本文選題：共同養(yǎng)育 + 三代同堂�。� 參考：《華東師范大學》2017年碩士論文

【摘要】：共同養(yǎng)育(co-parenting)是近二三十年來國外家庭理論研究的新進展。本研究旨在探討當代城市三代同堂家庭中,祖輩和父輩共同養(yǎng)育的現(xiàn)狀、互動模式及其影響。理論層面上,一方面呼應了共同養(yǎng)育研究朝向多樣性家庭發(fā)展的趨勢,另一方面則是強調本土的視角和意義。實踐層面上,目前我國城市三代同堂的家庭結構依然大量存在,對祖輩和父輩共同養(yǎng)育進行探究,有助于厘清三代同堂家庭的教養(yǎng)面貌。本研究運用質性研究方法,共訪談和觀察了湖北省S市9個家有小學兒童的三代同堂家庭,受訪對象包括祖輩、父輩和孫輩三代。在對所收集到豐富的一手資料進行分析歸納的基礎上,得出以下結論:第一,三代同堂的家庭結構在城市里依然占有很大的比重,代際居住安排具有多元和流動的特征。形成三代同堂的原因,主要來自于父輩的現(xiàn)實需求、傳統(tǒng)文化的影響及社會育兒和養(yǎng)老制度的限制三個方面。第二,在小學階段,祖輩主要承擔生理性撫育的職責,父輩以母親為主、父親為輔的模式擔負社會性撫育的職責。教養(yǎng)分工遵循兩個基本原則:一是保證家庭的正常運轉,二是最有利于孩子的發(fā)展。傳統(tǒng)性別角色規(guī)范在教養(yǎng)分工中依然發(fā)揮重要作用。母親對父親參與教養(yǎng)分工的評價,由母親的教養(yǎng)觀念和父親的客觀條件共同決定。第三,父母之間的共同養(yǎng)育行為,相互支持的較多、沖突較少。并且母親對父親更多是主動支持,包括"補充指導"和"維護對方權威"兩種方式,父親對母親主要是被動支持,包括"執(zhí)行要求"和"聽從勸說"兩種方式。祖輩和父輩的共同養(yǎng)育行為,支持與沖突共存,從教養(yǎng)理念上的認同和不認同,教養(yǎng)行為上的干預和不干預兩個維度劃分,共有"認同干預"(外在沖突)、"不認同干預"(內在沖突)、"認同不干預"(內在支持)和"不認同不干預"(表面支持)四種互動模式。其中,"不干預"與家庭權力、祖輩的個性、孩子的發(fā)展等因素有關,而"干預"所產(chǎn)生的沖突,會經(jīng)歷"是否溝通"和"是否達成共識"兩個階段,形成新的平衡。父輩與祖父母同住還是與外祖父母同住,在溝通方式上存在差異。第四,祖輩和父輩的共同養(yǎng)育在一定程度上會削弱父親的教養(yǎng)參與,但在兒童發(fā)展的層面上,一方面有利于孩子孝敬老人,另一方面會削弱孩子的獨立性,并且祖輩和父輩之間的教養(yǎng)沖突對孩子也有不利影響。
[Abstract]:Co-parenting is a new development of family theory research abroad in the last 20 to 30 years. The purpose of this study is to explore the status quo, interaction model and its influence of ancestor and paternity in three generations of families in contemporary cities. Theoretically, on the one hand, it echoes the trend of common parenting research towards diverse families, on the other hand, it emphasizes the local perspective and significance. In practice, at present, the family structure of the three generations in the cities of our country still exists in large quantities. It is helpful to clarify the upbringing appearance of the three generations of the same family by probing into the common upbringing of the ancestors and the parents. Using qualitative research methods, this study interviewed and observed three generations of children in nine primary schools in S City, Hubei Province. The subjects included three generations of grandparents, fathers and grandchildren. Based on the analysis and induction of the abundant primary data collected, the following conclusions are drawn: first, the family structure of the three generations living together still occupies a large proportion in the city, and the intergenerational living arrangement has the characteristics of pluralism and mobility. The reasons for the formation of the three generations are mainly from the realistic needs of their parents, the influence of traditional culture and the restriction of social child-rearing and old-age system. Second, in the primary school stage, the ancestors mainly bear the responsibility of physiological upbringing, the parents mainly take the mother as the main model, and the father as the auxiliary model bears the responsibility of social upbringing. The division of labor follows two basic principles: one is to ensure the normal operation of the family, the other is most conducive to the development of children. Traditional gender role norms still play an important role in the division of labor. The mother's evaluation of father's participation in the division of labor is determined by the mother's concept of upbringing and the father's objective conditions. Third, the common parenting behavior between parents, support each other more, conflict is less. And the mother is more active support to the father, including "supplementary guidance" and "maintain the authority of the other side" two ways, the father is mainly passive support to the mother, including "execution requirements" and "obeying persuasion" two ways. The common nurturing behavior of ancestors and parents, support and conflict co-exist, from the two dimensions of identity and disapproval of upbringing concept, intervention and non-intervention in upbringing behavior. There are four interactive modes of "identity intervention" (external conflict), "non-identity intervention" (internal conflict), "identity non-intervention" (internal support) and "non-identity non-intervention" (superficial support). Among them, "non-intervention" is related to family power, the personality of ancestors, the development of children and so on, while the conflict caused by "intervention" will go through the two stages of "whether to communicate" and "whether to reach a consensus", thus forming a new balance. There are differences in communication between parents and grandparents. Fourth, the joint upbringing of fathers and fathers will to a certain extent weaken the participation of fathers in upbringing, but at the level of child development, on the one hand, it is good for children to show filial respect to the elderly, on the other hand, it will weaken the independence of children. And the parenting conflict between the ancestors and the parents also has a negative impact on the children.
【學位授予單位】：華東師范大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：G78

【參考文獻】

相關期刊論文 前10條

1 石金群;;轉型期家庭代際關系流變:機制、邏輯與張力[J];社會學研究;2016年06期

2 李啟明;陳志霞;徐海燕;;父母的教養(yǎng)方式及性別對孝道代際傳遞的影響[J];心理學探新;2016年04期

3 李啟明;陳志霞;徐海燕;;雙元孝道、祖孫關系與老人刻板印象的關系[J];心理發(fā)展與教育;2016年04期

4 劉暢;伍新春;鄒盛奇;;父母婚姻滿意度及其相似性對協(xié)同教養(yǎng)的影響:基于成對數(shù)據(jù)的分析[J];心理發(fā)展與教育;2016年01期

5 馬春華;;重構國家和青年家庭之間的契約:兒童養(yǎng)育責任的集體分擔[J];青年研究;2015年04期

6 李東陽;王爭艷;朱雪娜;王t，

本文編號：1894347