我國原住民於臺北都會地區就業之研究︰一個社會資本的觀察

Abstract

本研究在將社會資本分為黏著性社會資本及架接性社會資本兩類概念下，採用質性研究的研究途徑，藉由立意抽樣及滾雪球方式，深度訪談了28位從原鄉進入台北都會地區就業之原住民，探討目前已經在台北都會地區就業或正在尋找工作中之原住民，其在離開原鄉前往台北都會地區就業過程中，社會資本對於其個人就業之影響情形，並在研究發現及相關結論下針對原住民就業提出相關政策建議供政府施政參考。\n本研究資料分析以「偏鄉僻野飄飄何所適」、「從原鄉到陌生城市中之輾轉飄搖」、「落腳於台北都會地區打拼」3個階段切入。第1個階段資料分析顯示，黏著性社會資本決定了原住民的離鄉和去向，而該資本之構成係以「同胞手足」、「以其父母為中心之家族」及「族人、同學」為主。第2階段中明顯出現原住民分別受到黏著性社會資本或架接性社會資本不同影響。第3階段則是一個新的社會資本不斷累積建構的過程，也是架接性社會資本擅場的場域。在此階段的社會資本係以「朋友」為核心，不僅出現跨工作領域及跨越「原、漢」的連結，更出現與異部落及異族群互動下的「泛原住民之族群意識」的「擬」黏著性社會資本」。\n本研究歸納出以下的理論性發現與探討︰1.經濟因素雖然成為原住民是否要離開原鄉就業的主要解釋因素，但受訪的原住民幾乎都在社會資本之影響下做出就業區位及就業職種上的決定；2.強連結雖然可能成為一種壓迫個人進取、創新的有界線凝聚，但原住民反而因著強連結而走出原鄉；3.原住民身處勞動市場之弱勢地位，不應全然歸因於原住民本身內在因素；4.原住民藉由對不同社會資本之開展，對其在臺北都會地區之就業狀況確實有所助益，而架接性社會資本對於原住民在都市謀求白領階級工作上更具功能；此外，其並非著重於所謂經濟動機，而多屬於志願性行為；5.原住民社會資本之核心並非漢族社會之「家族」或「血緣關係」，而是透過工作或平常生活上之接觸所結識之朋友，此種社會資本具有「可轉換性」而非「可繼承性」；6.在主流社會的衝擊下，原住民所擁有的社會資本會轉型成為一種具有族群意識的共同體，而非純然的互惠考量。

This study categorizes the concepts of social capital into bonding social capital and bridging social capital. By using Qualitative research methods and through purposive and snowball sampling, in-depth interviews were given to 28 indigenous person who moved out from indigenous areas to Taipei metro. area to explore the influence of social capital on each individual’s employment in the process of seeking jobs. The finding results are evaluated and advices will be made to the government for policy making regarding the employment of indigenous people.\nData of this study are analyzed into 3 phrases︰「What is the future of the indigenous areas 」、「drifting into cities after leaving homeland」and「rooting and hard-working in Taipei city」. Each phrase owns its distinct characteristics. The finding results of phrase one show that the bonding social capital plays a main role deciding the whereabouts of the indigenous people. This specific social capital is consisted of “sibling love(clanship)”,“parenthood” and “fellowship”. In the second phrase, it became obvious that the indigenous people are affected by the boding social capital on different levels. The prior provides its people an essential spiritual support and a sense of home when facing difficulties outside hometown. For those who lack of bonding social capital would reply on connections with bridging social capital, and benefit from it. \nThe third phrase is a continuous process of building a new social capital, and it’s where bridging social capital is at its best. Social capital at this phrase is centered at friendship that are made through learning or working. In the process of merging with new social capital, not only does inter-sphere, inter-race with the Han people occur, pseudo-bridging social capital also appears as the result of the rise of ethnic consciousness from the interaction between tribes. \nBased on the findings, the major theoretical discussions are stated below : 1.Although financial problem is the main reason explaining indigenous peoples leaving indigenous area for employment, on the topic of how to leave the area and how to financially support themselves outside hometown, almost all interviewees reveals that the decisions regarding working regions and vocation options are made under the influence of the social capital. 2.Strong tie is a bounded solidarity limiting the development and innovation of individual, however it becomes the reason for indigenous people to walk out of the hometown. 3.The fact that indigenous people are the disadvantaged on the labour market can not be fully attributed to the internal factors of indigenous people. 4.Expanding the social capital is beneficial to indigenous people seeking for employment in the Taipei metro. area, and bridging social capital is particularly helpful with white collar jobs. In addition, the helping action caused by social capital is not fully motivated financially, but voluntarily. 5.The core value of social capital of indigenous people differs from the core value of kinship and family of the Han people, it is rather friendship made through working and daily life. This Social Capital processes alienability and not inheritability 6.Under the pressure from main stream society, social capital of the indigenous people transforms into the community of ethnic consciousness rather than the consideration of reciprocity.