儀式、記憶與政治行動：排灣望嘉文化遺產化的協商與認同

Abstract

本研究探討異質社群構成的排灣族部落，如何在文化遺產化潮流及國家力量下，以既有的文化邏輯加以銜接，並轉換為社會內部文化實踐的資源與動能，進而展現其當代的身分認同並且累積內部政治能量。 本論文以位於屏東縣來義鄉的排灣族Paumaumaq群望嘉及其系統相關部落為主要研究場域，從近幾年雙面石雕祖先柱登錄國家有形文化資產國寶以及Maljeveq刺球儀式復振等過程為例，探討在地社群在對遇國家文化與族群政策時，其傳統的文化語彙、政治修辭與社會規範如何被挪用以創造行動空間，並在文化、象徵與政治資源間相互轉換、累積，展現其主體認同。 本論文除了銜接1950年代以來望嘉部落的排灣與箕模社群文化關係研究，也從臺灣原住民族部落在地文化實踐的民族誌，回應當代論述中從原住民離散經驗出發，將文化遺產及博物館場域視為文化抵抗及後殖民時代身分認同策略的討論；從望嘉部落社群如何銜接國家的族群治理政策及文化遺產化潮流為例，試討論後殖民情境下排灣地方社群的「原民性」與「在地性」意涵。 望嘉部落作為異質社群共同所構成的地方社會，巧妙運用了中心型社會的特質，以家、土地、祖靈及傳統儀式等排灣傳統文化語彙與邏輯，建立社群內部的認同，也以此將外來的國家及機構力量再脈絡化。在地社會文化實踐的傾向，使其在面對當代複雜的政治競爭與基督宗教在地化時，得以重新獲得能量。本研究也從儀式與地景變遷的角度，重新思考文化遺產及社會記憶之間的關係，以及排灣社會組織與文化邏輯的當代性。

This research aims to explore how a local multi-cultural community constructed its identity and accumulated inner political energy under the nation’s heritagization policy and how it mobilized existing cultural logic and social memory mechanism to transform the national policy as resource and agency on cultural practice. This thesis is based on the ethnographic fieldwork at the indigenous Paiwan tribe, Vungalid, and its related villages which belong to Paumaumaq of Paiwan indigenous group in Laiyi Township of Pingtung County, Taiwan. It discusses how the local community creates space to act through appropriating their cultural idiom, political rhetoric and social norms to connect with national cultural policy and resource through two cases of heritagization in recent years: the double-sided ancestral post as the national treasure of Taiwan and the revitalization of Maljeveq, a ceremony of spearing rattan ball. The significance of this study is firstly linking up a research gap on Paiwan-Chimo’s culture and ethnic relations of Vungalid since the 1950s. This ethnography of local cultural practice in a Taiwan’s indigenous society starts from indigenous experience to reply modern Western mainstream theory focusing on cultural heritage and museums as cultural resistance and identity in the post-colonial era. Moreover, this study discusses how a local community reacts to nation’s ethnic governance and the heritagization trend and has further discussion on the meaning of indigeneity and locality in the context of globalization and post-colonization. The Vungalid tribe, a Paiwan local society constituted by heterogeneous communities of different origins, tactfully used its character of centralized society with some Paiwan’s cultural concepts: umaq(house), kadjunangan(territory), vuvu (ancesor) and rituals, to re-contextualize the power of the nation and its agency. This process has permitted local society regaining power when it faces modern complex political competitions and the localization of Christianity faith. To sum up, this case study not only reminds us to rethink the interaction between the cultural heritage and the social memory of the local community from the angle of ceremony, landscape and transformation of material culture, but also presents the contemporary characteristics of Paiwan.