文化資產在實踐過程中的案例探討──以阿美族與布農族音樂為例

Case Studies on the Implementation of Cultural Heritage: Take Amis and Bunun Music as an Example

在「文化資產」的概念朝向普世性價值與意義來論述與推展的過程中，不同地區或者不同文化背景的社會與族群，在運作與執行之下產生的各種拉鋸和糾葛，除了顯現「文化資產」推動上的一些問題之外，也產生了一些倒映和回饋的作用，使得該族群與社會在此一概念的引入之下，經由實踐與操作的過程，而讓文化內部隱含的某些本質性特色與結構性問題更得以顯像。
阿美族港口部落拒絕接受國家文化資產授證事件，布農族祈禱小米豐收歌（pasibutbut）的保存與發展，出現以其他民族的歌唱法來解釋與表達的歧異現象；賽夏族矮靈祭的授證作業，細節上的場合與時機安排問題，也讓作業橫生枝節；卑南族的年祭、大獵祭（mangayaw），保存單位的角色和認定，部落和公部門，甚至公部門彼此之間都產生一段磨合的過程。具有倫理及性別意涵的排灣族鼻笛與泰雅族古調，沙妮瑤（Sauniaw Tjuveljevelj）和雲力思（Inka Mbing）兩位女性保存者的設置，則呈現族群內部的價值與倫理產生新的詮釋與象徵途徑。
台灣在2016年通過文化資產法修訂案之後，原住民族群在過往的作業中所產生的問題，是否得以有更理想的對應與解決之道？「原住民傳統智慧保存條例」以及「原住民傳統知識體系建構」正積極落實推動的這段時間，部落耆老也在同步的快速凋零，探討此一主題，文化資產保存與發展的議題似乎更加凸顯了它的時機性與急迫性。

In the process of discussing and promoting the concept of ''cultural heritage'' towards universal value and meaning, societies and ethnic groups in different regions or with different cultural backgrounds have encountered various obstacles and entanglements in its operation and implementation. In addition to revealing some problems in the implementation of ''cultural heritage'', these phenomena also produce some reflection and feedback effects, allowing the ethnic group and society to make cultural changes through the process of practice and operation under the introduction of this concept. Some of the essential characteristics and structural problems hidden within have become more apparent.
The Amis tribe Makota'ay refused to accept the certification of national cultural heritage; the preservation and development of the Bunun people's millet harvest song Pasibutbut, there have been differences in the interpretation and expression of other ethnic groups' singing methods; in the deliberation process of the Saisiyat festival paSta'ay, the issue of occasion and timing also caused many complications in this process; the Pinuyumayan people's annual festival and great hunting festival mangayaw, the role and identification of preservation units , there has been a process of adjustment between tribes and public departments, and even between public departments. The Paiwan nose flute and the Atayal traditional epic, which have ethical and gender connotations, have two female preservers: Sauniaw Tjuveljevelj and Inka Mbing. This fact shows that the values and ethics within the ethnic group have produced new interpretations and symbols.
After Taiwan passed the amendment to the Cultural Heritage Law in 2016, are there better responses and solutions to the problems that indigenous groups have encountered in past operations? During this period when the '' Protection Act for the Traditional Intellectual Creations of Indigenous Peoples”and“The Building of Indigenous Knowledge System '' are being actively implemented and promoted, tribal elders are also rapidly dying at the same time. When discussing this topic, the issue of cultural heritage preservation and development seems to have highlighted its urgency.