以「部落」之名：籌設原住民族部落學校的脈絡和論辯

In the Name of “Tribe” : The Context and Debate on the Establishment of Indigenous Tribal Schools

從1990年代起，原住民族社群透過發展「體制內」的教育方案，或採行「體制外」的教學模式，積極從事文化復振以尋回族群主體性。整體而論，最顯著的特點是從教育體系內的「差異化」邁向「主體化」，其中以原住民族部落學校的發展最具有代表性，它挑戰了既有的教育管制和學習框架。本文以部落學校的籌設當作分析案例，採取政策和教育文本分析、媒體論述分析、參與觀察和訪談等多元研究方法，闡述部落學校如何以「部落」之名進行教育實踐和文化復振？梳理出原住民族教育體制從被殖民和同化，逐漸朝向爭取自主的過程。原住民族委員會於2012年提出部落學校設立計畫，自2013年創設第一所部落學校為「排灣族大武山部落學校」，規劃在十年內開辦30所。部落學校是以部落為主體的教育型態，更是原住民族文化權的實踐場域。然而，在籌辦過程中引發許多論辯：第一，部落和政府之間的關係亟待釐清，究竟是資源依賴或在地自主、是政策執行或部落民主。第二，籌辦過程並未優先扶植亟需文化保護的少數族群，是否會導致不同族群產生競爭、分化和對立，甚至成為強勢族群爭奪資源的戰場。第三，部落學校基於何種「族群」想像被建構，在教育實踐過程中如何重構傳統文化。第四，跨地域的整編分殊化的「部落」，如何顧及多元異質的部落主體性，而全稱式的學校命名和異中求同的教育實踐，如何體現出不同部落的文化差異性。綜論之，本文分析部落學校在生成脈絡、發展圖像和運作機制的相關論辯，描繪出奠基在文化主體性的理念所籌設的部落學校，如何打造出差異化的學習路徑、如何成為實踐教育民主的場域、如何變成觸發文化競逐的戰場，從中勾勒出原住民族邁向教育主體性的契機。 Starting from the 1990s, indigenous communities have actively engaged in cultural revitalization to reclaim indigenous subjectivity through either education developments within the system or development models outside of the system. A key feature was to go from having differences (discrimination) received by indigenous students within the education system to the indigenous peoples establishing independence (autonomy and subjectivity) in their own education from the restrictions of the education system. This article examines how the educational practices and cultural revitalization of indigenous tribal schools: (1) reveal the profoundness of “rediscovering indigenous tribes”, and (2) demonstrate the indigenous peoples' tendency toward manufacturing tribal culture and reclaiming tribal subjectivity. Through a multi-perspective approach that analyzes government policies, education texts, media discourse, video analysis, participant observation and in-depth interviews, this article maps the development of indigenous tribal education from its colonization and assimilation to the fight for autonomy and self-determination. The Council of Indigenous Peoples therefore proposed the “Indigenous Tribal Schools Establishment Plan” in 2012 to plan for the establishment of thirty indigenous tribal schools within the following ten years. Although indigenous tribal schools are a new form of tribal education, they are even more so a form of establishment of the indigenous peoples' cultural rights. However, the process of establishing these schools has also brought up many issues for consideration: (1) There should be reflections on the relationship between the indigenous peoples and the government in terms of whether the indigenous peoples are resource-dependent on or resource-independent from the government, as well as whether the indigenous peoples should follow the government policies in all aspects or retain some tribal autonomy. (2) The establishment of the indigenous tribal schools resulted in competition, fractures and oppositions between different regional tribes. Because priority wasn't made in regards to the cultural preservation of the minority tribes in the policies, the establishment of indigenous tribal schools resulted in majority tribes seizing larger shares of resources than minority tribes. Consequently, there is doubt raised on the fair distribution of resources across tribes. (3) There should be a review on the imagination of “ethnicity” that is used as the basis in the establishment of indigenous tribal schools, and the cultural elements that are either revived or made from the educational practices of these schools. (4) “Tribe”, when used in a trans-regional sense, integrates different local tribes but overlooks the individual elements and differences of each tribe's subjectivity. Employing the term “tribe” to group the indigenous people together and streamlining tribal differences into one homogenous system in the indigenous tribal schools' educational practices rob the different tribes of their cultural distinctions and limit the locality and regional uniqueness of each of their existing cultures. This article presents the emerging context behind the establishment and the progress of indigenous tribal schools, analyzes their development and mechanism, seeks to understand how they have come to be a reflection of tribal democracy being established or cultural conflict at work, and outlines ways that the indigenous peoples can advance towards tribal self-determination and preserving their subjectivity.

Starting from the 1990s, indigenous communities have actively engaged in cultural revitalization to reclaim indigenous subjectivity through either education developments within the system or development models outside of the system. A key feature was to go from having differences (discrimination) received by indigenous students within the education system to the indigenous peoples establishing independence (autonomy and subjectivity) in their own education from the restrictions of the education system. This article examines how the educational practices and cultural revitalization of indigenous tribal schools: (1) reveal the profoundness of “rediscovering indigenous tribes”, and (2) demonstrate the indigenous peoples' tendency toward manufacturing tribal culture and reclaiming tribal subjectivity. Through a multi-perspective approach that analyzes government policies, education texts, media discourse, video analysis, participant observation and in-depth interviews, this article maps the development of indigenous tribal education from its colonization and assimilation to the fight for autonomy and self-determination. The Council of Indigenous Peoples therefore proposed the “Indigenous Tribal Schools Establishment Plan” in 2012 to plan for the establishment of thirty indigenous tribal schools within the following ten years. Although indigenous tribal schools are a new form of tribal education, they are even more so a form of establishment of the indigenous peoples' cultural rights. However, the process of establishing these schools has also brought up many issues for consideration: (1) There should be reflections on the relationship between the indigenous peoples and the government in terms of whether the indigenous peoples are resource-dependent on or resource-independent from the government, as well as whether the indigenous peoples should follow the government policies in all aspects or retain some tribal autonomy. (2) The establishment of the indigenous tribal schools resulted in competition, fractures and oppositions between different regional tribes. Because priority wasn't made in regards to the cultural preservation of the minority tribes in the policies, the establishment of indigenous tribal schools resulted in majority tribes seizing larger shares of resources than minority tribes. Consequently, there is doubt raised on the fair distribution of resources across tribes. (3) There should be a review on the imagination of “ethnicity” that is used as the basis in the establishment of indigenous tribal schools, and the cultural elements that are either revived or made from the educational practices of these schools. (4) “Tribe”, when used in a trans-regional sense, integrates different local tribes but overlooks the individual elements and differences of each tribe's subjectivity. Employing the term “tribe” to group the indigenous people together and streamlining tribal differences into one homogenous system in the indigenous tribal schools' educational practices rob the different tribes of their cultural distinctions and limit the locality and regional uniqueness of each of their existing cultures. This article presents the emerging context behind the establishment and the progress of indigenous tribal schools, analyzes their development and mechanism, seeks to understand how they have come to be a reflection of tribal democracy being established or cultural conflict at work, and outlines ways that the indigenous peoples can advance towards tribal self-determination and preserving their subjectivity.