人的延伸─報馬仔的臺灣口頭文化研究：以布袋戲《儒俠小顏回》為例

The Extensions of Man：A Study on Oral Culture for Informant-as-Medium in Taiwan by Puppet Theater

簡鴻綿(Hung-Mien Chien)

指導教授 ： 陳龍廷

國立臺灣師範大學/文學院/台灣文化及語言文學研究所在職進修碩士班/碩士(2011年)

摘要

正如早期車子為了肆應道路或靈活方便，車輪由四輪變為兩輪。人類的祖先南猿屬和人屬，也為了適應地球氣候和環境的變遷，演化出以兩足行走的直立姿勢，因而能空出雙手以採集、獵取更多的食物。因為食物的增加，也增加了腦容量，使得直立人得以成為自然界中前所未有的發明高手，有了多樣化的工具和武器及充分的肉類供食用，直立人才成為第一個能適應全球各種環境的人類祖先。
比起工具，機器是一種過程的延伸或外展，工具延伸了拳頭、指甲、牙齒或手臂。輪子則延伸了雙腳的交替移動或連續移動，而印刷是第一個完全手工機械化的產物，它也打破了雙手移動的狀況，使手的移動變成一系列分離的步驟。這一系列分離的步驟，和輪子的旋轉一樣都是重複性的。進入電的時代，通過電磁帶，不同動作的數碼，都可以在同一時間達到。因此和裝配線原則一樣，以系列分析的機械性原則也要告一段落了。這個時代，連做為腳延伸的輪子也正在成為過時的東西。和用筆書寫或印刷術，以及人退化後的腳指頭與飛機的機輪一樣，輪子正在文化中退居輔助的角色。
而媒介可能一直都有下述三種意涵：
其一，普遍的舊意涵是指仲介機構，或中間物；
其二，指技術層面的意涵，例如將聲音、視覺、印刷等視為不同的媒介；
其三，專指資本主義的意涵，在這個意涵裡，報紙或廣播事業──被視為像廣告之類的一種狹義媒介(媒體)。
媒介被廣泛使用，是當廣播與新聞報紙在通訊傳播上，重要性與日俱增之時。做為人類延伸的傳播工具或媒介報馬仔(Pò-bé-á)等符號，及其本身所傳遞的訊息內容，曾支配人類社會文化的變遷和發展，臺灣也不例外。
通過農業生產方式的原型，建構「鬆緊模型」來重構人的延伸，以重新喚醒我們曾經有過的原初、有機口頭文化的部落記憶，並召回屬於聽覺的想像。

關鍵字

報馬仔 ； 媒介 ； 口頭文化 ； 延伸 ； 加強作用 ； 臺語文

並列摘要

It’s to be good at dealing with varied roads or easy to handle properly, that the wheels were changed from four to two in the earlier wheeled vehicle. The ancestors of man : Australopitheous and Homo also adapted to the climate and the varied environment on the earth. They were evolutional to Homo Erectus walking by two feet so that they have another two hands to collect and hunt more food to eat. The much more food, the much more brain capacity, the Homo Erectus could become the unprecedented experts for invention. The Homo Erectus could make an adjustment to environment of the globe because the diversity of tools,weapons and a plenty of meat.
As contrasted with the mere tool, the machine is an extension or outering of a process. The tool extends the fist, the nails, the teeth, the arm. The wheel extends the feet in rotation or sequential movement. Printing, the first complete mechanization of a handicraft, breaks up the movement of the hand into a series of discrete steps that are as repeatable as the wheel is rotary. From this analytic sequence came the assembly-line principle, but the assembly line is now obsolete in the electric age because synchronization is no longer sequential. By electric tapes, synchronization of any number of different acts can be simultaneous. Thus the mechanical principle of analysis in series has come to an end. Even the wheel itself, the extention of foot, now is obsolescent. It is that, like penmanship, typography or atrophied toes of man, the wheels of airplane, the wheel will move into a subsidiary role in the culture.
There has probably been a convergence of three senses: (i) the old general sense of an intervening or intermediate agency or substance; (ii) the conscious technical sense, as in the distinction between print and sound and vision as media; (iii) the specialized capitalist sense, in which a newspaper or broadcasting service – something narrow else, such as advertising.
Media became widely used when broadcasting as well as the press had become important in communications. To be the extensions of man, the medium or the informant-as-medium is the message, ever handled the change and development of social culture─including Taiwan.
The model: Extensive vs. Intensive constructed is that we can reconstruct the Extensions of Man, in order to reawaken the tribal memory of primitive, organic orality we used to have and evoke the aural imagination by the prototype of agricultural production methods.

並列關鍵字

Informant ； Media ； Oral Culture ； Extension ； Intensification ； Taiwanese

參考文獻

李鴻禧 1995《憲法與人權》元照出版。

黃春明 1979《鑼》遠景出版社。

蔡繼瑛 1998《世說新語》台南 ：文國書局。

徐佳士 1991〈麥克魯漢的傳播理論評介〉新聞學研究(第一集) 政治大學新聞研究出版社(1991 : 294-304)。

簡鴻綿 2010a〈由模型：Extensive vs. Intensive重構台語文的加強詞 (上)〉《海翁台語文教學季刊 》開朗雜誌 第九期，2010.09。