稻米、野鹿與公雞：噶瑪蘭人的食物、權力與性別象徵

Rice, Deer and Rooster: Foods, Power and Gender Symbols among the Kavalan of Taiwan

本文從文獻資料、老人的記憶敘事中，及藉由分析今日仍在花蓮新社噶瑪蘭聚落舉行的儀式，相關的神話傳說、還有其日常生活的飲食禁忌等等，來拼湊噶瑪蘭人食物與性別權力關係之間，隱隱約約及具複雜樣貌的連結。食物除了做為一種被「生產」、消費分享或被用來交換的產品外，如：主要為女性生產的稻米及飼養的公雞，過去男性的主要獵物：野鹿等，同時這些日常性的食物，也被作為是一種描述現象與承載意義的象徵符碼（sign)。這些符碼表達了噶瑪蘭人的思想情感，也成為人與人之間溝通的媒介，同時也是一種每個人共同分享的再現（representation)，我們可將之視為是一種具有社會性生產／再生產意義的實踐、一個行動的場域（field of action)，而這些食物／符碼又同時被用來建構相異的男女性別主體。在本文中我們也指出每次主體（再）建構的過程都可能有些不同，不同的脈絡也會產生不同的性別意象與性別關係，如：陸稻轉水稻到日本殖民政府介入稻作生產、禁獵及漢人土地公信仰與基督宗教的進入、到今日資本主義化及全球化等等，因此提供了性別定義與權力關係改變的契機。換句話說，性別的構成與食物的生產／消費／交換是一種持續的交互作用，彼此並非是某種既定的或不會改變的分類範疇而已。

This paper uses documentation, narratives of senior informers and analyzes the still-practiced rituals, related mythology and the prohibition of daily foods in Kavalan village in Sinshe (Hualian County, Taiwan) in attempt to reconstruct the subtle and complex associations of representation between food-centered activities, meaning and gender relations among the Kavalan. Foods of the Kavalan, for example, rice and cocks, which were mainly women's responsibilities, and wild deer, which were hunted by men were produced, consumed, shared or exchanged, and also had significance in terms of describing phenomena and carrying meanings. These signs were the medium of communication among people, expressing their thoughts and emotions, and also the representation of their sharing, which can be regarded as a practice of social production/reproduction and a field of action. At the same time, these signs were used to construct distinct male and female subjects. In this paper, we will argue that each process of subjectivization was somewhat different. Distinct contexts produce different gender images and gender relationships, for example, the change from dry-rice to wet-rice, the Japanese colonial government's involvement in wet-rice production, the hunting ban, the belief in the God of Land of the Han Chinese, the encounter with Christianity, and then the influence of capitalism and globalization today, etc. In other words, the construction of gender and the production/consumption/exchange of food were not simply vested or unchanged categories, but continuously interacting.