宗教、醫療與社會文化本質：以阿里山鄒族為例

RELIGION, MEDICINE AND THE SOCIO-CULTURAL NATURE AMONG THE TSOU OF ALI-SHAN

王嵩山(Sung-shan Wang)

《Collection and Research》 2期 (1990/12) Pp. 291-319

https://doi.org/10.6693/CAR.1990.2.11

摘要

鄒族醫療體系區分為信仰與實證兩個互補的病理系統。信仰的病理系統通過將現實界組織化的思考，根據靈魂與肉體可以分別存在，時間、空間與某些特殊的物體相扣連而產生巫術力量等觀念為基礎之運作，相信觸犯禁忌、惡靈作祟、巫術施放、祖靈警告等致病因素，造成社會與文化本體之危機，以巫師為醫療執事，在個人、家族、部落的儀式中，追究致病的終極因素，通過巫術力量以令“取代”個人或社會文化的病體，達到預防或復健的效果；實證的病理系統則以草藥師、有經驗的個人、或現代醫事人員，通過藥物的調理，“消除”個人生物體的病症。將醫療體系置於鄒族分支階序而認同中心的社會組成、與認同中心權威而以會所代表部落整體、peo□si代表權力中心之象徵的文化價值運作中來觀察，天花、瘧疾等惡疾，使得鄒族人口數量與密度遭受罹病死亡的打擊，而限制社會體系的發展，間接提供維持配有大小社部落組織與社會結構的因子。有關病因理論也呈現鄒族與外在社族群（如漢族）的緊張關係與調整機制，對內則宣示權力與擁有權、防止內部因政經資源不平等之衝突所造成的危機，解釋未遵循傳統社會組成原則與文化價值所產生的致病因素；通過團體儀式，鄒族的病理系統更強化凝聚力，重整彼此關係，增補認同感，調諧核心與邊緣之衝突。換言之，由疾病之定義與治療及預防的過程中，我們更能瞭解鄒族的社會文化性質。

並列摘要

From the case study of Tsou in Tapang and Tufuya, the disease theory of Tsou's medical system can be divided into the religious and the positive complementally. The religious disease theory implies an organized socio-cultural and natural reality, to which concepts of soul and body can be separately manipulated and time, space, other special elements should combined together to produce magic power. Tsou beliefs that violating taboos, evil influences from hitsu (demons or spirits), conduct magic, warnings from the dead or ancestors etc. are the factors of illness. In previous time, the joifo (magicine) not only as a medical practioner but also playing political and religious role in individual, united household and tribe rituals. The author finds that the principle of religious disease theory employs the ＂replacement＂ symbol in illness treament of curring process, and on the contrary the pratice of the positive disease theory, in which the herbalists, experenced presons and doctors used herbs or western medicines to ＂eliminate＂ the disease. Examining Tsou's medical system can improve our understanding on the nature of soci-cultural system which is based on the structural principle of segmentary rank and the culture value that emphasizes the collective consciousness of central symbol of kuba (man's house) and peonsi (leadership of tribe). Furthermore, the disease theory also implies the ethnicity between Tsou and Han in political and economic relationships, and the threats from the western and the outside society. This can be evidenced by the coexistence of diseases with social crisis that happened in the major united household with higher social status in the main tribe (Hosa). In the process of modernization of medical system, the belief lever of explanation functions still persistence and the disease treament method had change.