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  • 學位論文

全女兒家庭的父女關係、父職實踐與傳宗難題

The Father-Daughter Relationship, Fatherhood and Carrying on the Family Name in “Daughters only” Families

指導教授 : 楊幸真

摘要


在華人社會「不孝有三,無後為大」的傳統觀念下,透過父系結構與父權體制的交互影響,讓女兒被貼上了「無法傳宗接代」,對家庭「缺乏功能性」的標籤,因而形成了全女兒家庭的特殊性;再加上國內過去的父職研究中,父女關係的能見度相較於父子要來的低。因此,本研究使用深度訪談法,對三個全女兒的家庭進行深入探究,以了解全女兒家庭的父女關係與父職實踐樣貌;而這三個受訪家庭的共同條件為有兩個(含)以上的成年女兒,且父親為勞工階級。其中,受訪條件的限制是為了透過父親對成年女兒生命階段的回顧,來呈現父職的動態性;而時間和經濟資本對於父職的影響,則是展現在父親的階級和職業上。 本研究中的全女兒家庭父親呈現出一種明顯的矛盾性,一方面憂慮女兒無法傳宗接代,一方面也認同女兒並不會比兒子差;這些矛盾的背後也顯示了這些全女兒家庭的父親,透過女兒的成就來展現自己身為教養者的成功,並且塑造出一個「想像中的兒子」,藉由將這個「兒子」與自己的女兒做比較,凸顯出女兒並不比兒子差,來減輕自己沒有生兒子的遺憾,以及傳統觀念對他沒有完成傳宗接代任務的質疑。此外,父親的這種矛盾性也源自於勞工階級在經濟和資源上的弱勢,使得父親期望成年子女能共同協助家庭經濟,但是在傳統觀念中,女兒並非如兒子一般具有養家的「義務」,只屬於有多餘能力下的「贊助」,這種不確定性也加深了勞工父親對於女兒價值的矛盾性。

並列摘要


There is a Chinese saying, “There are three things which are unfilial, and to have no posterity is the greatest of them.” The saying together with the patriarchal and patrilineal structure have caused daughters labeled as “one who cannot carry on the family name” and “one who are not capable of functioning”. The traditional son preference is making the “daughters only” families a good subject of study for father-daughter relationship and fatherhood practices. Meanwhile, we mostly hear about father-son relationship, there is less research addressing the relationship between a dad and his daughter. Through in-depth interview, the study conducts intensive interviews to explore father-daughter relationships and fatherhood in “daughters only” families. Three families that were interviewed have two things in common: having two or more daughters and the father is a working class member. The study explores the dynamics of the roles that fathers play through real-life stories on different stages that they told about their adult daughters, and the effect of time and financial status on fatherhood is investigated in terms of the father’s rank and occupation. An obvious contradiction is noted in “daughters only” families of the study. This contradiction reflects the confused view that fathers are worried that daughters cannot perpetuate their family names, nevertheless they think daughters are worthy of comparison with sons. Fathers of these “daughters only” families tend to demonstrate their success in brining up their daughters through the achievement of their daughters, imagine they have a son, compare their daughters with the imaginary son, and draw a conclusion that daughters are comparable to sons to reduce the regret of having had no sons to carry on the family name. Furthermore, working-class families are influenced by limited financial resources and lack an economic safety, thus leading to the expectation that their adult children will support the family in the future. However, such contradiction is further deepened by the concept of family in the traditional sense that daughters have no obligation of supporting the family, for them, acting as a sponsor is more than enough.

參考文獻


參考文獻
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被引用紀錄


林芷筠(2017)。妹仔如何歸來?美濃女兒的返鄉流動與地方重塑〔碩士論文,國立臺灣大學〕。華藝線上圖書館。https://doi.org/10.6342/NTU201702644

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