部落治理與政策實踐的思辨──以卡大地布光電案為例

Speculation on Tribal Governance and Policy Practice: The Katratripulr Case

原民部落之所以異於一般社群，在於其具有特殊的文化知識體系，且部落會議與決策機制的運作、效能，於臺灣原住民族各部落中更是型態各異，例如部分部落仍保有傳統的文化治理與決策模式，此是現代民主制度或文化政策、機制所無法化約和取代的。然而，不論傳統決策機制、現代民主制度，或是旨為部落運作所設計之〈諮商取得原住民族部落同意參與辦法〉，依舊無法全然解決當今部落決策機制之爭議，甚至造成部分部落內部的裂解與衝突。
本研究以卡大地布光電案為例，藉由個案研究，針對部落治理與政策實踐的現況與困境，進行梳理、思辨與詮釋，特別是本文主張「文化象徵」、「文化知識體系」與政策實踐之間所產生的對話與辯證的空間，反而使原住民族部落傳統組織的輪廓、內涵與支撐的底蘊，意外地清晰且具體了起來，進而對照、反饋於現今治理與決策模式，甚至開啟治理典範轉移的新可能。
本研究期待在現今一般性的文化政策與民主制度治理模式之外，能勾勒出一條屬於原民文化治理的可能路線，並根據個案研究之結果，對現行之〈諮商取得原住民族部落同意參與辦法〉提出修法建議，對仍保有主體性與自發性的部落，降低其程序設定，同時對於運作機制已弱化之部落，也提供一個參酌的基本框架，使部落治理能真正涵納與展現部落自主意識，進一步構築屬於自身部落的文化永續網絡。

The reason why indigenous tribes are different from ordinary communities is that they have a special cultural knowledge system, and the operation and efficiency of tribal meetings and decision-making mechanisms are even more different among the indigenous tribes in Taiwan. Maintain the traditional cultural governance model, which cannot be reduced or replaced by modern democratic systems or cultural policies and mechanisms. However, regardless of the traditional decision-making mechanism, modern democratic system, or the regulations designed for tribes, they still cannot resolve the disputes over the decision-making mechanism of today's tribes, and even cause disintegration and conflict within some tribes.
This study takes the case of Katratripulr as an example. Through the case study, it sorts out, speculates and interprets the current situation and dilemma of tribal governance and policy practice, especially the ''cultural symbol,'' ''cultural knowledge system'' and policy practice. The dialectical space created between them has instead made the outline and connotation of the traditional organization of indigenous tribes unexpectedly clear and concrete, which in turn feeds back into the current governance model, and even leads to new possibilities for paradigm shift.
This study expects to outline a possible route for indigenous cultural governance in addition to the current cultural policy and governance model, and based on the results of the case study, to propose amendments to the current regulations. It is suggested that for tribes which still retain their subjectivity and spontaneity, their program settings should be reduced, and for tribes whose operating mechanism has been weakened, a basic framework for consideration be provided, so that tribal governance can truly be embraced and tribal autonomy can be demonstrated, in order to build a culturally sustainable network that belongs to its own tribe.