五十嵐 洋己

2000 年代以降、東アジアの家族の越境化-父親を残し母親と子どもだけで英語圏の国や地域へ移住するという国境を越えた教育・家族戦略-の現象についての議論が行われている。本稿では日本の越境教育戦略の一例である、夏休みや春休みに実践される「親子留学」にハワイで参加した21 名の日本人母親の語りに注目し、子どもの能力言説を用いてどのように「良い母親」像を構築し卓越化を行っているかを考察した。分析の結果、調査対象者は親子留学を通して、子どもが「グローバル型能力(英語力やコスモポリタン的視野・志向性)」と「ポスト近代型能力(個性・自己表現力)」を獲得するとして、子どもが「広い」世界で生きるという世界観を構築していた。一方で、調査対象者のうち低階層出身者は、「日本の高学歴エリート家族」を「近代型能力(高い学力)」しか持たない「狭い他者」と積極的に位置づけ卓越化を行っていた。結論では、このような能力言説を用いた卓越化の意味について考察を行った。Since the 2000s, scholars have discussed the transnationalizing of East Asian families-the motherseducate and nurture their children in English-speaking countries while the fathers remain in the homecountry. By interviewing 21 Japanese mothers participating in a short-term parent-child study tour(oyako-ryūgaku) in Hawaii, I observed how they engage in class distinction by identifying themselvesas "good mothers" through employing culturally embedded discourses on children's competencies.My findings reveal that these mothers constructed a worldview that their children are becoming'open-minded' by acquiring individuality, self-expression capabilities, English language skills andcosmopolitan orientations which prepare them for more job opportunities in the future. Within thegroup, the less educated mothers compared to the well-educated ones, were more likely to distinguishthemselves from domestic elite families in that they perceive the latter as 'narrow-minded' regardingtheir children's personality and future job prospects. In conclusion, I discuss the ways in which myresearch participants employed various discourses on children's competencies as related to classdistinction.

The existing scholarship on middle and upper-class East Asian transnational families accompanying their children to English-speaking countries has mainly focused on long-term transnational migration pattern. However, we know less about the short-term pattern, and how it affects the subjectivities of migrants. By conducting a case study of Japanese women participating in oyako-ryugaku (a short-term parent-child study abroad trip) with their children in Hawaii, we demonstrate how they constructed their transnational gendered subjectivities. We argue that not only motherhood and selfhood, but also wifehood is actively negotiated among the short-term transnational mothers through oyako-ryugaku.