傳承的挑戰：排灣古樓巫師傳統的衰微與復振

與世界許多地區地位低且成巫前大多有病痛徵兆的巫師不同，被神祖靈揀選、擁有巫珠、會唱唸經語的排灣族巫師在階層化的排灣族社會享有尊貴的地位。本文作者將以屏東古樓村為例，探討排灣族巫師傳統從殖民時期到後殖民時代所經歷的衰微與復振。尤其是後殖民時代，很高比例的排灣族村落在基督教化後失去了巫師傳統，為何古樓村的巫師傳承還能維續？作者嘗試探索背後的原因，顯現傳承面臨的嚴峻挑戰，並與排灣土坂村、南和村以及西伯利亞和韓國巫師的復振現象略作比較。

關鍵字

排灣族；古樓村；巫師；傳承；復振

並列摘要

Unlike shamans who have low social status and who suffer from illness before being initiated in many other regions in the world, female Paiwan shamans, selected by shamanic ancestors who cause sacred beads (zaqu) to appear as a sign, are highly respected in the stratified Paiwan society. This paper attempts to examine the decline and revitalization of shamanic traditions of the indigenous Paiwan people in Taiwan from the colonial to the post-colonial periods, exemplified by Kulalao Village in southwestern Taiwan. In the post-colonial era, while most Paiwan villages have been Christianized and lost their shamanic traditions, Kulalao Village stands apart in that it has preserved and revitalized magnificent five-year ceremony and shamanic traditions. This paper explores the reasons underlying this phenomenon. It also compares the situation in the Paiwan Kulalao and similar ones among the Tuban and Nanhe with others in Siberia and Korea.