從自我概念看台客次文化建構歷程

Abstract

本研究選擇台客次文化作為研究主題，研究處於發展階段中的次文化是如何建立其規範、價值、符號、儀式生產與消費等文化內涵；哪些社會角色、社會結構、哪些文化因素會影響次文化的發展趨勢，進而對台客文化中的主客體有深入的洞察。 研究者採用質性研究方法進行深度訪談，受訪者的搜尋經由研究者身邊朋友以客體對台客的觀點，介紹符合其台客定義的受訪者，也請這些受訪者介紹他們認為符合台客定義的朋友成為下一位受訪者。另外研究者也在在網路中的個人blog上尋找宣揚自身為台客主體的受訪者，一共有15位受訪者接受深度訪談。 在資料分析上以自我概念作為理論架構，以進行完整、全面且具深度的分析。藉由深度訪談與自我概念理論，我們可以對受訪者作橫斷面與縱斷面的檢視：在認知層次的心理橫斷面上，我們試圖了解哪些心智活動影響台客文化的認知形成，並經由主客體的自我表述了解群我差異的來源，以之對台客文化的內部成員進行區隔；在時間層次的歷史縱斷面上，我們試圖經由取得主客體的歷史資訊，如經過怎樣的經歷、在怎樣的時點上選擇進入台客文化，又是如何離開台客社群等，基於這些資訊，我們可以對台客社群結構的未來變動作出一些初步的預測。 研究結果顯示，2003年起被客體依據外觀線索廣泛指稱為台客的族群，經過三年多後，大部分仍採消極對抗，拒絕進入台客社群的態度，只有少數成員既無奈又不情願地接受這項稱號；然而在商業團體的操作下，「台客」意涵漸漸地被轉化，成為客體認同的稱號，從而吸引了新的族群加入。本研究在這個時點為現階段的台客文化社群作一個快照，經過受訪成員特質的交叉比對，分出六類成員，再依各類型成員對台客文化的涉入程度與群我差異程度，從核心成員向外分成五層，並與理論對照，找出能夠推動台客文化繼續發展的主要角色是商業團體；而在文化結構推行上的著力點在於偏見的去除、傳統文化的推行、生活風格的影響擴展、以及台客美學的創新應用上。 另一方面，本研究對於利用次文化包裝進行體驗行銷的商業模式，以及政府對台客活動過度的管制與壓抑需求所出現的可能商機，如大型電音派對與賽車場，也會稍作著墨。

In this thesis, I choose Taiwan’s Taike subculture as my research object. In the following we will go through many subjects as for how a developing subculture establishes its regulations, value, symbols, ceremonies, consumption and production patterns; which driving forces, social roles and factors can affect the direction of subculture. Therefore we can have a deep investigation into each group involved in the Taike subculture and come out some insightful viewpoints. Qualitative data gathered from in-depth interviewing would be the research method we adopt in this thesis. The reaching to my interviewees started from my friends’ introduction. My introducers tracked down my interviewees based on their own impressions on Taike, also the interviewees are asked to introduce another Taike by their definitions on Taike. People who declare themselves as Taike on their online blog can be still another source of my interviewees. Total interviewees accounts for 15 members. On the data analysis, self-concept is taken as our theory structure to conduct a thorough analysis. With in-depth interview and self-concept theory, we can inspect interviewees from both horizontal and vertical perspectives. Individual horizontal perspective is defined as his cognitive awareness toward every situation. We try to understand which mind activities are the determinant factors of how Taike members decide whether they are Taike or not, thus we can exercise categorization and segmentation among the Taike members. On the vertical perspective, by knowing how and when a person enter and exit Taike group, a forecast on Taike subculture becomes possible. Our study reveals several interesting evidences. After more than three years of tolerance from outsiders’ prejudice, most of the members who are identified as Taike from their appearance or behavior still resisted to take the designation. Few eventually accept it though with unpleasant feelings. However, under some business organizations’ manipulation, especially in music industry, the prejudice meaning of Taike has gradually been removed. Some outsiders of Taike subculture were attracted by the traditional, passionate, genuine meanings the word “Taike” carries and join in. Our study focuses on the evolving process during 2003 to 2006, and takes a snapshot of the current Taike social group. After cross comparison among all the interviewees, we divide them into six categories and allocate those categories from hardcore toward outsiders according to their level of self involvement and self distinguish from others. We find that the key role to boost the Taike subculture would be the business organizations. The crucial point to further the Taike subculture lies in ongoing removing of prejudice, stronger marketing strategy on folk custom, well promotion to details of Taike’s life style, and creative applications of Taike’s aesthetics. The last but not the least, we also discuss some business opportunities such as rave party on a large scale and legal racetrack, which can fulfill the needs of people who have been constrained under the over control of government.