跨国流动家庭佣工的网上文化行动:香港一个印尼伊斯兰写作团体的个案

IF 1.7 Q2 SOCIOLOGY Japanese Journal of Sociology Pub Date : 2019-08-28 DOI:10.1111/ijjs.12106
Shiho Sawai, Christine E. Bose
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引用次数: 0

摘要

本研究旨在说明香港印尼家庭佣工积极利用网络领域的伊斯兰写作活动的微妙功效。我们将这一群体视为目前在该地区蓬勃发展的跨国移徙家政工人文化行动主义的一部分。我们特别关注这个团体在伊斯兰教和写作方面的交叉主题,探讨一个交叉的活动团体如何利用网络领域和多重主题,培养与他人的情感联系,同时建立活动网络。通过结合问卷调查、社会计量调查、访谈和网络内容分析,我们认为参与这种行动主义可以让成员在网上获得集体和个人赋权。从数据分析中,我们发现了成员使用Facebook的三个关键特征:通过平衡多个群组成员来维持弱联系,使用工具进行交互式自我识别,并受到网络的驱动。此外,成员们利用伊斯兰教和文字,以积极的方式重新定义了他们的性别和阶级身份。我们认为,这些成员主要利用伊斯兰教作为道德标准和形象塑造,而写作则是一种多任务处理工具和另一种阶级标记。通过这些重新语境化的行为,成员们将阶级、宗教、性别和国籍无缝地融合在一起,重新创造了他们的另类自我认同。这些特征在一定程度上与他们的线下行为产生共鸣,通过整合东道国社会、本土社会和行动主义社会,帮助和综合他们在文化空间之间的自我实现尝试。
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Transnational-Migrant Domestic Workers' Cultural Activism Online: The Case of an Indonesian Islamic-Writing Group in Hong Kong

This study aims to illustrate the nuanced efficacy of Islamic-writing activism by Indonesian domestic workers in Hong Kong, who vigorously utilize online spheres. We regard this group as a part of transnational migrant domestic workers' cultural activism, which is currently flourishing in the region. In particular, we pay a special attention to this group's intersectional themes in Islam and writing, to ask how an intersectional activist group utilizes online terrains and multiple themes, to nurture affective ties with others and simultaneously build activist networks. By combining questionnaires, socio-metric surveys, interviews and web content analysis, we argue that the participation in this activism allows the members collective and personal empowerment online. From the data analyses, we uncover three key features of the members' Facebook usage: maintaining weak ties by balancing multiple group memberships, using tools for interactive self-identification, and being driven by networking. Additionally, the members re-contextualized their gender and class identities in positive ways, using Islam and writing. We argue that the members utilized Islam chiefly as moral yardstick and image-making, while writing as a multitasking tool and an alternative class marker for them.Through these acts of re-contextualization, the members recreate their alternative self-identifications incorporating class, religion, gender and nationality seamlessly. These features partly resonate with their offline behaviors, to assist and synthesize their attempt at self-actualization in-between their cultural spaces, by integrating the host society, native society, and the activist society.

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