臺灣博碩士論文加值系統

一直以來，不論是中西方的童話故事或著是民間傳說，都刻畫了邪惡、殘酷及壞心眼的後母等等根深蒂固的負面形象，這也表示文化中對繼母的看法通常是有距離的、甚至是不友善的。過去的研究多以病理取向著重於繼親家庭的限制與問題，此外許多態度研究也發現「邪惡繼母」的刻板印象已成為社會的主流，為繼母帶來壓力並影響繼母的自尊及角色。本研究期待以繼母當事人作為研究主體，以當事人的角度來理解繼母之遭受污名之生活經驗與影響，特別是他們所採取的因應污名策略。
本研究運用質化研究法深入訪談五位繼母，研究結果如下
1. 繼親家庭的形成：包括結婚的動機及對擔任繼母角色的看法、親友的意見。受訪者的愛情腳本本來就認同結婚後是要來照顧先生的孩子，而這些愛情腳本的形成除了受到他們本身對於婚姻生活家庭生活的看法，也與社會上對於傳統女性角色的期待大大相關。
2. 多方角力的家庭動力：包括居住安排、繼親子關係及新生兒出生的影響。婚後的居住安排顯示出家庭中對於「誰是家人」的認定，此外也顯示出受訪者是否被賦予在家庭位階中的決策權。繼親子關係則呈現脆弱及腹背受敵的情形，原本就需要時間磨合的親子關係更受到前妻的干擾、其他家人不信任、配偶將與子女的分散歸咎於再婚等外在因素的影響。新生兒的出生則各有正面及負面的影響。最後從受訪者的基本資料發現繼親家庭的特殊結構所帶來的沈重壓力。
3. 污名經驗及污名管理策略：社會建構了兩種污名在這些受訪者身上。一種是「第三者」的污名，另一種「邪惡繼母」污名。此外污名的傳遞除了來自外界的眼光之外，也包括了受訪者自身的內化。以連續體的概念來歸納受訪者因應繼母污名的策略，包括了切割繼母角色、全面因應、化暗為明、一國兩治以及全面隱身五種策略。決定污名管理策略的關鍵在於受訪者擁有是否擁有配偶的配合、重要家人的認同、支持體系、以及社會周遭友善的環境等外在資源。
根據研究結果研究建議：對於女性而言，婚前應多了解配偶及對方家庭對於繼母角色的認知及態度是否與自己的期待相符，婚後可利用網路社群或部落格的管道，彼此分享甘苦解除壓力；學校應傳遞多元家庭結構的教育；舉辦繼親兒童的團體或將繼親議題納入單親兒童團體內容中；社會大眾可以用鼓勵的態度來支持繼母；專業系統建立繼親諮詢的管道及支持性同儕團體；大眾傳媒發掘及傳遞更多不一樣的繼母故事。

The image of stepmothers has stereotyped negatively, they are usually portrayed in fairy tale and folk legend as vicious, brutal and awful characters. Earlier studies often highlighted limitations and problems of stepmothers’ families. This research therefore aims to comprehend experiences of stepmothers from their point of view and explore the influences of stigma over them, particularly focusing on approaches they adopt to manage stigma.
Five in-deep interviews of stepmothers were conducted in this qualitative study and the following areas were explored:
1. forming stepfamily: Including the motivation of marriage, views of being a stepmother and opinions form relatives.
2. Competing family dynamics: Including living arrangements, relationship with stepchildren and influences of newborn baby.
3. stigmatizing process and management: The interviews conducted showed that the society has placed two types of stigmas on these interviewees. One of the stigmas is “a third person” and another is “an evil stepmother”. There are five approaches for managing stigma emerged were “I’m not a stepmother”, “I’m a stepmother”, “I was a mother, but now I’m a stepmother”, “I’m a mother and a stepmother”, and “I’m his real mother”.
This research suggested that stepmothers should have better understandings of attitudes of spouses and their families toward stepmothers’ roles prior to marriage. They could share feelings and release stress by making good use of internet community and blog in their marriage lives. Schools should take on the role of education on multi-family structures and assist stepmothers by holding parenting groups. Consulting systems and peer support groups should be established for stepparents. Finally, the mess media should educate the public by discovering more stories of stepmothers and displaying diverse faces of them.

口試委員會審定書 i
誌謝 ii
中文摘要 iii
英文摘要Abstract iv
第一章 論文緣起 1
第一節 研究背景與動機 1
第二節 研究發問及研究目的 7
第二章 文獻檢閱 9
第一節 繼母被建構的社會形象－邪惡繼母由來已久的歷史 9
第三節 繼母形象的形塑歷程 18
第四節 繼母形象的污名化歷程 23
第三章 研究方法 30
第一節 方法論 30
第二節 研究設計 33
第三節 資料分析 36
第四節 研究倫理與與研究者角色 39
第四章 研究結果與發現 41
第一節 繼親家庭的形成 41
第五章 研究結論與建議 90
第一節 研究結論 90
第二節 議題討論 97
第三節 研究建議 102
第四節 研究限制 104
參考文獻 105
附錄一、訪談大綱 112
附錄二、訪談同意書 113

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