只想好好地生活：原住民同志之交織處境與因應策略

Challenges and Coping Strategies among Indigenous Gay People in Facing Intersectionality

面對主流和原住民族社會對於族群與性別交織之歧視，原住民同志處境艱辛。本文採面對面深度訪談15名分布於北部、東部和南部的原住民男同志，探討原住民男同志生活中面臨的挑戰及因應之道。研究發現原住民男同志在成長歷程中面臨到不只來自族群、性別身分的歧視，還伴隨其他身分交織的多重污名，如：基督宗教、部落或都市生活經驗、社經地位等，使得原住民男同志的生活處境有別於主流同志社群與原住民族社群。交織的歧視經驗對原住民男同志的生活造成心理負擔，相應的策略是優先投入族群或部落事務、藉著移動和部落保持距離、向上爬升尋求保護傘、與同儕社群連結獲得社會支持。本文建議以交織視角來理解原住民同志在多重身分下優勢與劣勢的全貌。此外，實務和研究上需要更多相應的資源，以協助原住民同志及其家長面對現身與出櫃議題、發掘更多原住民同志的優勢與韌性，並促成族群內部對話，以減少未來壓迫的發生，滿足原住民同志想要好好生活的期待。

Background: With the legalization of Same-Sex Marriage in Taiwan, the LGBTQ population and its related issues have gradually gained public attention. Specifically, the indigenous LGBTQ groups experience more severe challenges by encountering the intersectionality of racial and gender discrimination in daily lives. With only a few existing studies regarding the indigenous LGBTQ population in Taiwan, this research aims to fulfill the gap by exploring their life challenges, coping strategies, and resilience factors with an intersectionality perspective. Method/Analysis: This study collaborated with the Taiwan Indigenous LGBTQ Alliance, conducting in-depth qualitative interviews with 15 indigenous gay men who reside in various regions of Taiwan. We employed an inductive thematic analysis approach to analyze transcripts. This approach involved both within and cross-case analysis to identify major themes. The findings were reviewed by the core members of the Taiwan Indigenous LGBTQ Alliance to establish cultural validity. Findings: Many indigenous gay men experienced the intersectionality of racial discrimination, gender identity/ sexual orientation discrimination, and stigmas of religion, class, and SES status during their growths, which is different from the experiences of the general LGBTQ group in Taiwan. To respond to these challenges, indigenous gay men developed several coping strategies. Specifically, they would be actively involved in tribal public affairs and services, kept a proper physical distance from the tribal communities, made connections within the indigenous LGBTQ group, and sought for higher socioeconomic status (SES) to increase a sense of security. Conclusion: This study suggests that more future research about indigenous LGBTQ persons in Taiwan is needed. This study also indicates that more resources are required in order to support indigenous LGBTQ persons and their parents to cope with stress about coming-out, to explore their inner strengths and resilience, and to facilitate dialogues within the tribe. These practices and supports will be critical to reduce further oppression among this population and promote their wellbeing.