婚姻移民女性與第三度空間：花蓮縱谷地區婚姻移民雙重視界的日常生活實踐

Females Marriage Immigrants and the Third Space: The Practice of Everyday Life in Double Consciousness for Southeast Asia Marriage Immigrants in Hualien Rift Valley area

自1980年代初期起，台灣「外籍新娘」的議題開始引起注意，學術界最早以世界體系的結構觀點分析台灣男性與東南亞女性通婚的現象，這樣的觀點強調全球結構性不平等，以及核心／邊陲／半邊陲之間宰制與被宰制的關係。爾後，相關的經驗研究大多延續這樣的觀察視角，專注於外籍配偶與子女在教育、語言與各種適應的問題，將婚姻移民視為不平等結構下的受害者，進而形成受害者化的觀察模式，以致較缺乏從能動性的角度看待婚姻移民女性。婚姻移民現象雖是全球社經結構不平等的產物，但也不能忽視其決定「出走」這個「選擇」的自主性或自我指導的能力。近年雖有出版強調移民主體性的研究，但較少觸及移民婦女在公、私領域之間流動的生命經驗，也較缺乏討論自主能力如何施展於社會權力空間，及其跨國性的雙重視界與權力關係的辯證。有鑑於此，本文擬從反省族群關係二元對立傳統的權力結構，借用「第三空間」的觀點，省思花蓮壽豐地區婚姻移民女性在權力結構中的位置，探討婚姻移民女性在間隙的空間中，如何透過跨國性的日常生活實踐（the practice of everyday life），於公、私領域之間，運用各種資本，如同打游擊戰術般，善用日常生活儀式、社會網絡資源、因時制宜的變通與協商，一步步地於嘗試錯誤中，迂迴地取勝，從私領域到公領域，轉換其社會位置，脫離倚賴關係。

The issue of ”foreign bride” in Taiwan has been noticed in the beginning of 1980s. The perspective of world system was applied in academia arena to understood the marriage between Taiwanese men and Southeast Asian women.This perspective emphasized structural inequality at global level and dominated relationship among core, semi-sphere and sphere in the world system. Later on the sequent empirical studies have focused on adaptive problems foreign spouses and their children confront in host society by the influence of the perspective of world system. As a result, the marriage immigrants were regarded as victims under the unequal system by victimization models instead of an agency. Although the phenomenon of marriage migration is the production of global stratification, the immigrants' autonomy and a capacity for self-directed when choosing to exodus can not be overlooked. Recently, there are publications appearing which emphasize the agency of female immigrants. However, the topics rarely refer to the life experience between public and private spheres, the analysis of power structure, and the impact of double consciousness. By reflecting dual power structure of ethnic relations, this research aimed to investigate how the marriage immigrants in Hualien Shoufong develop the third space to engage in the practice of everyday life and gradually break away dependent relations. They cross back and forth between private and public spheres by making good use of transnational cultural and social capitals. As being in guerrilla war, instead of a well planned strategy, they taking a trick or tactic in utilizing everyday rituals, network of relations, structures of expectation and negotiation to make the micro-subversion and mobility in social position possible.