回到那個放臍帶的地方： 一個布農族家族的空間實踐與認同建構

Abstract

傳統上，布農族會將嬰兒的臍帶埋在家屋的屋簷下，象徵著新生兒與家族的連結。臍帶被視為胎兒與母體的連結，家屋則是布農族文化的核心。「回到那個放臍帶的地方」代表的意涵不僅是是從現今居住的利稻部落耗時5-6小時，回到過去的棲居地 hahaul，更是透過行走、記憶與實踐，回應與延續其文化與空間認同。 本研究聚焦 Isnangkuan 家族自 19 世紀末以來的遷徙歷程，從居於武武奴留山脊制高點的 hahaul ，歷經殖民時期遷移至 dadala 聚落，再連結至今日的利稻部落。家族空間策略從集中到分散，顯示其對地形、資源與殖民壓力的能動性調適，也體現布農族持續建構地方與文化的能力。遷徙並非斷裂，而是延續的形式，舊聚落成為被記憶與實踐的生活場域，承載家族過去集中居住、分家、沿路遷徙的漫漫歷程。 過去對於布農族遷徙的描述多停留在追逐獵場等資源，本文追溯從 hahaul 至 dadala，再遷徙至利稻部落的空間軌跡，以「回到那個放臍帶的地方」為引，試圖發掘 Isnangkuan 家族在受迫於環境、外在壓力之外，還有什麼情境，會促使這個家族選擇在空間中行動。如何在長時間的遷徙與地景互動中，透過記憶、空間與親屬關係的交織，形塑其身分認同。 本研究立基於社群考古學與地景理論的視角，探索人與人、人與地、地與地之間的歷時動態還有開展出來的關係之網，試圖多面向的整合口述歷史、日本殖民時期的官方文獻、實際踏查經驗，以及地理資訊系統（GIS）空間分析，探討 Isnangkuan 家族在長時段地景互動中所展現的群體歸屬建構與空間組織策略。將地理空間數據轉化為可感知的形式，辨識地景中所蘊含之行動潛勢、地形特性與環境賦使（affordance），進而與質性敘事資料展開對讀，檢視兩者間的相呼應或矛盾、差異之處，檢視其對遷徙選址行動中隱含意義的啟發。透過「棲居於地景」的實踐，面對殖民治理與社會變遷時，展現出的理解、判斷、調適與認同延續。

Traditionally, the Bunun (布農) people would bury a newborn's umbilical cord beneath the family house, symbolizing the connection between the newborn and the family. The umbilical cord is regarded as the link between the fetus and the mother's body, while the house represents the core of Bunun culture. “Returning to the place where the umbilical cord was buried” signifies more than a five- to six-hour journey from the present-day lidu village (利稻部落) to the ancestral settlement of hahaul, but also a response to and continuation of cultural and spatial identity through walking, memory, and practice. This study focuses on the migration history of the Isnangkuan family since the late 19th century, from hahaul, on the ridge of Mount Wuwunuliu (武武奴留山), through relocation to dadala during the Japanese colonial period, and eventually to the current lidu village. The family’s spatial strategies shifted from concentration to dispersion, demonstrating their adaptive agency toward topography, resources, and colonial pressures, while embodying the Bunun people's continuous capacity for constructing place and culture. Migration was not a rupture but a form of continuation, with old settlements becoming lived spaces of memory and practice, carrying the family's long journey of concentrated living, household division, and gradual relocation. Whereas earlier accounts of Bunun migration often focus on the pursuit of hunting grounds or other resources, this research traces the spatial trajectories from hahaul to dadala, and later to lidu village, using the metaphor of “returning to the place where the umbilical cord was buried” to explore the circumstances beyond environmental or external constraints that have shaped the Isnangkuan family’s spatial choices. It examines how identity was shaped through the interweaving of memory, space, and kinship relations during long-term migration and landscape interaction. Drawing on community archaeology and landscape archaeology, and specifically engaging with the concepts of dwelling and affordance, this research explores the diachronic dynamics and relational networks between people and place. It attempts to integrate oral history, official documents from the Japanese colonial period, field survey experiences, and Geographic Information System (GIS) spatial analysis to examine the group belonging construction and spatial organizational strategies demonstrated by the Isnangkuan family in their long-term landscape interactions. By transforming geographic spatial data into perceptible forms, it identifies the action potential, topographic characteristics, and environmental affordances embedded in the landscape, engaging in dialogue with qualitative narrative data to examine correspondences, contradictions, and differences between them, and exploring their insights into the implicit meanings in migration and site-selection actions. Through the practice of "dwelling in landscape," it reveals the understanding, judgment, adaptation, and identity continuation displayed when facing colonial governance and social change.