「如祖靈慢慢飛翔」（pahapahad no anito）：傳統生態知識與蘭嶼文化復振

Spirits Fly Slow' : Traditional Ecological Knowledge and Cultural Revivalism in Lan-Yu

本研究嘗試補充台灣原住民族傳統生態知識的以往研究，在原有的制度管理面向之外，利用當地物種和地方知識的語料推論其關係性論述的一面。此一社會文化分析同時也闡明了蘭嶼雅美族人的當代環境實作深受文化核心觀念anito的影響：作為南島語族原住民，雅美人利用多樣的動植物知識記憶以彰顯文化主位觀點對於祖先靈力的想像，深刻地連接上當地的靈物象徵系統。雅美傳統生態知識常常一方面透過物與景的名字記憶指涉祖先所有權和家族權利以遂行世襲制度管理，另一方面更強調透過祖傳物種和地點追憶，以體驗過往行動和相關靈物之威動傳承。然而上一世紀當國家計畫的引進衝撞擠壓了傳統山海收成，導致雅美族人當代的文化失落威、怨懟和懷舊。特別是在最近，族人面對退化地景而要重返自主豐饒生產的欲求日益熱切。村人在追撫昔日黃金時代的神聖農園記憶時，總是感懷逝去的山海樹石及過去的親密互動。這襯托出當前族人所提倡的傳統生態知識，籍由部落保育行動與祖先靈力的連結，更像是對大地療傷止痛的作為。從2000年以後蘭嶼生態文化保育協會開始復育濫捕殆盡的珠光鳳蝶，即便在國家補助經費中斷多無後族人自主復育依然持續。以往族人生活周邊不起眼的鳳蝶，籍由當地文化復振重新彰顯出祖物「如祖靈慢慢飛翔」（原語直譯）的親近感懷，而不只是為順應發展計畫項目所提出的折衷妥協。鳳蝶山林圈所隱喻的自主地景管理，更被視為一種社區發展的新策略，而且對環境經營的土地感情更勝科學保育社群。對雅美族人來說，多無來全球經濟整合的潮流雖然邊緣化了傳統社會的生計體系，而傳統生態知識復振既是社區發展的特色策略、也是原住民族文化奮戰之終極目的，企圖讓當代環境行動重新體驗祖物的感懷，也讓現代地景實踐煥發出對全球化過程的積極回應。

This paper attempts to widen the relational discourse regime of traditional ecological knowledge (TEK) research in Taiwan, and deepen the socio-cultural analysis using local narratives of species and places to illuminate the contemporary environmental practices that result from emic cultural insights of ancestry. The Yami people on the island of Lan-Yu employ various plants and animals, via an association with spiritual symbolism, to manifest their visualizations of an ancestral power. Past Yami TEK referred to ancestral ownership or group privilege through landscape remembrance in a sense of the genealogical institution regime, and expressed the intimate feelings that occurred when they encountered the diverse species and places of the island, especially those which served as remembrances of ancestral acts and/or the manifestations of spiritual beings. After the introduction of many national projects during the last century, the once fertile traditional harvest of the forest and ocean vanished for decades, resulting in cultural schism between generations, as exemplified by the frustration, melancholy, and a sense of loss pervading the Yami elders in their effort to convey a cultural heritage to the younger generation, a heritage that remains based on an environment that is no longer visible. Villagers mourn their sacred groves where vanishing species and barren rock indicate the long-term absence of intimate interactions with ancestry once found in the ”golden days of old”. The revival of interests in TEK among the islanders is considered a desirable and venerable tool in their efforts to combat landscape degradation. Moreover, the re-focused TEK discourse in the tribal conservation was persistently used by Yami to ”heal” landscape through the reconnection of ancestor-offspring relations. After commercial exploitation of an endemic species, the Golden Butterfly, a recovery project was initiated in the 2000s, and serves to demonstrate how the Yami TEK of a culturally trivialized species has been successfully over-emphasized in a contemporary tribal revitalization of ancestral ecological views as means to preserve an endangered species. Although governmental funding stopped since 2004 due to the tight budget, the indigenous self-sustaining landscape management employed by the Yami operates autonomously until now. It has greatly encouraged local Iranmeylek villagers that their landscape care is as good or better than those of the scientifically minded professionals representing the Taiwan's conservation bureaucracy. Moreover, it exemplifies a spiritually empowered community development strategy that may prove to be widely applicable in the indigenous societies. Although global economic integration has significantly marginalized the locally subsistent Yami communities, recent tribal highlights of ancestry follow the ethos of TEK, articulating the global conservation paradigm with the ancestral embodiments embedded on the landscape. Contemporary TEK unveil a renewing strategy, also as an ultimate goal of cultural struggle, to experience ancestry at large which exemplifies how local Yami interact with the globalization process through their landscape practice.