已婚女性對婆家與娘家的代間支持及情感關係－夫妻互動和孝道信念的作用

Abstract

本研究探討已婚女性的孝道信念與夫妻互動對代間支持與情感關係的影響，研究目的為：(1)瞭解已婚女性的「孝道信念」、「夫妻互動」與提供婆家∕娘家「代間支持」、「情感關係」的樣貌。(2)探討已婚女性的「孝道信念」、「夫妻互動」與提供婆家∕娘家「代間支持」、「情感關係」的關連。(3)探討已婚女性的「夫妻互動」在與「孝道信念」交互作用下，與提供婆家、娘家「代間支持」、「情感關係」的關連。本研究以社會變遷調查2011年（六期二次）的資料進行次級分析，研究對象為已婚女性且雙邊親代至少有一位健在，本研究有效樣本257位。研究結果如下： 一、「孝道信念」、「夫妻互動」與提供婆家∕娘家「代間支持」、「情感關係」的樣貌 （一）女性對婆家、娘家兩邊的經濟支持相當；對婆家的家務支持多於娘家；對娘家的情感優於婆家。 （二）夫妻間雖然情感支持多，然一旦衝突則「不忍」的頻率高。 （三）已婚女性對相互性孝道信念的認同高於對權威性孝道信念。 二、「孝道信念」、「夫妻互動」與提供婆家∕娘家「代間支持」、「情感關係」的直接效果 (一）經濟支持 1. 相互性孝道信念，在提供婆家、娘家經濟支持上，扮演推手的角色；而權威性孝道則無解釋力。 2. 夫妻間情感支持，在提供婆家、娘家經濟支持上，乃為重要作手；但衝突時能「忍」則僅會嘉惠婆家。 3. 教育普及促使工作機會增加，讓已婚女性有權力分配資源，對婆家經濟支持乃愛屋及烏的外溢作用；對娘家乃孝道的回饋效果 （二）家務支持 1.夫妻衝突時能「忍」，則獨厚娘家，對婆家則無效果。 2. 與婆家、娘家皆循互惠模式交換

（三）情感關係 1. 夫妻間情感支持牽動與婆家、娘家的情感關係，但對婆家的作用強於娘家 2. 相互性孝道信念牽引與婆家、娘家的情感關係，但與娘家的親情強過婆家 三、「夫妻互動」與「孝道信念」相遇後，對提供婆家∕娘家「代間支持」、「情感關係」的調節作用 （一）當夫妻互動的情感支持、衝突因應與相互性孝道信念相遇時，無法引發代間經濟與家務支持的動能 （二）當「忍」與低權威性孝道信念相遇時，「忍」夫妻衝突則提供婆家經濟支持，「不忍」則資源給娘家 （三）當夫妻間情感支持與相互性孝道信念相遇時，則令女性與婆家情感關係越趨親密的變化 依據研究結果而做以下幾點建議： 一、孝道乃普世價值，再莫以權威性孝道規範來期待女性；透過平等、尊重的雙向溝通，強化代間情感，娘、婆同款親代間關係更和諧 二、增加夫妻的「WE」感，降低衝突時不願「忍」的「ME」感，讓婚姻與代間連帶增強，讓親代獲得好支持 三、強調「親慈子孝」互益性的交流，以相互性孝道信念為支撐，強化與雙邊家族的互動，讓老年支持更完善 四、夫妻互動的「忍」能翻轉低孝道信念對代間支持的作用，強化夫妻關係則能嘉惠老人 伍、不同國情、價值取向的代間關係，宜由跨國資料中深入探究This study investigates the influence of the filial peity beliefs and husband-wife interaction of married women on intergenerational support and affective relationship. The research aims are as follows: (1) To investigate the connection between the “filial peity beliefs” and “husband-wife interaction” of married women, and their “intergenerational support” for and “affective tie” with their in-law/ original families. (2) To investigate the connection between the “husband-wife interaction” of married women in its interaction with their “filial peity beliefs”, and their provision of “intergenerational support” for and “affective tie” with their in-law/original families. This study based its analysis on the data from the Social Change Survey, 2011 (Round 6, Year 2) and its subjectswere married women with at least one parent from both families still alive. There were 257 valid samples. The research results are encapsulated below: 1. The connection between the “filial peity beliefs” and “husband-wife interaction” of married women, and the provision of intergenerational support and affection tie: (a) Reciprocal filial peity belief plays an important facilitating role in the provision of economic support for in-law and original families. (b) The affective support in husband-wife interaction has a stronger effect on the economic support for in-law than original families. (c) Housework support for both in-law and original families follows the model of “simultaneous reciprocity,” and if I “tolerate” in the husband-wife interaction, favor will be showered on the original family alone. (d) The affective support between husbands and wives has an effect on the affective relationship with in-law families, while the parent-child affective link impacts the affective relationship with original families. 2. The connection between the “husband-wife interaction” of married women in its interaction with their filial peity beliefs, and the provision of “generational support” for and “affective relationship” with in-law and original families: (a) The meeting of positive and negative interaction between husbands and wives with reciprocal filial peity beliefs can hardly trigger the dynamics of intergenerational support. (b) When “tolerance” and low-authoritarian filial peity beliefs meet, economic support will be provided for the in-law family if I “tolerate” in husband-wife conflicts, but will be for the original family if I do not “tolerate.” (c) When the affective support between husbands and wives and reciprocal filial peity beliefs meet, the affective relationship of women with their in-law families tends to grow increasingly intimate.

Based on the above research results, some recommendations are made for family education and future studies.