實踐中的張力：一個宜蘭縣泰雅族民族實驗中學的研究

Abstract

本研究聚焦於宜蘭縣一所泰雅族民族實驗中學的教育實踐，旨在呈現學校如何在教育實踐中重新詮釋和實踐泰雅文化，以及透過實踐過程理解當代民族實驗教育的特性與內涵。民族實驗教育體制為學校教育實作所提供的自主性與能動性，使得「泰雅文化」不只作為學校的教育實作的主軸，同時也使「泰雅文化」在教育實作過程中不斷被重新詮釋、建構與實踐。而學校的教育實踐伴隨不同層次張力的出現，包括泰雅族族群內部的張力、地方學校和原住民族與國家之間的張力，而這些張力凸顯了地方的實驗教育實作以及泰雅族文化的特殊性。

這所學校在教育實作中呈現的多元性有助於反思並拓寬國家所設定的多元文化教育議程，並另一方面再現了當代原住民族的生存處境。此外，教育實作的多元性也在於面對「傳統」的情境式詮釋與實踐，進一步揭示了「傳統」與「現代」的張力以及兩者之間不斷辯證的過程。這所學校作為國家的教育機構，在教育實作的過程中面對到「傳統文化」與「現代教育」的兩種不同範式，範式之間的張力實踐也凸顯了學校所期望培育「真正的泰雅人」（Tayal Balay）的教育主張。最後，即便民族實驗教育是最新興的民族教育體制，不過「公辦公營」的性質導致學校也繼承了國家既有教育體制的侷限，意即具彈性的民族實驗教育體制仍不完全貼合教育實作現場，其與國家制度之間持續存在某種程度的張力。

This study focuses on the educational practices at an Atayal Indigenous Experimental Junior High School in Yi-Lan County. It aims to demonstrate how the school reinterprets and implements "Atayal culture" within its educational practices, and to explore the features and essence of contemporary indigenous experimental education through these processes. The autonomy and agency provided by the indigenous experimental education system enable "Atayal culture" to not only serve as the core of the school’s educational practices but also to be continuously reinterpreted, reconstructed and enacted. The educational practices at the school emerge alongside various levels of tension, including internal tensions within the Atayal community, and tensions between the local school, the indigenous community, and the state. These tensions highlight the uniqueness of local experimental educational practices and "Atayal culture".

The diversity presented in the school's educational practices aids in reflecting on and expanding the national agenda of Multicultural Education while also representing the contemporary living conditions of indigenous peoples. Additionally, the diversity in educational practices involves situational interpretations and enactments of "tradition", further revealing the tensions between "tradition" and "modernity" and the ongoing dialectic between the two. As a national education institution, the school encounters two contrasting paradigms: "traditional culture" and "modern education" during its educational practices. The tensions between these paradigms accentuate the school's educational advocacy for nurturing "authentic Atayal people" (Tayal Balay). Finally, even though indigenous experimental education is a newly emerging system of indigenous education, its "publicly funded and operated" nature means that the school still inherits the limitations of the existing national education system, indicating that the flexible indigenous experimental education system does not completely align with practical educational contexts, and continues to experience certain levels of tension with the state system.