轉化、交織與再創造：賽德克族的宗教變遷

Transformation, Intertwinement and Innovation: Religious Change among the Sediq

本文探討賽德克族宗教變遷過程中，基督宗教所帶入的宇宙觀與人觀如何實踐在當地社會文化情境；以及賽德克族waya（字面意義為「祖先流傳下來的話」）、Inlungan（字面意義為「心」），utux（泛稱所有超自然存在，並無神鬼、祖先之別）等概念具有多重意涵，在資本主義、基督宗教的影響等不同情境之下如何和不同意義結合，呈現文化動態的性質；還有，基督教帶入新的觀念和社會秩序如何重新塑模當地社會。如本文所述，教會在地化的過程，牽涉到與當地社會文化互動過程中，教會儀式、組織與教義如何逐步被當地人理解、接受，或者發展出賽德克族的獨特風貌。如傳統儀式強調儀式語言的重要性，與教會相遇的過程中，當地人也認為聖歌及禱告具有力量，甚至在治病儀式、祈雨儀式、狩獵儀式的過程中結合傳統與教會儀式語言。「轉宗」過程也與社會變遷的情境息息相關，春陽部落從日治時期就面對集團移住所造成的巨大衝擊，國民政府時期與外在社會有更密切的接觸，更開始受到資本主義的影響，社會衝突日益頻繁，西方宗教所倡導的「心的轉換」或「悔改」之論述，有助於消弭人與人之間忌妒與衝突。一方面，不同教派信徒也有不同強調，如本文所討論，長老教會強調「悔改的心」、真耶穌會的「聖靈」觀念、及天主教會結合了utux與創造神觀念；另一方面，不同教派仍然繼續遵守許多waya的規範、waya與心的結合、及utux信仰的儀式實踐。本文突顯了賽德克人如何在日常生活中實踐waya和lnlungan；而且關心靈恩運動過程中個人獨特的宗教經驗、以及「每個人身體都是一個教會」的論述，這些關於「社會實踐中的『宗教』」及「個人性」的討論，應該有助於重新思考Durkheim以來對於「宗教」的定義，以及當地人如何能夠在教會之外的不同場域經歷自我、人與人、或人與超自然關係的更新，重新界定其存在的意義。

This paper investigates how Christian cosmology and concepts of personhood have intertwined with the local Sediq social-cultural context during the process of religious change. Several Sediq concepts, such as “waya” (literally, words from the ancestors), “lnlungan” (literally, heart) and “utux” (a general term for spirits, ancestors, and ghosts), have multiple meanings, and have shown the dynamic quality of culture by combining with different interpretations under various circumstances that were influenced by capitalism and Christianity. Furthermore, they reveal how new notions and social order brought in by Christianity have reformulated local society in a new way. This paper shows that the process of church localization involves social-cultural interaction, in which church rituals, organizations and doctrines have been gradually comprehended and accepted by the locals; or, alternatively, has developed in a unique manner in a Sediq way. For instance, just as the importance of ritual language is emphasized in traditional rituals, so to have local people, in their encounter with Christianity, viewed hymns and prayers as having their own efficacy, and have even incorporated elements of church ritual language in traditional healing, rainmaking, and hunting rituals. The process of “conversion” is also closely related to social change. Alang Snuwil (春陽部落) is a community which was devastatingly impacted by resettlement under Japanese colonial rule; during the KMT period, it became more accessible to outside society and was further affected by capitalism, a result of which was that social conflict became more and more frequent. Discourses promoted by western religion such as “a change of heart” or “repentance” were helpful in reducing conflicts and jealousy among people. On one hand, different discourses were emphasized by believers from different churches. As this paper discusses, the Presbyterianhurch emphasizes a “repentant heart”, while the True Jesus Church advocates the concept of “the holy spirit”, and the Catholic church combines the concept of a “Creator God” with the local concept “utux”. On the other hand, believers from different sects continued to comply with the norms of waya, combination of waya and heart, and ritual practices of utux beliefs. This paper indicates how the Sediq practices waya and lnlungan in daily life. It also is concerned with the unique religious experience of individuals during the process of Charismatic Movement, as well as the discourse of “everyone's body is a church”. These discussions on “religion in social practice” and “individuality” should be conducive for rethinking the definition of “religion” that has been standard since Durkheim's time. The concepts should be helpful as well for understanding how the locals re-define their existence in different fields beyond the church -- by renewing their relationship with themselves, with others, or with the supernatural.