祖靈、敵人，藝術品:Toi moko 的回歸與連結的重建

Ancestral Spirit, Enemy and Artwork : Repatriating Toi Moko and Rebuilding Connections

杜麗琴(Li-chin Du)

指導教授 ： 王嵩山

國立臺北藝術大學/文化資源學院學術論文/博物館研究所碩士班/碩士(2016年)

摘要

毛利族於歐洲人尚未抵達紐西蘭前的傳統社會中，會將生前文面的親人或敵人的頭顱砍下，製成如木乃伊般可以長久保存的文面頭顱，今日的族人稱這些紀念物為Toi moko。19世紀初期，毛利人以當地物產與歐洲人交換毛瑟槍，引發史稱之「毛瑟槍戰爭」，期間毛利人投歐洲人所好，將所藏之敵人文面頭顱拿來交換毛瑟槍、彈藥，後來卻在市場供不應求的情況下，逐漸演變成殺害奴隸後施以文面，製作成「mokomokai（奴隸文面頭顱）」的殘忍交易。
1970年代紐西蘭國家博物館即開始與藏有Toi moko的海外博物館展開協商，提出回歸祖先遺骸的請求，直到1989年始有澳洲博物館同意讓Toi moko重回故土，至2015年底，共有60個機構或個人收藏家，共計歸還154尊Toi moko給紐西蘭。2003年起，紐西蘭政府指定國家博物館Museum of New Zealand Te Papa Tongarewa（下稱Te Papa）為紐西蘭政府進行祖先遺骸回歸之研究、協商與執行的對外代表單位，政府以專款專用方式在Te Papa博物館之下，成立奧提羅亞的呼喚回歸計畫(Karanga Aotearoa Repatriation Program)。該計畫為全球少數以博物館為主體，主動進行國際祖先遺骸回歸的組織。本文討論今日毛利族人稱之為Toi moko的祖先頭顱在毛利傳統社會文化脈絡下的意義；18、19世紀西方博物館蒐藏人類遺骸的時代背景下Toi moko如何進入博物館的收藏體系，以及近年來毛利族如何透過Te Papa博物館進行回歸祖先遺骸的行動。紐西蘭唯一的國家博物館Te Papa透過國家級的marae建立國族認同，經由回歸Toi moko復振傳統文化與儀式，並與iwi（部落）形成夥伴關係，致力於將殖民時期拋棄的暗黑遺產Toi moko轉化成毛利族共同的祖靈，成為連結Te Papa與歐美博物館的樞紐；連結毛利族過去、現在與未來的文化傳承。

關鍵字

人類遺骸 ； 毛利族文面頭顱 ； 奧提羅亞的呼喚回歸計劃 ； 紐西蘭國家博物館

並列摘要

In traditional Māori society, during the era before European contact, tattooed heads of family members and enemies which have been preserved and mummified have been kept and produced. Today, such heads are called as “Toi moko”. Early　in the 19th century, some of Māori chiefs traded local products for muskets and ammunitions with the Europeans, and then caused what was called the “Musket War” in New Zealand history. During this period, the Toi moko became the most popular local artifact. When its supply failed to meet market demands, this caused the Māori to kill slaves so they may tattoo their faces post-mortem. Such trade heads were called “mokomokai” in some documents.
From the 1970s, National New Zealand Museum started to negotiate with overseas museums about retrieving their housed Toi moko. Until 1989, Australian Museum returned 3 Toi moko, followed by 154 Toi moko repatriated to New Zealand from 60 institution/private collectors by the end of 2015. In 2003, New Zealand government assigned for the Museum of New Zealand Te Papa Tongarewa (also known as Te Papa below) to establish Karanga Aotearoa Repatriation Program (KARP) as a representative body to research, negotiate and execute repatriation of tupuna (ancestral) remains from overseas for returning to the appropriate domestic iwi. As of 2014, KARP is the few international repatriation program of its kind that is hosted by a museum. This article discusses the Toi moko cultural context in traditional Māori society, 18th and 19th century Western museums' collection practices, and 21st century Māori repatriation ceremony. This article also suggests how Māori descendants use repatriation program as a chance of ceremony and culture revitalization; Te Papa also creates a partnership with Māori advisors and local iwi through the repatriation program. Toi moko like a node rebuilt the connection between Te Papa and international museum society, which also connecting Māori ancestral spirits, today and future decendants.

並列關鍵字

human remains ； Toi moko ； mokomokai ； Karanga Aotearoa Repatriation Program ； Museum of New Zealand Te Papa Tongarewa ； Te Papa

參考文獻

AVE, J. B. 著，王嵩山節譯，〈變遷世界中的文化與民族誌博物館〉，在《過去的未來：博物館中的人類學空間》王嵩山著。臺北：稻鄉，1991。

王嵩山，2012，《博物館與文化》。臺北：遠流。

博伊哲努，雅柏甦詠，2007。〈聯合國原住民權利宣言與台灣原住民族權利保障〉，《台灣原住民研究論叢》。2:141∼168。

張慧端，2012。〈博物館館藏原住民文物之保存與歸還議題研究〉。《博物館學季刊》，26(3): 133-149.

戴麗娟，2004。〈馬戲團、解剖室、博物館--黑色維納斯在法蘭西帝國〉。《台灣社會研究季刊》。(6)54：177-121。