無 / 無

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.

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”.

鍾芭‧拉希莉(Jhumpa Lahiri)的小說《同名之人》(The Namesake, 2003)被視為近年來探討移民問題深刻的作品之一，書中描述移民家庭的新舊拉扯與兩代之間的文化難題。在此跨世代與跨文化背景下，拉希莉以文化翻譯者的角度述說移民過程中的困境、糾葛。 本論文將透過對於當代翻譯理論的引用，探討拉希莉如何運用翻譯策略書寫《同名之人》並論述拉希莉如何以翻譯為主要概念開展書中角色的離散經驗與身份認同。 第一章略述《同名之人》的梗概、介紹其相關評論與說明本論文理論架構。第二章藉由對當代翻譯理論的發展回顧建立對翻譯的重新認知；同時，也將詳述拉希莉與其作品以及翻譯的密切性。第三章檢視離散理念，進而分析離散主體在居間性(in-betweenness)中的文化翻譯。第四章透過對身份認同的探究，釐清翻譯對於離散主體身份建構的不可或缺性。第五章重新討論翻譯與起源(the origin)的問題，並點出翻「異」的價值性所在。 / Jhumpa Lahiri’s The Namesake (2003) has been regarded as one of the most brilliant literary works that deals with immigration in recent years. In the novel, Lahiri takes the readers into a full picture of an immigration family, unfolding the hardships of preserving traditions in a new world and the conflicts of seeking roots between two generations. Writing against the background of cross-generations and that of cross-cultures, Lahiri plays the role of a cultural translator, who detailedly narrates the predicament in the process of migration. The present thesis would like to adopt translation theories to examine how Lahiri writes The Namesake through translation. In addition, the present thesis also aims to shed light on the concept of diaspora as well as the notion of identity by taking translation into consideration. Chapter One begins with the introduction of The Namesake and the methodology used in the present thesis. Chapter Two focuses on reviewing the development of translation theories and on building the interrelationship among Lahiri, Lahiri’s literary works and translation. Chapter Three concentrates on the study of diaspora and cultural translation practiced in in-betweenness. Chapter Four pays attention to the concept of identity and its association with translation. Chapter Five reconsiders the question of origin in translation and validates the value of “translating hybridity”.

本論文試圖探究多數具有宗教信仰的臺商，在管制宗教政策下的大陸移居地如何進行宗教活動、維持信仰需求；同時，在此處境下，宗教信仰是否會影響他們的身份認同，彼此間有何變化關係和意義。本論文根據2009年至2010年間在上海地區以半結構式深度訪談法，蒐集34位受訪臺商的訪談記錄及相關文獻與資料，並運用美國認同心理學家Erikson的宗教認同理論，與相關研究案例比較、分析之後，可提出以下四個主要的研究結果：(1)臺商為因應大陸管制宗教政策之環境，衍生其因應策略，發展出以定期集體運用私人籌措宗教資源為主的幾個宗教運作模式。(2)宗教信仰對臺商在移居地的工作與生活仍有影響力，不僅運用為企業倫理，也發展為產業項目。(3)縱使身處管制宗教與無神論意識形態的環境，臺商仍有其宗教本質層面的需求而皈依或改宗。(4)臺商原有的宗教信仰對其影響越大，越能維持對原居地的認同；相對地，臺商若對移居地認同漸增時，也會對當地宗教事務產生認同感，進而又增進對移居地的認同。本研究可證明宗教信仰與臺商的身份認同及其變化之間具有相關性，可補充學界對於臺商、移民與宗教等相關議題的研究成果與範圍。

This thesis examines the politics of history education, collective memory and identity in contemporary Taiwan through a qualitative case study of the high-school history curriculum reform and controversy from 2002 to 2012. Through eight elite interviews, the evaluation of an extensive amount of primary sources, and the quantitative and qualitative analysis of the relevant history curricula and other official documents, I find that the most visible part of the controversy is a conflict between advocates of a “China-centered historical perspective” and the representatives of a “Taiwan-centered historical perspective”, who both try to reclaim the territory of national history to have their collective memory represented in it. Furthermore, my analysis of the relevant history curricula indicates that all of them are representative of the collective memory of more than one group. This demonstrates that the influence political parties can exert on history education is constrained by competing versions of collective memory. The thesis also shows how the strong tendency towards Taiwan-centered view on history within society has been translated into the history curriculum after the DPP created conducive conditions for meaningful change. Subsequently, the KMT tried to exert influence on the revision process, but continuous attention from the public prevented major changes. In the final analysis, it is very difficult for any political party or powerful group within contemporary Taiwan to impose one exclusive version of the past as national master narrative on the whole society. Competing collective memories of sub-national groups continue to co-exist within civil society, which demands for a more pluralist history curriculum that incorporates smaller “memory communities” in the national narrative to forestall social disunity and further controversy.

近年來，有關文學和殖民宰制之間關係的研究一直是文學研究中重要的一個主題。在我論文的序章，阿圖塞有關意識形態的看法就被拿來詮釋這層共謀的關係。身為文學作品中一份子，蜜雪兒•克莉芙的作品《天堂無路可通》卻藉著呈現後殖民情境下的克蕾兒•薩維巨和她家人的故事試著去翻轉和顛覆主導的意識形態。我就針對變易位置、歷史書寫、身份認同三個糾結在整個故事中的重要主題加以討論。 我的論文的第二章是對後殖民漂泊離散的現象和與這現象相關的放逐和移民的概念加以詳細的說明。在這部分中，柯恩關於文化上飄泊離散的四個標準，用來衡量在《天堂無路可通》中薩維巨一家人的移民狀況是很有幫助的。此外，對於「家」這個概念的政治考量也納入這部分的討論中。克蕾兒遊蕩的旅程引導她去思索在她周圍所圍繞的一些問題：其中之一便是對於「歷史」可信度的疑惑，另一個則是對於自己身份認同探究。因此，在第三章中，我探討的是再現的機制和歷史書寫再現的是宰制意識形態。在《天堂無路可通》中，克蕾兒的個人記憶/個人歷史於是成為了對官方歷史可靠性詰問的對抗力量，也提供了另一版本的歷史。 交織在漂泊離散經驗和對歷史和記憶質疑之中的課題是關於身份的認同，特別是文化上的認同。在我的論文的第四章，我所討論的是身份認同形成的過程和文化認同的轉變。在這章中，首先，以「旅行」的概念來解釋克蕾兒的游牧式旅程。接下來，我陳述有關於本質主義者和非本質主義者個自對於身份認同的看法和他們之間對於這個議題的爭論。而他們之間對於身份認同的不同看法正好明白地昭示在霍爾對於文化身份認同的定義中。此外，巴霸創新的「第三空間」和「居中」的想法也納入這部分關於身份認同的討論中。如何去面對由於移民、放逐和飄泊離散所產生的文化認同危機，如何去調合和重建一個新的文化上的身份認同，和如何以這個新的身份認同去詮釋故事中克蕾兒的回歸牙買加是我最後一部分的討論。希望，經由我對《天堂無路可通》這本小說的研究，能提供一些對了解後殖民小說的見解，特別是本於/有關/來自加勒比海的小說。 / The discussion of the relationship between literature and the colonial manipulation has been an important theme in the study of literature in recent years. In the introduction of my thesis, Louis Althusser’s concept of ideology is utilized to interpret this complicity relationship. As a literary work, Michelle Cliff’s No Telephone to Heaven tries to reverse and subvert the dominant ideology by presenting the story of Clare Savage and her family under postcolonial condition. My discussions are aimed at three important themes, displacement, history, and identity, interwoven in the whole story. The second chapter of my thesis is the elucidation of the postcolonial phenomenon, the diaspora experiences, and the relative concepts of exile and migration. In this part, Robin Cohen’s four criteria of cultural diaspora are useful to assess the immigrant condition of the Savages in No Telephone to Heaven. Moreover, the politics of “home” is associated within this part of discussion. What Clare’s wandering journey leads her to is the contemplation of the questions arising around her: of these questions, one is the suspicion of the reliability of “history,” and another is the inquiry about her own identity/identities. So, in the third chapter, I discuss the regime of representation and the historiography as a kind of representation of the dominant ideology. The personal memory/history of Clare in No Telephone to Heaven, then, becomes a counter-force to interrogate the reliability of the official history, and provides another version of history. Interweaving with the diaspora experiences and the interrogation of history and memory is the topic about identities, particularly the cultural identity. In the fourth chapter of my thesis, I discuss the process of identity formation and the transformation of cultural identity. In this chapter, first, Clare’s nomadic journey is explained by the concept of “travel.” Then, I state the thoughts about identity between the essentialists and non-essentialists and the debates of identity between them. Such different views of identity are prominently demonstrated in Stuart Hall’s definition of cultural identity. Besides, Homi Bhabha’s innovative idea of “the third space” and the concept of “in-between” are included in this part of discussion about identity. How to face the crisis of cultural identity out of migration, exile, and diaspora, how to negotiate or reconstruct a new cultural identity under postcolonial condition, and how to interpret Clare’s return to Jamaica by virtue of this new identity, are the last parts of my discussion. I hope, through my reading of No Telephone to Heaven, I might provide some insights for understanding the postcolonial novels, especially the novels of/about/from the Caribbean area.