再見/再現獵人：一個魯凱族部落的獵人意涵探索

Abstract

本文目的在探索魯凱族好茶部落的「獵人」意涵。本文以我自2003年6月至2005年2月間在好茶的參與觀察及訪談所得為基礎，並甫以相關文獻資料，嘗試探索在好茶部落的脈絡，「人」為何「狩獵」，哪些「人」會「狩獵」；以及在社會變遷下，好茶部落「獵人」的內涵許其在「部落」的角色和認定有何�如何改變。 我認為在早期（約在日至初期以前），狩獵是部落族人獲取動物蛋白質之必需，並且藉由男性的狩獵行為，部落的傳統領域得以維繫與擴展。好茶男性在學習「成為獵人」的過程中，鍛鍊膽識、與同伴扶持互助、學習相關山林知識與禁忌、祭儀，並在狩獵返家後學習共享。狩獵的過程可說是魯凱男性將部落一家的價值內化的過程，也是人與自然親密相連關係的體現。因而狩獵本身其實是一個魯凱男性人格養成的過程，而「獵人」遂成為魯凱男性的典範，此典範以百合花頭飾作為象徵，是魯凱男性自我期許也被期許追求的榮耀。 但自日治時期起，因國家機器、經濟市場與外來宗教的進入，造成地方泛靈信仰流失與狩獵禁忌解除、傳統貴族階層制度遭受挑戰、人口亦大量外移至平地求取工作機會，加上遷村使族人遠離傳統獵場，山野知識缺乏傳承，族人愈益疏離山林，今日族人對「榮耀」的認定，逐漸與平地社會產生連結。然而早期「獵人」精神所蘊含的部落認同，在族人的族群意識正經歷重塑的今日，雖有部分弱化，但也在近代泛原住民意識的內化下產生新的詮釋與轉化；而其所內含的人地關係，在族人大量走向平地後雖逐漸流失，但近年來也有部分生態學者開始省思原住民族「獵人」在自然資源管理計畫中可能扮演的角色，出現新的契機。 好茶「獵人」的意涵正在持續建構。若族人能夠在法令與體制容許的空間中，自由地重新創造並建構既有的「獵人」意涵，或許會是一個契機，從中省思自己與土地的關連，吸引族人回到部落，強化並重構既有的人與人、人與山林的連結。

Based ob the field study from June 2003 to February 2005, this research explore on the traditional meaning of hunters in Kuchapungan and the transformation of the meaning till today. It was a traditional nobiliary hierarchy society for the Rukais, where hunting was the substantial way for men to promote status except subsistence need of animal protein. Being a hunter was a socialization process in tradition. Men had to leaning sharing game-meat with the whole tribe; learning the authority of the nobles; learning being familiar with the traditional territory; learning local ecological knowledge; learning being a tribe person instead of a family person. Because of the influences of politics, economic and social environment since the Japanese colonial period, the power structure of Kuchapungan and the reputation value had transformed. Being a “hunter” is no more meaning for promoting status and reputation, and the motivation of hunting is transformed from pursuing reputation to recreation, exercise, family tradition and ethic identity. In practice, being a hunter is no more a socialization process, and hunting become a politic and cultural slogan for pan-indigenous movement. The meaning of indigenous hunter is representing all the time, and the most important of all, is that the meaning of indigenous hunter should be determined by the tribal people