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魯凱族花飾與儀式關係之研究－百合花飾文化的分佈與比較
A Study in Relationship between Flower Ornementation and Ritual in Ruaki Tribe-A Comparison of Variations in the Cultural Trait of Lily Headdress Ornamentation
摘要
本文由魯凱族傳統社會貴族階層制度下之價值觀出發，主旨在探討與百合花飾權有關之諸種儀式過程，以及因儀式交換關係之建立而產生之階層互動與社會整合效果。就田野觀察目前存在於魯凱族與排灣族若干村落內，所有百合花頭飾之佩戴方法及其有關儀式施行之文化遺存現象來加以比較，對各地習俗、價值觀之改變或花飾型式表現、儀式行為之差距提出論述。換句話說，將百合花飾與儀式行為之關係，視為一種文化特質的表現，與其它社會制度一起並置於該族群之歷史和文化脈絡上來思考，除界定花飾或其儀式之分佈範圍外，比較各地區該項文化特質之差異，並試圖將一可能之「百合花飾文化」核心傳播點呈現出來。
關鍵字
無資料並列摘要
The lily flower (Rukai dialect: baliagalai) is very popular among the aboriginal tribes of southern Taiwan and is frequently used as an ornamental decoration . Even now its use for headdress ornamentation can be seen in the villages of the Rukai tribe and in some neighboring Paiwan villages. Indeed, this lily flower ornamentation can be said to be the most significant, popular and valuable basic headdress ornamentation in this region. This adornment originally comes from nature, but no matter whether the material is natural or man-made it is generally known as ＂bengelei＂ , This include whole lily flowers worn in the hair and individual petals arranged and worn in a line or lines on the forehead (the latter is also called ＂tukipi＂). The biggest difference between !ily flower and most other natural or man-made ornamentation is that certain social conditions must be met for a person to be able to wear the former. Apart from the tribal chief and certain nobles, all others who wish to wear lily leaf adornment must undergo a ritual exchange process, under public approval, in order to receive from the chief the right to wear it. Generally speaking, for men this right is confered after attaining a certain level of hunting achievement, while for women the number of rows of lily leaves reflects the number of rites that their families have offered in public. The most important aspect of the traditional' social meaning for women is its symbolic moral element. Lily ornamentation symbolizes purity and virginity for women, and if a woman's behavior is considered immoral then her right to wear lily ornamentation will be taken away from her. Although the method and style of wearing, ritual requirements, social norms and punishments vary from place to place among the Rukai and neighboring tribes, still the fact that the lily flower ornamentation symbolizes female virtue is the same throughout. The right of wearing lily flower headdress ornamentation is intimately related to ritual behavior for the majority of the Rukai tribe area. Ritual is the necessary process for an individual to obtain this right. One of the most noteworthy examples is the offering of gifts to the chief to purchase this right (kialidao), which includes the rite of passage for commoner women before their marriage. There are also alliance rituals for the tieing of family bonds between families of different social status, such as the rite of sworn brotherhood (tuetslski) or sisterhood (tualali) , the rite of arranging a childhood matrimonial relationship (muapalapalang) and the actual rite of marriage itself (maludaludang). Through the carrying out of these rituals , one of the parties involved can obtain the right to add one row of lily petals to their headdress ornamentation. This right is given to one woman within the family which obtains the right ; men's right of increasing lily flower ornamentation is not as significant as that of women. For the women, the number of rows of lily petals they may wear corresponds directly to the number of rituals exchanges their families received or offered. We can see, then, that this whole cultural trait of lily flower headdress ornamentation is centered in the interactive relationship of ＂flower ornaments＂ and ＂rituals＂. Because of the nature of the ritual processes involved, the value of this symbolic adornment is much more than just aesthetic appreciation, it as well creates whole new social networks and relationships. Before the ritual actually takes place, great consideration goes into its planning and arrangement, as well as to the choice of the partner. As a whole, the ritual creates interaction between people of different social status, while at the same time it tends to recognize and enforce the traditional authority of the chief. Generally speaking, the rituals of ＂giving flower to wear (sia bengelai), are the pretext for all kinds of soicial bonding. Thus it can be said that the lily flower ornamentation is the concrete symbol of the combination of ritual behavior and social relations. In brief, this study looks at the ritual processes involving lily headdress ornamentation and their role in the integration of different social stratas within the Rukai and Paiwan tribal area. It also describes and compares, by area, traditional concepts of value, variety of lily ornamentation style, and patterns of ritual behaviors. By placing these cultural traits and social phenomena within their historical context, moreover, we aim to draw out the distribution area, uncover regional variations and pinpoint the diffusion center for this ＂lily headdress ornamentation＂