本研究探討居住於臺灣的印尼華人（Chinese Indonesians）的生活經驗與身分建構過程。該族群約佔在臺三十萬名印尼居民的百分之十。儘管印尼向臺灣的勞動移民現象始於近數十年，但印尼華人的移動歷史可追溯至1950至1960年代，主要起因於印尼境內的排華暴力與歧視性政策。其後在1998年排華暴動及蘇哈托政權垮臺之際，又出現了新一波的移民潮。

本研究關注的核心問題是：印尼華人離散社群，特別是1998年排華事件期間及之後移民至臺灣者，如何在臺灣社會中定位自身，以及此種社會融入歷程如何重新形塑其身分認同，尤其在「華人性」（Chineseness）與「印尼性」之間的協商與拉扯。此外，研究亦探討排華記憶如何持續影響印尼華人與印尼土著（pribumi）移民在臺灣的族群關係。

本研究採取質性取向與現象學方法，透過參與觀察與深度訪談，進一步分析返鄉行動如何促進跨國網絡的維繫，並塑造移民在「歸屬」與「不歸屬」之間的矛盾情感。研究結果顯示，「華人性」透過語言與文化熟悉度的展現，成為印尼華人與臺灣社會互動的重要文化資本。同時，排華的集體記憶仍具深遠影響，體現在他們與印尼土著勞工的互動以及季節性返鄉行為之中；但此種記憶的重要性與表現形式，隨世代與移民時期而有所差異。

總體而言，本研究揭示印尼華人離散群體在臺灣如何在身分、記憶與移動之間進行協商與調適，並展現跨國空間中歸屬感的多層次與動態性。

This study explores the experiences and identity-building processes of Chinese Indonesians in Taiwan, a community comprising approximately 10% of the around 300,000 Indonesians residing in Taiwan. While labor migration from Indonesia to Taiwan started in the recent decades, Chinese Indonesians have migrated since the 1950s–1960s, largely in response to anti-Chinese violence and discriminatory policies (paihua) in Indonesia, and the subsequent waves followed the 1998 riots and the fall of the Suharto regime. This research questions how the Chinese Indonesian diaspora, particularly those who migrated during and after the 1998 paihua, position themselves within Taiwanese society and how this incorporation has reshaped their identity, especially the negotiation between their Chineseness and Indonesian identity. Moreover, this study also examines how memories of paihua continue to shape interethnic relations between Chinese Indonesians and pribumi Indonesian migrants in Taiwan. By employing a qualitative, phenomenological approach through participant observation and in-depth interviews, this study also considers how return visits to Indonesia contribute to sustaining transnational networks and shaping migrants' ambivalent feelings of belonging and unbelonging. Findings show that Chineseness, expressed through language and cultural familiarity, serves as a form of cultural capital that facilitates and helps Chinese Indonesians interact with local Taiwanese society. Meanwhile, memories of paihua remain significant and are reflected in their relations with the pribumi migrant worker and seasonal return visits back to Indonesia, though their relevance varies across generations and migration periods. Overall, this study highlights how the Chinese Indonesian diaspora in Taiwan navigates and negotiates identity, memory, and mobility, revealing the complex dynamics of belonging across transnational spaces.

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