那些田野教我的事：跨國、跨文化教育方案的性別反思

What Fieldwork Teaches Me: A Gender Critique of a Taiwan/Vietnam Cross-National and Cross-Cultural Educational Project

近年來「新南向政策」促使學校與組織開始關注「南方」，跨文化教育交流方案也如火如荼地進行。然而，跨文化教育方案中隱藏什麼性別議題？隱形的性別議題如何影響到教育方案的實施成效？倘若方案不具跨文化敏感度，實踐時可能會發生什麼困難？本文從跨國田野本身的混沌模糊出發，探討自身的性別與多元文化敏感度訓練如何讓筆者在田野過程中，逐漸看見台灣組織在越南實施之新住民子女華語教學方案的困境，以及浮現與西方性別平等理論概念的對話，同時在田野中反思西方中心的性別分析架構在跨文化教育方案實施過程中可能不足的面向。研究發現，教育方案看似不涉性別議題，事實上從規劃到執行，「性別」都有關鍵性的影響，特別在越南傾向「關係主義」的社會形態中，不能只從婦女單一身分類別思考。如何從性別出發，同時考量性別與階級、族群的交織性，處理婦女身處的社會關係，都決定方案能否進到「意識化」、「參與」等階段的重要支持系統，否則強大的家庭與性別關係結構會倒過來反噬方案目標。文中對跨國田野研究提供諸多洞悉與提醒，並且指出「跨文化」的概念必須跨越種族／族群的範疇，將性別、階級與族群文化的交織性考慮進來，最後則提出未來跨文化教育方案規劃與執行的建議。

As Taiwan's 'New South-bound policy' has recently come into full swing, with the goal of cultivating Southeast Asian relationships, schools and organizations' cross-cultural educational projects have been increasing rapidly. However, we might ask what gender issues are concealed behind a project, and what impact these might have on its implementation? What would happen if the project itself lacks intercultural sensitivities? Starting from the nature of fieldwork-inherently chaotic and vague-my training in gender as well as in multiculturalism has allowed me to gradually diagnose the dilemmas of a cross-cultural education project offered by a Taiwanese non-profit organization in Vietnam, one that provides Chinese language instruction to the children of Vietnamese women migrants to Taiwan. At the same time, the process of analysis also reveals conversations with the Western-centered gender framework. This is what this fieldwork teaches me. My research finds that the educational project seemingly looks gender-neutral; however, 'gender' plays a significant role in planning as well as in implementation. Particularly in the society of Vietnam where relations are central, the issue cannot be seen as just the individual woman. Women are socially located according to their gender, and, further, the intersectionality of gender, class, and ethnicity becomes essential if we intend to upgrade a project to the level of 'conscientization' and 'participation'. Otherwise, the traditionally powerful gender relations in the family may undermine the project objectives. Apart from insights and reminders for doing cross-cultural fieldwork, this article finally provides suggestions for future cross-cultural educational design and implementation.