離散者是全球化社會中越來越多的族群，這些離散族群以高科技的器具與家鄉聯繫，更快地獲知家鄉的消息。但是，在這資訊無障礙的時代裡，鄉愁是否就會消失了呢？本研究從自身的經驗衍生，想探討什麼原因造成「鄉愁」的發生與消減。 在全球人口以及資訊迅速流動的時代，當資訊鄉愁可以輕易被克服後，目前的鄉愁到底呈現怎樣的面貌，是本研究想深入了解的課題。另外，本研究也希望瞭解全球化時代下離散的馬來西亞華人用何種情懷來看原鄉中國和家鄉馬來西亞，以及他們如何看待馬來西亞華人這個身分。有鑑於此，本研究以馬來西亞華人的鄉愁為主軸，藉由文本分析以及深度訪談法，來找出科技在馬來西亞華人生活變遷過程中所扮演的角色為何。 本研究發現，地方型塑了一個人的生活經驗、記憶以及想像，受訪者的鄉愁，是曾經生活過的地方。而社會的變遷造成不同時代不同世代的馬來西亞華人有不同的鄉愁投射對象，第一代以及第二代的馬來西亞華人會對中國存有血緣鄉愁或者文化鄉愁，但是第三代開始開始把馬來西亞視為自己的家，認為自己是馬來西亞人。 時間與地理的距離不會影響馬來西亞華人的身分認同，但是會增加或改變他們的其他認同，例如文化認同。此外，本研究也發現，時間與地理距確實會改變離散者與家鄉的關係，短時間的缺席可以有效地改善了人與家鄉的關係，但是長期的缺席，卻無可避免會帶來真實的疏離。科技的便利雖然讓溝通變多，但是卻無法改變真實世界中時間與空間的距離。現代科技在虛擬的網路空間製造了大家同在的「親密感」，打破了「親密」必須在場的舊觀念，但是這樣的親密感在長時間分離的狀態下還是會被瓦解。科技、離散、鄉愁與認同是四個相互影響的因素，改變了現代社會的鄉愁面貌。與其要消除距離，不如正視距離的價值。因為有了距離，衝突得以減少、情感得以加溫、鄉愁得以發生。

馬來人、華人和印度人構成馬來西亞的三大種族，馬來人占馬來西亞總人口半數以上，華人和印度人屬少數族群。馬來族群享有憲法上的特權，在政治、經濟、文化、語文、教育上，華人則一直遭受不平等待遇，受到歧視。馬來西亞的報界也反映了這個多種族的不平等特質，馬來文報和英文報具有政治和語言優勢，在社會上具有影響力，而華文報的影響力只侷限在華人圈子。本研究所欲探討的便是：在這種大環境下，馬來西亞華文報記者角色的自我認知。 　　本論文以Cooley的「鏡中自我」和Mead的「概化他者」為理論基礎，再引用Strauss, Stone和Goffman強調的情境式identity，配合Hirsch提出的職業、組織、制度三個研究分析層次，來深入分析華文報記者在不同層次的工作場域，以及面對不同的概化他者，所型塑出的自我認知類型。 　　筆者以滾雪球的方式，訪問了18位在吉隆坡的華文報記者，每位做了一至二小時不等的深度訪談，本研究發現，在職業層面，面對華文報同行，記者有糊口飯吃和受同行認同與賞識的自我認知，而這種自我認知則受記者在報館地位和新聞組別的影響。當面對外文報同行時，有的記者的自我認知是高人一等和承認自己弱點，而有的記者則頗負面，有不屑與卑微的自我認知。 　　在組織層面，本研究發現，記者面對報館這個概化他者時，出現三種情況：在主流與非主流報章的差異方面，非主流記者的自我認知受到報館地位的影響小，反而因為在報館享有較少的規範與約束而產生高自我認知；相反地，主流報章記者的自我認知，則因為報館地位和規範與約束的影響，產生正負兩種自我認知。此外，記者也會因報章風格而影響自我認知。在大報方面，記者的自我認知不會受報章銷售量滑落影響，反而因為報館的名聲、影響力、地位以及悠久的歷史而產生高自我認知。 　　在制度層面，本研究將記者與報業環境作連結，發現記者都將造成自我認知卑微的原因歸咎於外在的結構因素，包括華文報業結構和政治環境，卻沒有發現本身語言能力、專業素質和態度的不足，也是出現卑微的自我認知的因素之一。當記者面對政治力量和法令時，產生三種類型的自我認知，包括敢於挑戰、自我設限和反感。 　　本研究也發現，受到了馬來西亞各種族不平等的政、經、社、教情境的影響，華文報記者有既自大又自卑的自我認知。本研究係質性的「厚描」，將來如有人做量化的社會調查，當能使我們對馬來西亞的華文報與華文記者有更全、更深的認識。 / Three main races, Malays, Chinese and Indians, compose of Malaysia’s population with the majority Malays enjoying special constitutional privileges while the Chinese suffering political, economic, cultural, linguistic and educational inequality. Such state is also reflected in the Malaysia press. While the Malay and English language newspapers wave greater social and political influences, those of the Chinese language press are limited within the ethnic Chinese. This thesis is aimed at finding out the self-identity of Chinese language newspaper reporters in this unequal multi-racial Malaysian context. Conceptually, this research is constructed on Cooley’s theory of “looking glass self” and Mead’s “generalized others”. The “situational identity” proposed by Strauss, Stone and Goffman also forms a basis on which the thesis examines the identity of Chinese press reporters on institutional, organizational and individual levels as theorized by Hirsch. By a snowballing method, this author interviewed 18 Chinese language newspaper reporters in Kuala Lumpur. Each in-depth interview took from one to two hours. On the occupational level, the generalized others are found to be other Chinese language newspaper reporters, whose self-identity ranges from making a living to wanting to be recognized or appreciated by colleagues. The latter is influenced by the status of newspapers and different kinds of newsgroups. When compared with Malay or English language newspaper reporters, the Chinese language press reporters perceive themselves possessing a higher social status while at the same time admitting self’s weakness. On the other hand, there are Chinese language newspaper reporters who show an identity of disdain and humbleness. On the organizational level, three situations characterize the interviewed reporters. First, while non-mainstream newspaper reporters are less influenced by the status of newspaper, they have higher self-perception due to less restriction and higher autonomy in their work. Meanwhile, these reporters express both positive and negative self-perceptions influenced by the status and restriction of their newspaper. Second, reporters show different self-perception when the style of newspaper acts as one of the prominent factors. Thirdly, reporters at quality newspapers are less influenced by sales of the newspaper. Their higher perception self-identity is found to derive from the reputation, influence, status and history of the newspaper. On institutional level, this study has found that the interviewed reporters attribute their humble self-identity to such structural factors as Chinese language newspaper’s internal structure problems and external political environment while circumventing their own insufficiency in language command and professionalism. When faced with Malaysia’s unequal political and legal realities, there are three kinds of self-identity: daring to challenge, practicing self-censorship or showing resentment. This study adopts a qualitative method of “thick description” in its analysis. Future research shall reveal more by adopting a survey of statistically sampled reporters.

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.