無 / 無

全球化的移民浪潮湧現，各國紛紛透過放鬆移民限制吸引白領移民前往投資和長期居住，展開對擁有資金和技術的白領移民之跨國爭奪，而活躍於全球市場的台商即為其中之一。另外在台商研究之中，從經濟面向研究者眾多，但台商的跨國生活與社會形態目前仍較少有學者關注，而對於台商為經營跨國生活的身份選擇考量，相關研究仍屬有限。有鑒於此，作者乃以上海市台商為研究案例，從跨國主義的移民研究所提出的核心分析概念「跨國社會場域」出發，整理傳統移民研究中的人員遷移因素，歸納出四種流動能力的要素，並結合公民身份理論，說明台商的流動能力如何影響其在移居國的身份選擇考量。具體而言，根據作者初步調查發現，由個人能力、跨國網絡、全球觀所構成的流動能力，在穿越國家所設下的跨界障礙後，能夠持續形成跨國社會場域，而台商為了要能夠維持其所賴以為生的跨國社會場域，來加以考量是否要選擇中國大陸的成員身份或者是公民身份。如果台商的個人能力較弱、跨國網絡缺乏、經濟發展為主的全球觀，較傾向於會考慮選擇中國大陸的成員身份或者是公民身份來強化既有的跨國社會場域經營；反之則否。

全球化近乎無遠弗屆地吸納了世界的每個角落並且改變了人類的世界觀。隨著觀光產業發展至全球規模，觀光客與在地人對家這個空間有了不同的理解。尤其對居住在第三世界的人民而言，家成為一個因應全球化時代時空錯置(displacement)的場域。本篇論文針對三位女性作家對家的敘述進行分析—阿蘭達蒂．洛伊的《微物之神》，牙買加．琴凱德的 《微渺之地》以及法蘭西斯卡．瑪西安諾的《荒野法則》。在對《微物之神》的分析中，筆者強調演現 (performance)為建構身份認同與歸屬感的重要過程與方法，並且分析女性敘述者如何從演現的角度重新審視現今受觀光業入侵的喀拉拉(Kerala)與在地人的關係。經由重建家族史，女性敘述者得以一窺權力結構是如何經由訓育(pedagogy)主導演現，並且藉由演現來鞏固訓育與其權力運作。在《微渺之地》中，琴凱德描述了安地瓜人(Antiguans)與觀光客之間不公平的拉距戰。筆者強調，琴凱德藉由詳述家園的消失，揭露觀光客的自行其事宛如重現殖民者的剝削，並且形成她對安地瓜的在地論述。在《荒野法則》的分析中，筆者意圖釐清全球化時代四海為家的誤夢。 藉由分析女性敘述者在肯亞建立家園卻遭遇失敗之因，筆者企圖闡明，全球化時代的疆域流動反而可能導致不經批判的過度懷舊與傳統價值的全面復興。藉著分析三位女性作家如何因應全球化之下的時空錯置，筆者企圖宣稱，或許，我們能經由重思如何建構家與歸屬感，找到另一定位。 / Globalization has changed people’s understanding of the world seeing that the world has enlarged and involved more places in a more inter-related network. The development of tourism as a global phenomenon brings an impact on people’s home—a place where they, particularly those in the Third World, start to negotiate their displacement in the age of globalization. This thesis contains three female writers’ discourses of home—Arundhati Roy’s The God of Small Things, Jamaica Kincaid’s A Small Place, and Francesca Marciano’s Rules of the Wild. This thesis analyzes how their works can be regarded as their respective ways of negotiating their displacement experience. In the first chapter, I analyze how the female narrator in Arundhati Roy’s The God of Small Things re-describes and rethinks people’s relationship in the aspect of performance, and in this way, she intends to problematize her people’s performance of the exotic other to further tourist consumption. I highlight that performance is the process of constituting one’s identity and sense of belongingness. Through reconstructing her family saga, the female narrator thinks more critically of what lies behind performance of all kinds—the pedagogy of the dominant power structure that conducts people’s life but takes their practice to make itself stable. Jamaica Kincaid in A Small Place presents an uneven development between local Antiguans and tourists from the Western world. In the second chapter, I argue that by revealing how tourists and their ancestors, colonizers, exploit Antigua, Kincaid unveils the ideology of tourism and composes her own Antiguan discourse. In the third chapter, employing Francesca Marciano’s Rules of the Wild as an example, I intend to demystify the global dream of being at home in the world. By analyzing why the female narrator feels frustrated in making a home in Kenya, I argue that globalization may cause the frenetic longing for a return to old days as if they were all good. Therefore, to prevent a problematic revival of old values, people have to think critically how boundaries, geographical or metaphorical, are broken and redrawn to define their life. I suggest in this thesis that to rethink the politics of home—how home and the sense of belongingness are constructed—provides a way for us to engage and re-position ourselves in the globalizing world.

隨著政治在台灣不斷發展，兩者之間的關係也隨之而來 中華民國（ROC）軍事和社會。 民主化，民間社會的增長，經濟和社會自由化，以及更大 在性別和性取向方面的平等標誌著一個台灣社會 成為自由主義，大部分是在西方大部分地區發生的相同模式。如 社會變得更加開放和自由，一直有政府的傾向 政策制定者推動軍隊 - 一個重要的社會制度 - 在這個方向。 然而，問題出現，當西方例子遵循沒有適當 評估它們是否適合當地條件。一個例子是push 將中華民國軍轉變為全志願軍：這在西方工作，因為它 有機地發生，並基於之前進行的詳盡的社會學研究 實施。但對台灣來說是正確的嗎？ 為了評估西方例子的適用性，本研究使用其理論 構建後現代軍事模型，這是一個用於描述的理論構造 如何通過感知威脅的變化驅動軍民關係的變化。由開發 美國軍事社會學家查爾斯·莫斯科斯，約翰·艾倫·威廉姆斯和大衛·西格爾 PMMM描述了在美國軍隊和其他地方發生的變革 武裝部隊在世界上，並有助於理解軍民關係的狀態。這個 研究根據PMMM的11個維度來評估ROC軍隊 確定軍民關係的現狀，同時也提供評估 該模型適用於台灣的獨特背景。 本研究採用定量方法，使用對提供初級的中華民國公民的調查 數據，輔以文件證據，以確定民用軍事的現狀 關係使用PMMM的11維度作為框架。分析結果 表明，中華民國軍隊不適合PMMM的模式，但在某種程度上 雖然如此，卻揭示了台灣軍民關係的現狀。仔細看看這些 維度揭示了PMMM如何，而不是政策制定者的適當路線圖 但是它是了解中華民國軍民現狀的一個很好的工具 關係，還可以有助於形成更好的政策。 / As the polity continues to evolve in Taiwan, so too does the relationship between the Republic of China (ROC) military and society. Democratization, the growth of civil society, economic and social liberalization, and greater equality in terms of gender and sexual orientation have marked a Taiwan society that is becoming liberal, largely in the same pattern that has taken place in much of the West. As society becomes more open and free, there has been a tendency for government and policymakers to push the military—an important social institution—in that direction as well. The problem arises, however, when Western examples are followed without a proper assessment of whether they are appropriate for local conditions. An example is the push to transition the ROC military to an All-Volunteer Force: this worked in the West because it happened organically and based on exhaustive sociological research conducted prior to implementation. But is it the right thing for Taiwan? In order to assess the applicability of the Western example, this research uses as its theoretical construct the Postmodern Military Model, which is a theoretical construct used to describe how civil-military relations transform driven by changes in perceived threat. As developed by US military sociologists Charles C. Moskos, John Allen Williams, and David R. Segal, the PMMM describes the transformations that have taken place in the US military and other armed forces in the world, and aids in understanding the state of civil-military relations. This research assesses the ROC military according to the 11 dimensions of the PMMM to determine the current state of civil-military relations, while also providing an assessment of the model’s applicability to the unique context of Taiwan. This study employs quantitative methods, using a survey of ROC citizens providing primary data, supplemented by documentary evidence, to determine the current state of civil-military relations using as a framework the 11 dimensions of the PMMM. Analysis of the findings indicate that the ROC military does not neatly fit the pattern of the PMMM, but in a way that nonetheless sheds light on the state of civil-military relations in Taiwan. A closer look at these dimensions reveals how the PMMM, while not an appropriate roadmap for policymakers, is nevertheless an excellent tool for understanding the current state of ROC civil-military relations, and can yet contribute to the formation of better policy.

中文摘要 家庭訪問是親師溝通的重要管道，教師與家長常常藉此進行教育理念的溝通或教養方式的協調，教師與家長常會在訪談中變換身份，彼此在不同時機以不同角色進行互動。如何選擇適合的身份進行溝通，在社會文化中是極其自然的現象，研究者希望藉由家訪在社會活動脈絡中具有的獨特意義，解釋日常生活中的常識性知識如何被人們理解與運用的現象。 　　本研究透過成員類別分析法，探知家庭訪問中教師、家長及學生在溝通時，如何使用大量類別知識溝通的樣貌，研究者以國民中學十則家庭訪問對話記錄作 為分析個案，描繪以下三類現象：第一，家訪的樣貌；第二，家訪機制中的成員類別內涵；第三，成員類別身份轉換。 　　首先，藉由訪問者語言工具箱的整體提問順序、開場白及結語、問問題、人稱代名詞，勾勒出家訪的樣貌；其次，描繪出教師、家長身份的類別內涵，以及親師言談建構出的學生形象。 　　教師擁有教育者或輔導者的身份，也有轉換為私領域身份（如女兒、太太、媽媽）的現象；家長是照顧者，同時也是教育者；國中生在家長與老師眼中是不成熟的青少年、面臨抉擇的轉大人階段、更是背負著期許的承繼者。研究者藉由家訪中的言語對談，闡述以上這些身份的類別內涵，描繪出社會文化對於教師與家長、學生有何種身份期待的文化現象。 　　最後，陳述教師與家長轉換身份的時機點：教師在交談時因為爭取話權、居中協商、提供教養方式，而不自覺地轉換身份；家長在交談時則因為闡述事實、釐清觀念、尋求支持，而不自覺地轉換身份。教師 /家長的關係成為朋友/朋友之間的關係，運用相通的社會知識溝通，採用社會類別的特徵表達，或是藉著存在於社會中的類別知識協商，這些都呈現了社會文化的一部份。 關鍵字詞：親師溝通、家庭訪問、身份轉換、成員類別分析 / Abstract Home visits are important channels for communication between teachers and parents. Through this, teachers and parents often carry out communication of educational philosophy or coordination of teaching and rearing approaches. Oftentimes, teachers and parents go through identity transformation during their conversations. They take on different identities at different times to interact with each other. How to choose an appropriate identity to proceed with conversations has become a very natural phenomenon in social culture. Through the unique significance of home visits in the context of social activities, the researcher hopes to explain the phenomenon of how commonsense knowledge is understood and utilized by people. Through membership categorization analysis, this study explores how the considerable amount of knowledge communication is used between teachers, parents, and students as they communicate with each other during home visits. The research used ten recorded conversations of junior high school home visits as case studies. The following three phenomena are depicted: First, the appearance of home visits; Second, implications of membership categorization of home visits’ mechanism; Third, identity transformation of membership categorization. First, the appearance home visits is depicted through interviewers’ language toolkit, including the overall order of questioning, opening and closing remarks, asking questions, and personal pronoun. Second, the categorization connotation of identities of teachers and parents are illustrated. The image of students created by parents and teachers through their conversations is also illustrated. Teachers have the identity of educators or counselors. The phenomenon of transforming into a private identity (such as a daughter, wife, or mother) was seen. Parents are caregivers; they are also educators at the same time. Junior high school students are immature teenagers in the eyes of parents and teachers. They are at the stage of becoming adults, which is associated with decision-making. They are also successors burdened with expectations. Through the conversations during home visits, the researcher expounded the categorization connotation of the above identities. The kind of cultural phenomena of teachers, parents, and students expected by the social culture are illustrated. Finally, the points of time of identity transformation of teachers and parents are presented. During conversations, to fight for the authority of their words, coordinate, and provide teaching and rearing approaches, teachers underwent identity transformation unconsciously. During conversations, to set forth facts, clarify perspectives, and seek support, parents underwent identity transformation unconsciously. A teacher-parent relationship was transformed into a friend-friend relationship. This is done through utilization of common social knowledge to communicate, adoption of social category’s characteristic expression, or by the categorial knowledge consultation existed in the society. These have all presented a part of social culture. Keywords: Parent-teacher communication, Home visit, Identity transformation,Membership categorization analysis

目前用來鑑別親子關系的實驗室方法有血型測試和DNA 限制 切割片段多形性(RFLP) 標識基因。然而, 血型測試并無法用來論定孩子的生父身份, 僅能說明某被控男子有 無“可能”為孩子的生父; 此外我們可以利用RFLP取得任何用以鑑別親子關系的標識 基因。 經由血型測試和DNA 限制 切割片段多形性標識基因兩種方法, 我們得到需要的基因 型或表型組合(M、C、G),其中M 表母親的基因型或表型;C表小孩的基因型或表型;G表 被母親指控為孩子生父者的基因型或表型。如果每組(M、C、G) 的組成都能符合孟德 爾遺傳定律(Mendelian Law),由此可計算G 與C 之間究竟存在有多少為父子關系的可 能性。根據貝氏定理的條件機率觀念,Essen-M ller(1938) 和Wiener(1976)先后提出 兩種方法來計算G 為F 之事后機率, 分別為(1):父系指數法和(2):不排除法。在幾篇 相關的文獻中曾就這兩種方法的適用性提出質疑, 本文將探討父系指數法和不排除法 的可行性, 根據不同的著眼點, 可由此二法引伸出另外兩種方法, 內容詳見第二章現 有方法探討及其延伸和第三章不排除法之修正與貝氏決策法。 第四章方法研究中將佐以圖片加以解釋前兩章描述之四種方法的差異及優缺點, 并針 對幾位學者就現有方法所提出的疑點作更進一步的探討; 第五章主要描述這四種方法 在多重標識基因上的應用。

台灣常被稱為「素食者的天堂」，但對身處台灣的素食者來說，社會互動與人際關的經營仍是在選擇了這種飲食方式之後，所必須面對的挑戰。本研究以質性研究方法，來探討台灣素食者對素食者身份的認同基礎，以及如何以素食者的身分去面對社會互動及經營人際關係。依據參與觀察和深度訪談之資料所得，本研究發現：（一）在認同基礎方面，素食者透過了文化意義的認同與社會群體的認同，以建立其自我之身分意識，並學習素食在日常生活中的實踐方式。同時，其身份認同基礎的文化意義，是游移於社會改革與自我成長的光譜之間，並偏向強調素食與自我轉化間的關連。（二）在實踐過程中，素食者往往會面對五種社會困境，分別是營養缺乏的困境、選擇受限的困境、缺乏樂趣的困境、喪失主動性的困境和道德象徵的困境。在面對這些困境下，素食者傾向以六種方式作為回應：事先宣告、個人化歸因、避免暴露自身感覺、自我貶低、自行準備自我滿足以及建構新的論述。本研究發現，這些現象正呼應了Kanter（1993）對少數群體（minority）處於多數群體（majority）處於多數群體（majority）中的經驗與行為之探討。素食者作為社會上，特別是共餐場合中的少數族群，其所遭遇的社會困境和回應模式跟女性做為少數在以男性為主流的企業中極為相似。（三）對於素食者來說，「素食者」絕非他們唯一扮演的角色。當他們同時是家人、伴侶以及朋友的時候，這些角色有可能會與素食者的角色產生衝突，其反應的模式除了受到少數族群的身分影響之外，互動的過程也受到既有關係中權力分配以及台灣飲食文化的象徵意義所影響。 / Taiwan often is perceived as a “paradise of vegetarian”. However, for vegetarians in Taiwan, they still have to face the challenges in social interactions and relationships with others after choosing vegetarianism. This research used qualitative methods to examine vegetarians’ identities experiences of social interactions and relationships with others in Taiwan. Based on data collected through participant observation and in-depth interviewing, the study found that: According to the results of observation and in-depth interview, the finding is: (1) In the identity aspect, vegetarians construct their identity and learn how to practice vegetarianism through cultural meanings and groups. At the same time, the cultural meanings vegetarian identify across a spectrum between social reformation and self growth, emphasize the relationship between vegetarianism and self growth. (2) In practice process, vegetarians are often in fire five difficult positions: short of nutrition, lack of choices, short of fun, loss of active status and morality sign. Vegetarian prefer to reply those positions by six methods: claim at the beginning, individual reasoning, avoid telling personal feelings, disparaging self, preparing and being satisfied by myself and finally constructing a new discourse. This result responds to research that Kanter studied the experiences of minority in the majority in 1993. Vegetarian are minority in society, especially in meal time. Their difficult positions and responses are similar to the situation women faced in the company when men are the majority. (3) For vegetarian, “vegetarian” are not the only role they are acting. When they act the roles like a family member, a mate and a friend, they may encounter conflicts between vegetarian and the other roles. Those responses might be effected by identity of minority, power distribution in the relationship and symbol of diet culture in Taiwan.

此論文檢視莎士比亞《冬天的故事》中里昂提斯的妒忌，辯證其顯示出了英國文藝復興時期，陽剛身分建構本身的問題性。在誘勸波西米亞國王延長拜訪的結果中，里昂提斯敗給了他的妻子赫美溫妮，他雄辯技巧上的弱勢也讓他的男性尊嚴受損；而赫美溫妮當初對於里昂提斯求婚的延遲回覆，以及本劇中的語言的模糊性引發了他的猜忌，進而帶來了陽剛身分的崩解。除了辯才外，此論文也探討私通的焦慮，其為英國近代早期陽剛身分建構下所暗藏的隱憂。這樣的焦慮引發他不理性的行為以及對妻子貞潔的誤判。為了重建他的聲望，里昂提斯擅用審判來保留駕馭妻子的絕對權力，並恢復他受損的名聲。儘管本劇稍後轉向以年輕一代為主軸，似乎象徵著新的轉變，然而在赫美溫妮復甦後，里昂提斯機智卻又令人感到不安的沉默，反映出他始終無法接受私通焦慮所帶來的汙名。此論文以辯才與私通來檢視莎士比亞《冬天的故事》中的陽剛特質，並以歷史與文化的文獻來佐證。期許能夠闡明英國文藝復興時期所困擾男性的陽剛焦慮，並且辯證主角里昂提斯的妒忌並不是無從解釋的情緒爆發，而是文藝復興陽剛身分建構下不可避免的集體產物。 / This thesis argues that Leontes’ jealousy manifests the problematic construction of masculine identity in Renaissance England. Leontes’ rhetorical inferiority to Hermione in the persuasion work resulted in his injured masculinity, which is exacerbated by the ambiguity of language in the play and Leontes’ sour memories of Hermione’s late acceptance to his marriage proposal, all of which sparkle Leontes’ jealousy and stimulate the collapse of his masculinity. Aside from rhetorics, this thesis also examines the anxiety of cuckoldry, a pre-existent, latent apprehension inherent in the construction of masculinity in early modern England. This anxiety leads to his unreasonable behavior and misjudgment. In order to rebuild his reputation, Leontes appropriates the public trial to retain absolute dominance over his wife and restore his stained honor. While the shift of the play’s focus to the younger generation signals a revision, Leontes’ tactful yet disturbing silence after Hermione’s resurrection reflects his resurfaced masculinity in the context of marriage and his inability to come to terms with the stigma of cuckoldry anxiety. Leontes’ jealousy is triggered by his lack of rhetorical skills essential to male confidence, a lack which is brutally magnified by his wife’s impeccable eloquence; his following accusation of Hermione’s adultery is precipitated and irrevocably executed by his fear of rumor and cuckoldry prevalent in his time. This thesis aims to shed light on the issue of Renaissance masculine anxiety and prove that Leontes’ jealousy is not just an unexplainable outburst of emotion, but rather an inevitably collective product of the construction of Renaissance masculine identity.

馬來西亞至今已獨立58年，國內族群的問題一直備受矚。然而，回顧馬來西亞華人身份認同研究，主要從歷史脈絡結構下詮釋，缺乏經驗性研究。伴隨著世代的改變，馬來西亞華人身份認同亦可能隨之改變。本研究主要探究當今馬來西亞華人是否仍強調華人的概念以及在文化認同上是否認知為中華文化，以及影響該認同之因素。協商式認同是一種建構式認同，主要認為透過國家的主導以及社會環境可影響民眾的認同。有鑑於此，吾人認為不同世代華裔隨著國家政策與社會環境影響下，年長世代華裔與年輕世代華裔在身份與文化認同上有所差異。本文研究以馬六甲為例，在研究途徑上分成三種方式，分別是「非結構性訪談」、「內容分析法」、「參與觀察法」以探究該因果關係。吾人發現，在身份認同上，年長世代認為華人與中國人沒有差別，且他們較重視華人身份。反觀，年輕世代則認為兩者皆有差別，同時他們不太重視華人認同，傾向強調馬來西亞國家認同。至於在文化認同方面，年長世代認為中華文化等同於華人文化，且較重視華人文化，反之年輕世代則認為華人文化屬於馬來西亞文化一部分並不太重視華人文化。造成各世代認同的差異的因素主要是家庭教育、教育類別、接觸非華裔頻率、居住地區等。另一方面，倘若觀察年輕世代會館參與狀況，亦可顯現出年輕世代華裔缺乏華人文化認同，因而不投入會館，促使會館無法透過活動強化年輕世代對於華人文化的認同，並造成會館沒落的趨勢。最後，從馬來西亞報章脈絡變化，從早期偏中國化報章並於獨立時期轉向偏馬來西亞化，無論是編寫格式或內容版面差異，亦可了解年輕世代華裔缺乏華人身份與文化認同的原因。由於年長世代經歷中國模式報章，因此強化他們華人認同。反之，年輕世代則浸溺在馬來西亞模式的報章中，強化了他們的馬來西亞人認同。綜合而言，基於國家的政策主導與社會環境的影響，促使年輕世代的華裔產生新的認同，即：不太重視華人認同，反之被國族認同取代。反觀，年長世代則維繫著以往研究成果所指出，較強調華人認同。 / Malaysia had already independence for 58 years, but the ethnic problem is still the most important issue. When reviewing the research about the Malaysia Chinese identity, we can know that, most of the researches were from the historical structure annotation, therefore which lack of experience research. The main of this thesis is to explore the Malaysia Chinese will emphasize the Chinese identity or not based on the difference in generation and ideas. And what’s the reason affect the difference generation self-identity? Furthermore, in the idea of culture, what is the differences between Malaysia culture and Chinese culture thinking by Malaysia Chinese? And what’s the reason affect the difference generation thinking about the culture? Negotiating identity is an identity which constructs with civil society and political life, thus I think Malaysia Chinese in self-identity might be changed by the generation differences. This thesis use a case of Malacca city, in approaches, use the “nondirective interview”, “participant observation”, “content analysis”, to explore the relationship between Chinese identity and the affect reason. We found that, difference in generation who culture identity and Chinese identity are different, older generations think Malaysian Chinese & China people are the same and they will emphasize more on Chinese identity. On the contrary, younger generations think Malaysian Chinese & China people are different, and they won’t emphasize on Chinese identity conversely emphasize more on the national identity (Malaysia identity).The factor of affecting are family effects, educational effects, relationship with another ethnic, the region which stay, etc. Moreover, through observed the Chinese group also realized that, younger generations lack of participation in the Chinese group. This means younger generation scarcity the Chinese identity, thus Chinese group becomes wane. Finally, the analysis of Malaysian newspapers also ascertain that, older newspapers reported more on the news of China, thus strengthen older generations emphasize the Chinese identity. The other hand, newer newspapers reported more on the news of Malaysia, thenceforth created younger generations who are more emphasize on Malaysian identity.

本論文旨在探究在台灣社會變遷的整體脈絡下，幼兒園教師身份認同境況與轉化的可能性，期能為台灣幼教體制的改革，提供倫理、社會與政治性層面之參考，並實踐批判教育學的核心目標：個體自我與社會集體的增權益能。 論文分為五大章節：第壹章從研究者身為一位師培者的經驗做為出發點，針對台灣教育改革與幼教現場特有的文化現象，以及在此現象中幼兒園教師的存在境況進行文化反思。第貳章分別從「認同的意義與基本性格」，「論述、權力與身分認同間的辯證關係」，以及「批判教育學的宗旨」等理論蘊意與相關學術研究與普查資料，耙梳幼兒園教師認同危機之可能的路徑，尋求出路。第參章則概述目前相關研究狀況，並說明「批判論述分析」之理論基礎與具體研究策略。第肆章為資料分析。經文本分析產出：「為什麼幼教要做到這個樣子」、「幼稚園變成我的興趣 就是我的工作」、「想要『真的』去帶班」、「在那邊 我會覺得說 好像被綁手綁腳的」、「『它不我要的』生活」與「想『回家』的代課老師」等六種幼師身份認同圖像。然後從「幼兒園組織氛圍」、「師資培育課程架構與施行方式」、「幼兒教育政策體制」與「傳統文化價值觀」等面向，分析潛藏於這六教師身份認同圖像底層的論述秩序與意識型態，以凸顯幼師主體權能與社會文化脈絡間的辯證關係。最後，第伍章則從今試從「重建幼兒園師資培育課程架構與施行方式」、「尋找國家介入的合理基點」與「啟動各階層間的『對話』機制」等三個觀點進行討論與建議。 / This dissertation attempts to fully describe Taiwanese preschool teachers’ identity and explores the possibility of their transformation in a changing society. It is hoped that this study provides ethical, social and political information for the reform of early childhood policy and achieves the core objectives of critical pedagogy, that is, the empowerment of individuality and society. This dissertation includes five chapters. The first chapter starts with the researcher’s personal experience as a teacher trainer, followed by her cultural reflections on being a preschool teacher under the educational reform movement and from the preschool site. The second chapter explains the theoretical framework from the perspectives of “the meaning and significance of identity”, “the dialogue among discourse, power, and identity”, “the political implications in education”, “the development of early childhood education in Taiwan”, and “the objectives of critical pedagogy”. Chapter Three reviews the related literature and explicates the theoretical frameworks of critical discourse analysis and specific research strategies as well. Chapter Four delineates data analyses and highlights the dialectical relationship between the subjectivity of preschool teachers and sociocultural context of Taiwan. Six modes of preschool teachers’ identity were emerged from text analysis. They were: (1) Why is the preschool education so tough? (2) Preschools interest me and so I work there. (3) I want to be a devoted teacher, (4) At the current workplace, I don't feel as carefree as I did at the previous workplace. (5) I don’t want to live this way, (6) Substitute teachers want to go “home”. These six modes were then analyzed in terms of different dimensions including “the organizational climate of daycare center”, “the framework and implementation of curriculum for preschool teacher education”, “the policy of early childhood education”, and “traditional cultural values”. The analysis was to explore the order of discourse and ideology underlying the preschool teachers who narrated their stories. Finally, Chapter Five presents discussions and suggestions for educational practice with three issues, namely, “reconstruction the framework and implementation of teacher education curriculum”, “the role of government in early childhood education”, and “activation of the mechanism for dialogue between all classes”.