Coping Strategies of Children Exposed to Domestic Violence

研究目的：當家庭裡出現婚姻暴力時，受害者可能不僅止於受虐配偶，對於同住家中的子女而言，亦可能造成嚴重的身心傷害。然而，國內對於婚姻暴力目睹兒童的服務仍受限於心有餘而力不足的現況，對於目睹兒童的了解與探討亦在起步的階段。因此，本文旨在深入了解子女目睹婚姻暴力當下的情感與行為因應方式，以期助人工作者對婚暴子女的經歷與感受有更深層的同理，進而提供目睹兒童最適切的處遇服務。研究方法：本研究之母群體為南投縣家暴中心所受理之家庭暴力通報事件之案主或案家，以普查的方式，針對208個家庭，以半結構式的訪談大綱進行面訪。其中同意接受深入訪談的成人有200位（98.6%是女性）；同意接受深入訪談的子女有192位。研究結果：本研究發現，子女在目睹婚暴衝突時的情感反應包括：恐懼、憤怒、擔憂、焦慮、被忽視、矛盾、與絕望想死的意念等。本研究亦發現子女會學習模仿父母的暴力行為，攻擊手足甚至是父母。在婚姻暴力發生的當下，子女的行為反應包括：害怕躲避、不知所措、挺身介入、尋求援助及無動於衷。值得注意的是，子女的行為反應會隨著年齡而有所不同。年紀較小的子女會採取躲避的方式，不敢輕舉妄動；等到上了國高中，就比較敢出面制止、保護母親，甚至向加害者（通常是父親）反擊。Purpose: When domestic violence occurs in the family, the negative consequences may not be limited to the married couple. Domestic violence may also have a deep and negative impact on children who are exposed to it. However, the study and service of children exposed to domestic violence is still in the beginning stages in Taiwan. Therefore, this study aims to investigate the children's emotional responses and coping behaviors when witnessing domestic violence. Practitioners can better help and empathize with those children by understanding their experiences and feelings after their exposure to domestic violence. Methods: The research design of this study is cross-sectional. This studyinterviewed both parents and children. Qualitative data was collected from a clinical sample of 200 parents and 192 children who had reported incidents of family violence to the official agencies in Nantau Hsian. Qualitative data were coded, discussed, and analyzed in this paper. Results: 1. Emotional responses of children exposed to domestic violence include: fear, anxiety, worry, anger, feeling ignored, hopeless, and having thought of death. 2. Children's coping strategies include hiding, not knowing what to do, stopping violence, seeking help, and doing nothing. Children's coping strategies varied according to their age. Younger children tend to hide; while older children tend to intervene or fight against the abuser

The study of development of indigenous tribe in Taiwan-A mutuality approach

[[abstract]]政府致力於推動原住民社區總體營造，發展部落的農業、觀光等產業，促進部落發展，然而，部落中的組織或社團因為經費的爭取而處於競爭對立的位置，缺乏合作機制，推動的工作也因此分散。在部落資源退場時，部落的組織及人員因後繼無力，相關的工作與建設亦隨即停擺或終止。近年來，加拿大、紐西蘭及美國的原住民族發展計畫皆以自助、互助及能力建構為基礎，社區或部落為主要工作據點，引導原住民自助自立；發展原住民社區的社會資本，因應地方問題，經由對部落社區的參與及合作的機會，因應快速變遷的環境，減少對福利的依賴，由部落居民決定部落的發展方向，形成最符合原住民族文化利益的發展型態。 借鏡於國外原住民族發展經驗，台灣原住民族應以自主自立的發展為目標；研究者以「互助觀點」為主軸，來檢視原住民族的部落發展。互助機制被視為是因應經濟問題與社會排除的方法，因此互助活動的重要角色包括社區問題的直接解決、投入主流活動的跳板與面對主流社會的另一種替代選擇。 原住民族的部落發展具互助性，研究者以互助的觀點來檢視原住民族部落發展，期待因應原住民所面臨之困境，避免對外在資源的依賴。研究的山美部落、司馬庫斯部落與大安溪沿線部落三個單位與外部單位的工作經驗，邁向自主與永續是部落發展的趨勢。在原住民族的傳統文化中有著共有、共享的生活型態，是傳統文化中美麗的生活智慧。原住民部落發展中互助機制的式微受到國家政策、社會變遷、宗教信仰的改變、道路開通所影響。而互助的復振則順應了部落意識、發現巨木、捍衛土地拒絕財團及外來團體的帶領等要素。互助是原住民相互關係的呈現、文化宗教與部落意識促進部落居民互助，部落發展工作歷程與影響歸納有資源開發與靈活策略因應部落發展的需求，部落意識、居民參與、集體決策是部落發展的動力，部落發展因應個體到整體的需求層次，部落發展影響原住民族文化的延續與傳承及部落發展提昇原住民的自信與促進自主意識的抬頭。同時，國家、宗教與道路對部落互助的形成雙重影響。 研究對象在推動部落發展的過程中皆有不同型態的互助機制呈現，過程中的共同參與及分工合作等策略解決部落個人與整體的經濟、生活等問題，來達成共同的目標，互助的結果其受益的對象不只是個體需求的滿足，改善部落環境提升生活品質，同時還落實部落福利照顧，補償正式福利體制不足之處。研究者從資源、部落發展策略及部落受益型態因素分析，歸納出國家資源整合型、生態資源轉化型、地方資源培力型三種互助觀點下的台灣原住民部落發展模式。最後，依據研究發現，分別對國家與部落提出建議，並對既有理論提出不同的思考方向，提供未來原住民族部落發展及國家政策規劃之參考。[[abstract]]Mutual aid involves indigenous tribe development, which reciprocity between people. What distinguishes these activities from other forms of social organization is that they are carried out directly by people in the tribe. Mutuality approach can be a way to cope with the dilemma in indigenous tribe during the tribe development, which is avoid relying on any sponsor. To be independent is the common goal of indigenous tribe in Taiwan, they have the mutual aid and sharing lifestyle of traditional culture for ages. However, the mutuality was decade by the factors of state policy、social change、road building and religion alter. Moreover, mutuality has been recovered by tribe conscience、finding natural resource、protect the land right and outsider organization leading.. The dynamic of tribe development is tribe conscience、people participate and collective decision making,. Otherwise, tribe development has influenced the culture sustainable, and increase the confident、dignity of indigenous. As can been seen, the factors of state、religion and road building are dual impact the mutual aid activity in the tribe. The findings of studying are people involved by division labor to improve the economic、living situation, and quality of life in indigenous tribe. They draw directly on people's own labor power, skills and knowledge. As well as providing direct solutions for communities to problems that they perceive the state as unable or unwilling to resolve, mutual aid and self-help also offer solutions to policy makers. In the face of rising demands on the welfare budget they have the potential to take the load off formal caring systems. They can also be seen as a counterbalance to an apparent breakdown in social cohesion and as a way of establishing moral and social responsibilities eroded both by dependency on the state and by the individualism of the market. In addition, they have the ability to cushion the impact of poverty and give those who have fallen to the margins of the labor market a step back into the mainstream. The studying conclude three model of tribe development with mutuality：integration of state resource、transformation of natural resource、capacity building of local resource, which are analysis by adapting resource、strategy and benefit of tribe. Finally, according to the studying has suggested to state and tribe, as well as reflecting the theory about the indigenous tribe development。[[note]]博