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標題: | 家屋與概念隱喻
-以屏東縣牡丹鄉高士聚落的物質文化變遷為例的社群邊界研究 House and Conceptual Metaphor -A Social Boundary Study of The Kuskus Village in Pingdong County |
作者: | Jung-Hua Liu 劉榮樺 |
指導教授: | 陳瑪玲 |
關鍵字: | 家屋,排灣族,社群邊界,石板屋,隱喻,墓葬,婚姻, house,Paiwan,social boundary,stone house,metaphor, |
出版年 : | 2005 |
學位: | 碩士 |
摘要: | 本論文的目的在於探討物質文化所表現的抽象文化意義,以及概念隱喻(conceptual metaphor)
對於考古學社群邊界研究的啟發。 本文綜合以下的研究資料:(1) 南排灣群的屏東縣牡丹鄉高士村的民族誌田野調查;(2) 高士舊社sa-qa-ce-ngalj物質遺留的考古調查;與(3)記載高士遷徙歷史、婚姻與社會組織的文 獻資料。討論高士人如何在經歷了空間的遷徙、人群的混同與物質文化的變遷下,經由“家 屋是聚落”的概念隱喻機制建立社群邊界。 過去的排灣族研究,顯示“家屋”是排灣族人建立認同的重要媒介。在不同的人生階 段,其分別認同不同的家屋。如從出生到結婚,排灣族人擁有出生之家的家名,其社會身分 與認同感是建立在出生之家;結婚之後,其所擁有的家名,改為婚後所居住之家的家名;而 在死亡之後,埋入出生的家屋內,則是建立對於死後所埋葬的家屋的永恆認同。 相較於其他地區的排灣族,高士的排灣族人,在面臨頻繁的遷徙移動,與家屋建材的變 化的影響下,實體家屋的歷史縮短,實體家屋無法再如以往,對於個人的來源有跨時間的記 憶。這樣的變化,也反映在高士“家名”的獨特性上。高士與其他地區的排灣族,都是藉由 家名,辨識家與家之間的傳承關係;但是在相關的排灣族研究中,皆指出排灣族人的家名為 附屬於實體家屋的“家屋之名”,但在田野調查中發現高士的家名卻為“家戶之名”,呈現 了高士的實體家屋無法負載著關於家族歷史的記憶,而是由夫妻所構成的概念家屋標記著家 族的歷史。 同時,因為相較於實體家屋,聚落擁有更長的歷史,於是聚落取代實體家屋成為更具有 跨時間能力的認同媒介,記憶了個人的來源。原本實體家屋所具有的記憶性質,被部落的整 體記憶所取代,連結了現在的高士人與過去部落祖先之間的傳承關係,在居民納入同一聚落 而共享是來自同一個祖源的記憶下,高士人建立了對於聚落的認同感。 This thesis includes three sources of information to study social boundaries: (1) ethnography; (2) archaeological sites; and (3) literature. The field in this thesis is Kuskus Village, Mudan Township, Pingdong County in Taiwan. The most villagers are one of Taiwanese aborigines-the Paiwan. According to the studies of Paiwan, they point out that the house is the important material culture for them, especially for constructing the identity. They have two names to identify their identity. First is their personal name, the other is the house name. The personal name comes from the name of the relatives of the family. The house name is the name of the house they live in, and they use the name to identify their position in the social network. For the Paiwanese, they belong to different houses in different period of their lives. Before they marry, they belong to the natal house; after marrying, they belong to the house which they lived; when they die, the corpse should be buried in the natal house belong to the natal house forever. They also have the different house names according to the house they live in. The importance of the house is the same for the Paiwanese in Kuskus. Unlike the house name of other Paiwanese, Kuskus's is not the name of the house, then it is the name of the household. The difference maybe produced in the change of material culture concerning with the house and frequent migration. The result from the material changes and frequent migra- House and Conceptual Metaphor! 1 tion, the concrete house cannot offer the history of the family to identify the relationship among the houses in the settlement. So the name of the household can last and reserves the long-time history of the family rather than the name of the house. Meanwhile, the settlement also has the longer history, then the settlement replaces the house to be a longtime identity. The history of the settlement marks the source of the community and connects the ancestors and descendants. Because of the same root, the villagers construct the identity for the settlement. |
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