福山部落泰雅族人之狩獵行為

The Hunting Behavior of the Tayals in Fu-Shan Tribe

林潤宜(Jun-I Lin)

指導教授 ： 盧道杰

國立臺灣大學/生物資源暨農學院/森林環境暨資源學研究所/碩士(2006年)

https://doi.org/10.6342/NTU.2006.10078

摘要

本研究係採質性研究方式進行，以民族誌的方法收集資料，從日據時期到今日，部落的生活及社會意涵之改變，並根據部落產業、生計等狀況，說明與討論烏來福山部落泰雅族人狩獵行為之變遷。
「狩獵」是泰雅族人在過去認可、判別一個男子是否成熟足以照顧家庭的一項重要指標，歷經了時空交替轉換，對福山部落泰雅族人而言，狩獵行為仍是其生活中相當重要的一部份，根據訪談結果可以將狩獵行為發生的原因分為：傳統慣習、食用、動物破壞農作生長、經濟收入、養身保健、休閒運動。
通常因為季節的不同，狩獵的方式也有所差異，大多數的獵人表示秋冬主要以擺放陷阱為主，而春天則以帶獵狗打獵為主，擺放陷阱為輔，而隨著時代的轉變狩獵的方式與獵物的處理也有所改變。
在日據時期部落的獵人具有一定的社會地位，當時被視為獵人的泰雅男子是為一種榮耀。光復後部落狩獵的風氣盛行，狩獵不再是單純的為了食用、祭典，1972年政府公告禁獵令後，狩獵的狀況並無減少。1985年獵物販售的風氣盛行，狩獵成了部落居民重要的經濟來源，由於禁獵的相關法規、罰則無法與販賣山產所得之利潤相抗衡，因此狩獵行為並沒有因法規的限制而完全停止。直到近年來高額的罰金與刑責，開始讓獵人們感到戒慎恐懼，部落僅剩幾位倚賴狩獵維生的獵人，部落居民不再倚賴獵物獲取蛋白質。
部落裡的「獵人」多是父親帶領、教導兒子，或是具有血緣、親屬、婚姻關係的後輩進行傳承與學習。老獵人多是在農作結束或閒暇之時才去打獵，打回來大多是大家共同享用。年輕獵人大都希望可以打到越多獵物，就可以賺越多的錢。雖然現在老獵人們幾乎都已經不打獵，但仍然受到年輕獵人尊敬。
福山部落無所謂傳統的固定獵區，只要可以到的地方都可以去打獵，全憑獵人個人的意願與想法，整個部落的自然資源都是屬於部落居民所共有、共享的，不屬於任何人。
隨著時代、社會環境的變遷，狩獵的工具和物種，也越來越進步、越來越多樣化。工具的進步使獵物較容易捕捉，獵物的多樣化也滿足了更多外來的需求。現前山產市場仍然存在，部落內傳統的獵物分享猶存。對於福山部落居民而言，隨著時代的改變，狩獵不再只是生存的方式，更肩負著經濟收入、養身保健、休閒運動等功能，是生活中不可分割的一部分。

關鍵字

狩獵 ； 部落變遷 ； 福山 ； 泰雅族

並列摘要

Adopting a qualitative approach and based mainly on ethnography, this study explores and discusses the hunting behavior of Tayals in the Fu-Shan Tribe of Wulai based on its organization, livelihoods and industry since the Japanese Colonial Time
The result reveals that hunting used to be an important index to recognize the maturity and ability of a man to take care of his family. Nowadays, hunting still is one of important elements of Tayal’s lives. Based on field records, there can be several reasons for the Tayal to hunt in Fushan, such as, tradition, food, pest control, income, nutrients and leisure activities.
The Tayals hunted by different methods in different seasons at Fu-Shan. Trap was the major way to hunt during autumn and winter. In spring, hunters primarily employ hounds with trap setting as a supplement. It changed by time for the methods of hunting and the treatments of prey in the tribe.
At the Japanese Colonial Time, hunters were respectable and regarded as an honor by the Tayal men. After the Second World War, as it became popular for hunting in the tribes, the Tayal no more hunted simply for food or rituals. Although there was a total ban for hunting in 1972, the Tayal kept hunting without any change. By 1985, the trade of game meats became one of major incomes for Tayals in the tribes for its profits were much more than the penalty imposed. Until very recently, the serious fine and punishment of the new laws frightened and stopped the Tayal hunters. As a result, there only were few persons still living on hunting in Fu-Shan.
Mostly, it was Father to teach and train his son, or young relatives to hunt. The senior hunters usually went hunting after the farming or as he was free. They always shared game meats with everybody in the tribe. The young hunters all liked to collect preys as much as possible in order to gain more money. The young hunters still respect senior hunters, although almost the latter ones haven’t hunted any more.
There were no rigid hunting fields for the Tayal at Fushan. The hunter can hunt anywhere he can reach as he likes. All natural resources belong to the whole tribe which should be shared with all people.
As the tribe and its social environment changed since the Japanese Colonial Time, it changed and became more diversified for the hunting tools and game species. The innovation of tools made it easier to hunt. The demands of market made the game species diversified. Up to now, while it does not decrease for the market demand, people keep share preys in Fushan. For the Tayal in Fushan, hunting is no more only part of their survival. It has functions of income, nutrients and leisure activities, and is part of their livelihoods which cannot be separated.

並列關鍵字

Hunting ； Tribe transformation ； FuShan ； Tayal

參考文獻

王穎、王佳琪(2000)。丹大地區野生動物資源及狩獵現況。野生動物保育彙報及通訊，9~3，5。

王嵩山(2001)。台灣原住民的社會與文化。台北市：聯經出版事業公司。

張宜珍(2002)日治時期烏來地區經濟社會的變遷碩士論文。國立師範大歷史學系，未出版，台北市。

鄧松亭(2004)社區組織、在地知識與部落發展~以新竹縣尖石鄉新樂村上水田部落為例。國立台灣大學森林所碩士論文，未出版，台北市。

曾令羚(2005)原住民族植物資源永續利用機制之研究~以台東達魯瑪克部落為例。國立台灣大學森林所碩士論文，未出版，台北市。