魯凱族青年返鄉歷程之探討-以Kucapungane（好茶）部落為例

臺灣原住民歷經政權的更迭，不僅文化的主體性被剝奪，過去與山林對話共存的生活，變成逐金錢而居。1970年代後的工作遷移更是導致大量青壯年人口外移，文化與群體的生活架構被拆解，更是危及到原住民的的文化認同與傳承。「遷移」成為了決定性的關鍵因素，本該是人與社會的正常交互關係，但有所謂既定的人生劇本，青壯年因為教育和工作而離鄉，待年老才有可能回流，且須在相異於自己成長的環境中為生活而壓抑屬於原住民的自我。研究者也是魯凱族好茶部落後裔，看見許多同年齡的都市原住民青年與我有相似的成長歷程，哪裡是歸屬？在自我認同、傳統文化有著好奇與困惑。回到部落環境，是一種探詢自我的方式，魯凱文化融於生活，唯有參與其中，才能剖析自我與部落之間的關係，進而找到並認識自我。本研究以質性訪談研究法，採訪5位魯凱族好茶部落返鄉青年，探討其遷移歷程，以及造成的原因、背後的社會因素、個人與部落的連結和返鄉之前後的動機與期待。「回鄉」的概念核心首先是「回家」並且與環境有所交互，而不僅僅只是居住，擴及到個人與族群和土地的連結，並且要以事件的發生作為乘載。以好茶部落的經驗來說，2009年的莫拉克風災，雖然摧毀「新好茶」，但是也喚起族人重視部落的心，遷村至「禮納里好茶」重建家園，交通便利、現代化的房屋、各項福利服務的部落樣貌。這些看在老一輩人無法熟悉的環境；則是青年在離鄉時已經習慣的現代生活，面對部落有著新的載體，經歷災害後遷徙讓部落的在地發展與文化傳承面臨無人為繼的窘境。本研究發現，研究受訪者大多從小在部落長大，將之視為家，就算長大成年後離鄉在外工作求學還是與部落保持連結，一場莫拉克推翻了既有的進程，開啟了想要返鄉的心。但是回鄉不容易，根據研究受訪者的返鄉經驗，他們在工作、人際關係、認同的建立等三個面向皆有一定程度的滿足後，才有可能順利的回鄉發展。以目前好茶部落社會的現況而言，透過在地領導者、原居部落青年、返鄉部落青年的共同努力之下，建立起觀光休憩、教育、餐飲、藝術、社福等多元產業，結合在地組織經營為基礎，提升生活品質，進而復振魯凱文化主體性為目標。對於本研究的返鄉青年而言，是找尋認同和自我發展成就的雙重價值，學習活得像個魯凱人，並創建一個新樣貌的魯凱好茶部落，讓青年真正回「家」。

關鍵字

青年返鄉；臺灣原住民；魯凱族；好茶部落；社區工作

並列摘要

After going through the changing of the regime, Taiwanese Aborigines’ subjectivity of culture was deprived. They lived with Mountain in the past and became to live for earning money. The population dropped dramatically in 1970s with a great migration toward city because of works. The culture and the life style in groups were changed and influenced the aborigines’ culture identity inheritance. Migration is the decisive factor. The youth aborigines leave the tribe for education and work. They have to live in the different environment and try to adapt themselves to the new life. The researcher is the Rukai descendant and he also sees many youth aborigines having same stories. They are trying to understand their hometown. Youth aborigines are curious and coufused about the self-identity and traditional culture of the tribe. The research using “Qualitative data analysis”. Interview 5 Rukai Kucapungane returning youth. Review cource of migration,reasons, social factor, connect with people and tribe, motivation and expectation. Returning to the tribe is the way of exploring who they really are. The research is a qualitative research method. Returning to the tribe is not just going home. It is the link between the human and the entire environment in tribe. Take Haocha tribe for example, typhoon Morakot destroyed the “New Haocha”. It awoke the aborigines attach great importance to the tribe. the elder in the tribe can’t adapt the rebuild ”Rinari Haocha ” environment and face the affliction of inheritance. But the tribe need reconstruction, and also modern style community environment is those youth waiting opportunity can back home. Returning to the tribe is not easy. Tribesmen have to comply with three standards of work, Interpersonal relationship, identification. In new Haocha tribe society, local leaders, youth aborigines and returning teenagers put great effort to build the sightseeing, education, food, art and social welfare. They combined with local organization and promote the quality of life. All they do is to revive Rukai’s cultural identity. This research for Rukai youth aborigines are dual value of finding self-identity and self-development. The goal is to build a new Haocha tribe and to learn how to be a Rukai tribesmen. This way make the youth aborigines real returning home.