地方知識與永續發展—魯凱族下三社群的文化資產與自然資源管理

Abstract

永續發展的爭論點主要在於人類可以利用的資源究竟是有限還是無限？人類能否靠發明創造、科技的進步來克服先天的困難？亦即，人類社會是否能夠永無止盡地進步下去，抑或發展有一定限度？本論文的主旨在於社會制度如何影響自然資源的使用。 魯凱族是台灣原住民中的一族。位於今日高雄市茂林區的下三社群在1935年日本學者將其分類為魯凱族的一支。因其與被歸類為鄒族一支的沙阿魯阿群分別位於荖濃溪下游的支流濁口溪和荖濃溪上游，故日本學者從1920年起稱之為「下三社」與「上四社」。 魯凱族係一階序性社會，分成貴族與平民階級，其為先天歸屬地位；而勇士則是後天成就地位，目前族人透過擔任教師、軍人、警察、護士、公務員等職位而取得較高的社會地位。過去頭目擁有聚落的土地並作為聚落的代表，平民須繳納貢賦（swalupu）給頭目。然而，隨著政權遞嬗，從日治時期起土地即不再屬於頭目所有。在過去一百年間，下三社群管理自然資源的土地使用權體制也產生了很大的變化。近年來，族人們致力於推廣瀕危生物的保育，其中最著名的例子為紫蝶幽谷。社區居民和外來研究者合力從事紫斑蝶的保護工作。 有鑑於台灣原住民面臨的自然災害與文化流失問題，茂林區正經歷產業轉型期。在地人原來從事傳統農業，道路交通改善後，因為特殊的地景與溫泉而發展觀光，八八風災後溫泉遭土石流掩埋，在茂林國家風景區管理處輔導下，在地人轉而利用紫斑蝶的自然資源發展生態觀光，並將傳統藝術發展成手工藝等文化產業。茂林「紫蝶幽谷」的保育是外來研究者與在地人之間相互激盪的過程；然而，接受過專業教育的在地人習得外面的知識，瞭解國際賞鳥市場板塊較大，因此積極充實鳥類知識，藉此吸引更多外國觀光客。 高雄縣市合併後，高雄市政府和茂林區公所合作推動「三黑」計畫，推廣紫斑蝶、萬山岩雕、黑米這三項同為黑色且具有地方文化特色的產業。多納頭目口中的「魯凱三寶」—琉璃珠、陶壺、禮刀（青銅刀）至今仍是婚姻主要交換物。在國片《海角七號》帶動下，琉璃珠成為新興的文化產業，八八風災後更成為在地婦女就業的最佳管道。 以傳統知識結合外來知識與技術，魯凱族下三社群發展出一套新的活化地方、增添地方魅力的方法，由「一級產業」農業躍升到「四級產業」文化創意產業，希望以在地特有的社會文化應變力來因應環境的劇烈變遷。 許多研究顯示生物多樣性深受文化多樣性影響。下三社群也不例外。藉由探索其管理自然資源之土地使用權體制的變遷過程，我們得以瞭解人類社會中自然與文化的辯證關係。最重要的是，許多研究證實人類在創造或毀滅永續未來上扮演了關鍵性的角色。多則事例告訴我們，人類須為大自然的破壞負責，而我們應學會更加負起生態保育的責任。儘管現代工業社會的汙染帶來不利的後果，經由投入更多的努力，人類可以成為解答而非問題的一部分。茂林經驗或許能提供台灣其他原住民一個合作與協商的模式。

The prime argument about sustainable development lies in that resources are limited or unlimited. Whether humans can overcome natural obstacles by invention and progress of technology or not? Namely, whether human societies are able to advance endlessly or development has its limit? The theme of this dissertation is how the social institutions affect the use of natural resources. Rukai is one of Taiwan’s indigenous people groups. Shia-san she（下三社）, now distributing in Maolin district in Kaohsiung, was classified as one of Rukai’s subgroups by Japanese researchers in 1935. Because of the position of it relative to Hla’alua, called Shan-si she（上四社）and classified as one of Tsou’s subgroups, it has been named Shia-san she since 1920. Rukai is a hierarchical society, dividing between nobles and commoners. In addition to this ascribed status, Rukai used to take brave men as an achieved status. Nowadays the later includes teachers, servicemen, police officers, nurses, public servants and so on. The headman owned the lands of the community and represented the community in the past; commoners had to pay tributes（swalupu）to him. But with the switch of government, the lands have no longer belonged to the headman since Japanese occupation period. Shia-san she group’s tenure regimes of natural resources also have transformed dramatically in the last 100 years. Recently, some members of it have been promoting the conservation of creatures in peril. One of the most famous examples is the Valley of Purple Butterflies in Maolin. The habitants collaborate with outer researchers to engage in the preservation of purple prow butterflies. Seeing that Taiwan’s indigenous people are facing the problems of natural disasters and cultural loss, Maolin District is going through a time of transformation of industries. Locals used to engage in traditional farming. Because Maolin was famous for its special landscapes and hot springs, tourism developed after the improvement of traffic. Later, the hot springs was covered with landfalls caused by Typhoon Morakot. With the assistance of the government, locals turned to use the natural resources of purple prow butterflies to develop ecotourism, and transform traditional arts into cultural industries like handcrafts. The protection of Maolin’s Valley of Purple Butterflies is a process of brainstorming between outside researchers and locals. One of the locals who received professional education learned about outside knowledge and knew that the international market of bird watching is bigger, so he is eager to broaden knowledge about birds in order to attract more foreign tourists. In 2011, the government mapped out the plan of “Three Black”, purple prow butterflies, Wansan stone carvings, and black rice and millet, representative for three villages. “Three Treasures”, glazed beads, clan pots and bronze knives, mentioned by Tona’s headman, are still primarily exchanged for marriage even today. With the promotion of the movie Cape 7, glazed beads emerged as cultural industries. After the disaster brought by Typhoon Morakot, they became the best job for local women. Combining outside knowledge and technology with traditional knowledge, Shia-san she group in Rukai has developed a new way to activate the local people and add attraction to the local place. By upgrading their subsistence to cultural creative industries, they try to deal with the emergency caused by the dramatic environmental changes with their unique culture. It has been shown that biological diversities are heavily influenced by cultural diversities worldwide. Shia-san she group in Rukai is not alone. By learning about the process of transformation of its tenure regimes of natural resources, we are able to understand the dialectic relationship between culture and nature in human societies. Above all, it has been proven that humans serve a vital role in creating or destroying a sustainable future. Many stories teach us a lesson that humans are to blame for the destruction of our natural world and we should be more responsible. In spite of the adverse effects of pollution in modern industrial society, by making more efforts to save the environment, humans can become part of solutions, instead of that of problems. Maolin’s experience might be able to provide a model of collaboration and negotiation for other indigenous people in Taiwan.