概念的重要面向之一，尤其是女性。此外，跨國家庭青少年所持之審美觀與一般青少年並無明顯差異。(3)跨國家庭青少年均已發展出初步的族群認同，能選擇自身的族群身份以及運用族群相關線索來區分「我群」和「他群」。同時，外表特徵影響自身揭露族群身份的經驗與方式，具有明顯族群外表者較無彈性選擇族群身份界定與揭露方式。(4)對於擁有明顯族群外表特徵的跨國原生家庭青少年與特殊類別青少年而言，他人對其族群身份與外表特徵的評價，會明顯地對其自我概念產生雙重影響，其中性別亦為一個重要因素。對女性來說，明顯的族群外表特徵（例如膚色黑）容易降低她們對外表的自信。本研究的結果，期望能對跨國家庭及族群研究，相關決策者，以及台灣社會大眾做出有意義的貢獻。 / The aim of this research is to understand the relations among self-concept, ethnic identification and the perception of physical appearance in the adolescents from transnational families composed of Taiwanese and Southeast Asians. The study uses qualitative research methods to collect and analyze data, and the sample comprises five categories: the adolescents from transnational families with identifiable ethnic physical features, the adolescents from transnational families without identifiable ethnic physical features, the adolescents from transnational stepfamilies with identifiable ethnic physical features, the Taiwanese-born adolescents from transnational stepfamilies, and the special category. There are several findings from this research. First, the construction of self concept is similar between adolescents from transnational families and the general Taiwanese adolescents; they are able to describe themselves in abstract sense and present their self-concepts in multiple dimensions. Parents and peers are significant sources of influence in their construction of self concepts. Second, the perception of physical appearance is a significant aspect of self concept in adolescents from transnational families, and this is especially so to female adolescents. Moreover, the perceptions of beauty and physical appearance of adolescents from transnational families tend to coincide with those of the general Taiwanese adolescents. Third, the adolescents from transnational families have developed preliminary ethnic identities, which are shown by their abilities to indicate their ethnic memberships and to distinguish the ethnic in-groups from out-groups. Furthermore, physical appearance tends to affect the ways and experiences of revealing ethnic identities. Adolescents with identifiable ethnic physical features generally have less power to negotiate their ethnic identities. Fourth, to those adolescents from transnational families with identifiable ethnic physical features and the adolescent in the special category, others’ opinions of their ethnic memberships and their ethnically denoted physical appearances can powerfully shape their self-concepts, and gender acts as an important factor affecting this linkage. To the female adolescents from transnational families with identifiable ethnic features, their self-esteem is likely to be negatively influenced by their ethnically denoted physical appearances. The results of this study are expected to contribute to the academic fields of transnational family study and ethnicity, as well as to policy makers and the general Taiwanese society.

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.