Rgrgyax Hlahuy-解殖山林：大霸尖山視野下泰雅族人的空間重構

台灣北部山林地區為泰雅族傳統生活領域，在現代國家的勢力侵入，納入其治理空間範圍之後，泰雅族主體性空間逐漸衰微，對於生活週遭環境地理的知識與權利，逐漸被現代國家及社會所信靠的科學知識與權力所排除與取代。族人在日常生活當中，實踐傳統知識，並在當代生計生活的需求下，進行傳承、調適與轉化，遊走在國家治理的時空縫隙中，繼續以所信靠的傳統環境地理知識，行使傳統生活領域農耕、狩獵、採集等權利，發展現代生態產業經濟，實踐在外來國家保育/開發之外的山林環境知識。本文以大霸尖山視野下泰雅族部落族人，在中華民國時代重返祖傳山林，在其山林生活實踐當中，如何因應國家山林治理，進行傳統領域權利、知識文化傳承與主體性空間重建的努力為例，探討解殖化的環境知識與權利實踐，並反思國家與原住民族如何建構解殖化的山林治理。在國家山林治理與泰雅族人生活實踐之間所發生的衝突當中，被壓抑的知識與權利現身。國家所仰賴援用的現代科學知識之普同性與治理權的排他性，合理化了殖民知識與權力霸凌在地，族人則運用長期與在地環境互動的傳統知識，融合現代知識與經濟，建構解殖化的知識與權利及其空間。原住民族被納入國家治理以來，往往被迫從殖民國家的他者所繪製的地圖來認知所身處的空間，並被迫從統治者的角度來定位及再現自身，形構著殖民文化景觀。當代原住民族在還我土地及文化復振運動中，體認到，要定義並定位原住民族自己的生活空間，就必須由族人來繪製自己的地圖，近年來興起部落繪製地圖的一股風氣。部落繪製地圖不但是一種提出土地權利訴求的方式，同時也是建構解殖民文化景觀的實踐。地圖作為再現地景的工具，除了政治權力的角力之外，如何繪製，也包羅了文化差異與競爭在當中。本文同時也以致力於以泰雅族傳統吟唱方式，來進行泰雅族傳統領域地圖繪製的實踐行動為例，來探討其解殖民文化景觀建構的意涵。在國家民主轉型，社會交流日益頻繁的時代，殖民所包含的族群不平等議題逐漸淡化。從泰雅族gaga的文化觀念來理解殖民與解殖民，族群社會文化壓迫的意涵也逐漸轉化為以關注治理性及其所關聯的人地關係的差異衝突為主，而是指原住民族生活空間的gaga治理規範被外來國家gaga治理規範凌駕、取代，與加以解除，回歸原住民族自主治理。當代泰雅族人也在傳統文化資源中尋求解殖民之道，從稱為sbalay和解修好的儀式實踐中重新獲得力量，透過這個教育/療癒/和解的過程，進行著一種主體性空間及社會建構的象徵行動，為實際面對國家殖民治理的解殖行動蓄積能量，而其內容也必包括sbalay所指的尋求真相，釐清責任，賠償贖罪，進行和解，恢復平等互惠關係。也就是關於修復國家與原住民族空間的、社會的及歷史的不平等權力關係的轉型正義實踐。

關鍵字

解殖化；主體性；空間重構；原住民族傳統領域；泰雅族；山林； gaga（泰雅族規範與文化）

並列摘要

The mountain areas of northern Taiwan belong to the traditional territory for living of the Tayal people. Since the invasion by the modern state forces, it has been included within the boundary of the national state governance. The autonomous spaces of the Tayal people have gradually declined. Their traditional environmental and geographical knowledge about their living surroundings have gradually been excluded and replaced by modern scientific knowledge and power that the state and society rely on. The Tayal people maintain traditional environmental knowledge and conduct their inheritance, adaptation and transformation for needs of contemporary daily life including modern ecological economic development. Guarding knowledge and its spatiality of indigenous traditional territory beyond the foreign national conservation/development, they move in time-space slits of national governance and continue to exercise traditional environmental knowledge and territory rights such as hunting and gathering while relying on traditional environmental knowledge. In this paper, I will take the Tayal peoples’ struggle for the inheritance of environmental knowledge and the reconstruction of autonomous spaces in the basin of River Papak Waqa as an example, to explore how to practice decolonizing knowledge, rights and spatialities, and do reflect on how national state, society and indigenous peoples could construct decolonizing spaces, as well as their correspondent knowledge transformations. ‬xample, to ethe nation state governance is attempt to integrate environmental knowledge of fixed spatiality that conservation and development distinct by functional zoning, and to incorporate and erase indigenous diversified and dynamic spatialities of traditional territory, Tayal people have been engaging in re-adapting local sustainable knowledgies generated from long-term human-land interactions. Thus the decolonizing environmental knowledge and its spacialities have been created.‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬ Between the national governance of forests and mountains, and the daily life practice of Tayal traditional territory, many conflicts occur. When this happens, the oppressed knowledge and rights appear, shaping the spaces of resistance for Tayal people. The universality of modern scientific knowledge and the exclusivity of the powers of nation-state governance have been constructing the colonizing knowledge and powers are used to rationalize the bullying of indigenous knowledge and rights. Since indigenous peoples have been assimilated into nation state governance, they are often forced to recognize their own living spaces from maps made from the perspective of the colonial powers. They are also forced to place and represent themselves using the perspective of the invaders. Thus has the configuration of colonial cultural landscape been shaped. In the context of contemporary indigenous movements about land and cultural restoration, indigenous peoples realize that, they must make their own maps in order to redefine and relocate their own living spaces. In recent years, indigenous community mapping has been prevalent. Indigenous community mapping is not only a way to appeal the land rights, but also a way to decolonize cultural landscapes. As mapping having been a tool of landscape representation, how to do that, not only related to the political power struggle, but also include struggling of cultural differences and competition. This paper will also take a Tayal people’s traditional territory mapping action as an example that are committed to the Tayal traditional way of mapping by chanting, to explore the decolonization implications of cultural landscape construction by indigenous mapping. In the era of the democratic nation state transformation and increasingly frequent social contact, colonial ethnic inequalities gradually fade. From cultural thinking to understand the concept of colonization and decolonization, the Tayal people recognize the ethnic meaning of social and cultural oppression have transformed into differences and conflicts on governance and its associated human-land relationship. But rather refers to indigenous living space governance practices be overridden and substitution by foreign state governance. This situation must return to autonomous indigenous governance. Contemporary Tayal people are looking for the solutions for the way toward decolonization using traditional cultural resources. The ritual practice called sbalay (reconciliation) could find a way to regain power through the process of education/healing/reconciliation, performed with a subjective constructed symbolic action to accumulating energy for the actual decolonizing action at the nation state colonial governance. And its contents shall include within the meaning of truth seeking, responbility clarification, compensation, reconciliation, equality restoration and mutual benefit relationship. That is about repairing the unequal power relationships between state and indigenous peoples, the practices of transformative justice about the issues of spatiality, historicity, and sociality.

並列關鍵字

decolonizing ； subjectivity ； spatial reconstruction ； indigenous traditional territory ； Tayal people ； forested mountains ； gaga（traditional culture and norms of Tayal people）