在瓦礫中重現祖靈的榮耀！──從階序制度看來義部落的災後文化重建

Abstract

2009年，莫拉克颱風侵襲台灣，造成多數原鄉部落家園毀損，屏東縣來義部落亦無法倖免。除家園毀損外，風災亦重創來義部落的文化傳承，部分族人收藏多年的文物，於八八風災時被土石長埋地底。同時，災後政府推行永久屋政策，協助受災族人遷離原鄉、另地重建。最終，來義有一半族人因考量居住安全，選擇遷居新來義永久屋，另一半族人則選擇留居原鄉重建。但一個部落分隔兩地，未來文化該如何延續？加上新來義永久屋鄰近漢文化，引發族人對排灣文化滅絕的擔憂。 由於每個部落的社會制度和文化脈絡不同，災後文化重建政策執行和外來團體協助，必須考量部落的社會制度。本報導以來義部落為例，觀察排灣社會傳統的階序制度，對部落災前文化保存和災後文化重建造成哪些影響？並以排灣婚禮、泛靈信仰、木雕、石板屋為例，結合相關災後重建議題，討論頭目和平民的災後文化重建歷程和困境。 報導發現，頭目和平民災前皆有文化保存的行動，但以頭目家族為主，頭目保存多種排灣文化，平民雖有保存，但多保存單項排灣文化；在災後文化重建上，頭目持續保存行動，災後提倡興建文物館、關心祖靈屋遷移、文化語彙失序等議題，頭目為傳承家族或部落歷史，無論風災與否，依舊保存文化。平民保存多屬興趣，有時受天災影響，不得不暫停保存。但災後平民可透過政府重建計畫、外來團體協助，有更多機會參與保存。 此外保存文化時，頭目和平民遭遇之困難亦有差異。「頭目」身分可促進保存動機、有利頭目保存的正當性。而頭目也因過去家族文化傳承和文物累積，較能獨力保存文化。但頭目勢力式微後，頭目的保存行動能否獲得族人支持，則受往日殖民政權、西方宗教傳入、以及頭目保存文化的方式影響。報導亦發現，階序看似式微，但平民保存文化仍受身分限制、必須尊重貴族專屬特權。也因過去平民較不了解部落歷史，平民蒐集部落歷史時，常與頭目合作、請教頭目部落歷史。 如今，階序雖已逐漸式微，但頭目是最了解部落文化的人、最熱衷保存文化者，因此災後文化重建，仍有必要請益頭目。而頭目保存文化時，可多讓族人接近保存的文物、和族人分享歷史。同時災後重建政策執行、外來團體協助，也需考慮階序制度的影響，避免無意中加速排灣階序的崩解。

In 2009, Typhoon Morakot hit Taiwan, which destroyed most of the aboriginal tribes’ homeland, and Laiyi Tribe in Pingtung County could not avoided it, either. Other than the damage Typhoon Morakot had done on their homes, the disaster also lashed severely the cultural legacy of Laiyi Tribe. Typhoon Morakot caused some relics that the clan members had reserved for many years were buried under the ground by the mudslide forever. Meanwhile, after the disaster, the government enforced permanent housing policy, helping the refugees to move from the aboriginal homes to reconstruct their new homes. In the end, half of the clan members chose to move to New Laiyi Permanent Housing, while the other half decided to stay to reestablish their aboriginal tribe. However, when a tribe is divided into two groups, how can they inherit their culture in the future? Another concern is that New Laiyi Permanent Housing is close to Han Culture, which aroused the clan members’ worry about Paiwan’s ethnocide. Every tribe has its own social system and cultural context, so the culture reconstruction policy implementation and non-governmental organizations’ assistance have to consider the tribe’s social system. Taking Laiyi tribe as an example, this report observed the hierarchical system in Paiwan’s social traditions. It explored what influences of the hierarchy in Paiwan’s social traditions had on culture conservation before the disaster and on culture reconstruction after the disaster. Combining Paiwan wedding ceremony, animism, woodcarving, and stone house with issues related to post-disaster reconstruction, it discussed the process and the difficulties of culture reconstruction of the tribe’s chieftain and commoner. The report found that both the chieftain and commoner acted to preserve culture relics before the disaster took place, but most preservation actions were taken by the chieftain’s family—the chieftain preserved many cultural items. Although commoner preserved cultural items as well, they just keep single Paiwan cultural item. During post-disaster culture reconstruction, the chieftain continued to do the conservation by promoting establishment of relics museum, caring for issues like relocation of sacred house, cultural vocabulary’s losing order, and etc. In order to pass on family or tribal histories, no matter there is a wind disaster or not, the chieftain still kept on preserving the tribal culture. As for commoner, they preserved the relics due to their interest. When natural disaster came, they had no other choices but stopped the conservation. Nevertheless, after the disaster, the commoner could receive more opportunities to take part in cultural relic conservation, through government’s reconstruction plan and external groups’ help. In preserving tribal culture, there are different obstacles for the chieftain and the commoner. The identity of “the chieftain” can foster the motivation of culture preservation, and is beneficial to the chieftain’s validity for conservation. Also, the chieftain is more capable of conserving culture independently because of the family culture legacy and relics accumulation. But, with the weakening of the chieftain’s authority, whether the chieftain’s conservation action can be accepted by his clan members are impacted by the past colonial regime, the introduction of western religion, and the way the chieftain preserves culture. Moreover, the report found as well that although the hierarchy seems to decline, the commoner are restricted in culture preservation. They have to respect the nobles’ exclusive privileges. Owing that the commoner have less understanding of the tribal history, they often collect tribal history with the chieftain and consult the chieftain about the tribal history. Nowadays, in spite of the gradually declining Hierarchy, the chieftain is the one who has most knowledge of tribal culture and who are the most enthusiastic to preserve culture. As a result, people still have to consult the chieftain about post-disaster culture reconstruction. Meanwhile, when the chieftain preserve culture legacy of tribe, the chieftain can share his cultural knowledge with clan members and let clan members have more opportunity to understand culture legacy of tribe. Under such circumstances, the policy execution of post-disaster reconstruction and external groups’ help have to take Hierarchy into considerations lest Paiwan Hierarchy may collapse unconsciously.