建和村卑南族的社會變遷

SOCIAL CHANGE OF THE PUYUMA IN KASAVAKAN

本文共分四節。在第一節裏先介紹本文的基本概念，繼而介紹射馬干（建和村的原名）的傳統社會。在第二節裏介紹在射馬干的卑南族人與外界接觸的過程以及他們自外界接受來的新觀念與新技術。第三節是討論目前建和村新社地區的卑南族人的生活現狀，共分三個項目：即宗教方面、社會結構方面與經濟方面。第四節指出目前住在建和村新社地區的卑南人與漢人密切接觸後，在新的社會環境中適應的很好。所以如此，是卑南族人比較樂於接受漢文化的關係。卑南族所以樂於接受漢文化，是因為卑南族文化和漢文化有很多相似的地方。就家庭結構而論，卑南族是主幹型的而漢人的則是直系型的。漢人的倫理觀念對維特複雜結構的家庭和諧的功效很大。很顯然的，卑南族的家庭結構的複雜性雖然較漢人的為小，但用漢人的倫理觀念可以減少卑南族的家庭衝突。卑南族的祭祖與漢人的祭祖在觀念上是可以溝通的，因此他們才採用了漢人的祭祖儀式。漢人的宗教信仰並不禁止信仰者參加其他的宗教活動，而且所有信徒在宗教活動時是一律平等的，故卑南族人願意參加漢人的宗教活動。藉著宗教的活動使卑南族與漢人間的感情更為融洽，即使漢商有剝削卑南族人的現象，僅視為是個人的道德問題，不致導成民族間的仇恨，進而釀成種族問題。

This paper attempts to provide a cultural explanation of the social change in Kasavakan. An ethnographic description of the present day Puyuma life on the aspects of religion, social organization and economic activities is followed by an examination of the contact conditions as well as introduction of new technologies and values to the Puyuma. The process of social change is a harmonic one as there are similarities between the Chinese and the Puyuma culture. The Puyuma stem-family is less complicated than the Chinese lineal-family, yet, the Chinese values on kinship and family provide a means to deduce conflict within the Puyuma family. Both groups practiced ancestor worship, thus, the Puyuma easily adapted the Chinese rites in their ancestral cult. The Chinese treated all religion equal and mixed them in certain ritual. Therefore, there is no barrier for the Puyuma to participate the Chinese religious activities, Common participation created a harmonic relationship between the Chinese and Puyuma. This sentiment between two peoples prevents the emergence of a Chinese stereotype image. Even the exploitation of the Puyuma by the Chinese traders is considered ethical problem of individuals rather than a Chinese characteristic to start any ethnic conflict.