R. Jenkins對多元論之省思對原住民族教育之啟示

R. Jenkins‘Reflections on Pluralism: Implications for Indigenous Peoples‘Education.

本研究反思了Richard Jenkins對多元文化主義的批判及其對臺灣原住民族教育的啟示。多元論雖然旨在促進對不同族群的尊重，但在實踐中常會陷入固化文化刻板印象的陷阱，以至於過度強調族群內部的同質性，忽視族群內部和族群之間的動態變化和相似性，這種觀點在全球化背景下已不合時宜。
Jenkins認為，多元論的迷思有三種：一是受傳統人類學影響，將社會中的各族群視為相互隔絕的社會群體，強調內部的文化或政治同質性，卻忽略成員間的個人差異；二是過度強調族群間的異質性，忽視內部的社會和權力關係以及宏觀的外部因素；三是忽略了全球化背景下政治、經濟和社會制度的影響。
根據《原住民族教育法》，原住民族教育應尊重原住民族的文化特性，但現行法律的族群觀念繼承了日本殖民時期的種族主義，這使得原住民族成為文化他者的風險增加。其次，原住民族委員會所推行之「建構原住民族教育文化知識體系中長程計畫（110年-114年）」雖試圖建立臺灣原住民族知識體系，但因其排除原住民族文化與現代文明在生活哲學上具有相似性的可能，使其論述視角發生偏頗，不僅無法呈現原住民族文化的全部面貌，也可能再製族群污名，削弱原住民族的主體性。最後，教育部與原住民族委員會所推行之「原住民族教育發展計畫（110年-114年）」以「原住民族語文」作為厚植原住民族教育師資的要素，然而，在全球化的背景之下，強調族群特殊性、忽略族群間同質性將使原住民族陷入再製汙名的風險，故本研究主張，應從原住民族語中分析出原住民族文化的精神與內涵，並以此作為跨族群對話基礎，使臺灣原住民族成為世界的臺灣原住民族，此外，也可透過推動一般教師學習原住民族語以厚植多元文化教育能量。

This study reflects on Richard Jenkins' critique of multiculturalism and its implications for Indigenous education in Taiwan. While multiculturalism aims to promote respect for different ethnic groups, in practice, it often falls into the trap of reinforcing cultural stereotypes by overly emphasizing homogeneity within groups and neglecting the dynamic changes and similarities both within and between groups—a perspective that is becoming outdated in the context of globalization.
Jenkins claims there are three types of misconceptions in multiculturalism. First, influenced by traditional anthropology, multiculturalism tends to view various social groups as isolated from each other, emphasizing internal cultural or political homogeneity while overlooking individual differences among members. Second, it overemphasizes the heterogeneity between groups, neglecting internal social and power relations, as well as broader external factors. Third, it ignores the impact of political, economic, and social systems in a globalized context.
According to the Indigenous Education Act, Indigenous education should respect the cultural characteristics of Indigenous peoples. However, current legal perspectives on ethnicity inherit the racialist views from Japan's colonial period, increasing the risk of Indigenous peoples being perceived as cultural ''others.'' Additionally, the ''Mid- to Long-Term Plan for Constructing Indigenous Educational Cultural Knowledge Systems (2021-2025)'' promoted by the Council of Indigenous Peoples attempts to establish a knowledge system for Taiwan's Indigenous peoples. Still, it fails by excluding the potential similarities in life philosophy between Indigenous cultures and modern civilization. This biased perspective not only fails to fully represent Indigenous culture but also risks perpetuating ethnic stigmas and weakening the subjectivity of Indigenous peoples. Lastly, the 'Indigenous Education Development Plan (2021-2025)' by the Ministry of Education and the Council of Indigenous Peoples emphasizes 'indigenous languages' as a key element in the teachers’training of indigenous education. However, in the context of globalization, emphasizing ethnic uniqueness while ignoring inter-ethnic commonalities risks perpetuating stigmas against indigenous peoples. Therefore, this study argues that the essence and connotation of indigenous cultures should be derived from indigenous languages and used as a foundation for cross-ethnic dialogue, making Taiwan's indigenous peoples a part of the world's indigenous communities. In addition, efforts can be made to encourage general teachers to learn indigenous languages in order to enhance the potential for multicultural education.