查詢結果分析
來源資料
頁籤選單縮合
題 名 | 服飾對臺北女性的象徵意義--質的研究 |
---|---|
作 者 | 樂以媛; | 書刊名 | 應用心理學報 |
卷 期 | 2 1993.06[民82.06] |
頁 次 | 頁161-185 |
分類號 | 538.1 |
關鍵詞 | 服飾; 臺北; 女性; 象徵意義; |
語 文 | 中文(Chinese) |
中文摘要 | 本質化研究是根據實存現象學的研究方法,整理並分析32位臺北女性之深度訪談 資料, 目的在於描述,瞭解並解釋( 1 )服飾對後現代臺北女性的符號象徵意義為何﹖( 2 )臺北女性喜歡何種裝扮,以有利其作社會互動﹖研究顯示受訪者對於具有中國風特色服 裝的刻板印象最明顯的是對於形式的區辨,其次為設計細節和質感,從形式看一般臺北女性 認為具中國風特色的衣服分為兩大類,其各別特性,穿著場合及予人印象均有顯著不同,亦 即一為傳統式或改良式旗袍類的衣服,多使用絲質,緞面等柔軟具光澤的布料製成,代表官 宦等上層社會的正式服裝,也被現代一般人穿著於喜慶宴會及正式場合,具備禮服的社會功 能;另一則為有民俗意味的衣服,多由棉麻等粗布製作以蠟染手染等方式表現布面效果,色 彩淡雅,與土地自然結合,表現樸素古拙的味道。代表民間平民百姓的常服。而兩者共通的 符號象徵意義均為:含蓄、傳統的、復古的、溫柔的、代表中國的。由於目前有中國風特色 的衣服多以旗袍的形式出現,一般而言,五十歲以上,中等程度家庭的婦女,在喜慶正式場 合為影示隆重,教養,權威,或身份,地位而穿著旗袍,一般不以為怪。但在本研究對象的 年齡層在 40 歲以下,均為在臺灣出生者,社會上少有以旗袍為常服的現象,除非有獨立自 主的思想,敢於嘗試,勇於表現的人,否則不會有人敢於面對常模主觀的壓力,而顯示特異 ,由此可見人的正面信念與其行為意向不一定一致,而會受到社會常模的主觀壓力影響。本 研究的對象均是 39 歲以下之臺北女性,其中所獲致的穿著生命結構在服飾款式,色彩,材 質等喜好及搭配方式上,在 30 歲左右趨於穩定,形成一種自己的風格或形象,並有一定程 度的自由度,較不受經濟,體型,流形時尚或他人意見的影響及限制。 此年齡似乎較 Jung 的 40 歲自己意識穩定年齡稍早。至於 39 歲以後,服飾裝扮之方式及內容是否會再有明顯 變化則須進一步的研究。 |
英文摘要 | This qualitative research was based on the methodology of Existential-phenomenology to arrange and to analyze the narrative data of 32 Taipei female consumer in-depth interviews for describing, understanding and explaining the following points: (1) What are the symbolic meanings of Chinese-inspired clothing to Taipei females in the post-modern era? (2) What are Taipei females' clothing preferences for facilitating their social interactions? The results indicate that the stereotype on Chinese inspired clothing is mainly shown in differentiating the outer shape, design detailes, materials, and other attributes respectively. Current Taipei females can discern two kinds of shapes: each of which has different features in terms of materials, styles, wearing occasions as well as impresions made on others. Both of them imply the essence of reserved, modest, traditional, gentle and Chinese styled look. General speaking, it is not viewed uncommon and awkward for females older than 50 wearing Chinese inspired costume such as Chi-pau. However, the current research subjects are all at the age of below 40 and were born in Taiwan society after 1954 when Chi-pau was not popular daily clothes afterwards. People would feel embarrassed and have to shoulder social pressure for wearing Chi-pau which is not the normal, prevailing attire, although they might have favorable belief in and affect to Chi-pau or other traditional costume. This implies that favorable attitude do not necessarily result in positive intention or behavior. Clothing, as one of cultural forms, does impart social meanings. In Taipei females' daily lives, the perceptions, interpretations and expressions of the mearnings of others' and/or their own clothing often change throughout their lives, due to being in different stages of life cycle and self-concept development, attitudes toward clothing and appearance management, and other influences from family, social groups, society and global environment. The process of change in clothing preferences on garment/accessory types and dressing styles, personal image of appearance and clothing consumption pattern is very much dynamic, thereby, the symbolic interactions, partially influenced by people's clothing, is also dynamic. The change seems more obvious before the age of 30. However, every aspect in relation to clothing seems more stable after 30. The pivot point, 30, in clothing life cycle seems younger than that of 40 which Jung thinks the significant age of knowing and appreciating the self. There should be further researches for inquiring whether or not there is another pattern after 40 in the clothing life cycle. |
本系統中英文摘要資訊取自各篇刊載內容。