明德部落布農族qanitu概念的歷時分析

本研究以南投縣信義鄉明德村明德部落布農族為對象，以語言學與田野調查作為研究方法探究族人在「qanitu」一詞上的使用變化。明德部落於一九三○年代前後形成，而自一九五○年代便以基督宗教為主要信仰，在此背景下族人在生活、信仰中不願多談「qanitu」（巒群方言）；然而，筆者仍在族人和生活環境、信仰概念的互動中觀察到了該詞彙的使用變化。語言學研究中，Blust和Trussel（2010）建構的原始南島語*qaNiCu是布農語qanitu的祖語，並從同源*qaNiCu祖語的台灣語言（布農、卑南、西拉雅、鄒、拉阿魯哇、卡那卡那富和雅美）得知共享同一個靈觀概念，則qanitu是布農語同享此概念的證據。進一步增加南島雨台灣語言（泰雅、魯凱、葛哈巫、葛瑪蘭、排灣、撒奇萊雅，賽夏、賽德克、西拉雅、邵、太魯閣）依各語意建構靈觀系統，加上qanitu相關文獻的探討。這三面的論述都直指qanitu是布農族傳統信仰的核心概念，因此，討論明德部落布農族qanitu的概念發展，語言研究的方法、觀點是必要性。因此，為探討族人qanitu語意的轉變，筆者用「語言」（布農語）觀點來論述，進入田野參與觀察、進行錄音訪談，並紀錄寫實語料（naturalistic data），以此理解其轉變以及在當代的意義。而透過研究的分析與比較，筆者發現可知生活環境的變化外，對於原本qanitu記憶的流失、導致族語概念弱化，與基督教翻譯將hanitu語意單一化和負面化有關連，更得到qanitu語意發展過程出現歷史語言學狹義（Narrowing）現象，造成族人對於qanitu語意的使用，和概念上出現兩極且矛盾的狀況，使得qanitu在文化和語言中都處於被漠視的處境。這案例值得深思，轉譯的過程忽視原有文化語意的概念，漸進的造成文化傷害。

關鍵字

南島語系；布農族；台灣基督長老教會；語言轉譯；語言學；民族學

並列摘要

This thesis investigates how the use of the term qanitu（Takbanuaz） in the Bunun community of Naihunpu, located in Mingde Village, Xinyi Township, Nantou County, has evolved since the introduction of Christianity. Based on field research, I take both linguistic and ethnological perspectives in the present analysis. The Naihunpu tribe took shape around the 1930s and has espoused Christianity as its main religion since the 1950s. One result of their conversion is that the people of the tribe avoid mentioning the term qanitu in their daily or religious life. , because it is associated with traditional religion. Nevertheless, this research has still been able to detect changes in the use of the term by the people in their interaction with their living environment and their belief concepts. Austronesian comparative linguistics shows that, the Bunun word qanitu comes from the Proto-Austronesian （PAn） form *qaNiCu （Blust and Trussel2010）. Several Austronesian languages in Taiwan （Bunun, Kanakanavu, Puyuma, Saaroa, Siraya, Tsou, and Yami） share cognate forms deriving from PAn *qaNiCu, and these words appear to have closely related spiritual meaning as well. This thesis explores these traditional religious concepts in other Formosan languages （Atayal, Kahabu, Kavalan, Paiwan, Rukai, Saisiyat, Sakiyaki, Seediq, Siraya, Thao and Truku）, and discusses a number of studies on the concept of qanitu. All this point to the conclusion that qanitu is a core concept in the traditional beliefs of the Bunun people. It also indicates that. Linguistic methods and perspectives can play an important role in discussing the conceptual development of qanitu in the Bunun community in Naihunpu. Thus, in order to explore changes in the meaning of qanitu. I have taken a approach inspired by linguistics. My analysis is based on linguistic fieldwork, consisting of interviews and the collection of naturalistic data. These are then processed and used, to understand conceptual transformations of the term qanitu and the eventual development of its contemporary meanings. Through linguistic and ethnological analysis and comparison, I am able to conclude that in addition to changes in the living environments, the loss of the original meanings of qanitu may be due to the fact that the term has been simplified and acquired a negative sense in its transposition to Christianity. I argue that this conceptual transformation is a typical case of semantic narrowing from a historical linguistic point-of-view. This process, has resulted in a contradictory situation in the usage of the term qanitu, leading to it being avoided in both culture and language. This research therefore begs the question whether the process of transposition of the term from a traditional to a Christian setting ignores its original cultural sense and negatively affectsto traditional culture.

並列關鍵字

Austronesian languages ； Bunun ； Presbyterian Church in Taiwan （PCT）； translation and compilation ； linguistics ； ethnology

參考文獻

Adelaar, K. Alexander

Google Scholar

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