本文透過深度訪談73位與韓國男性結婚的台灣女性（以下簡稱「台妻」），分析其中移居韓國者從「外籍配偶」到「韓國母親」身份轉變的過程中，韓國社會對性別角色和國族認同的期待如何影響她們在韓國的母職實踐。從「密集母職」的概念切入，本文首先爬梳當代韓國的母職論述，進而討論韓國外籍配偶與密集母職之關連。田野分析則聚焦台韓家庭中的排外現象、性別養育分工與跨國養育涉及的公、私領域協商。就跨國教養來說，面對韓國社會歧視「多文化家庭」子女的風險，台妻必須尋找適當的語言教養方式，讓台韓「混血」子女既能傳承母親的母語並認同台灣，又能成為被在地韓國社會接受的成員。進一步而言，在韓國密集母職意識形態的規訓之下，台妻會為了孩子「硬著頭皮」融入韓國社會。她們必須與學校老師及韓國家長互動，並適應有利子女校園生活的韓式教養方式與價值觀。總體而言，深究韓國「密集母職」對台灣女性婚姻移民的影響顯示，雖然台韓兩國家庭關係同樣受儒家文化影響，但台妻並未因此更容易融入韓國家庭與社會。再者，即使台灣與韓國經濟發展沒有明顯落差，台妻執行母職仍需與各種權力結構進行協商，也因此感到焦慮挫折或失去自我。雖然如此，台妻亦能在此過程中反身思考，透過文化資本的累積，以及小規模、個人行動式的實作來回應韓國的密集母職要求，從中獲得跨國主體的能動性。

Based on the concept of intensive mothering, this study focuses on the lived experiences of Taiwanese women who immigrated to South Korea after marriage in recent years to analyze how Korean nationalism and the society's expectations of gender roles affect Taiwanese wives' practice of motherhood and their transnational identities in Korea. This work adopts a qualitative research methodology via in-depth interviews with 73 Taiwanese female marriage migrants in Korea. By analyzing their narratives, this investigation seeks to examine how these Taiwanese marriage migrants face cultural and social differences in the process of becoming ideal mothers and how they respond to these demands of intensive mothering, both within the Korean family and at their children's schools. This study finds that the seemingly enviable and in-vogue Taiwanese wives in Korea and the Southeast Asian female marriage migrants in Korea or Taiwan differ little in terms of the problems encountered in their mothering practices and the means through which they empower themselves and their children. This finding highlights the myth of cultural affinity. Although family relationships in Taiwan and Korea are both influenced by Confucianism (unlike foreign spouses from Southeast Asia such as Indonesia and the Philippines), this does not guarantee that Taiwanese wives will be more easily integrated into Korean families and society. Besides, even though Taiwan and Korea have no major economic disparity, Taiwanese wives still have to negotiate various power structures when performing their maternal duties, resulting in feelings of anxiety and frustration. Despite the discontentment, Taiwanese wives in the process of becoming mothers in Korea are also capable of reflecting on themselves and responding to the intensive demands of Korean motherhood through the accumulation of cultural capital and small-scale, individual actions and tactics, thereby gaining the agency of transnational subjects. Examining cross-border marriages between Taiwan and Korea, which are both host countries of foreign spouses in Asia, this work provides a complex and nuanced discussion of the diversity of intra-Asian marriages.