再殖民、地緣政治與抵抗：戰後臺灣原住民族形塑之研究（1945~1984）

摘要本文企圖把臺灣原住民族面臨的中華民國殖民結構，重新放入地緣政治與冷戰結構變動局勢中觀察。也就是說，臺灣從日本的海外殖民地，變為中國的一個省；再從中國邊陲島嶼，轉變為中華民國最後一處根據地；而這個國民黨最後的權力據點，又在偶然下併入美國冷戰反共的東亞防線之一；後又受到冷戰結構變化的影響，逐漸走向中華民國臺灣化的過程。這些局勢變化，不但牽動了中華民國的國家走向，也影響了國家對原住民族及其居住區域的配置與政策，進而形塑出當今的原住民族樣貌。 1950年代開始，國民黨政權逐步在臺灣形成「遷占者國家」統治型態後，臺灣山地與東部區域即被捲入了「國共內戰+冷戰結構」的歷史動力變遷之中，並以「內部殖民地」的姿態被國家所挪用。在國民黨政權遷臺初期，臺灣的山地被定位為敵人可能空降與滲透的軍事要塞。因此，一方面在空間上進行山地管制、情報蒐集及警備武力的配置；一方面則組織山地青年服務隊與國軍山地團，把原住民族的人力挪用為山地軍事要塞的守軍，以及反攻作戰下的山地特攻隊戰士。另外，也特別強調原住民族對國家的效忠，並透過「山胞論」的建構，使其成為中國國族的一員。韓戰使美國介入臺海及對中國內戰的封鎖後，臺灣山地及東部區域則成為「安置移民與資源開發的殖民地」。因此，1950年代中期起，國民黨政權發動了山地與東部的開發計畫，並配置退伍軍人的進行墾殖與移民。到了1960年代，臺灣經濟轉向出口工業，原住民也開始離鄉到都市成為底層勞工。上述1960-70年代因冷戰結構啟動的殖民政策，逐漸打破了臺灣長久以來形成的空間與族群隔離的特性。空間變異與人群流動，讓原住民族被捲入資本主義的貨幣經濟生活方式，進而造成土地流失、高利貸、負債、貧困化、婚姻買賣、雛妓、童工等社會問題陸續出現。因此，1970年代初期，新一代接受（中）國語教育的原住民青年開始透過媒體發聲，自我反思族群的處境，某種抵抗族群階序差異的「山地人」主體想像開始浮現。不過，在當時的戒嚴體制之下，不幸被羅織為「臺灣山地獨立運動案」的白色恐怖案件，很快被打壓了下去。到1980年代，美麗島事件之後，臺灣的黨外政治運動開始走向以「臺灣人」作為想像與號召的臺灣民族主義。在此風潮之下，原住民族的本土性特別受到重視，而被帶入了挑戰國民黨大中國主義的論述之中。此外，社會學、人類學也開始轉向批判的立場，從學術的角度為原住民族的處境發聲。同時，臺灣基督長老教會也發展了「原住民認同的神學」。多股力量的匯集與刺激下，1983年首先由台大的原住民學生首先發起「民族自覺運動」，使原住民族問題逐漸成為政治議題。1984年底「臺灣原住民權利促進會」成立，並選擇「原住民」作為泛群的自稱，終於開展了1980年代以降的反殖原住民族運動之路。

關鍵字

臺灣原住民；地緣政治；再殖民；抵抗；原住民族運動

並列摘要

Abstract This article aims to examine the colonial situation under the KMT regime which Taiwanese indigenous peoples faced through the lens of geostrategic and the changing dynamic of the cold war. Looking back to Taiwan history in postwar era, Taiwan was transformed from a Japanese overseas colony to a province of China in 1945, then from an island frontier to the center and the final power bastion of the exiled Nationalist Chinese state in 1949. Ultimately, Taiwan shifted again to become the forefront of the international Cold War after the outbreak of the Korean War in 1950. In the 1970s, due to the changes of international situation, Taiwan’s status was drifting towards “Taiwanization” of the ROC. These alterations in state of affairs not only affects the country’s future, but also the policy and regulations on the indigenous peoples – ultimately shaping the indigenous peoples we see today. Since the 1950s the KMT regime gradually became the status of ‘settler state’ on Taiwan. Under such rule, the highlands and East coast of Taiwan were embroiled in the structure of Chinese civil war and the cold war, and were appropriated as an internal colony. In the early KMT rule, Taiwan’s highlands were speculated the possibility of enemy invasion and military site of being infiltrated. In prevention, the regions were under supervision, operated as intelligence collection, and positioned as military configuration. On the other hand, the youth service organization(山地青年服務隊) and Nationalist highland regiment(國軍山地團) were established to divert the labor of indigenous peoples into highland military fort, and served as warriors for military counterattack against the Communist mainland. Further emphasis of nationalism among the indigenous population was brought upon through constructivism of “mountain compatriot discourse(山胞論)”, making the shift of identity as Chinese. The Korean war enabled the United States’ involvement in the Taiwan strait and with freezing the action of recovering Mainland China, Taiwan’s highlands and East coast shifted into “the colony of immigration settlement and resource development”. Thus, in the mid-1950s, the KMT government launched new development plans for the regions, furthermore arranged Nationalist veterans amongst the area for settlement and cultivation. When Taiwan’s economy shifted into export industry in the 1960s, indigenous peoples moved to urban cities as the proletariat. Foregoing the 1960-1970s, the colonial policies initiated due to the Cold War gradually broke down the long-standing policy of Taiwan’s space and ethnic separation. Spatial variability and migration and immigration of ethnic groups have caused the indigenous people to be involved in the capitalist monetary economic lifestyle, which has led to a series of social problems related to aborigines such as land loss, usury, debt, poverty, mercenary marriage, child prostitution, and child labor. Therefore, in the early 1970s, the new generation of aboriginal youths who received education of Chinese and Mandarin started to voice their opinions through the media, and self-reflecting the situation of self-ethnic groups. The imagination of “hill dwellers(山地人)”, based on resisting discrimination, started to emerge among young aboriginal activists. However, under the martial law system at the time, the white terror was unfortunately woven into the “Taiwan Highlands Independence Movement campaign”, all of which was suppressed. Following the Kaohsiung Formosa Incident in the 1980s, oppositional movement initiated campaign movements of Taiwanese nationalism. The indigenous peoples were especially valued for their nationhood as the first masters of Taiwan and challenged against the KMT’s Chinese nationalism. In addition, sociology and anthropology began an academic approach of concerning the real life of indigenous peoples. Simultaneously, the Presbyterian churches in Taiwan developed theology specific to aborigines. With impetus, National Taiwan University (NTU) aboriginal students launched a campaign of ‘aboriginal self-awareness’, making the aboriginal issues become a gradual crucial political agenda. In 1984, the Alliance of Taiwan Aborigines (ATA) was established, and the anti-colonial indigenous movement was launched.