銘刻處境：《老鷹，再見》、《柬埔寨旅人》的旅遊敘事

Imprinted Situation: The Travel Narrative of Eagle, Goodbye and A Traveler in Cambodia

旅遊敘事不僅記錄異地的所見所聞，更銘刻人的生存處境。藉由在現場的體驗與同理，引發記憶與當下及未來的連結，並提供探索旅遊意義的契機。本文以達德拉凡．伊苞《老鷹，再見：一位排灣女子的藏西之旅》及劉紹華《柬埔寨旅人》為研究素材，因兩位作者具人類學素養，其旅遊敘事皆涉及傷痛，並觀察台灣與亞洲地理邊緣的生存處境。分從田野觀察的身分與視角、旅遊觸發考掘內在傷痛、生存處境的倫理關懷三層面加以詮釋。伊苞透過口述史或深度交談的我族視角，刻畫排灣與西藏民眾的生存困境。又以巫師的夢深化湖的意象，連結於排灣部落新生的自我認同敘事；至西藏旅遊則藉由聖湖故事與淨身為世人祈福，隱喻兩個聖湖為生命源頭及希望的象徵。劉紹華分析柬埔寨社會災難形成之因，又觀看集體歷史創傷或政經體制掌控下的民眾生活。由於流浪至金邊的農婦事件使她的痛感終於復返，以第一人稱反問各國社會結構是如何造成弱勢族群的困境，而醞釀再向世界出發的實踐力。此兩部遊記以西藏及柬埔寨的海外見聞與台灣家鄉相映照，藉由田野觀察結合歷史詮釋的視角，以自我對話反思存在的價值。旅遊觸發考掘內在傷痛或集體創傷，蘊含療癒及敘事的力量，且為他人與世界的苦痛付出關懷而具倫理意義。

Travel narratives not only record what you see and hear in foreign but also bear in mind people’s living situations. Through on-site experience and empathy, it triggers connections between memories, the present, and the future, and provides an opportunity to explore the meaning of travel. This paper is based on Dadravan Yi Bao’s Goodbye Eagle: A Paiwan Woman’s Journey to Western Tibet and Liu, Shao-hua’s Cambodian Traveler was used as research materials. Because the two authors have anthropological literacy, their travel narratives all involve pain, and they observe living situations at the geographical edge of Taiwan and Asia. It is interpreted from three aspects: the position and perspective of field observation, the exploration of inner pain triggered by travel, and the ethical concern of living situations. Yi Bao depicts the living plight of Paiwan and Tibetan people through oral history or in-depth conversations from the perspective of our ethnic group. The wizard’s dream is used to deepen the image of the lake and connect it to the reborn self-identity narrative of the Paiwan tribe. Traveling to Tibet uses the story of the holy lake and purification to pray for the world. The text metaphorizes the two holy lakes as the source of life and symbols of hope. Liu, Shao- Hua analyzed the causes of social disasters in Cambodia and looked at the collective historical trauma or the people’s lives under the control of the political and economic system. Due to the incident of the peasant woman who wandered to Phnom Penh, her pain finally returned. She asked in the first person how the social structure of various countries caused the plight of disadvantaged groups and brewed the practical ability to set out to the world again. These two travelogues reflect the overseas experiences of Tibet and Cambodia in comparison to their hometown in Taiwan. Through field observation combined with the perspective of historical interpretation, they reflect on the value of existence through self-dialogue. Travel triggers the exploration of inner pain or collective trauma, contains the power of healing and narrative, and has ethical significance in caring for the suffering of others and the world.