我們的位置：卡度布農「傳統」之建構

本論文主要探討一個原住民部落，如何透過恢復「傳統」的途徑，找尋其所屬的生計層面及社會上的「位置」。一個鄰近漢人聚落的布農族卓社群卡度部落，因為長期的與漢人有著密切往來之關係，加上不同時期國家政策等外力的介入，導致部落內的布農文化逐日的流失當中，也直接影響了族人在面對自我文化時容易產生一種陌生感。向來以檳榔種作為主要生計產業的部落，因為檳榔市場價格的慘跌，加上因地理位置之故，在缺乏自然景觀而無法發展觀光的狀況下，部落陷入了一個生存上的困境。「九二一」地震後年輕一輩的族人紛紛的回到部落，進行部落災後的重建，同時他們也意識到了部落面臨了生計發展上的難題，以及逐漸式微的傳統文化，在受到當代族群關係、資源競爭等觀念的影響下，先後在部落內成立了幾個民間團體，進一步的展開了一連串的傳統文化復振之工作。除了將過去一向被認為漢化嚴重的部落，透過諸多富有布農族及原住民意象的元素，融入於各項硬體建設，營造出一個具有特色的原住民部落外，更積極的恢復舉辦消失已久的傳統祭典等活動。在這些過程之中，卡度布農人的傳統正不斷的被詮釋與建構中，再將這種被創造的「傳統」轉化成文化資本，凝聚部落意識、建立部落主體，在主流社會中找到一個屬於卡度部落的「位置」，同時也由於文化資本的累積，增加了部落在觀光發展（生計層面）「位置」上的能見度。

關鍵字

卓社群；卡度；布農人；文化復振；傳統再現；生存空間；社會位置

並列摘要

The main subject of this thesis is about how aborigine tribes look for their livelihood and position in mainstream society through the way to revive “traditions”A tribe called Qatu from Bunun near the Han people’s village, for having been staying close with the Han people for long and involvement of external power, like national policies got involved in different periods. All cause the internal Bunun cultures fading away day by day, and it also influences directly the race to get a sense of strangeness in facing their own culture. The tribe earning their life by cultivating betel nut has fallen into a surviving crisis due to a sharp decline in betel nut’s prices in market, besides location also makes it not to develop tour business for lack of natural landscapes. After 921 earth quake, young generation has been coming back to the tribe more and more to do reconstruction. At the same time, they also notice the tribe faces a problem in living and developing as well as traditional culture fades away gradually.Influenced by the concept of modern ethnic relations and resource competition, the young generation has established several non-governmental organizations in the tribe and further start a series of traditional cultural surviving activities. To help the tribe who used to be taken as serious sinicized, the young generation not only create a characteristic aborigine tribe by combining lots of Bunun and aboriginal images with all facilities, but also positively hold several traditional ceremonies which have been gone for a period of time. During these processes, Qatu Bunun’s traditions have been being interpreted and in construction. After changing the “created tradition” into cultural capital to bind the ideology to the tribe and set up the tribe subjectivity. They will find their own “position” in mainstream society for Qatu. Meanwhile, by increasing cultural capital, it helps visibility with “position” in tour development for livelihood.