於田野路徑銜接為「人」──自布農族部落生活經驗回望工業經濟社會

本文是以敘事體進行書寫，筆者於開篇第一章先以布農族的「人觀」說明何謂「真正的人」，這個人有別於工業經濟體制社會中的個體人和工具人，是有能力與一群人、和萬物生靈及土地互動的、相互平等、互惠的人。　　於第二章，筆者說明了自己的田野路徑，和田野慣習的養成，並開門見山的提出田野的目的是作為祛殖的過程。此章節的用意，同時是要說明本文的敘事體選擇和文本的結構設計脈絡。　　第三章內容以身為閩南人的筆者跟著族人Niun姊一起加入布農族部落的日常生活開始，藉由一段又一段的小故事，描述當代的部落在受到工業經濟體制影響之下，仍保有的布農族生活文化特質。這此一章裡，筆者特別著墨Niun姊的家族和族人如何支持部落青年重新種植消失近三十年的maduq的過程。　　在第四章的部分，筆者以站在部落生活的視角回望自身長期成長的社會，從工業經濟體制的工作、被金錢支配結構的家、主導競爭成為菁英的國家體制教育、和自然土地被化約為資源和財產等面向，進行自我反思及批判。　　第五章，筆者在回歸到日常生活實踐的重要性。先呼籲：無論是原住民或非原住民，當代的生活方式皆受到工業經濟體制支配，自我、社會和自然早被分割分裂成為一種工業生活慣習。筆者以中原原專班的部落化學習環境，和於真實部落的日常生活經驗，說明「具生活情境的教育環境」對被工具化的個體人，將是老師與學校支撐當代學生銜接為「人」的關鍵。　　最後，筆者於結論描述自身在田野後的心境和能力的轉變，且重新呼應本文標題及第一章的人觀，並強調知識人在社會進行學術或田野工作應留意的幾個面向。最後，以承先啟後的方式，向正在實踐全人教育的良善者鳴致──承而後再傳，是知識人的責任之一，也是真正的學術。

關鍵字

全人教育；社會設計；工業經濟體制；多元文化；田野工作；身份認同

並列摘要

This article is written in a narrative style. In the first chapter, the author uses the Bunun’s "view of the human" to explain what a "real person" is. This concept of a person is different from the individual and instrumental person common to the societies of industrial-economies. Instead, such a person is understood to have the ability to interact with other people, all living creatures and the land itself in a way that is equal and mutually beneficial. In the second chapter, the author explains his own experiences in the field and describes his cultivation of related habits, straightforwardly proposing that the purpose of the field is to be the site of a process of decolonization. The purpose of this chapter is to explain his choice of narrative style and the structure of the text. The third chapter starts with the author, a Southern Min, joining the Bunun tribe's daily life alongside Sister Niun. Through short stories, it describes what elements the contemporary tribe still retains under the influence of the industrial-economic system, including the lifestyle and cultural characteristics of the Bunun people. In this chapter, the author specifically discusses how Sister Niun’s family and other tribes-people support the tribal youth in the process of replanting the maduq that has been absent for nearly 30 years. In the fourth chapter, the author looks back at his own society from the perspective of his new tribal life, from the work practices of the industrial-economic system to the home dominated by money to the system of state education that dominates alternatives and the natural land itself. The reduction to resources and property, and the conduct of self-reflection and criticism. In Chapter 5, the author returns to the importance of the practice of daily life. Firstly: Whether the discussion centers on aboriginal or non-indigenous societies, contemporary lifestyles are dominated by the industrial-economic system, and the self, society and nature have long been divided and split into corresponding habits. The author uses the tribal learning environment of the Central Plains Special Class and the daily experiences of the tribe to explain that the "educational environment with life context" will be key for enabling teachers and schools to support contemporary students and link up as "people". Finally, the author describes in the conclusion the changes she observed in her mood and level of ability after being in the field, and re-emphasized the conception of people that appears in the first chapter and the title of this article. She highlights several aspects that intellectuals should pay attention to in academic or field work. Finally, she lauds the good people who practice holistic education, inheriting it and then passing it on, as the real academics. Keywords: holistic education, social design, industrial-economic system, multiculturalism, field work, identity