卯澳漁村老人日常生活型態之研究

文化大學機構典藏 CCUR > 環境規劃暨生物資源學院 > 農學院 > 生活應用科學系暨生活應用科學研究所 > 博碩士論文 > Item 987654321/27394

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題名:	卯澳漁村老人日常生活型態之研究 A Study on the Daily Lifestyle of theFishing Village of Elderly in Maoao
作者:	崔延美
貢獻者:	生活應用科學研究所碩士在職專班
關鍵詞:	漁村老人生活型態個案研究質性研究
日期:	2006
上傳時間:	2014-06-04 12:53:40 (UTC+8)
摘要:	本研究的研究目的，以質的個案研究，及直接參與觀察方法，探討臺灣漁村老人之日常生活型態，進一步得知需求，並提出建議。研究對象為居住臺灣東北角的卯澳漁村，長達五十年之七十歲以上的老人。並以現象學觀點及紮根理論為基礎，以深度訪談法實地蒐集資料，及敘說分析、故事性思考與三角測定之計質研究所要求的資料分析方式，進行歸納、類推與詮釋和比較。根據訪談結果，研究者將參與研究者的日常生活型態的類型，歸納為衣食住行及漁村老人人格、社會支持（網絡）、休閒活動（社區參與）、人生意義等研究層面，進行分析與探討。本研究經分析結果及發現如下：一、漁村老人的食衣住行（一）漁村老人日常食物及經濟作物，主要來自漁港海邊所捕撈的海菜及魚蝦貝類等，餘則自耕果菜及醃曬食品。（二）漁村老人長年居住冬暖夏涼的石頭厝，因海邊就地取材，抵擋浪潮侵蝕，堅硬牢固。衣著為一般棉紗布衣，旨在避寒。（三）漁村老人日常的交通工具，村內則以步行為主，次為腳踏車。村外則以搭乘濱海客運及火車為主。二、宗教信仰在受訪者的老年期的生活型態上，除了是其基本信念的來源之外，亦是其日常休閒、社區參與、社會網絡及人生意義上的一項重要精神的支持、服務、資源及活動。三、受訪者的宗教正信觀念，能呈達其對傳統祭典的迷信破除。四、受訪者的情感性即非正式社會支持系統，是呈現出與他人的平衡互惠的關係。互動支持愈高，其對老年身心健康、生活適應及人生意義的滿意程度愈高。故而，老人亦是其週遭親朋友人的情感性及工具性社會支持來源的主要對象。五、受訪者接受正式社會支持多於一般地區老人，例如：宗教、臺電、漁會。六、受訪者透過義務性質的服務，發展出休閒活動的深層內涵。七、受訪者認為保健好老身，即是最好的「社會福利」，並自認是「無消費」、「無生產」族群，無需加重年輕人的負擔來給付老人津貼。八、受訪者的身後事簡單隆重，老人極響應政府近年所推行的海葬儀式，並希望能立法簽署「安樂死」。九、老人因為面對死亡，才能讓人開始思考生命的意義，及規劃或修正生活的態度與方式。故死亡態度有其回顧及前瞻性的意義。十、受訪者的生活型態以致生命意義的價值，在於精神上的滿足，而非物質上的獲得。十一、每個老人有自我一套的人生價值系統，用來參照、回應生活意義。十二、大部分老人所屬的人格類型及發展特徵，可歸於自我整合重組，適應良好的成熟型人格。十三、漁村老人的生活型態，除居住的地域性、個人習性之外，實成因於老人的興趣、活動、觀念所發展出來的生活模式。十四、除相關老人的食衣住行之外，可經由老人人格表徵、老人社會支持（網絡）、老人休閒活動(含社會參與)及老人之人生意義等研究架構，探究漁村老人日常生活型態，並進一步得知其生活型態之意涵。最後，根據本研究結果做討論。且分別對於漁村老人、政府機關、後續研究等三部分，提出個人建議。並說明研究生對於質性個案研究之心路歷程及省思。 The purpose of this research was to explore the daily lifestyle of the elderly people in the fishing village in Taiwan. This study case was based on qualitative research, the direct involvement and observation method. With the result that I found their essential needs and made my suggestion. The object I focused on was the elderly people aged above 70 who have lived in the fishing village of Maoao located in the northeast in Taiwan for fifty years. Built on a solid foundation of phenomenological perspectives and grounded theory, my research was conducted also by means of direct involvement, observation, in-depth conversational interviews, narrative analysis, and narrative thinking, which met the requirement of information analysis in qualitative research. With these methods, I provided conclusive findings by using the theories of induction, analogy, interpretation and comparison as well. According to the result of conversational interviews, I explored and analyzed the lifestyle of the elderly people from five aspects including clothes, food, living and transportation, the characters of the participants in the fishing village, social supports (net), leisure activities (social participation), and life meaning. The major findings were as follows: 1. Clothes, food, living and transportation of the elderly.  The daily food and economical crops mainly come from seaweed and seafood, such as fish, shrimps, and crams etc., in addition, fruit, vegetables, dried vegetables, and pickled vegetables are also their financial resource.  In fishing village, the elderly people built their own houses with stones collected from the seashore. Such materials are not only firm but also endurable. The elderly wear general attire to keep away from cold.  There is no public transportation in the fishing village. Some of the elderly go to work on foot, while some by bicycles. Outside the fishing village, most of them take the buses or trains to their workplaces. 2. The religious belief is the main symbol of spiritual dependence, the activity of daily leisure, the relationship of social participation, and the significance of life meaning for the participant. 3. The positive religious belief of the participant can confront the superstition of rituals.establishes the balanced mutual relationship. Likewise, the participant is the vital supportive and affective resource of his relatives and friends. 5. The participants in fishing village receive some supports from the social institutes, for example, religions, Tai Power, and fishing associations more than those elderly who live in other areas. 6. The participant develops a deep meaning of life through his volunteer for community service. 7. The participant considers good health the best social welfare, besides, he dubs himself “a non-consumption and non-production group”, and assures that he is financial independence and needs no allowance form his children. 8. Each of the elderly has his or her own value system of life to respond to his or her own meaning of life. 9. The participant could accept the simple and sacred funeral ceremony after his death, and prefer being buried under the sea. 10. The participant began to concern himself about the meaning of life while facing the death. Consequently, he tried hard to scheme and modify his attitude to life. As a result, it made him to look back his life and forwarded a prospective meaning to his future. 11. The participant’s life style and life meaning emphasizes the importance of spiritual satisfaction rather than that of material comforts. 12. Most of the elderly people contributed their personality type and development to their self-integration and mature characters. 13. Apart from the habits and the residence, the elderly developed their own life type due to their interests, activities, and perspectives. 14. Except the related data of the clothes, food, living, and transportation of the elder people, this study could present a further understanding of the participants’ life style through the investigation of their characters, social supports, leisure activities, and life meaning. Finally, I made my suggestion with three dimensions including the welfare of the elderly, the support of the government organizations, and the direction of the future study to explain my thinking and experience on this case study in qualitative research.
顯示於類別:	[生活應用科學系暨生活應用科學研究所] 博碩士論文

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