組裝馬卡道：屏東沿山區域的族群性實踐與動態

本研究中，我以位於屏東沿山公路南端的獅頭社區作為田野，正逢他們接受了縣政府的提議而首次籌辦「平埔族夜祭」之際，我嘗試以組裝論的視角，來理解他們鋪排而成的平埔族祭典，對他們而言究竟具有什麼樣的內涵？同時，也要探查獅頭既有的宗教傳統與歷史記憶，於該次平埔族祭典中產生了什麼樣的影響？而如果我們暫時放下族群主義／族群文化的邏輯，轉而將「馬卡道的文化想像」視為另一個跨社區的組裝體，那麼馬卡道族是如何被組裝而成？馬卡道的文化想像又如何回過頭來影響屏東各個社區的年度祭典和發展路徑？我將指出其各自的年度祭典，與其說是馬卡道族文化的展現，更接近是其社群內部之宗教傳統的延伸、或是其社區生活之聯歡活動的定位。我不僅將個別聚落的年度祭典視為一種組裝的展現，我亦將馬卡道族群想像視為另一層次的組裝體，族群主義者將個別聚落的組裝體或其組件作為元素，再組裝成更大層次的族群文化想像；此一族群文化想像，也會再回過頭來影響個別聚落的組裝體持續變動或運作。

關鍵字

組裝體；平埔；馬卡道；族群性；屏東

並列摘要

Since 2015, the Pingtung County Government has been devoting significant resources to the Makatao communities whose villages still hold ancestral beliefs, in order for them to hold annual rituals. Even if the composition of people in the villages and the content in these rituals vary drastically, and the ancesters worshipped are in fact different gods such as Amumu, Laozu, or Sianuzou, the act of government still reinforces the collectivity of Makatao. In this research, I conducted fieldwork in Shitou community, which is located in the southern end of the roads in the Pingtung Mountain Area, at the moment when they commenced proposals from the Pingtung Government and started their first Pingpu Night Festival. Through the lens of assemblage theory, I seek to comprehend what the meanings are for the villagers by examining how they arrange the Pingpu rituals. Meanwhile, I also investigated the religious tradition and the historical memories embedded in Shitou, to realize how they impacted upon the Pingpu rituals. If we put aside the logic of groupism or ethnic culture, and instead consider the Makataoist cultural imagination as a cross-community assemblage, then how is the Makatao ethnicity assembled? Furthermore, how will such cultural imagination in turn influence the annual festivals and the development path in every community within Pingtung ? I argue that instead of viewing their own annual festivals as a representation of Makatao culture, they are in fact an extension of their religious tradition within their communities, or a locus of convivial activity in their communal life. Not only do I regard these annual festivals as a set of assemblage, I also perceive the Makataoist ethnic imagination as another degree of assemblage: the groupists/ethnicists take the individual village-assemblage or its component as an element, and then recompose them into a larger dimension of ethnic cultural imagination. This ethnic cultural imagination in turn impacts each village-assemblage on how to adapt or operate.