在台灣當代的新農返土浪潮中，可以發現為數不少的農業移居社群，憑藉著在鄉村農業生活中感悟的生活，重新轉譯與反轉農業在鄉村作為糧食生產的價值，不僅在環境教育、環境倫理與永續生活上開發與賦予新的意涵，更讓人重新學習人與自然合作共處的可能。 除了農業的價值被創新開發，更有為數不少的都會女性，不同於以往的離農女性，反其道而行移居鄉村。但是在鄉村傳統異性戀結構下，女性通常在空間分工上受到傳統的規範，公共參與尚有少有決策影響力。而當代多數鄉村的主流意見，仍以經濟開發的角度治理鄉村，未充分考慮到受高等教育的世代，已傾向後工業社會的生活方式和價值觀，移居女性來此如何安居就成為了從私領域到公領域的大哉問。 當女性移居者，透過移居鄉村生活，習得與自然共處並透過自耕自食滋養自我、甚至在鄉村與自然中自得其樂，結社共享、自處或養育下一代。「返土歸農」在以血緣為基礎的非都會生活中，更顯得社會變遷的特殊性。本研究在返土運動的政治經濟脈絡下，關注與「返土歸農」女性互動的鄉村社會，以及城鄉關係的轉變。本研究以「女性主義政治生態學」作為研究途徑，透過深度訪談與參與觀察理解此返土實踐的動力。研究中發現，「返土歸農」女性與自然、返土社群的共處合作，在另類農食網絡的脈絡下透過積極參與環境、食安相關的社會倡議、農食教育，甚至是體制外的實驗教育，找回原先在都市生活中失去的健康福祉，並在公共領域上增加其影響力。 總體而言，受訪者透過關懷倫理的耕種方式與食材的挑選，多次表現出女性氣質。這種關懷是異質的，並非沒有矛盾。女性移居者跨越慣行農業與永續農業的光譜，表現出對社群、教育、環境和健康食品系統的關懷。女農民還將對於自然界的關懷與她們的性別或養育聯繫在一起。這樣的價值觀和實踐的這種結合試圖聲稱，與男性主導，該方法以支配自然，將人按任務和固有的特質進行劃分，的方法不同。相反，女農民接受了人，更大的社區，農作物，動物之間的聯繫，以及環境，彌補農地流失造成的生態危害。

This research examines the motivations of the women of “back-to-the-land” migrants and sustainable smallholder farmers self-identified as “friendly farming” how they actively involved in alternative agri-food networks in Taiwan. Contemporary back-to-the-land women migrants in Yilan embody a wide spectrum of personal and professional backgrounds, complicating attempts to generalize their tendency for adopting farming and their later experiences in rural areas. Certain commonalities endure, notwithstanding, including a discomfort with city life and the hope of health, well-being and greater freedom in the countryside. Drawing from interviews with “back-to-the-land” women migrants situated between a metropolitan and rural area of Taiwan, it argues that they learn to live with nature and nourish themselves by starting up their business with alternative agri-food networks. "Back-to-the-land" lifestyle in the rural based on blood relation, are more particular than urban life in Taiwan. In this context, this study focuses on the rural society interacting with "back-to-the-land" women migrants and the transformation of urban-rural relations. The study uses "feminist political ecology" as a research approach, and understands the motivation of “back-to-the-land” movement through in-depth interviews and participation observation. Drawing from Foucault’s ethics of self-care, these motivations express a liberatory transformation of self that is also radically responsible to others and expressive of a post-capitalist politics. Feminist care ethics contributes to feminist political ecology by focusing upon the social relations of caring practice, and also revealing how self-care is ethically embodied and politically transformative in the case of "back-to-the-land" women migrants active in alternative agri-food networks in Taiwan.

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