國家文化治理下民族主體性的堅持：以泰雅染織工藝傳習計畫為例

Persistence of Indigenous Subjectivity Under National Cultural Governance: A Case of the Atayal Weaving Training Program

過去泰雅族女子皆需要學習並一生持續織布，學習來源由家庭內母傳女的方式進行。但隨著外來統治以及資本市場進入部落，泰雅族婦女逐漸失去織布的技藝。直到1980年代臺灣本土化運動興起，原住民文化成為臺灣文化本土化的重要關鍵，使原住民織布文化再被看見。
泰雅族女性於此同時，亦以恢復傳統織布作為文化傳承，其過程卻充滿困難，主要是有豐富經驗的織布女性人數太少，使傳統織布技藝傳承效果有限。於是，國家啟動傳承計畫協助，表彰且支持有織布經驗的織女，訂定傳習計畫以扶植織布人才。
2016年泰雅族Yuma Taru尤瑪．達陸以織布技藝成為《文化資產保存法》授證下，首位原住民國家級重要傳統工藝保存者，截至2024年為止，已有三位原住民族女子以原住民傳統織布項目登錄為國家傳統技藝重要保存者。國家授證以保存者的殊榮之外，另經濟支持保存者得甄選藝生來傳習技藝。Yuma Taru尤瑪．達陸甄選三位傳習藝生，教授泰雅族編織技術及泰雅族哲學觀。
本文以Yuma Taru尤瑪．達陸其傳習計畫2021–2022年間課程規畫與實踐的過程，探究泰雅傳統織布工藝納入國家文化治理的歷程；其次，分析如何從原住民族主體性立場推動泰雅染織傳習的文化保存與傳承；最後與紐西蘭毛利學者Linda Tuhiwai Smith書寫的解殖民方法論述進行對話。

Atayal women were required to learn and weave clothes throughout their lives in the old days. Learning was passed down from mother to daughter within the family. However, as colonial governance and capital markets entered the tribes, Atayal women gradually lost their weaving skills. Since 1980s, the Atayal weaving culture was paid attention again in the wave of the Taiwan localizing movement.
At the same time, Atayal women also wanted to learn their weaving skill back. However, due to the number of experienced weavers was too few, the effectiveness to restore the Atayal weaving skill was weak. In the meantime, Taiwan governments started programs to honor and support the rare and only remaining experienced weavers to enrich the weaving education.
In 2016, Yuma Taru was certified by the Cultural Heritage Preservation Act as the first national master in Atayal weaving. Till 2024 two other indigenous weavers in sum were also certified. The Act also supports them training program to teach students, four years a term. Today Yuma Taru recruited three students, and teaches them weaving skill and philosophy day by day.
I introduce the design and practice of master Yuma Taru’s training program in this article, to discuss how a traditional craftsmanship integrated into the governance of national cultural policies, and how the indigenous sovereignty could maintain in the program. In the end I will compare the finding with the idea of decolonizing methodology raised by Maori scholar Linda Tuhiwai Smith.