被忽略的過客-在台印尼伊斯蘭教家庭看護工宗教踐行的困境與應對

本研究探討印尼女性穆斯林家庭看護工來台灣工作後，其進行宗教活動所遭遇的困境為何？他們採取哪些不同的因應策略？這些方法如何協助他們在不利的處境中，為自己討價還價出宗教踐行的空間。研究設計採用質性研究方法，透過深度訪談方式訪問了十二位印尼女性穆斯林家庭看護工，並藉由自然觀察方法，瞭解研究對象如何因應台灣豬肉飲食文化與經歷齋戒月等。其研究主要結果如下：一、外籍家庭看護工無法自由轉換雇主，加上勞雇雙方的權力不對等，都強化雇主尊重與包容文化差異態度的重要性。二、私人仲介為了追求利潤，以獲取台灣雇主青睞為目標，試圖消弭印尼穆斯林家庭看護工宗教文化與台灣文化的落差，對其宗教活動進行種種的干預。三、外籍家庭看護工不受勞基法的保障，其工時與休假未受到明確規範，讓他們失去自由進行私人活動的空間，包括進行宗教活動的可能。四、印尼女性穆斯林家庭看護工至台灣工作後，跳脫原本宗教文化脈絡的限制，也得到重新檢視原有信仰的機會。五、印尼女性穆斯林家庭看護工選擇自制低調的方式，在雇主看不見的有限時間與空間裡進行宗教活動。六、印尼女性穆斯林家庭看護工集結小規模網絡與語言的力量，以鬆綁雇主控制與仲介干預的可能，但仍缺乏足夠的集體力量去撼動政策結構的影響。最後根據研究結果對政策與制度、實務工作與未來研究方向提出具體建議。

關鍵字

印尼穆斯林家庭看護工；伊斯蘭教；宗教踐行

並列摘要

The thesis discusses the difficult situations that Indonesian Islamic domestic care-givers encounter when they practise their religion after coming to Taiwan. The research also addresses the strategies adopted for coping with these difficulties and that assist in bargaining for opportunities to perform religious activities in such situations. The research applies a qualitative research method. Twelve Indonesian Islamic domestic care-givers were selected, and an in-depth interview was conducted for each case. A natural observation method is adopted also, to illuminate the ways in which the Indonesian Islamic domestic care-givers respond to pork culture in Taiwan and handle the month of fasting (Ramadan). The main findings of this research are the following: 1.The foreign domestic care-givers have no right to change employer, and the employer and employee have unequal power relations. These two conditions accentuate the importance of a respectful and tolerant attitude among employers toward different cultures. 2.The private migrant agencies, based on a profit motive and seeking favours from employers, hope to expand their business. They carry out some interventions, trying to minimise the gap in culture between Indonesian Islamic domestic care-givers and their employers. 3.Foreign domestic care-givers are not covered by the Labor Standards Act; therefore, their working hours and days off are not guaranteed. Neither do they have freedom in their private activities, including religious activities. 4.Indonesian Islamic domestic care-givers come to Taiwan for work, escaping from the restrictions of their original religious and cultural context. In this context, they have an opportunity to re-examine their faith. 5.Indonesian Islamic domestic care-givers choose to practise their religion in private, with the very limited time and space this entails. 6.Indonesian Islamic domestic care-givers use the power of small-scaled networking and language to loosen the control by employers and private migrant agencies, but they do not have enough consolidation of power to resist the influence of the migrant policy. Finally, on the basis of the findings from the study, the researcher provides suggestions as to the related policy, future research, and social-work education and practice.