原住民部落災後文化療癒—以八八風災為省思

本研究以質性研究與人類學的脈絡進入，透過災難下的文化敘說，探索原住民部落歷經八八風災的生命經歷與調適歷程。田野時間共計兩年，以深度訪談、參與觀察及文獻資料分析等方式，紀錄台東縣金峰鄉嘉蘭部落災難背景下的生活樣貌。除了長期的田野紀錄外，正式訪談六位部落老、中、青三代居民，並以敘說文本與田野筆記進行資料分析，期待完整呈現嘉蘭部落歷經八八風災後的部落圖像與生活全貌。研究結果發現，部落歷經風災後的文化敘說，展現了『天災還是人禍』、『災難是轉機和分野』及『部落的療癒力量』三大主軸。由於天災過後，各領域的災難介入缺乏個別性，亦忽略部落文化之主體性、獨特價值與思維，使得『人禍』頻傳。慈善的協助挾帶漢人殖民色彩，未與原住民部落結盟成夥伴關係，更因為對當地文化缺乏理解，故無法有效看見、聽見部落的重建需求，以致部落經歷災難後的種種問題始終未被解決。更甚者，部落文化亦因政策分化，導致無符號語言的加速消逝。另一方面，在部落獨特的歷史脈絡下，居民歷經天災、人禍的分裂，不斷掙扎於過去、現在與未來的部落圖像中，終究重新建構其專屬的主體與思維，新部落主義的雛形體現。藉著不斷與自我及部落對話，重新接受自己的主體，達到裂縫中的持續共生。最後，貫穿主軸的部落內在力量，帶動其獨特的文化療癒過程，而在療癒過程中，那種內在力量亦不斷的強大與堅定。本研究結果顯示，原住民部落在歷經災難後的生命歷程，應由其主觀敘說與文化建構去進行理解，而災難介入的專業人員應依循部落所建構的文化全貌，提供應有的賦權及協助，重視部落專屬的文化療癒模式。特別為第一線的政府機關與醫療人員，在提供災難底下部落的政策與照護時，應具獨特與專屬性，並視文化主體為災難應變的首要考量。

關鍵字

原住民文化；部落主義；災難；敘說；文化療癒；文化適應

並列摘要

The purpose of this research was to explore the lived experience and the process of adaptation of the aboriginal tribe to 88 Typhoon.Through an anthropological approach, the disaster narratives and qualitative inquiry. During the field was two years, recording the lived context after 88 Typhoon of Jialan tribe, Jinfeng Township, Taitung County by in-depth interviews, participant observation and literature data analysis, etc. Formal interviews with six participators: three generations of tribal people, and the narrative text and the field notes were for data analysis, looking forward to the whole picture of tribal life with the disaster. Three identified story lines were: "a natural disaster or man-made disaster", "disaster is the turning point and distinction" and "inner healing power of the tribe." As the natural disaster, the involvement with all areas were lacking for individual and ignoring the cultural subjectivity, unique values and intellect of the tribe, making frequent man-made disaster. Charity was mixed with colonization, not an alliance of partnership with the tribe, it led us not observing, listening the problems of the tribe effectively after the disaster, and the most solutions had not still been found. Moreover, the tribal culture was split by policy, leading to unsigned accelerated language disappeared; in addition to that, in the unique historical context of the tribe, the tribal people were split by natural disaster or man-made disaster and struggling with the tribal images from past, present to future. Eventually they re-build their own strengths and intellect, and the prototype of the neo-tribalism was representing. To re-accept their own cultural subjectivity and to achieve sustained cracks in symbiotic by constantly dialogizing with self and tribe; finally, the inner power of the tribe was throughout the spindle to drive the process of cultural healing, and in the healing process the inner power had been stronger and firmer. As the research conclusion showed that the lived experience of the tribe after the disaster must be described by themselves with subjective narratives and construction. The professional interventions should follow the whole picture of tribal culture and provide proper empowerment and assistance, respecting the unique model of cultural healing. Especially as the first line of government agencies and medical staffs, providing the policy and care should be unique and exclusive to tribe with the disaster, cultural subjectivity must be counted the primary consideration for response of disaster.