探索原住民部落的環境教育─以馬告運動中的新光、鎮西堡部落為例

Exploring the Environmental Education of Indigenous Tribe--A Case Study of Smagus and Cinsbu Village under Maqaw Movement

鍾頤時(Yi-Shi Zhong)

指導教授 ： 王順美 ； 林益仁

國立臺灣師範大學/理學院/環境教育研究所/碩士(2002年)

摘要

中文摘要
本論文的目的在於探索以原住民族部落的環境教育之內涵。為探求一異文化社群世界中環境教育之意義，本文首先從反省環境教育自身的文化指出以科學的觀點為基礎並以解決環境問題為目的環境教育文化忽視了不同文化群體的主體性。環境教育是關心人類社會發展與環境的互動關係，並以教育過程摸索適切的發展方向的社會實踐。為探索原住民部落的環境教育，必須從部落社會裡發展與環境的互動關係談起，實際的案例是馬告運動中新光與鎮西堡部落的發展為個案，並以參與觀察法作為研究的策略。論文的分析架構主要以三個層次的問題觀看馬告運動中部落發展與環境的關係，分別為：第一、在社會運動的層次，原住民部落發展的議題如何被重視？第二、就部落發展歷史的角度觀之，參與馬告運動的意義何在？第三、在部落發展的實際情境中，如何繼續實踐馬告運動帶來的發展想像？
棲蘭山檜木林整理作業引起了環保團體、林業單位、學術界許多不同環境價值的爭辯。在爭辯之中，原住民運動以「馬告林區」之論述為原住民的環境觀與權利發聲，此一運動進而轉變為一籌設與原住民共管的新（馬告）國家公園運動，落實共管機制成為原住民重獲因殖民歷史而失去的山林管理權利，這正是馬告週邊原住民部落所面臨的歷史情境。但落實原住民部落重新自主管理山林仍有許多困難，首先，是如何凝聚族群內部共識建構自主治理的主體性；其次，需要克服的是培植自然資源管理的能力，方能有效並平等地與現代科學邏輯為主的管理制度共同管理山林。
鎮西堡、新光部落是最積極參與馬告運動的行動者，部落參與馬告運動的基本考量是部落的永續發展。在生態保育的時代裡，傳統文化與自然和諧相處的原住民社會援引生態保育的論述作為策略，以落實保育工作做為重振部落產業與文化的自主性發展途徑。部落參與馬告運動之原因與產業發展緊密相關的，鎮西堡與新光部落對資源握有較高的自主性、保有較多的傳統文化與多年的社造成果，這些基礎成為部落以共管機制作為發展方向的基礎。因此，提昇部落在政治、文化經濟等方面的能量，落實以自主管理環境資源的發展方向，成為部落環境教育的重要考量。
在部落發展的層次，生態觀光的發展成為部落的新產業，也帶給傳統生態文化結合生態科學復振的契機，解說員培訓的課程成為部落內部的環境教育，亦成為部落對遊客的環境教育準備。另一方面，隨之而來的危機除了文化商品化的問題之外，面對部落的異質性並調整部落內不均衡的發展為另一挑戰。部落中缺乏公共的與平等對話的機制是在部落層次落實以部落主的自然資源管理的障礙，建構平等對話的均衡發展以及公共的資訊媒介成為未來可努力的方向。
最後，本研究總結原住民部落的環境教育必須以部落為主體面對時代的挑戰，與部落發展結合。另外，部落的環境教育往往需要結合現代生態科學知識與傳統文化的生態知識作為教育的內容、過程與目標。以做中學的方式學習實用性知識則是部落學習的特質。

關鍵字

環境教育 ； 原住民 ； 部落發展 ； 馬告 ； 棲蘭

並列摘要

The main purpose of this thesis is to explore the environmental education of ethnic tribes. Beginning from reflecting the science-based and problem-solving-oriented culture of mainstream EE, I point out that's why some minor groups' subjectivity are marginalized. In brief, EE is concerned about the relationship between society and environments, and seeking better direction through educational processes. To explore the EE of tribes, we must look into the relationship between tribal society and their environments. Taking the development of Cinsbu-Smangus under Maqaw movement as case study with participatory observation methodology, the study analysis it with three questions: 1.At the social movement scale, why and how the issue of tribal development become visible? 2.What are the meanings to participate in the Maqaw movement in tribe's history? 3.How to realize the vision brought by this movement in tribes practically?
The removal of ancient cypress trees in Chi-lan area has initiate debates of different environmental values hold by different groups, such as NGOs, forestry authority, and academic groups. Among the debates, Indigenous movement activists use “Maqaw forest” as resistant discourse and thus reveal the importance of the environmental rights and views of tribes. Then this movement turns into a new (Ma1aw) national park movement, which advocates the implement of co-management regime between tribes and the state as a decolonization process. There are many obstacles left in the scenario that tribes are facing. The first is how to make the consensus within Atayal tribes around the proposed national park for constructing a self-governing regime. Second, to build up the capacity of tribes to manage resources is a key effort of tribes to have equal rights and power while co-operating with the state management institution based on modern sciences.
Cinsbu and Smagus with a concern of tribal sustainable development are the most active tribes participating in the Maqaw movement. In the age of conservation, environmental discourses are used by indigenous people whose tradition has a close and harmony relationship between nature as a strategy to rebuild traditional culture and an alternative development of autonomy. The participation in Maqaw movement is based on economic reasons. Yet despite the higher autonomy on the resources, having relative more traditional culture and the accumulative efforts of community-building, the participation is impossible. Thus, taking autonomous resource management as a direction, the empowerment of tribes in political, cultural and economic aspects becomes an important element of tribal EE.
In the development process of tribe, eco-tourism is becoming a new direction which bring the traditional culture a chance of revival through the combination with modern science. The training course of environmental interpreters is part of the EE of tribes, and is the basis as a EE for the tourist. What comes with is the risk of commodification of culture. Another challenge is to face the heterogeneity and uneven development within tribe. Lack of public and even communication regime is a main obstacle towards a autonomous resources management of tribe. Constructing a public media and a regime of equal dialogue may be efforts worth doing.
Last, this thesis concludes that EE of tribes should base on the subjectivity of tribes with a close connection with their development process. The EE in the tribes need to combine modern ecological sciences and traditional ecological knowledge and wisdom, no matter in aspects of educational goal, content and process. Obtaining practical knowledge through learning-by-doing is the basic characteristic of tribal education.

並列關鍵字

Environmental educaiton ； indigenous people ； Maqaw ； Chi-lan

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