1999-2013年之台灣天災書寫

以九二一地震、八八水災的相關災難書寫為例

黃斯駿

指導教授 ： 王惠珍

國立清華大學/人文社會學院/臺灣研究教師在職進修碩士學位班/碩士(2014年)

摘要

「天災」常是文學創作者書寫的題材或情節推進時的背景元素，是真實人性的呈現，也記錄影像無可取代的補遺。本研究聚焦於「天災書寫」，也就是筆者定義當地震與洪水等天災，如台灣九二一強震、八八水災可致人死甚至造成族群覆沒的天災發生，人的存在感面臨立即性危機，個體須進行當下選擇時，文本中個體、族群、媒體所採取的策略與之間的關係。第一章為緒論，闡述個人對天災書寫之定義，挑選文本的原因，以及第二至第四章架構之理據。而內文主要分為三個章節討論。
第二章以許榮哲《漂泊的湖》與瓦歷斯‧諾幹之九二一書寫互為映襯，對比出漢人作家許榮哲認為九二一地震不僅是一場天災，也不僅是短暫撼動原民個體身心感官的刺激經歷，更是象徵兩個原民家庭生活與生存價值存在的被顛覆、被重構；瓦歷斯則藉報導文學闡述九二一不僅只是強烈撼動單一原民家庭，也代表原民族群土地、家屋被摧殘的慘痛經歷，更是後續一個族群、也就是無數個原民家庭此後生活與生存價值存在的被重現、與重生。漢人作家喜愛書寫災後個體身分的被顛覆與家庭關係的重構，原民作家重視族群利益的被彰顯，但兩者不約而同都論述了對其部落可能會因天災永久隱匿的危殆與不安感。
第三章則以陳儀深之八八水災口述史紀錄，以難以抗拒之自然災難為背景，探討環境變異下災後原民族群如何自處，如何思索社群存在，以及其對中央政府發聲策略：彰顯災後族群重建衍生的政府政策失能問題，並討論作家個人、民間團體發聲策略。當政府他律或國家政策無法發揮效力、保障人民時，原民口述史、報導文學及新聞媒體如何記錄民間發聲與復育的歷程梗概。因目前八八水災相關文學著作較少，筆者並加入陳金順小說與新聞媒體的書面紀錄為佐證。
第四章探討災變後，媒體的存在如何介入山區部落重建運作，及其衍生的媒體良心議題，最終回扣個體如何藉由媒體反思幸福的存在。本章即以文本探討後現代思潮下媒體存在的亂象，除以虛構小說為主幹，以真實新聞報導為佐證提出批判與省思外，也回扣第二章主旨：作者要身為觀眾的個人思索媒體如何操弄畫面，回看個人反思當下之幸福之存在，及面對這樣的災難報導模式如何省視。
總言之，本研究以爬梳災難時原民個體的存在議題、原民族群面對災難後重建存在的問題、媒體存在對天災後續發展的影響、漢人與原民作家天災書寫的差異四子題做為結論。台灣天災書寫的共同點，基本上是以黑色幽默、反諷手法、映襯筆法，將人類恐懼衍生當下抉擇課題、與災難彰顯個體、群體、媒體之存在價值加以析論，即便其間所呈現的方式可能讓土地是碎裂的、人與環境是敵對的，媒體之回應極度短視也極度的荒謬──但其實作者的真正心意，事實上是一種反向召喚，召喚讀者以另一種積極而正面的態度正視災難議題。

關鍵字

天災書寫 ； 原住民 ； 九二一強震 八八水災 ； 個體 ； 族群 ； 媒體

並列摘要

Natural disasters often become the subject or the background in creative writings. These disaster literatures not only reveal the truth about humanity, also replenish the insufficiency of video. This research focused on those disaster literatures that referred to severe natural disasters that would kill people and even destroyed the community such as 921 earthquakes or 88 floods. This study would discuss what strategy people took and what relationship they kept when the individual, community and the media encounter life-threatening catastrophes and instant survival crisis.
Chapter one is the introduction that included the definition of disaster literatures, the reasons why those literature works chosen to analysis and the reasons about struture from chapter two to four. As for the content, it consists of three chapters for discussion.

Chapter two compared two literature works about 921 earthquate: “Drifting Lake “by Hsu Jung-Che and “Voice for the Tribe” by Wallis Nokan. Hsu Jung-Che, as a Han Chinese writer, considered the 921 earthquate was not only a natural disaster but also a thrilling experiencef for the aboginal people’s bodies and soul. Moreover, it lead to the subversion and reconstrction of two aboriginal families’s life and exist value. Wallis’s reportage described how 921 earthquate vibrated one aboriginal family that lead to their deeply grieved experience for losing their lands and homes. Furthermore, it caused the reconstrction and rebirth of life and exist value of the aboriginal tribe, a large number of aboriginal families. Hsu, as a Han Chinese writer, preferred to describe the individual idietification after disaster and the reconstruction of family relationship. Wallis, as an aboriginal writer, put an emphasis on the tribe’s welfare. However, both of them declared the natural disaster aroused the tribe’s permanently underlying feeling of unsafety and sense of crisis.
Chapter three took the book “ Oral history of 88 Flood” by Chen Yi-Shen as an example to analyze after the irresistable natural disaster the oboriginal people how to cope with the individual’s problems and tribe’s dilemma, and communicate with the central government. It revealed the inefficient government’s policy on reconstruction of the tribe, and showed the voice strategies taken by the author and NGOs. With the records from oral history, reportage and media, we could witness the process how local people voiced for themselves and reconstructed their homelands when government regulationsand national policies could not function to protect them. This study also added in Chen Jim-Shun’s novels and other media’s report about 88 flood as the evidence material, for the insufficiently related creative writing about 88 flood.
Chapter four discussed after the catastrophe the media got involved with the reconstruction of the tribe in the mountains, and the action leaded to derive the issue about the conscience in media. At last, the individual reflected the meaning of happiness through media. This chapter disscussed the media chaos affected by postmodern thoughts. Its main structure is a fictional story.And the author also criticize and reflect the the action through the evidence material such as related true news report. The author’s purpose of writing is also kind of similar to the author’s in chapter two: They reminded the readers to reflect on the ways of mass media controlling the news pictures on TV, to cherish the happy moments in life, and to inspect the controversial ways of disaster news reporting.
In a nutshell, the conclusion of this study included four topics as belowed: the story of the individual as an aboriginal people struggling to survive in natural disasters, the process of the tribe of oboriginal people coping with the reconstrction after the naturaldisasters, the influence of media on reconstruction after the naturaldisasters, and the differences of writing betwween the Han Chinese writer and aboriginal people writer. This study found that the common places in natural-disaster writing in Taiwan are as belowed: these works basically through the writing techniques such as black humors, sarcasm and contrast to present the instant choices panic people made and to analyze the exist value of individual, community, and the media while facing the catastrophe. Even though the works honestly revealed that the homeland was broken, the relationship between people and nature was opposite, and the reaction of media is extremely shortsighted and absurd, the authors stiil really hope to recall the readers facing the disaster issue with positive and active attitude.

Key words: disaster literature, aboriginal people, 921 strong earthquate, 88 flood, individual, community, media

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