從在日朝鮮人民族學校看台灣原住民族語教育—以教材、師資、課表為分析對象

Improving Indigenous Taiwanese Language-learning Programs through the Study of Korean-Japanese Ethnic Schools: An Analysis Based on Teaching Materials, Teachers and Curricula

雅幼滋．娜白(Yayuc Napay)

《台灣原住民族研究季刊》 1卷3期 (2008/09) Pp. 149-173

https://doi.org/10.29910/TJIS.200809.0006

摘要

台灣是多元文化、語言的社會，2,300萬人口中，台灣原住民約47萬人，雖然只佔人口總數的2%，目前受政府認定之民族已有14族，其使用語言又可細分為40餘種方言，再加上漢族的河洛語、客家語，台灣擁有豐富的語言多樣性資產。然而自1945年中華民國政府接收台灣以後，隨即實行「國語（北京語）政策」，並於1956年全面推行「說國語運動」，規定各級機關、學校及公共場所一律使用國語。在「一語獨大」的政策方針之下，台灣的多元語言發展受到嚴重的阻礙。為傳承台灣原住民族珍貴卻即近消失的族語，1990年代開始實行原住民族語教育，並以『原住民族語能力認證辦法』作為原住民學生升學途徑的重要指標，然而在族語教育及族語認證尚在發展並摸索其最適接點之際，本文試圖舉以「傳承語言」為目的而成立之在日朝鮮人民族學校為例，從其規劃課程，製作教材，培育師資等經驗，重新審視台灣原住民族之族語教育發展，盼能給原住民族教育改革帶來一番新視野。雖然在日朝鮮人的歷史、政治、經濟、文化背景皆與台灣原住民族有很大的異同，但其成功「自立自主」地建立民族學校，設置幼稚園至大學、研究所，從學前教育至高等教育的一貫教育機關，並達成傳承語言文化的目標，值得成為台灣原住民族教育政策發展之參考。

關鍵字

原住民族 ； 民族學校 ； 族語教育

並列摘要

The transmission of indigenous languages was much hampered by the ”Mandarin Policy” that was implemented by the Chinese in 1945 when sovereignty of Taiwan was ceded from the Japanese Empire to the Republic of China. In 1956 the problem was further exacerbated when the ROC government stipulated a rule that made Mandarin the official public language. As a result of this ”single language” policy, the transmission of indigenous languages has been severely hindered.In order to preserve these precious indigenous languages, a language-learning program for Indigenous Taiwanese has been in place since the 1990's. Also an ”Indigenous Language Certification” was created, which over time has become an important index for the academic evaluation of indigenous students. However, even although small progress has been made, this language-learning program and certification system are at present still in need of improvement.In this article I will explore possible improvements to the Taiwanese indigenous language-learning program by looking at the example of Korean-Japanese ethnic schools in Japan. Through analysis of teaching materials, teachers and curricula, I will examine the way in which these schools deal with language education. Although there are many differences between Korean-Japanese and Indigenous Taiwanese as far as their historical, political, economical and cultural backgrounds are concerned, I think that the successful Korean-Japanese example of setting up ethnic schools from kindergarten to graduate school in order to safeguard the transmission of the Korean language is worth considering as a possible model for the reorganization of Indigenous Taiwanese educational policy.

並列關鍵字

Indigenous Peoples ； ethnic school ； language-learning program

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