| 摘要: | 有鑑於新住民人口在臺灣當代社會中不僅是家庭內部的重要成員，亦是影響社會文化、政策發展的重要參與者，本研究從婚姻移民的歷史沿革、臺灣的新住民法規政策以及新住民在臺社會適應歷程，說明現階段新住民所在的社會位置。依據政府所倡導的多元文化政策及本土文化政策，分析新住民與臺灣本土族群所呈現的多元互動，在非正式教育體制下實踐文化教育的可能性。本研究著重於新住民與客家文化的學習實踐，以桃園市新住民學習中心為主要研究核心，參與觀察新住民學習中心客家文化課程的實施過程，探討以新住民為主體的客家文化課程，如何透過生活對話、歌曲、飲食、手工藝等內容傳遞客家文化知識。再透過半結構式深度訪談，進一步獲得新住民學習中心、新住民學員、客家文化課程講師對於客家文化課程的實踐過程與個人感受。研究結果可知，雖然新住民學習中心受限於制度性規範，無法完全依新住民需求規劃、辦理課程，也因為該課程由政府的新住民機構辦理，新住民及其家人有較高意願參與課程。客家文化課程雖尚未有顯著成效，仍不可否認該課程有助於新住民接觸、學習客家文化，不過教學方式及教學內容須站在新住民的角度規劃，以跨文化理解的心態與方法提供不同文化之間的對話空間，否則此類課程容易陷入刻板印象或是娛樂式的內容，不利於族群互動以及文化知識的傳承。新住民的跨文化認同經由客家文化課程的實踐過程，產生文化接觸與文化互動，並與個人的原生文化進行統合，逐漸形塑其新住民認同。新住民政策與課程規劃雖有利益最大化的考量，仍不可疏忽文化認同不是一日可成，文化參與及投入的程度越高，越能建構文化認同。因此，客家文化課程依社會現況及新住民需求漸進式與滾動式的調整有其必要性，多方合作與文化理解將有助於文化課程的實施。;Given that new immigrants in contemporary Taiwan are not only vital family members but also key participants influencing socio-cultural and policy development, this study situates their current social position by reviewing the history of marital immigration, Taiwan’s relevant regulations, and the process of social adaptation. Based on government-advocated multicultural and localized cultural policies, this research analyzes the diverse interactions between new immigrants and Taiwan′s indigenous ethnic groups, exploring the possibilities of implementing cultural education within informal educational systems.
Focusing on the learning practices of new immigrants regarding Hakka culture, this study centers on the Immigrant Center for Learning in Taoyuan City. Through participant observation of the implementation of Hakka cultural courses, it examines how these subject-centered programs transmit cultural knowledge through daily dialogue, music, cuisine, and handicrafts. Furthermore, semi-structured in-depth interviews were conducted to gather the experiences and perspectives of the center’s staff, the new immigrant learners, and the instructors.
The findings reveal that while the Immigrant Center for Learning is constrained by institutional regulations that limit its ability to tailor programs entirely to individual needs, the center′s government-affiliated status encourages higher participation among new immigrants and their families. Although the immediate effectiveness of Hakka cultural courses remains limited, they undeniably facilitate new immigrants′ engagement with Hakka culture. However, the study emphasizes that pedagogical methods and content must be designed from the perspective of the immigrants, fostering a space for intercultural dialogue. Failure to do so may result in courses lapsing into stereotypes or mere entertainment, which hinders ethnic interaction and the transmission of cultural knowledge.
Through the practice of these courses, the intercultural identity of new immigrants undergoes a process of cultural contact and interaction, integrating with their native cultures to gradually shape a distinct New Immigrant identity. While policy and curriculum planning often prioritize utility, it is essential to recognize that cultural identity is a gradual construct; higher levels of participation and investment lead to stronger identity formation. Consequently, it is necessary to implement progressive and iterative adjustments to Hakka cultural courses based on social realities and the needs of new immigrants. Multi-party cooperation and cultural empathy will significantly enhance the implementation of such cultural programs. |
