都市原住民文化傳承的教育人類學探討--看一位卑南族婦女的生命經驗

Urban Aboriginal Cultural Transmission Research Based on Educational Anthropology--Looking through a Puyuma Woman's Life Experience

張雯(Wen Chang)

指導教授 ： 詹棟樑

國立臺灣師範大學/教育學院/社會教育學系/碩士(2000年)

摘要

本論文從教育人類學的研究觀點切入探討一位移居到都市的卑南族婦女之生命經驗，藉以瞭解都市原住民處於這樣的多元文化環境中所面臨的問題，以及從個人的生命經驗中探討教育歷程與文化環境對於個體的影響。
選擇一位移居到都市之卑南族婦女為報導人的原因在於一方面因卑南族的社會組織傾向母系社會；另一方面亦因它在台灣原住民族群人口中是較少的一個民族，在都市叢林中更顯其孤立的狀態，本文嘗試從家庭的日常生活中去了解遷移到都市的族人如何面對這樣的情境，他們以如何的方式去教導下一代的子裔。
研究者嘗試透過深入訪談與參與觀察的方式，對於個人之生涯發展史做一整體性的瞭解，以個人、家庭、文化之間的聯繫面作為主軸，從而思考個人因應模式與文化之間的關係，並嘗試從部落社會田野記錄中呈現文化傳承歷程。
越來越多的原住民對於過去漢人對於原住民的片面描寫，產生不諒解的情緒，原住民怒吼著並拒絕人類學者繼續披著「研究者」身份的羊皮，使得許多田野工作難以順利進行，一方面從事人類學相關研究者必須在方法上做整體上的檢討與改進；另一方面，亦希望台灣原住民意識的抬頭不代表學術研究的死亡，繼之而起的是更多元的發聲與見解，作為提供所有原住民思考所屬族群文化未來的文化傳承問題的參考。
研究者從研究過程中深深體會到：在繁華的都市叢林中，原住民父母必須有意識地突破外在環境的干擾，用心地傳承祖先珍貴的遺產給下一代，將族群文化中最重要的價值與意義等觀念在日常生活中裡逐漸內化到原住民孩子的生命當中。雖然時空不斷變遷，但是原住民各族文化中所呈現的特質仍然存在，必須真正瞭解原住民文化存在的意義，才不致於在一代一代的傳承中失去了本真。
從瑞納阿姨的生命經驗中，可以瞭解到「文化認同」是傳承文化的主要動機，透過都市原住民成人的文化認同，使得原住民子裔經由家庭教養的管道，學習族語，在放假時與父母一起回到部落參與部落活動，透過整個生活教育的薰陶，升起對部落文化的認同感與尊重感，這樣都市原住民才有可能一代一代回到祖先生長的部落找尋自己文化的根，否則久居於都市的原住民在經歷兩代之後，可能面臨文化失根的危機。
對未來研究的建議：
一、對於都市原住民文化傳承問題的建議：
1. 原住民族人可透過合理解讀尊重與面對過去傳統文化，使原住民子女們能以自己身為原住民而感驕傲，進而產生瞭解本族文化的興趣。
2. 對於傳統祭儀觀光的開放，應尊重原住民各部落的意願，以免在文化傳承上失去了原來的祭儀內容，形成了失真的傳承，日後若要恢復原有方式將更為不易。
3. 期望透過本論文申明傳統祭儀之重要，教育部能鼓勵都市原住民學生請公假回部落參與部落活動，使得下一代都市原住民能有機會與部落溝通的機會，以免成為失根的一代。
4. 可多記錄值得引介的都市原住民成功奮鬥生命史。
二、對未來學術研究方向的建議
1. 對於宗教對於原住民文化傳承的影響應可做進一步研究。
2. 可做其他散居都市原住民現況與文化傳承研究。
3. 對於都市原住民「家庭」研究的方式仍須做進一步探討。
4. 可探討移居都市的原住民回流原鄉以及他們對原鄉之影響。
5. 在性別議題研究中，加入「文化」觀點可加深性別研究的深度。
6. 對於戶籍仍保留於原鄉的都市原住民，即一些暫時離鄉為生活打拼而非永久居住的都市原住民之下一代子裔之教養問題亦需重視。
7. 對於都市原住民的次級團體可做進一步研究，並探討其對文化傳承的影響。
8. 英美的教育人類學是用來對照其本國文化而存在的，而德俄的教育人類學也是為了培養其自己國民為中心思想所建立的學科，那麼台灣的教育人類學又是建基於什麼思考脈絡下呢？這是學者所應共同思考的問題，並可繼續發展教育人類學的整合研究。
9. 在教育民族誌方面，台灣原住民各族群的教育系統與養育子女的觀點應作更多詳盡的紀錄，以利泛文化觀點的建立。
10. 建立原住民與學者之間互相尊重的空間是相當重要的課題。

關鍵字

都市原住民 ； 教育人類學 ； 卑南族 ； 田野研究法 ； 文化傳承 ； 教育民族誌

並列摘要

Urban Aboriginal Cultural Transmission Research Based on Educational Anthropology—
Looking through a Puyuma Woman’s Life Experience
Wen Chang
Abstract
This thesis explores the life experience of a Puyuma woman migrating to metropolis from an educational anthropology perspective. The purpose of this study is to understand the problems of urban aborigines living in a multicultural society and to examine the impact of educational process and cultural environment of an individual in her life experience.
The reasons for choosing a Puyuma woman migrating to a city as an informant are, on the one hand, that the Puyuma social structure is a matrilineal society and, on the other hand , that Puyuma is one of the less populated tribe among Taiwanese aborigines. They are comparatively more isolated than other tribes in metropolis. This study tries to understand a Puyuma’s woman how to face such situations and how she educates her younger generations from daily life.
The researcher attempts a holistic understanding of personal life development through in-depth interviews and participant observations. The interrelationship of individuals, families, and culture are taken as the main theme. The relation between personal adjustment patterns and culture is considered. And the processes of cultural transmission from generation to generation are shown through field research records.
More and more aboriginals showed their anger towards the unilateral prejudiced reports written by the Han people. They blame on anthropologists and refused to be studies by in the disguise of “researchers”, which made research work getting more difficult. Anthropologists have to make holistic reexamination and improvement on methodologies. On the other hand, it is hoped that the rising consciousness of Taiwanese aboriginals does not entail the death of academic researches. There is going to be more insights and voices to serve as references for all aboriginals to consider about their opinions to preserve cultural heritage.
The researcher learns from the research process that aboriginal parents have to consciously cope with interference from external environment in order to pass their cultural to the younger generation and to gradually internalize the most important values and concepts in their children’s lives. Although there are great changes in time and space, the special characteristics in various aboriginal tribes are still exists. The ultimate meaning should be understood so that the distinctiveness would not be lost from generation to generation.
From the life experience of informant (Aunt Rena), we may understand that cultural identity is the major motivation of cultural transmission. Aboriginal children learn their native languages by way of family education through urban aborigines’ cultural identity. They go back to tribes and join tribal activities with parents on holidays. These life experiences arouse their identification and respect on their tribal cultures and that urban aborigines may search for their cultural roots even after many generations. Otherwise the aboriginals living in the city might lose their original culture after only two generations migrating into cities.
Future Suggestions:
I. For cultural transmission:
1. urban aboriginal parents may understand the core meanings of their culture and try to teach their children by rationally interpret and respect past traditional culture, feel proud about their identity and have interests in learning their own cultures.
2. As for the promotion of tourism using memorial ceremonies, the intent of aboriginals themselves should be respected. It is hoped that the ceremonies would remain its original form and not distorted or it would be more difficult to go down to the future generation.
3. This thesis also shows the importance of traditional memorial ceremonies to aboriginals. It is hoped that the Ministry of Education would encourage aboriginal children to participate such activities by allowing them official leaves.
4. More successful stories of urban aborigines should be recorded.
II. For academic research:
1. The influence of religions on the cultural transmission of aboriginals may be further explored.
2. The present situations and cultural transmission of aboriginals scattered in places of metropolis may be further explored.
3. The methods for aboriginal “family” researches may be further studied.
4. The coming back to their home villages of urban aborigines and their influence on their home villages may be studied.
5. The incorporation of “cultural” perspective may help the quality of studies on gender issues.
6. The education problems urban aborigines of those who “ temporarily ” migrating to cities for jobs should be noticed.
7. The subgroups of urban aborigines and the influence on cultural transmission may be studied.
8. British and American educational anthropologies exist to contrast their own cultures. German and Russian educational anthropologies also exist to cultivate their own cultures. What contexts is Taiwan’s educational anthropology based on then? This should be an issue for researchers to work on and continue develop integrated studies in educational anthropologies.
9. On educational ethnographies, the educational systems and perspectives on education of all Taiwanese aboriginal tribes should be carefully documented for the construction of perspectives on cross culture.
10. The establishment of mutual respect between aboriginals and researchers is an important issue.

並列關鍵字

Urban Aborigines ； Educational Anthropology ； Puyuma ； Field Research Method ； cultural transmission ； Educational Ethnography

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