边民互通婚姻是相邻两国人民之间的一种长期且稳定的交往方式，是边境地区长期存在的社会事实。随着社会的变迁, 边民交往随之发生了改变。长久存在于边疆社会的边民通婚从一种社会事实逐渐演变成为一种社会问题。现中缅两国边境的跨国婚姻多通过民间嫁娶的形式成婚，以事实婚姻的形态存在。作为“他者”的婚姻移民女性进入中国后成为“被治理的对象”，成为“和谐社会中的不和谐因素”。本文以吉登斯的结构化理论为概念框架，考察中缅边境地区缅甸籍婚姻移民女性进入中国社会后，应对宏观结构和微观日常的生活实践和生存策略。研究发现：进入中国社会生活，缅甸籍婚姻移民女性面临制度边界、社会边界等压抑性结构的制约。但是婚姻移民女性不是完全被动的，她们是鲜活的个体；她们在结构和日常生活的夹缝中游走，一点点突破规则和资源的制约，在约束中生活，发展出自己的生存策略。非法性、过渡性、弱势性的特征之外，能动性成为她们在中国社会生存的核心策略，中缅边境地区的婚姻移民女性成为多重意义上的“跨国灰姑娘”。

Mutual marriage between border inhabitants is a long-standing social phenomenon in the border areas, and it is a long-term and stable means of communication between the people of the two bordering nations. The interaction between border people has changed as society has changed. The intermarriage of border people that has existed in frontier society for a long time has gradually evolved from a social fact to a social problem. The majority of cross-border marriages on the border between China and Myanmar now take the form of de facto marriages and are performed through conventional marriage ceremonies. Female marriage immigrants become "controlled objects" and "disharmonious factors in a harmonious community" after entering China as "others." Using Giddens' structural theory as a conceptual framework, this paper examines the life practices and survival strategies of Burmese female marriage immigrants in the China-Myanmar border region as they enter Chinese society and cope with macro-structures and micro-dailies. The study finds that Burmese emale marriage immigrants encounter the constraints of repressive structures such as institutional boundaries and social boundaries when entering Chinese society.But female marriage immigrants are not completely passive, they are living individuals; they navigate through the cracks of structure and daily life, breaking through the constraints of rules and resources little by little, living within constraints, and developing their survival strategy.  In addition to the characteristics of illegality, transition, and vulnerability, the agency has become the core strategy for their survival in Chinese society, and the female marriage immigrants in the China-Myanmar border area have become "transnational Cinderella" in multiple senses.