從豐年祭到小米收穫祭-
排灣族古華青年族群認同及其建構過程之初探

台灣原住民族的祭典名稱和內涵隨著世代變遷，排灣族的Masalut是在「豐年祭」、「祖先祭」、和「感恩祭」各種稱謂中不停演變的「收穫祭」；青年的定義，則從日治時期皇化的「青年團」、到國民政府反共的「山地青年服務隊」，再到1980年後反對壓迫、找尋自我主張和詮釋的「原住民青年」，不斷在變化。然而，即使出生在「原住民」逐漸被大社會所熟悉的1980年代後的原住民青年，並不表示他們有與生俱來的「族群認同意識」，誠如Phinney(2006)所言，認同是人一生不斷在經歷的一個過程，這個世代的青年，有他們這個世代的認同課題。從自身與所屬族群之間關係而開展出來的「族群認同」，其內涵並非單一面向，也非直線型的發展歷程，而是如Ashmore等人(2004)建議的「族群認同」八大元素，它們之間不間斷的互為建構的過程；本文以日治時期以降之台灣社會變遷、和今日排灣族古華部落收穫祭的實踐狀況為敘事背景，以Ashmore等人(2004)所歸納出之「族群認同」元素為敘事架構，試圖爬梳當今排灣華族古華部落青年族群認同內涵及其建構過程。

關鍵字

豐年祭；收穫祭；族群認同；排灣族；青年

並列摘要

The names and connotations of the festivals of Taiwan aborigines have changed with the generations. The Masalut of the Paiwan tribe is a "Harvest Festival" that has evolved in various terms such as "Harvest Festival", "Ancestor Festival", and "Thanksgiving Festival". The definition of youth ranges from the imperial "Youth League" during the Japanese rule to the anti-communist "Mountain Youth Service Team" of the Nationalist Government., and after 1980 continued to change to the "indigenous youth" who opposed oppression and searched for self-assertion and interpretation. However, even if the "indigenous people" were born in the post-1980s and the "indigenous people" are gradually becoming familiar to the larger society, it does not mean that they have an inherent "ethnic identity". As Phinney (2006) said, identification is a process that people go through continuously throughout their lives. This generation of youth has the subject of identity of their generation. The "ethnic identity" developed from the relationship between oneself and the ethnic group to which one belongs, its connotation is not a single aspect, nor is it a linear development process the uninterrupted process of mutual construction among them. The eight elements of "ethnic identity" suggested by Ashmore et al. (2004).The narrative background of this article is the social changes in Taiwan since the Japanese rule and the practice of harvesting sacrifices in the ancient Chinese tribes of Paiwan people today. Using the "ethnic identity" element summarized by Ashmore et al. (2004) as the narrative framework, it tries to sort out the connotation and construction process of the youth ethnic identity of the ancient Chinese tribe of Paiwan Chinese.