繞開、修復與「移動學習」：深圳青年農民工「當老闆」與「見世面」的學習民族誌研究

Bypassing, Repairing, and ''Mobile Learning'': A Learning Ethnography of Shenzhen Young Migrant Workers' ''Being a Boss'' and ''Seeing the World''

Paul Willis提出「傢伙們」表述清晰的「反學校文化」來闡明底層學子在看穿學校機制之後的反應，本文要以農民工的案例來描繪捕捉另一種看穿學校機制之後的反應，即繞開、修復與「移動學習」。透過分析深圳電子廠內一群「不想讀書但很想學習」的青年農民工遠赴深圳工廠打工所展現的學習策略，本文提出「移動學習」――一種不挑戰原有體制，但又能夠為行動者帶來想像、產生願景的學習方式――說明農民工如何以此來修復學校體制失靈的承諾。

In Paul Willis's ''Learning to Labour'', the lads articulate 'anti-school culture' as their reaction after penetrating/seeing through the schooling mechanism. This paper will demonstrate some other reactions to seeing through the school system, through the case of migrant workers in Shenzhen China. These reactions are: bypass, repair, and ''mobile learning''. By analyzing the learning strategies displayed by a group of young migrant workers in an electronics factory, who left school out of choice but were keen to learn, this paper argues that ''mobile learning'' allows social actors to imagine and realize new possibilities without challenging the existing structure. Migrant workers use this method to bypass and repair the school system which is falling apart. This paper points out that migrant workers who drop out from school are not ''bad students.'' This label is not helpful for understanding their situation or for solving their problems. Their problems cannot be solved by exhausting various resources to help them become ''good students.'' These young migrant workers are not backward, unteachable, unmotivated, or unwilling to learn. Rather, they saw through the middleclass nature of schooling and its urban bias, and realized it cannot possibly help them improve their livelihoods. They become wage labourers in factories in Shenzhen as the result of finding alternatives. Migrant workers who engage in ''mobile learning'' move to different places and social contexts. On the one hand, through ''legitimate peripheral participation,'' they gain knowledge and skills in that social context, and they collate and assemble such learning resources for their own use. On the other hand, they mobilize cultural taste, social experiences, and symbols between urban and rural settings, and thus create social, cultural, and symbolic capital which enables them to transform their subjectivities in response to the failure of the schooling system. However, ''mobile learning'' has its limitations. All the resources, opportunities, and every transition of this learning process is not institutionalized. ''Mobile learning'' relies largely on waiting, coincidences, the appreciation of supervisors and workers' own extra labor (such as showing loyalty, hard work, diligence, etc.). In short, the path of migrant workers' ''mobile learning'' is thin and easily ruptured.