族群與文化的再創造：泰雅族與太魯閣族的比較研究

The Reinvention of Ethnicity and Culture: A Comparative Study on the Atayal and the Truku in Taiwan

本文首先檢視日本殖民統治以來的族群分類，接著討論太魯閣族正名運動的發展過程、以及運動領導者所提出來的「族群」界定標準，這些標準反映了當代社會「客觀的」分類方式，也因此造成內部許多爭議。但是整個運動必須放在臺灣整體政治經濟環境下才能進一步理解，一方面，執政當局透過族群獨立運動來突顯臺灣是個多族群的國家，或者藉機爭取選票；另一方面，當地菁英可以透過這個方式來增加國會議員人數，或者是進一步推動原住民自治，改變原住民在政治、經濟、教育和文化上的弱勢。伴隨著「正名運動」的自然是「太魯閣文化」的重新建構，因此「祖靈祭」提供了凝聚「太魯閣族」集體意識的場域，但是「祖靈祭」卻也在推動正名運動不遺餘力的基督教長老會牧師的質疑聲中提前落幕。不過這些過程也營造出當地人轉化傳統以結合現代信仰的契機，文化的再創造是個不斷進行的過程。本文最後比較泰雅族與太魯閣族兩個基本文化概念──gaga(gaya)and lyutux (utux)，探討在不同的歷史脈絡下這兩個文化概念如何被重新界定與實踐。Gaga的字面意義是「祖先流傳下來的話」，透過儀式及日常生活的實踐，它也成為泰雅人重要的文化觀念與社會範疇。Gaga包含了戒律、儀式的規則及禁忌、個人內在能力或好運等多重意涵，每個人可以從不同來源交換、分享或學習到不同的gaga，在這過程中建立了社會性(sociality)的人觀。相對於西部泰雅族，太魯閣部落受到日本人遷村影響甚大，原部落被打散分到各地，現今部落由許多不同來源組成，部落的整體性尚未建立，gaya也未制度化，當地人以gaya指涉人和utux、人和人互動過程中一種狀況、個人的內在狀態，更以gaya指稱人的行為處於不潔、罪責。在與西方宗教的相遇中，泰雅族與太魯閣族的lyutux(utux)信仰也面臨了與「神」的觀念結合或衝突的過程，在文化再生產的同時也產生轉化和創新，變和不變繼續交織在歷史的過程中。

In this paper, I have examined the ethnic classification based on the Japanese colonial background in the first part. Secondly, I have discussed the process of the Truku Name Rectification Campaign and the standards of definition of an ethnic group proposed by the leaders of the campaign. These standards reflect the objective classification in contemporary society; therefore, the ”objective” standards led to many conflicts. In order to understand the name rectification campaign, understanding the Taiwanese political and economical background is necessary. On the one hand, the government in power supported the ethnic group campaign to highlight that Taiwan is a country with multiple ethnic groups or to gain votes. On the other hand, elite aboriginals could participate in politics and increase the numbers of members in Congress. Also, they could promote a self-governing movement to change the aboriginal disadvantages in politics, economics and culture. When the name campaign succeeded, how to reconstruct ”Truku culture” became an important issue. The ancestral ritual provides a field on which to congregate the ”Truku” collective consciousness. Although ancestral rituals disappeared when the Presbyterian Church questioned their legitimacy, these processes created a chance for people to integrate modern beliefs into traditional culture. This cultural reinvention is continuing. Finally, I have made a comparison between the Atayal and the Truku cultures, especially focusing on their two key cultural concepts-gaga (gaya) and lyutux (utux). This illustrates how cultures are redefined and practiced differently, according to their local contexts. The invention of culture is ongoing in the locals' everyday lives, rather than only taking place in the social movement, e.g., the Name Rectification movement.