原住民回鄉的家經驗、情感與詮釋－ 以台東地區25-35歲大專青年為例

Abstract

1990年代的台灣伴隨著外勞的引進以及奉綠色革命為典範的同時，官方民間雙向推動著社區營造，台灣原民族群間也高喊起了部落主義，這是原民意識崛起與定形的年代。使得21世紀初的現今，每一位原住民對於原民意識都必須做接收以及回應，差別在於接收及回應的多寡。本研究依據25-35歲回鄉的大專原住民，探討回鄉的原因、實踐歷程、家身分的確認、女受訪者回家後與家的距離、情感的表達以及對於文化認同、歧視、家觀感詮釋等相關議題。 在回鄉的原因中，受訪者在多方面的考量說服自己讓自己踏上回家的旅途上去，內心的交雜與抉擇包含了理性與感性的因素，回家是多變項的因為所以；回鄉的實踐歷程方面，在經過1990年代原民意識的洗禮之後，受訪者離鄉到回鄉的過程中，文化因素佔了回鄉實踐自我定位重要的因素，從文化中尋找到回鄉的原因以及從文化中尋找到自我認同，便成為了現實狀態不想再離家的打算；關於家身分的確認，取決於家中父母的態度，研究結果發現可能的態度有以工作為衡量的標準、傳統文化為標準、小孩的人生階段做潛移默化的身分轉換等；女受訪者回家後與家的距離上，有距離的家是家與自我兩者所創造，父權仍在或者複雜的家庭因素，都使得不得不在工作上或者未來的想像上來鋪路，而距離仍在，表現了自我獨立性甚而自我實踐在空間上與原生家庭拉出一個距離，有了距離的家，反而改善了與家的關係；反之，只能寄望在未來對於再離家的想像。 家情感回憶了過去在家的情感狀態，以物作為人與人之間的連結，除了物之外，非言語能夠表達的家庭成員間的情感，會因為家庭成員間對於過去情感行動表達的再現以及對於未來更為美好的家庭行動而彼此相互關切。對於家人間的情感，以言語表達或許直接貼切，但是行動的表現卻可以使家人間更具凝聚力。對於都市的眷戀來自於過去離家的記憶，友情與都市空間便成為了眷戀的對象，表達的方式仍然是以物連結以及行動來表達。 參與部落營造的返鄉青年文化認同的契機大多來自於都市，本身成為了文化認同實踐上的能動者，並在實踐後建立或重構自我認同，但這種文化認同實踐後雖有自信但也有失落；無緣參與部落營造的返鄉青年文化認同來源多來自於過去在家時期，但在尋求文化認同過程中，卻不得其門而入，想要學習原民文化卻又因為自己的生活空間無法透露文化訊息，而著重在經濟觀與升學觀；在參與與未參與之間的原民青年文化認同的來源大多來自於都市，而回鄉實踐的力量卻只在自己一人。 對於歧視，當遇上歧視後參與部落營造的返鄉青年頃向於內省的看待歧視改變自己，並用自己的經驗告知後進；無緣參與部落營造的返鄉青年除了內省之外亦有報怨自己族群不爭氣；在參與與未參與之間的原民青年則給予了一種看待歧視的方式，認為這是非原住民族對原住民族的好奇罷了。 參與部落營造的返鄉青年將家定義，將家成為「家」；無緣參與部落營造的返鄉青年則與一般觀念的家無異家庭與實質的家空間，並且家成為了成就自我的再出發點；在參與與未參與之間的原民青年則談到了集體記憶的家。

In decade of 1990, the green revolution followed as paradigm and the foreign laborer was imported in Taiwan. The races of aborigine brought up Indigenous Rights, it caused each aborigine people had to accept and respond the Indigenous Conscious at present in Taiwan. In this thesis, the College graduates who returned home between 25-35 years old were focused in the study. In chapter 4, I probe into the reasons of returning home : practical track for return migration, the change from status of family, the gap of family members in female with parents, and the emotional expression. About chapter 5, the interpretation of cultural identity, discrimination and home are also mentioned as subjects in research. In the reasons of returning home, I keep the multi-variable rules and put emphasis on the factors of interaction of rationality and perceptuality in their own mind. With regard to practical track for return migration, coming through Indigenous Conscious baptism in 90`s, the cultural factor became the important element. On the other side, the changing status of family was decided by parents’ point of view for children. As the gap of family members between females and their parents was created by parents and female subjects, while patriarchy is the major factor. Eventually, the emotional expression illustrated that objects and taking emotive action both tying up the familiar sentiments between home comer and their family. The home comer who participated in community empowerment started their cultural identity from city, and were cultural agents. But the home comer who had no chance joining the community organization emphasized on personal practice in their life. Concerned for discrimination, Indigenous people tended to introspect by themselves and seek to make changes. Finally, the interpretation with reference to home, the former defined the “home” by the discourse, the latter explained the outward appearance. Besides, the home comer who between above referred it to collective memory.