原住民家長教養壓力下的家庭韌性發展歷程- 以花蓮地區育有青少年之阿美族家長為例

Abstract

本研究旨在瞭解當代育有青少年之阿美族家長的教養壓力，以及該家庭面對教養壓力時所產生的調適歷程與關鍵因素。研究者藉由詮釋現象學方法論觀點，釐清阿美族家長之教養壓力，並整理該家庭調適教養壓力之過程與意義。本研究邀請到十五位曾經歷子女從兒童階段進入到青少年階段之種種教養壓力，現已發展出回應與調適壓力之阿美族家長，採取半結構式深度訪談，並以質性研究主題分析法對所蒐集到的資料，進行分析。研究結果如下：1.研究參與者所經歷的教養壓力源有五個面向，分別是家長本身、與子女互動、社會學校、外部社會觀感、對孩子未來擔憂，當中「經濟不穩定」、「族群身分別所帶來的歧視」、「傳統文化流失」是家長們最沉重的三大痛點。2.親職教養壓力下的阿美族家庭韌性動態過程包括「有感差異帶來壓力」、「信念價值切換」、「資源盤點與重新組織」，以及「溝通與解決的執行」。3.阿美族家庭韌性的關鍵因素與開展實踐有「個人」、「家庭」、「社會」三面向。研究發現，阿美族家庭韌性各歷程之間會相互影響，並非單一方向性，各歷程皆有助於家庭辨識和理解壓力，使家庭在動態過程中增強家庭的韌性。並且，阿美族家庭韌性並非僅從核心家庭作為開展的單位，而是家族、社群、社區共同挹注能量使家庭恢復既有的功能，且家庭韌性的執行與文化養分有極深的連結。本文最後針對阿美族家長之教養經驗與調適過程，提出對阿美族家庭陪伴者、家庭助人工作者，以及家庭教育研究者之建議，包括：1.培育原住民的家庭教育推廣人員，實質協助家長因應教養挑戰。2.從文化認同厚實家庭韌性，強化阿美族家庭壓力的因應力度。3. 發展具文化回應之家庭教育媒材資源。4.增加家庭助人工作者對原住民家庭的文化能力。This study aims to understand the parenting pressure of Pangcah parents raising teenagers, as well as the family's adjustment process and key factors when facing parenting pressure. This study invited fifteen Pangcah parents who have experienced various parenting pressures for their children from childhood to adolescence and have developed responses and adjustments to the pressures. Semi-structured in-depth interviews were conducted and qualitative research thematic analysis was used to conduct the research.

The research results are as follows: 1. There are five aspects of parenting stress sourcesexperienced by research participants, namely parents themselves, interactions with children, social and schools, external social perceptions, and worries about their children's future. Among them, "economic instability", "ethnic discrimination" and "loss of traditional culture" are the most pressure for parents. 2. The dynamic process of Pangcah family resilience includes "stress caused by perceived differences", "switching of beliefs and values", "resource inventory and reorganization", and "implementation of communication and resolution". 3. The key factors and practices of Pangcah family resilience include three aspects: individual, family and society. The studyfound that the various processes of Pangcah family resilience influence each other and are not unidirectional. Moreover, the Pangcah family resilience does not only develop from the nuclear family, but the family, groups, and community jointly inject energy to restore the family to its existing functions, and the implementation of family resilience is deeply connected with culture.Finally, this article puts forward suggestions for Indigenous family companions, helpers, and education researchers, including: 1. Cultivate more Indigenous family educators with the ability to help families face challenges. 2. Strengthening family resilience through cultural identity. 3.Develop culturally responsive family education media resources. 4.Increase the cultural competency of family workers for Indigenous people.