三位布農族阿嬤隔代教養心境與社會支持網絡探討

Abstract

隨著經濟結構與社會價值觀的改變，越來越多父母由於疏忽、虐待、離婚、死亡、未婚生子等因素不能或不願勝任照顧責任，祖父母已不再只是扮演補充性或支持性的照顧角色，而是成為孫子女的「代理父母」(surrogate parents)。近十年隔代教養議題逐漸為大眾所關注，而原住民隔代教養常被認為是「弱勢」或「功能不彰」的家庭結構，但現有研究中以原住民為研究族群者卻僅有十篇。究竟部落中隔代教養呈現何種生活圖像，包括祖輩的照顧心境及其所面對的教養議題，還有他們在教養過程中與外在社會支持網絡互動的經驗為何等，都值得深入探討以做為後續發展更具文化敏感度的社會工作專業與社會福利體系之基礎。 為深入了解部落隔代教養祖孫家庭樣貌，本研究採立意取樣方式以台東縣海端鄉杉葉村與杉葉國小（化名）為研究場域，並選取三位布農族阿嬤為主要研究對象，透過實地觀察與深度訪談法，蒐集來自阿嬤、學校教師、當地居民及工作者的觀點，訪談對象總計十四位。研究結果呈現以訪談資料為主，輔以研究者於當地生活的觀察日誌。 研究發現阿嬤們承接照顧責任的原因是「家庭內部壓力事件發生」、「祖輩個人主觀態度考量」、以及「傳統文化價值觀影響」等原因相互作用。晚年重新承擔照顧責任的祖輩，除了必須放棄自身想望之外，也面臨「個人生活的直接轉變」、「孫子女管教議題」以及「祖、孫、雙親間的三角關係議題」等。而在這過程中阿嬤們仍接觸到來自正式與非正式支持網絡的資源，她們會考量網絡成員提供協助之立即性與功能性，依據不同議題需求找尋資源。過去經歷正式資源的使用障礙，會降低她們尋求正式支持網絡的動機，此時穩固且具信任基礎的非正式支持網絡是他們較信賴的對象，也能協助連結必要的正式資源。此外，網絡成員與祖輩良好的互動關係，也將影響祖輩對資源的態度。 在整個研究過程中，研究者認為原住民隔代教養祖輩不只經驗到身處中高齡又需全職照顧孫子女的「世代差異」，還必須面對部落傳統生活和主流社會相遇後的「文化差異」，在不同世代與不同文化之間的拉扯形塑其獨特的教養經驗。即便如此，部落透過開放的物理空間與人際互動方式，在日常生活中具體實踐互助共養的精神，這樣的非正式支持網絡機制能支持祖輩教養孫子女，是部落中原有的優勢。基於這樣的研究發現，研究者針對原住民隔代教養議題提出「敏感於文化作用」、「辨別原住民隔代教養之共同性與獨特性」、「善用部落原有空間與支持網絡的優勢」等建議，並提供政府單位與相關工作者可能的工作方向。

Because of changes in economy and social values, more and more parents are unable or unwilling to raise their children due to negligence, abuse, divorce, death and so on. Grandparents need to be children’s surrogate parents in this circumstance instead of just complimentary roles. Aboriginal grand parenthood are more likely to be labeled as dysfunction or powerlessness, however, there are only ten related study in Taiwan. Therefore, the purpose of this research is to provide a comprehensive picture of these grandparents’ caring experiences and social support networks for establishing a more culturally-sensitive social welfare system. In order to describe their experiences thoroughly , this research was conducted in a Bunun indigenous tribe in Taitung by purposive sampling and three grandmothers were chosen as examples. By participant observation and in-depth interview methods, viewpoints from grandmothers, local primary school teachers, residents and social workers were collected, with 14 respondents in total. The qualitative results indicate that these grandmothers chose to raise their grandchildren owing to several limited reasons, the three major of which are: 1) risky incidents happening in children’s own families, 2) grandmothers’ subjective perceptions, and 3) conventional cultural factors. Rather than living up their cozy later years, they had to face tremendous challenges like sudden changes in their daily routines, grandchildren disciplining issues as well as intergenerational triads in the families. Nevertheless, they still received some resources from formal and informal social support networks. Resource availability and effectiveness were taken into consideration when they tried to seek help. Besides, some grandmothers had experienced ineffectiveness from formal resources, so they tended to count on trustworthy informal network members, who could also connect other formal resources if necessary. In addition, grandmothers’ attitudes towards those resources were depended on the relationships between them and the network members. The research reveals that aboriginal grandparents not only experience “generation gap” but also “cultural gap” between the mainstream society and their conventional one, which makes their caring experiences more different from non-aboriginal grandparents’. However, the spirit of sharing and mutual help in indigenous tribes is an enormous advantage displayed among residents. Through open physical space and open relationship, this informal social support network succeeds to support these grandparents. Based on the research results, some policies and service implications are provided.