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  • 題名：

    高齡化與少子化福利國家與照顧政策---家庭照顧者就業與照顧工作共容與永續發展---社區經濟發展促進原住民家庭照顧者就業與照顧工作共容的可能性研究(III)

  • 作者：

    王增勇

  • 出版者(機關/單位) ：

    行政院國家科學委員會

  • 關鍵字：

    原住民婦女;照顧;部落經濟

  • 類型 ：

    政府委託研究報告

  • 執行機關 ：

    國立政治大學社會工作研究所

  • 研究性質 ：

    應用研究

  • 研究經費 ：

    792

  • 研究領域 ：

    環境科學;社會學;;

  • 英文關鍵字 ：

    indigenous women; care;community ecnomic

  • 年度 ：

    2010

  • 摘要 ：

    本研究運用Smith 的建制民族誌與瓦歷斯?諾幹所建議的去殖民化策略作為理論架構，透過生命故事訪談與參與觀察的研究設計，進行田野資料的蒐集與分析。研究發現，原住民觀點在公共政策領域都遭遇排除的經驗。台灣兒童托育制度與法令是朝向市場化與專業化的管理主義發展，多元就業方案是朝向外部資本市場而非部落自主經濟發展，經驗到市場經濟邏輯的規訓與排擠，導致被報導的兩個部落照顧方案，雖依照原住民文化自發產生的部落共同照顧模式卻在國家制度中分別以「未立案」或「不足以永續經營」而被邊緣化。因此，伯特利幼兒園被國家體制視為「違法」、「未立案」，但這個都市原住民兒童照顧地點具有它的照顧特色，甚至是現有照顧服務無法取代的。女人記錄布工坊則被視為產量無法達到經濟規模，無法在市場上永續生存而被終止補助。不被國家所看見的是原住民自發性復育文化的關鍵。伯特利試圖在都市建構一個以集體互助的形式，將孩子留在族人身旁，培養兒童在成長過程中與族群密不可分的生活技能與價值養成。這個由都市原住民聚集形成的地方，不僅僅是一個兒童照顧單位，更是一個在都市部落中文化傳承的「聚會所」，在都市持續著原住民族人互相照顧的特性，在都市中實踐文化傳承的功能。同樣的，女人記錄布工坊的集體凝聚是以原住民文化與集體記憶的傳承為目的，希望恢復原住民傳統與土地、河流共處的生活智慧。;Focusing on aboriginal women’s effort to balancing care and work, we choose two grass-rooted women groups, the Bethel Center which provides child care in Taipei urban area and the ‘Working House of Batik for Women’s Stories’ provides jobs for making batik products in Pintou aboriginal reserve. Both are organized and led by aboriginal women. There are two common themes between the two sites for comparison: the first is that both represent a public intervention to relieve women’s caring task while provide opportunities for income at the same time. The second theme is that the aboriginal essence of both projects is denied by the state policy, although in different forms of denial. Institutional ethnography developed by Dorothy Smith is adopted as a form of inquiry. Data is collected through prolonged engagement, interviews and participatory observation.The finding shows that indigenous perspectives are systematically excluded from public policies.The Bethel Center is deemed as ‘uncertified care’ since the child care regime in Taiwan is dominated by professionalism, market and managerialism which has marginalized the community-based model of child care. For the Bethel Center, child care is not just a place to care about children but also a place to care for 3children, especially transmission of cultural identity. It is not just a care center but also a site for cultural revival that the merit of mutual caring is passed on from generation to generation.In the realm of employment policy, the ‘Working House of Batik for Women’s Stories’ came togetheras a means to reclaim one’s cultural identity, by conducting oral history interview with elders, anddocumenting the stories that they collected through the artistic form of batik. This logic of telling storiesthrough batik provides indigenous women a public space to tell their personal stories, to listen to elders,and to form collective as a group to resist. However, their resistance to colonialism is disrupted when theBatik of Women’s Stories received government funding from the so-called ‘multiple employment’program. This program introduced the logic of selling stories. The funding and administrative processeshave forced them incorporated into the individualized and market-oriented development discourse.Imposing the logic of capitalist market economy upon their art crafts, Batik of Women’s Stories lost itsautonomy as a mutual-help group based on sisterhood.

  • 計畫摘要 ：

    本研究運用Smith 的建制民族誌與瓦歷斯?諾幹所建議的去殖民化策略作為理論架構，透過生命故事訪談與參與觀察的研究設計，進行田野資料的蒐集與分析。研究發現，原住民觀點在公共政策領域都遭遇排除的經驗。台灣兒童托育制度與法令是朝向市場化與專業化的管理主義發展，多元就業方案是朝向外部資本市場而非部落自主經濟發展，經驗到市場經濟邏輯的規訓與排擠，導致被報導的兩個部落照顧方案，雖依照原住民文化自發產生的部落共同照顧模式卻在國家制度中分別以「未立案」或「不足以永續經營」而被邊緣化。因此，伯特利幼兒園被國家體制視為「違法」、「未立案」，但這個都市原住民兒童照顧地點具有它的照顧特色，甚至是現有照顧服務無法取代的。女人記錄布工坊則被視為產量無法達到經濟規模，無法在市場上永續生存而被終止補助。不被國家所看見的是原住民自發性復育文化的關鍵。伯特利試圖在都市建構一個以集體互助的形式，將孩子留在族人身旁，培養兒童在成長過程中與族群密不可分的生活技能與價值養成。這個由都市原住民聚集形成的地方，不僅僅是一個兒童照顧單位，更是一個在都市部落中文化傳承的「聚會所」，在都市持續著原住民族人互相照顧的特性，在都市中實踐文化傳承的功能。同樣的，女人記錄布工坊的集體凝聚是以原住民文化與集體記憶的傳承為目的，希望恢復原住民傳統與土地、河流共處的生活智慧。;Focusing on aboriginal women’s effort to balancing care and work, we choose two grass-rooted women groups, the Bethel Center which provides child care in Taipei urban area and the ‘Working House of Batik for Women’s Stories’ provides jobs for making batik products in Pintou aboriginal reserve. Both are organized and led by aboriginal women. There are two common themes between the two sites for comparison: the first is that both represent a public intervention to relieve women’s caring task while provide opportunities for income at the same time. The second theme is that the aboriginal essence of both projects is denied by the state policy, although in different forms of denial. Institutional ethnography developed by Dorothy Smith is adopted as a form of inquiry. Data is collected through prolonged engagement, interviews and participatory observation.The finding shows that indigenous perspectives are systematically excluded from public policies.The Bethel Center is deemed as ‘uncertified care’ since the child care regime in Taiwan is dominated by professionalism, market and managerialism which has marginalized the community-based model of child care. For the Bethel Center, child care is not just a place to care about children but also a place to care for 3children, especially transmission of cultural identity. It is not just a care center but also a site for cultural revival that the merit of mutual caring is passed on from generation to generation.In the realm of employment policy, the ‘Working House of Batik for Women’s Stories’ came togetheras a means to reclaim one’s cultural identity, by conducting oral history interview with elders, anddocumenting the stories that they collected through the artistic form of batik. This logic of telling storiesthrough batik provides indigenous women a public space to tell their personal stories, to listen to elders,and to form collective as a group to resist. However, their resistance to colonialism is disrupted when theBatik of Women’s Stories received government funding from the so-called ‘multiple employment’program. This program introduced the logic of selling stories. The funding and administrative processeshave forced them incorporated into the individualized and market-oriented development discourse.Imposing the logic of capitalist market economy upon their art crafts, Batik of Women’s Stories lost itsautonomy as a mutual-help group based on sisterhood.

  • 資料來源 ：

    科技部政府研究資訊系統

  • 資料來源網址 ：

    https://www.grb.gov.tw/search/planDetail?id=2150589

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