本研究探討倚賴「愛心」生存的障礙街賣者社群對台灣社會、污名和新自由主義的意義。因為台灣深受新自由主義意識形態的影響，系統性地排除了無法就業、家庭破碎的障礙者，任其在街頭倚靠慈善、販賣愛心維生，卻從未有研究關注於障礙者被社會排除後如何生存。因此本研究以民族誌為主，在街賣團體「新巨輪服務協會」的「共生家園」中，展開田野觀察和半結構式訪談；文本分析為輔，分析街頭障礙者的「詐騙集團」汙名形構。
「共生家園」中，個人的「勤懇精神」與「顧好」自己邏輯，以及具家庭符號的客廳、電視及廚房，合力建構出具中小企業特性的「家」。透過日常的「共食」凝聚社群，發展互相依賴的個人－社群關係，傳遞「正常化」看待同情憐憫的價值。儘管受制於台灣傳統家庭框架，但成員間對社群的認同是異質的，並不容易將彼此視為「家人」，而是共享家的「社群性」。這種多元紛雜的「家園」認同，是新自由主義化的結果，同時也是台灣底層障礙者對新自由主義的回應。然而其運作模式仍順服於新自由主義體制及價值，甚至回過頭強化了障礙者必須自立的意識形態。
但審視底層障礙者所面對的受限機會結構，在安置機構、街頭或「共生家園」的三種生活方式下權衡，「共生家園」卻是他們所認可，仍能維持生存和尊嚴的選擇。因為相較不工作所面對的貶抑、流浪和機構化，為社會和家庭排除的一群人一起住在鐵皮工廠中、上街銷售展示損傷，反倒是對社會尋求再分配和肯認的行動。
論文外文摘要：
This thesis explores the significance of the disabled street sellers community who rely on “kindness” in Taiwanese society, stigma, and neoliberalism. Taiwan is deeply affected by neo-liberal ideology, it systematically excludes people with disabilities who cannot find employment and has broken families, and they can only rely on street sales to survive. However, no research has focused on what people with disabilities survival strategies are. This is ethnography. Field observation and semi-structured interviews are were conducted in the “ Interdependence Home” of the street sales group, the “Hsinchulun Service Association.”
From the textual analysis, it was found that the street practice of organizing the disabled body is the main content of social stigma, which points to Taiwan's Familism and ableism imagining the “deserving poor.” The street vendors with disabilities became a source of social tension, so rumors of “fraud” and “groups” have emerged as the basis for pedestrians not to sympathize with street people with disabilities, thus rationalizing the indifference and inaction of state welfare.
In the “Interdependence Home,” the individual’s “diligent spirit” and “take care of the self” logic (as well as the living room, TV, and kitchen) with family symbols, work to build a “family” with the characteristics of a small and medium-sized enterprise. Uniting the community through daily “eating together” to develop interdependent interpersonal-community relationships and convey the value of “normalization” for pity and charity. Although subject to Taiwan's traditional family framework, the identity of the community among members is heterogeneous, and it is not easy to treat each other as “family,” but rather the “sociality” of sharing a family. This diverse “family” identity is the result of neo-liberalization, and it is also the response of underprivileged disabled people to neoliberalism. However, its mode of operation still submits to the neo-liberal system and values and strengthens the ideology that disabled people have to be independent.
Considering the structure of restricted opportunities faced by underprivileged disabled people, they weigh up the three lifestyles of resettlement agencies, homelessness, or “Interdependence Homes.” “Interdependence Homes” are what underprivileged disabled people recognize and use to survive and retain their dignity.
