- 學位論文
親密戰爭：中小學教職夫妻之家務分工
Intimate Wars: Divisions of domestic labor between teacher couples.
摘要
在校園中，常看到夫妻檔教師，下班之後女教師立刻離校回家從事家務，而相較之下男教師則不用那麼急迫地趕回家，那麼既然夫妻同樣從事教職，家務如何分工將會充滿性別的意涵。過去家務分工的研究理論大部分是從西方理論移植，然而這些理論卻無法解釋家務分工的整體樣貌，因此從質化的研究著手，藉由訪談同樣從事教職的夫妻共八對發現，夫妻的家務分工有多元類型，我將之分為四類，並以「行動者—結構—意識型態」為架構來分析，結果如下： 1.「類」傳統型：家務幾乎以太太為主，我們看到意識型態上，仍以家事做得好不好來評斷女人，而女性既使走入教職，卻由於教職的工作結構（與小孩上下班能配合）等等，反過來加深女教師與家務連結，使得女性負擔大部分家務。然而行動者為求在理想與現實之間達到平衡，便發展出各種策略，例如先生買支好拖把給太太，使得太太拖地方便，或者發展「室內室外哲學」等，這些精神上的平等感覺取代實際行動，使得夫妻在分工上取得平衡以讓分工現況暫時持續。 2.過渡型：太太仍然做較多的家務，但先生也會主動去分擔部分家務，這類型的分工裡，我們看到女性主動去爭取先生做家事的機會，而分工的型態就在這不斷爭執當中改變至彼此平衡為止。女教師將「彼此都是從事教職」的結構因素，拿來當作協商籌碼，使得男教師漸漸主動分擔家事，然而男教師並非被動地接受，有時是運用被動或隱微的策略來作反抗，例如做事潦草、延遲去做甚至忘記等等，使得女教師不滿，當兩人無法得到平衡時，男教師變會以用一套道理來做溝通，使得女教師被套上「神經質」或者「凶悍」的污名而更加無力。 3.平等型：夫妻共同分攤家務，在這類型裡，意識型態仍然持續影響，結構的因素仍然存在，然而女教師將意識型態與結構轉變成協商籌碼，例如在意識型態上，認為男生力量大，於是男性就被賦予幫小孩洗澡的工作，而在結構上，女教師以任導師為由，將小孩接送工作交給男教師，在此型當中，我們看到女教師從明顯的挑戰如指出對傳統分工的不滿，或運用小孩來要求爸爸念故事書，到隱微的策略如放著不管等先生受不了時來收拾等等，而男教師並非被動地接受，而是改變認同，例如他們被誇讚是新好男人，並引以為自豪，這些都使得夫妻對分工的認同改變成『男性除了生小孩之外，什麼都可以做』。 4.她人型：家務大部分由婆婆、媽媽，或者外籍傭人來做，使得夫妻的家務量減少很多，也都可以在教職之餘，從事進修或者有自己的固定運動休閒時間，這是前三類型很難輕易擁有的。然而這當中我們看到女教師以更隱而不顯的策略來有效達到分工的平衡，例如藉由不買車使得先生做接送工作，或者藉由「不主動做家事」或者「有做就好」的低標準等等使得婆婆接起大部分工作，另外還有將門關起來時分工可以避免輿論壓力，以上這些策略不但可以避開與反抗傳統意識型態的壓力，同時也可以達到較平等的境界。 綜合以上，然而將夫妻家務分工分成四種類型，只是呈現出他們在「意識型態」、「結構」與「行動者」三個面向達到平衡的暫時樣貌，分工的類型並不是固定的狀態，換句話說，夫妻的家務分工是一個協商的過程，除了意識型態與結構的影響外，行動者持著各自的立場與策略，透過不斷地運作、討論、甚至爭執而達到目前這個暫時平衡的分工樣貌，只要有任何一面向改變了，那麼家務分工界限將會跟著移動與調整，例如「她人型」也許在看護工離開之後，變成「過渡型」，而「平等型」也有可能在雇用她人之後，成了「她人型」，這是結構改變的影響，而意識型態改變，也有可能新好男人越來越多，最後，如果行動者夫妻之間不能達成一個平衡狀態，可能起爭執而重新調整分工型態，因此家務的分工將呈現更多元而隨時變動的樣貌，因此透過「行動者—結構—意識型態」的架構來分析將能對家務分工的情形做更完整的呈現。
並列摘要
Teacher couples are common in campus. In contrast with married male teachers, who do not need to go home in a hurry after school, married female teachers often rush home dealing with the domestic affairs. Since both of the couples are teachers, how they divide their domestic labor after school would be full of gender implications. In the past, the analyzing theories of the researches in the division of domestic labor drew largely from the West; however, these theories have come into conflict with local realities. By applying qualitative research method and interviewing eight couples in this study, I acquired there are a variety of division in domestic affairs, the results are as follows: 1.The quasi-traditional type: wives are engaged in nearly all the housework. The ideology of “judging a woman by how she keeps the house” has a great effect, even though women have her careers as teachers. The working structure of teaching ( work time is identical with children’s school time, etc) also leads to strengthen the connection of female teachers and housework. The agents develop various ways to make a balance between their inner ideal and current condition of division, such as “outdoor-indoor philosophy”, or husband buying a good broom in exchange for his wife’s sweeping. That means the mental feeling can replace real condition to soothe the inequality in division and make the current division continue. 2.The transitional type: wives still do more in housework than husbands, however husbands do some portion voluntarily. In this type, wives actively endeavor to make husbands do some housework by taking the structure of “both are equally working as teachers” as a negotiation counter. However, husbands do not totally agreed with their wives, and sometimes they resist this division by using subtle strategies such as doing housework sloppily or delaying to do it. When this behavior causes their wives’ dissatisfaction, husbands will ‘communicate’ with their wives by using some seemingly logic reason and make women feel more powerless. 3.The egalitarian type: husbands and wives share the housework almost equally. In this type we can detect the traditional ideology still comes into play. However, wives use the ideology and structure as negotiation counter, such as asking husbands to help baby bath by the ideology of “men have more strength than women”, or asking husbands to pick up children by the structural reason of “they should go to school earlier”. The wives not only directly challenge but also subtly resist the traditional gender division. As for the husbands, they do not passively participate in this division, but they actively change their identity—men can do everything women do, except pregnancy. They are even very proud of themselves as a “new good man” 4.The Helper type: helpers, such as mother, mother-in-law, or migrant workers instead of the couples themselves do most of the housework, which reduce the burden of domestic labor. The wives, as well as their husbands can have their own regular leisure after work, which is not usually available to couples in other types. The wives use much more subtle strategies to resist the traditional gender division such as ‘do not do the housework voluntarily’ than egalitarian types or close the door to avoid the pressure of public opinions. In conclusion, the four types above make a good example of the current balance among ‘ideology’, ‘structures’ and ‘agents’. “Ideology” means the influence of the pressure from traditional norms or the rising notion of gender equality. “Structures” are factors which are difficult to change, such as work schedule or distance. Through the interactive negotiations, resistance or even quarrels between the couples, “agents” can change the status quo. In other words, division types described above are not stable. Once any of the three aspects changes, the temporary division in domestic labor will readjust. A new analyzing framework for researches on domestic work-- culture, structure and agents – is introduced in the study.