加禮宛事件暨加禮宛意識之型塑

本研究以加禮宛事件為起點，進而討論加禮宛人與其他族群之間，在我族與他族這一點上，形成怎樣的相互認知。就時間點而言，清末日治初是一個重要的發展階段，這個時期的最大特色是：加禮宛意識的形成。本文特別重視晚清的社長口糧這項制度，因為它是光緒年間「撫番」的基本措施。相較於先前的阿棉納納事件及其後的大庄事件，所有聯兵抗清的後山諸社，無不領有社長口糧，唯獨不發給加禮宛社；這種制度性的差別對待，對加禮宛人實有重大影響。其次，清兵在加禮宛地區，持續駐軍到清政權退出東台灣為止。此一措施也對其日後的歷史記憶，產生了制約作用。從日治初期的戶口清冊來看，當時的原住民及其部落都稱之為「蕃」與「社」，但在加禮宛聚落裡，則全部稱為「民」與「庄」，由此可知，加禮宛意識約形成於晚清日治初。近年加禮宛人所推動的復名運動，以「噶瑪蘭」一詞作為運動成員間的最大交集，遂使原已隱晦的加禮宛意識，再度隱晦於噶瑪蘭意識之下。

關鍵字

加禮宛事件；加禮宛意識；社長口糧；歷史記憶

並列摘要

This research looks into how the Galiauwan consciousness had developed, especially in the aftermath of the Galiauwan Event. The focus is on the Chief Monthly Stipend System, the basic measure to ”Domesticate the Barbarians” in the Guangxu reign. Compared with the earlier Ami-Nana Event and the later Da-drang Event, except the Galiauwan, all of those who had joined anti-Qing coalitions were provide for the Stipend. This institutional treatment against the Galiauwan had had devastating impacts. Further, Qing army contingents were sent to garrison Galiauwan areas, which had had imposed restrictive memories on their historical consciousness. Probing the residential register materials during the early Japanese rule, it is found that Indigenous Peoples were invariably and termed the ”Barbarians” and their bands as ”tribes.” The only exception was the Galiauwan, who was termed ”people” and their settlements ”villages.” It is deduced that Galiauwan consciousness may have formed during the late Qing and the early Japanese rule. In recent years, however, the Galiauwan revival movement has taken up the name ”Kavalan” as the largest common denominator of its agitators, which has rendered Galiauwan consciousness subsumed under the Kavalan one.