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標題: | 抵抗與主體性:花蓮港口阿美人的復耕實踐 Resistance and Subjectivity: A Case Study of the Makutaay Pangcah People's Practice of Land Re-cultivation in Taiwan |
作者: | Yi-Chun Lu 呂憶君 |
指導教授: | 胡家瑜 |
關鍵字: | 農耕,阿美族,土地,抵抗,藝術,食物, farming,Pangcah,land,resistance,art,food, |
出版年 : | 2018 |
學位: | 博士 |
摘要: | 本論文是關於一個台灣阿美族社群在外來政經權力衝擊下如何再造自身的民族誌。其中探究的是港口阿美人在權力不對等的關係下面臨土地流失危機時,如何以農耕(水稻與菜園)重新定位主體,由下而上地實踐出在原鄉生活的願景。我從水田與旱田耕作形式、作物種類(水稻、糯米)、土地抗爭運動及復耕行動、野菜種植與女性扮演的角色及身體感官美學、農耕與藝術發展來分析港口的主體認同建構,並與主流現代性論述對話。
港口阿美人選取稻米農耕作為一種文化傳統,原因之一在於在百年以來的水稻農耕並沒有完全取代山田燒墾和旱田耕作。在旱田與水田耕作的轉變過程中,港口阿美人以糯米取代旱田種植的小米,巧妙地銜接小米與水稻兩種作物的更迭。水田農作的普及也影響其他非主食類作物的生產。雖然野菜比生產水稻耕作更接近傳統的山田燒墾和旱田耕作,部落裡的女性將有些水田改耕為菜園後,菜園農作便以定耕的形式確定下來。另外,我們也可以從港口阿美人的野菜消費裡體察出他們崇尚苦、鹹、黏、滑順等體感的身體感官美學。當地人的身體感官美學呈現出理想的阿美文化特性,而藉著檢視這感官美學,我們亦得以將當地阿美人與塑造全球化體感(如甜味)的資本主義之間隱約的對話較清楚地呈現出來。 在介紹過港口阿美部落的歷史、文化、政經背景後,本論文接著述敘當地的土地流失問題以及後來當地人如何在現代境況下藉土地抗爭運動與復耕行動重新定位港口的主體認同。簡言之,1990年代回流的港口族人的離散經驗幫助重新形塑港口認同。在這個形塑過程裡,面對國家力量,港口阿美人既抵抗又合作。他們抗爭要求歸還土地,但同時也與相關政府單位合作,以水稻復耕來留住土地。不只如此,港口阿美人捨棄慣行農法,以友善農作生產稻米,並擷取傳統互助倫理mipaliw營造港口阿美意象。如此作為一方面自創品牌,讓自己擺脫全球化市場裡被邊緣化的稻米生產者的角色,另一方面則讓稻米生產重新連結傳統文化。復耕行動不只重新連結人與土地,還帶來當地藝術發展,這是港口阿美人在因應社會變遷下創造出的生活方式與未來生活的想像。 本研究的目的在於回應現代性論述下原住民離散及其社會適應的斷裂性描述。有別於政府由上而下的發展觀,港口阿美人回歸原鄉重新自我定位的實踐,則向我們展示一個在當代由下而上的另類發展如何可能的個案。 This is an ethnographic account of how a Pangcah community in Taiwan recreated herself in response to external politico-economic forces. It investigates how the Makutaay Pangcah people re-positioned their subjectivity and realized their visions of living in their indigenous hometown while living under unequal power relationships. I analyze the subjectivity and identity formation of the Makutaay and discuss mainstream modernity discourses from the perspectives of paddy field and dry farmland cultivation styles, types of crops (paddy rice and glutinous rice), the land resistance movements and efforts at land re-cultivation, the undomesticated vegetable planting and the role female farmers played therein as well as the the sensory aesthetics involved, and the developments of farming and art. One of the reasons why the Makutaay Pangcah chose paddy field farming as a cultural tradition is that slash-and-burn and dry farmland cultivation have not been entirely replaced by paddy field farming in the past one hundred years. In the transition from dry land farming to paddy field cultivation, glutinous rice took the place of millet and subtly linked millet with paddy rice. The prevalence of paddy field cultivation also changed how some non-staple foods were produced. Although the production of undomesticated vegetables is more similar to slash-and-burn or dry land farming than paddy field cultivation, vegetables have been produced in the pattern of paddy field cultivation ever since some female farmers turned some paddy fields into vegetable gardens. In addition, the sensory aesthetics of the Makutaay Pangcah, such as their high regard for the tastes and textures of bitterness, saltiness, stickiness, and creaminess can be discerned in their consumption of undomesticated vegetables as well. The sensory aesthetics represent some ideal Pangcah cultural characteristics, and, by looking into these, we can also make more explicit the implicit dialogues between the Pangcah people and capitalism that shapes some globalized senses, such as sweetness. Having introduced the Makutaay Pangcah’s historical, cultural, and politico-economic background, I subsequently address the problem of land loss and how they re-positioned their community identity in the condition of modernity through land resistance movements and re-cultivation efforts. In short, Makutaay Pangcah people who had migrated to big cities returned in the 1990s and brought their diasporic experiences back to their hometown, which helped to re-form community identity. During this re-formation, the people both cooperated with and resisted state power. They protested against some government bureaus and asked for their lands to be returned on the one hand, while cooperating with other government agencies on the other, thus allowing them to begin implementation of paddy field re-cultivation in order to preserve the land they still had. Moreover, Makutaay discarded conventional farming and adopted eco-friendly farming to produce rice, and made use of mipaliw, a traditional reciprocal ethical principle, to create an image of the Makutaay Pangcah. By doing so, they self-branded and freed themselves from being marginalized rice producers in the globalized market; meanwhile rice production re-articulated traditional culture. Not only did re-cultivation reconnect the people with the land, it also sparked the development of art there, allowing people to respond to social change by creating a life style together with a vision of life in the future. The aim of this research is to provide a response to some fractural descriptions of the indigenous peoples’ diaspora and their social adaptation in modernity discourses. Contrary to the top-down viewpoint of development, the case of Makutaay Pangcah and their practice of returning home to reposition themselves demonstrate how bottom-up development could be possible in the contemporary world. |
URI: | http://tdr.lib.ntu.edu.tw/handle/123456789/1314 |
DOI: | 10.6342/NTU201900380 |
全文授權: | 同意授權(全球公開) |
顯示於系所單位: | 人類學系 |
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