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題名:文化論述、社會建構與終極關懷:末期癌症病人之研究
作者:林淑鈴
作者(外文):Lin, Shu-ling
校院名稱:國立清華大學
系所名稱:人類學研究所
指導教授:潘英海
學位類別:博士
出版日期:2002
主題關鍵詞:文化論述社會建構終極關懷日常生活世界醫療場域Cultural DiscourseSocial ConstructionEternal ConcernEveryday Life WorldMedical Field
原始連結:連回原系統網址new window
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本研究主要在於探討癌末病人、家屬與相關醫事人員,如何透過語言與符號形構「癌症」的在地知識、靈異經驗、家庭關係、醫病關係、喪葬儀式與追憶亡者等文化論述之文本。癌末病人、家屬與相關醫事人員為行動者,他們分別在日常生活與醫療場域建構日常與醫病互動法則,當病人罹患癌症、進入癌末與死之將至等重大生活事件發生時,這些訊息將促使病人、家屬與相關醫事人員,啟動既有文化傳統、社會建制與價值信念之機關。人們意圖通過癌症、癌末與死亡之考驗,從事文化論述與社會建構之活動。當事者透過說與演,彰顯其面對死亡之方式與態度,其間涉及行動者共構的意義網絡,更觸及他們獲致再生之可能性,如生產自我、他人與社會,再造醫療意識型態、信仰、信念、知識與力量。
研究者經由一年的病房參與觀察、深度訪談與半年的家庭追蹤訪視,發現所有人都難自醫療場域的影響範疇中脫離,他們是共構宰制大網不可或缺的一環,被宰制者有建構日常生活世界之能力,有自發的知識內涵與力量之源泉,故能抗拒醫療場域不合人願之要求與死神之召喚。病人與家屬的行動並非始終如一,其日常生活世界呈現多樣化的面貌,其共構的社會紐帶鬆緊不一,其面對死亡之方式與態度以及再生之可能性自有分殊。醫事人員的醫療或照顧理念非始終同調,不同類別、位階的醫事人員處事與回應病人與家屬所求之方式多所區隔。醫師與護理人員有時結盟,有時發生病人、家屬與護理人員,或家屬、醫師與護理人員,分別展開合縱連橫之現象。是以,由癌末病人等行動者將分別在日常生活領域與醫療場域中,開展多樣化的家庭關係與多方交錯的醫病關係。
研究結果具有理論與實務等雙層意涵,就理論層面而言,首要指出病人等演員在不同病房之舞台與社會文化的場景中演出,此乃異體而同構之現象,此現象足與M. Foucault的「權力」,或V. Turner的「力量」概念進行對話;其次,統整癌末病人與家屬關於日常生活世界的建構,病人往生前交代與預備後事,以及往生後喪葬儀式執行的過程,以為P. Berger and T. Luckmann之「社會建構」與P. Bourdieu「實踐的邏輯」對話之基礎。就實務層面來說,通過本研究足以督促醫事人員更關心病人與家屬的想法與處身之瀕死困境,建議政府健康促進部門與醫學院校秉持整體性觀點,規劃未來的醫學教育與生死教育。
This article aims to describe how actors (terminal cancer patients, their families and related medical staffs including physicians, nurses, social workers and priests) narrate and construct texts to face cancer and death. The texts include local knowledge of ‘‘cancer,’’ mysterious experience in dying process, family relationship, relationship of patients/families and medical staffs, funeral and memory of the dead. The actors create texts during curing process and adapt to fatal illness attack by given cultural tradition, social institution, value and belief in everyday life world and medical field. It is not only about death attitude, but also about reproducing human and society, about enacting and reconstructing medical ideology, belief, and knowledge and about power for doing cultural discourse and social construction.
From fieldwork in wards and interview with subjects, we could say that everyone co-constructs medical field, deeply immerses into dominating context and resists it at the same time. Albeit patients and families living in the social world, they don’t agree with each other about death attitude and evaluation of medical staffs’ reaction. Sometimes medical staffs at similar social stratum don’t have fixed behavior pattern, though there is given norm for curing (caring) patients and (or) families. Physicians may cooperate with nurses and families not caring about patients’ thought. Patients, families and nurses believe in mysterious experience in dying process, but physicians don’t. So patients and families create family relationship discursively. Also they and medical staffs make their relationship diversely.
There are theoretical and practical implications in research consequences. In the theoretical part, firstly it illustrates how the actors’ performance at different ward’s stage under social-cultural background to fulfill medical profession. Considering actors, wards and hospitals as different bodies, all of them are reproduced by the same infrastructure, which is a power (force) network enacted by actors, stages and social-cultural background. This result could be compared with the concept of “power” proposed by M. Foucault or that of “force” by V. Turner. Secondly it explains how funeral is practiced and what everyday life world is constructed. The practicing and constructing process could be compared with “social constructionism” suggested by P. Berger and T. Luckmann or “the logic of practice” by P. Bourdieu. In the practical part, it makes medical staffs concern more about the thinking of patients and families in dying process and suggests that health—promoting departments and medical schools should plan medical and life-death education with holistic view in the future.
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