風雨飄搖中的歸處——魯凱族好茶部落「家」的研究

Abstract

在李維史陀為了調和既有研究範式與田野地實際情況之間的矛盾，創造性提出家屋社會的理論後，經由後來研究者的不斷增補，家屋社會逐漸成為一套具有開放性，能夠包容多元化表達的理論體系。本文延續這樣的分析方式，以好茶部落為研究對象，主要探討魯凱人的「家」在當代如何呈現。 過去的五十年時間裡，好茶部落歷經多次大規模的遷村。先由舊好茶遷到新好茶，再因頻繁的風災寄居隘寮營區。當八八風災重創新好茶後，又在政府主導下定居到禮納里，與排灣族瑪家部落、大社部落比鄰而居。在這樣複雜的背景下，家成為族人發揮主體性與能動性，延續過去面向未來的實踐空間。研究顯示，雖然隨著遷村帶來的空間變化，傳統「人屋一體」的認知逐漸弱化，但是家中的親屬關係並未改變，夫妻仍然是家成立的基礎，長子承家照顧餘嗣，餘嗣回饋本家。與老人作為理想社會人的規則在當代脈絡下也得到體現。 此外，部落同樣是在家屋的基礎上形成的。在傳統階序的邏輯裡，不同的家承擔著不同的責任。頭目作為部落的當家，更是要負擔照顧族人的義務。即使在階序制度鬆動之後，這樣的義務仍為部落有能力者主動承擔。不過這並不意味著部落就是一團和氣，面對內部權力的流動與分歧，族人通常以多重論述的方式來強調自己家族的重要性。同時族人仍然習慣透過結親、結拜與結婚的儀式处理部落内部的关系，這樣的行為不僅是為了提昇兩家在部落的地位，更重要的是讓彼此間的感情更為親密。 最後，政經條件的劇變與頻繁的遷村無疑也在部落中帶來了更多的爭議，但好茶人以積極的行動進行回應。艱辛的修路與重建，讓舊好茶成為名副其實的「balriwu」，族人亦在此過程中確立了族群認同。禮納里的永久屋則在接待家庭的產業發展中成為文化展演的場域。經過裝飾、訴說與實踐，反向促進了族人對新居地的認同。

In order to reconcile the contradiction between the existing research paradigm and the actual situation in the field, Lévi-Strauss creatively puts forward the theory of the house society. With the continuous addition of later researchers, the house society gradually became an open theory which can tolerate different expression. This article continues this analysis, taking the Haocha tribe as the research object, and mainly discussing how the 'home' of the Rukai people is presented in contemporary times. Over the past 50 years, Haocha Tribe has experienced many large-scale relocations. At first, they moved from Kucapungane to Tulalekelre, and then settled in AiLiao Camp due to frequent windstorms. After the disaster caused by the Morakot Typhoon, Haocha has been hard hit, and then they settled in Rinari based on government-led, neighboring the Paiwan tribe Majia and the Paiwan tribe Dashe. Under such a complicated background, the house has become practice space for clansman to display subjectivity and initiative, and to continue the past and to face the future. This study have shown that although the traditional “People and house is one” awareness has gradually weakened with the spatial changes brought by the village relocation, the kinship in the family has not changed, and the husband and wife are still the basis for the establishment of the family. Firstborn take care of its little sisters and brothers at home and in return the little sisters and brothers support the family of their birth, and the rules that the elderly is the ideal social person are also reflected in the contemporary context. In addition, the tribe was also formed on the basis of houses. The traditional hierarchy emphasizes that different houses need to bear different responsibilities. As the head of the tribe, the leader take more responsibility for caring clansman. Even after the hierarchy system is loosened, such obligations are still borne by those who are capable of caring clansman. However, this does not mean that the tribe is always harmony. When facing with the changes and divergences of internal power, the clansman usually emphasizes the importance of their own house in multiple ways. And the people are still accustomed to becoming relatives through the rituals of mwapalapalange, twatalragi/twalali and Lri karudrange. This rituals not only enhance the status of the two homes in the tribe, but also makes them closer. Finally, the drastic changes in political and economic conditions and frequent village relocations have undoubtedly brought more controversy among the tribe, but the Haocha people responded with positive actions. The arduous road construction and reconstruction made Kucapungane a veritable 'balriwu', and the ethnic group also established ethnic identity in the process. Ranari's permanent house has also become a venue for cultural performances in the development of the host family industry. Through decoration, telling and practice, the people's identity on the new residence was promoted.