南島語族的長屋傳統與文化振興：印尼西加里曼丹長屋兩例調查

本調查以印尼管轄的婆羅洲西加里曼丹省境內的萬那縣（Landak）薩哈姆村長屋（Rumah Radakng Saham）與上侯縣巴萊伯倫蓋村（Rumah Adat Nek Bindang,Balai Belungai，Snaggau）內，主要以現居長屋的比達友人達雅族（Bidayuh，Land Dayak）為案例，由於分屬不同達雅族亞群的長屋，居住的空間型態也有所差異。本文長屋的型態分析主要根據學者討論傳統達雅族三種不同的建築形態所得，並觀察周邊環境與人口發展，說明昔日與現今達雅族生活模式的不同。西加里曼丹省的達雅族長屋稱作Rumah Betang，是可容納數十人共同居住的傳統建築，目前該區仍存10餘座長屋有達雅族人居住。本文調查的兩幢長屋，因達雅族亞族群不同，也賦予該房屋型態名稱上的差異，達雅族長屋雖隨著居住環境大小規模有所不同，卻柱廊架構築高樓地板構造乃是共通性，為此達到防禦外侮侵略的合居模式；同時該族傳統法（Adat）也反映在居住環境中，因此長屋也是村莊管理、社會制度延續的精神場域。另外，在建築的材料取得與在地居民對長屋建造能力、結構支撐荷載安全因素，並保留傳統思想轉換成長屋尺度依據，反映出達雅族人對自然神靈與周圍環境適應的依循。印尼是多元族群國家，各地傳統民居的型態變化多元，同時也彰顯了不同族群的有形物質文化特色。近年印尼國家發展轉向重視鄉村發展，同時文化部門對印尼各族群傳統文化、語言與祭儀活動傳承的重視，每年透過了公部門對各族群有形與無形文化的獎勵機制，也鼓勵達雅族人維繫以長屋為傳統聚落為中心的社區模式。所調查的兩幢長屋，對於傳統文化的維繫，各有不同的永續概念，也反映這些傳統民居的維護與重建常面臨預算的窘困。常見案例多以結合印尼的文化部門以《文化總體原則》－《復興傳統村落政府援助技術指南》（Revitalisasi Desa Adat memberikan bantuan pemerintah）指導原則，來協助社區的文化認同感，以復振不同族群的文化傳承。婆羅洲島上擁有眾多達雅族長屋建築型態，近年該族群也積極保存自身的傳統文化場域。但該族群也面臨了傳統與現代多元生活，因應消費衝擊而調整居住的環境型態。以此兩案例，該區域在現代消費可及性近似，卻仍可感受居民對外來文明接受意願的差異，就傳統建築形式而言，雖無法恢復過往長屋在形制的維持與強調建築細部圖騰裝飾，但建築本體強調在居住場域有機性發展與傳統文化連結的重要。另一層面，文化觀光產業與現代消費習慣與日俱增，也驅使在地居民思考如何利用長屋文化特色創造收益，以作為該建築的附加價值。從印尼公民平權主義來說，該國政策仍較重視在平等維繫各族群傳統文化的傳承與互相包容，南島語族的概念並非適合於身分的辨識。

關鍵字

長屋；隔間；比達友人；傳統村落復振

並列摘要

This Study is based on the cases of Bidayuh, Land Dayak of Rumah Radakng Saham in Bandak and Rumah Adat Nek Bindang, Balai Belungai, Snaggau in Sanggau Regency, West Kalimantan, Indonesia adopting settlements in the long houses, at which the spatial patterns of living differs due to their affiliations with different Dayak subgroups. The longhouse analysis of this Study is based on scholars' discussion of the three different architectural forms of the traditional Dayak along with the observation of the surrounding environment and demographic development to illustrate the differences between the past and present Dayak living patterns. The Dayak longhouse in West Kalimantan, called Rumah Betang, is a traditional building that can accommodate dozens of people in common. The two longhouses investigated in this Study have been given different names due to their origins of different Dayak subgroups. Although the size and scale of Dayak longhouses vary with the living environment, they share the common features of colonnade structure and the floor structure for the co-habitation mode for defense against foreign invasions; meanwhile, longhouses are the spiritual premise for continuing village management and social systems as the local customary law (Adat) is also reflected in the living environment. In addition, the acquisition of materials for construction, the local residents' ability to build a longhouse, the safety factor of structural support and load, and the preservation of traditional thinking into the scale of longhouses reflect the Dayak people's adherence to the nature spirits and the adaptation of the surrounding environment. As a multi-ethnic country, Indonesia has a wide variety of traditional dwelling forms showcasing the tangible and material cultural characteristics of different ethnic groups. In recent years, Indonesia's national development has shifted to emphasizing rural development, whilst the nation's Ministry of Culture has attached importance to the transmission of traditional culture, language, and rituals and ceremonies of various ethnic groups in Indonesia. The two longhouses surveyed each have a different concept of sustainability with regard to the maintenance of traditional culture, and reflect the budgetary constraints often faced in the maintenance and reconstruction of these traditional dwellings. Most common cases are the combination with the Indonesian Culture Department's "General Principles of Culture" - "Revitalisasi Desa Adat memberikan bantuan pemerintah" (Technical Guidelines for Government Assistance in Revitalizing Traditional Villages) for facilitating communities in the development pf a sense of cultural identity and revitalization of the cultural heritage of different communities. The island of Borneo is home to a large number of Dayak longhouse architectures, and the tribe in recent years has been actively preserving its traditional cultural sites. However, the community is also faced with a diversity of traditional and modern life, and has adjusted its living environment in response to the impact of consumerism. In these two cases, the accessibility of modern consumption in the area is similar, but the difference in the residents' willingness to accept foreign civilization may still be perceived. In terms of traditional architectural forms, although restoration of the long houses form in the past and emphases on the architectural details of totem decoration may not be revitalized, the architecture emphasizes the importance of organic development and traditional cultural connections in the residential area. On the other hand, the growing cultural tourism industry and modern consumption habits have also urged local residents to generate profits utilizing the cultural characteristics of longhouses for the added value of such architecture. In terms of Indonesian citizenship egalitarianism, the country's policy still places more emphasis on maintaining the traditional cultural heritage and mutual tolerance of all ethnic groups on an equal footing, leaving Austronesian concept non suitable for identification.

並列關鍵字

Rumah Betang ； Bilik ； Bidayuh ； Land Dayak ； Revitalisasi Desa Adat

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