移動的家園：南投縣神木村遷村的民族誌研究

本文主旨在於討論南投縣神木村的客家族群，在災後家園意義轉變的過程。土石流衝毀了神木村的農田、道路、橋樑與住宅，而政府則在2009年的莫拉克風災後重新提出了遷村的政策，欲將居民遷移至安全卻遠離家園的永久屋園區。本文將藉著遷村空間的觀察與地方歷史的進程，顯示遷村過程中地方知識與政府科學知識間的衝突與矛盾，呈現現代國家深刻影響著地方社會的統治方式。據此，本文將從探討地區的歷史與神木村客家族群的發展脈絡著手。一方面，日治時代從北部一帶遷移至此的神木村客家族群發展出具客家特性的聚落，客家性根植在宗教、儀式、親屬關係與地方政治社會上。另一方面，在統治方式與經濟環境變遷下，神木村客家族群也不斷的創造、融合出新的客家性與地方知識。傳統農業社會被認為根著於家園與土地，然在臺灣客家歷史發展與災難脈絡下家的意義開始改變，本文所要說明的，正是神木村居民從根植（root）到路徑（route）的兩個範疇。在此，居民以親身的災難經歷去回應政府的遷村政策，家園的概念也牽繫著當地居民，這些故鄉與家的經驗被轉化為行動，也成為神木村居民在遷村事件上的回應。最終，透過神木村客家族群的案例，本文將重新思考客家族群性與災難研究的問題。

關鍵字

災難；遷村；客家研究；地方；家園感

並列摘要

This thesis aims to explore how relocation in the wake of disasters has transformed the meanings of home for the Hakka people living in a village named Shen Mu in remote area of Nantou. Farming fields, roads, bridges and houses destroyed by natural disaster one after one and mudslides and landslides pose constant threat to the village. Government hence put up evacuation policy in place, relocating and uprooting residents from home. I observe the process of relocation and want to show that the process of relocation has been filled with conflicts and discrepancies as a result of local knowledge in confrontation with the actions of government and science. Understanding of local history is the key. In the end, modern governance has much impact on a local society. To achieve the goal, I reconstruct the local history of Shen Mu. On the one hand, villagers had migrated from the northern Taiwan generations ago and had settled a typical Hakka village with petty agriculture. The Hakka spirit has rooted in much aspect of life from religion, ritual, kinship network to village politics. On the other hand, the Hakka villagers have constantly adapted themselves to changing political and economic milieu, thus creating a flexible and strategic character. In the thesis, I show that it is exactly the dual dimensions—root and route—embodied in the villagers that construct the experiences and processes they have had in reaction to the government relocation policy. Throughout the case study, I conclude a rethinking of the Hakka ethnicity, and the disaster studies as well.