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DC 欄位 | 值 | 語言 |
---|---|---|
dc.contributor.advisor | 謝繼昌(Chester Chih-Chang Hsieh) | |
dc.contributor.author | Mei-Ching Wang | en |
dc.contributor.author | 王美青 | zh_TW |
dc.date.accessioned | 2021-06-16T16:45:17Z | - |
dc.date.available | 2012-09-01 | |
dc.date.copyright | 2012-08-22 | |
dc.date.issued | 2012 | |
dc.date.submitted | 2012-08-21 | |
dc.identifier.uri | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/63492 | - |
dc.description.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。 | zh_TW |
dc.description.abstract | 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. | en |
dc.description.provenance | Made available in DSpace on 2021-06-16T16:45:17Z (GMT). No. of bitstreams: 1 ntu-101-D93125003-1.pdf: 5007913 bytes, checksum: e74f9e4923e94f4ec45d55a5cc5b5920 (MD5) Previous issue date: 2012 | en |
dc.description.tableofcontents | 第一章 緒論………………………….………………………………………………1
第二章 領域、聚落與分群………….………………….………………………….43 第一節 領域範圍………………………………………………………......43 第二節 族群分類……………………………………………………………...64 第三節 族名建構……………………………………………………………...68 第四節 族群認同……………………………………………………………...74 第五節 小結…………………………………………………………………...79 第三章 家與階序…………….……………………………………………………..83 第一節 家社會…………………………………………………….......83 第二節 階序性社會..……………………………………………………….88 第三節 文化變遷..……………………………………………………………108 第四節 小結…………………………………………………………………..118 第四章 文化經濟………………………….……………………………………….121 第一節 文化政策……………………………………………......121 第二節 文化工業vs.文化產業…..……………………….132 第三節 地方文化產業…..………………….………………..139 第四節 茂林三黑……………………………………………......147 第五節 萬山岩雕……………………………………………......159 第六節 黑米祭………………………………………….........163 第七節 小結…………………………………………………………………..179 第五章 族群藝術與文化表徵…………………………...........181 第一節 文化景觀……………………………………………........181 第二節 魯凱三寶……………………………………………………………..188 第三節 琉璃珠………………………………………………………………..200 第四節 族群藝術與觀光藝術……………………………………..207 第六章 人與蝴蝶共生……………….…………………………………………….213 第一節 紫蝶幽谷…………………………………...........213 第二節 發現與共生……………………………………………......222 第七章 自然資源管理……….…………………………………………………….235 第一節 生物多樣性…………………………………….........235 第二節 自然地景……………………………….............241 第三節 社區與保育…………………………………….........247 第四節 雙年賞蝶……………………………….............256 第五節 產業與觀光………………………………………….......264 第六節 小結…………………………………………………………………..278 第八章 自然與文化…………….…………………………………………….……279 第一節 環境、制度與價值………………………….......279 第二節 生物多樣性與文化多樣性…………………………….288 第三節 自然資本與文化資本………………………….....293 第四節 藝術、象徵與認同…………………….........297 第五節 脈絡與詮釋……………………………...........303 第九章 結論….………………….…………………………………………………305 引用書目…………………….……………………………………………………..329 附錄…………………………….…………………………………………………..354 圖目錄 圖1 知識的連續體…………………………………………………………………13 圖2 高雄縣茂林鄉及鄰近鄉鎮位置圖……………………………………………43 圖3 茂林區位於高雄市東南部……………………………………………………44 圖4 茂林區位置圖…………………………………………………………………44 圖5 魯凱族下三社群與周圍族群傳統領域關係圖………………………………53 圖6 魯凱族下三社群及鄰近族群遷移路線圖……………………………………61 圖7 大、小鬼湖位置圖………………….……………………………...…………62 圖8 木偶…………………………………………………………………………..149 圖9 木偶背上所刻蝴蝶文樣……………………………………………………..149 圖10 萬山岩雕群遺址位置圖……………………………………………………162 圖11 四種紫斑蝶………………………………………………………………....217 圖12 茂林觀光地圖……………………………………………………………....275 表目錄 表1 訪談型態的差異………………………………………………………………40 表2 2012年1月村里人口數統計表………………………………………..46 表3 歷年總人口數統計表……………………………………………………..46 表4 藝術變遷過程的六個方向…………………………………………………..210 表5 古代社會五個失敗例子……………………………………………………..280 照片目錄 照片1 八八風災前茂林國家風景區遊客中心……………………………………50 照片2 多納仿頭目家的示範石板屋………………………………………………86 照片3 家名…………………………………………………………………………87 照片4 「石破天驚板岩文創工作室」作品……………………………………..153 照片5 圖案化的孤巴察峨………………………………………………………..155 照片6 多納國小學童黑米祭學習單……………………………………………..157 照片7 茂林區公所………………………………………………………………..182 照片8 茂林紫蝶飛舞的壁畫….……………………………………………….....182 照片9 多納國小校門………..……………………………………………………183 照片10 多納國小教室.….………………………………………………………..184 照片11 琉璃珠名字與象徵意義……..…………………………………………..202 照片12 「前有紫斑蝶,請減速慢行」的交通號誌……………………….…...221 照片13 龍頭山…..………………………………………………………………..242 照片14 蛇頭山……………………………………………………………………245 照片15 「台灣紫斑蝶生態保育協會」茂林工作站..…………………………..255 附錄目錄 附錄一 太陽之子………….……………………………………..……………...353 附錄二 多納部落的形成...……………………………………………………...355 附錄三 歐布諾伙概述…………………………………………………..……....356 附錄四 魯凱族下三社kongadavane部落傳統婚禮簡介…………...357 附錄五 「2011/2012雙年賞蝶活動」活動說明………………………….……361 | |
dc.language.iso | zh-TW | |
dc.title | 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 | zh_TW |
dc.title | Local Knowledge and Sustainable Development: Cultural Heritage and Natural Resources Management of Shia-san she Group in Rukai | en |
dc.type | Thesis | |
dc.date.schoolyear | 100-2 | |
dc.description.degree | 博士 | |
dc.contributor.oralexamcommittee | 朱敬一(Cyrus Ching-Yi Chu),張慧端,許功明,劉正元 | |
dc.subject.keyword | 魯凱族下三社群,地方知識,永續發展,文化資產,自然資源管理,文化產業,生態觀光, | zh_TW |
dc.subject.keyword | Shia-san she group in Rukai,local knowledge,sustainable development,cultural heritage,natural resources management,cultural industries,ecotourism, | en |
dc.relation.page | 367 | |
dc.rights.note | 有償授權 | |
dc.date.accepted | 2012-08-21 | |
dc.contributor.author-college | 文學院 | zh_TW |
dc.contributor.author-dept | 人類學研究所 | zh_TW |
顯示於系所單位: | 人類學系 |
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