本文是經由政治共同體理論與象徵暴力理論去還原大陸新娘歸化為中華民國國民的過程中，其所在社會位置與政治共同體之間的象徵鬥爭。文中發現，大陸新娘這類外邦人作為中華民國國民，國內對她們的評價還處在未定論的狀態；她們得到的評價正面性的跟負面性的同時都存在。大陸新娘之所以得到曖昧不明的國民形象，是因為遭遇到台灣作為一不確定的政治共同體而設想其成員的操作脈絡：當台灣社會的整體秩序需要被鼓舞時，大陸新娘的加入就會被視為好的；一旦台灣社會整合失敗，大陸新娘就又變成壞的外來入侵者，被台灣社會當成排斥的對象與淨化的替罪羊。可以說，台灣社會對「我們是誰」的想像並非機械與穩定的建構，而是處在權力鬥爭的脈絡當中。研究方法以田野參與觀察的方式，進入台中市郊區某陸軍眷村，訪談第一代外省老榮民跟大陸新娘的婚姻生活。各章分析重點如下：第一部份藉由「無償交換之真誠虛構」的概念，還原老榮民與大陸新娘婚姻的社會正當性，反駁台灣部分主流論述認為，他們的婚姻是「缺乏情感基礎」的婚姻；第二部份從國族認同的角度，解釋「中國性」與「台灣性」對我群想像的競爭關係。部分「老榮民」想要經由與「大陸新娘」結婚，修補他們被目前統治中華民國的台灣民族主義者割裂的國族認同；第三部份探討台灣民族主權剝奪「外邦人」取得台灣公民身分之國家暴力。 This article applies political community theory and symbolic violence theory to restore the social position and symbolic struggle among political communities in the naturalization process of Chinese brides. It is found that the domestic evaluation about Chinese brides in becoming citizens of Republic of China is still in uncertain condition. The ambiguous and unclear national images of Chinese brides is due to the uncertain political community in Taiwan which its operation context is to make assumption about its members: When the entire order of Taiwan society needs to be inspired, the Chinese brides are considered as good ones. In contrast, once the integration of the entire society fails, Chinese brides turn into unpleasant intruders. They are made as rejected objects and also scapegoats which to be purified. In another word, the imagined “who are we” of Taiwan society is not mechanically and stably constructed but in power struggle context. With fieldwork and observation research methods, this study interviewed the first generation of mainland veterans and Chinese brides from an army veterans’ village in Taichung suburb. The analysis key point of each chapter is as follow: Through the concept of “sincere fiction of a disinterested exchange”, the first part restores the social legitimacy of the marriage between veterans and Chinese brides to retort the partial Taiwanese dominant discussion which consider their marriages as “marriage with the lack of affective foundation”. The following part explains “Chineseness” and “Taiwaneseness” from the perspective of national identity and their competitive relation on we-hood imagination. Through the marriage with Chinese brides, some veterans wish to amend their national identities which have been cut apart by the Taiwanese nationalists in office. Meanwhile, the third part examines the Taiwan sovereignty in expropriating foreigners in obtaining Taiwan citizenship.
