| 摘要: | 本研究主要目的在瞭解台灣客家母親教養方式之代間差異，以Bandura（Albert Bandura,1925~）的社會學習理論（social learning theory）為研究基礎，針對桃園地區55歲以上（1962年以前出生）年長世代客家籍母親與40歲以下（1977年以後出生）年輕世代客家籍母親，以半結構訪談之質性研究方式進行，各訪談6位母親，共12位受訪者。社會學習理論認為人的學習行為，決定於環境因素、個人對環境中人、事、物的認知以及個人行為三者交互影響，在社會情境中個體的行為受他人影響而改變，學習來自於觀察與模仿。本研究欲探討客家母親的教養方式在社會學習理論的基礎上，如何呈現世代之間的傳承面以及差異面。
研究結果發現世代之間傳承面：日常生活行為要求方面，二個世代客家母親均要求子女應當分擔家務並由父母指派家事，認同體罰之必要性，堅持子女須遵守父母的要求，最重視誠實與禮貌，不允許子女以哭鬧做為滿足需求的方式；課業學習方面，看重子女的學習態度，不因課業表現不佳而處罰，對於校園霸凌表示憂心，親師溝通管道主要為聯絡簿及電話；文化傳承方面，重視孝順及節儉，並以身教為首要，認同客語傳承的重要性，同樣心有餘力不足；對子女成年後的期望方面，二個世代均希望子女能結婚生子，使人生更圓滿。
世代之間差異面：日常生活行為要求方面，由認為子女理當幫忙做家事，且以完成工作為目的導向，轉變為請求子女幫忙做家事，及重視親子溝通與子女學習的過程；子女收拾個人物品由習慣收拾歸位且愛惜物品，轉變為父母需不斷提醒且困擾；對子女的鼓勵方式由口頭稱讚轉變為除了口頭稱讚，還多了擁抱等肢體接觸及物質獎勵；課業學習方面，由著重學校課業，轉變為多元課外學習；母親參與學習則由被動參與學校基本活動轉變為積極參與學校及課外活動；文化傳承方面，對於勤勞的認定由強調習慣分擔、著重主動性，轉變為生活自理、承擔自身責任事務；對於祭祀祖先則由重視並要求子女參與掃墓，轉變為被動順應夫家、參與度大幅降低，不要求子女未來要祭拜自己；對子女成年後的工作期望：由重視認份、肯做，轉變為符合興趣、開心快樂為主。
;This study aims to explore generational difference of Taiwan Hakka mothers’ parenting. Based on Bandura’s (Albert Bandura,1925~) social learning theory, it focuses on Hakka mothers of aged generation above 55 years old (they were born before 1962) in Taoyuan area and those of young generation below 40 years old (they were born after 1977). By semi-structural interview of qualitative research, it interviewed respectively 6 mothers from the generations, including 12 subjects. According to social learning theory, humans’ learning behavior depends on mutual effect among environmental factors, individuals’ cognition of people and things in the environment and individuals’ behavior. In social situations, individuals’ behavior is changed by others’ effect. Learning is based on observation and imitation. Based on social learning theory, this study attempts to find how Hakka mothers’ parenting shows the inheritance and difference of generations.
According to research findings, as to inheritance of generations, in terms of behavior requirement in daily lives, Hakka mothers of two generations all ask the children to share housework assigned by parents and recognize the necessity of physical punishment. They insist that children should follow parents’ requests. They value honesty and manner the most. They do not allow children to demand by crying and screaming. As to academic learning, they pay attention to children’s learning attitude. They do not punish children due to inferior academic performance. They concern about bullying on campus. Main parent-teacher communication channel is communication book and telephone; as to cultural inheritance, they value filial piety and thrifty and they first act as the models. They identify with importance of Hakka inheritance. They are all helpless; as to expectation toward the grown-up children, two generations anticipate their children to get married and have children to complete their lives.
Generation gap: as to requirement of daily life behavior, they change from the cognition that children should assist with housework and the purpose is to allow them to finish the work to the situation in which they ask the children to help the housework and pay attention to parent-children communication and children’s learning. As to children’s arrangement of personal goods, they change from having the habit of arrangement and cherishing the goods to being constantly reminded by parents and annoying the parents. As to encouragement to children, they change from verbal encouragement to oral praise, physical contact such as hugs and material reward; as to academic learning, they change from value of academic study to multiple extracurricular learning; as to mothers’ participation in learning, they change from passive participation in basic school activities to active participation in school and extracurricular activities; as to cultural inheritance, their recognition of diligence changes from emphasis of work division and activeness to independency and undertaking of personal responsibility; as to worshipping ancestors, they change from value and requirement of children’s participation in tomb sweeping to passive participation with husbands’ families and participation is considerably reduced. They do not ask their children to worship themselves in the future; as to their expectation toward grown-up children’s job: they change from value of recognition of personal duties and diligence to the job which children are interested in and enjoy. |
