傳統部落結構與當代社區組織的競合-阿里山鄒族達邦社區的考察

The Competitions Between Traditional Tribe Structure and Contemporary Community Organizations - A Study of Alishan Tsou Tapangu Community

林可師(Lin, Ko Shih)

指導教授 ： 陳瑞樺

國立清華大學/人文社會學院/社會學研究所/碩士(2015年)

https://doi.org/10.6843/NTHU.2015.00291

摘要

臺灣原住民族隨著現代社會發展，傳統部落建構的社會轉為以村治和社區發展為主，從社區工作到社區總體營造近30年中，展現出多元的樣貌，但同時成員也面對在傳統結構與社區事務中如何適應與結合，或是不同團體間如何互動的問題。阿里山鄒族達邦社區本身有豐沛的傳統文化資源與活躍的社區組織與團隊，達邦社區發展協會、達邦部落生態旅遊協會、kuba文化發展協會等團隊組織，隨著社區總體營造與社會經濟的發展，產生內部傳統結構與社區組織的競合，並影響社區中三個組織的成立與消長。
本研究以阿里山鄒族達邦社區作為考察對象，從傳統結構與社區組織的歷史發展過程的爬梳，試圖回答其衝突與競合的原因。達邦傳統結構來自氏族成員在部落發展的歷史事件，形成了個人在部落中的階級與職位，階級中以部落首長、長老、征帥為部落政治的主要領導者，透過部落的長老會議來參與傳統祭儀的決策。而整個氏族在部落間的移動與分支，其歷史事件構成傳統祭儀的地位，也構成大社與小社的階級意識，不斷的在傳統祭儀homeyaya（小米收穫祭）與mayasvi（戰祭）中再現出來，成為達邦大社意識與穩固的傳統結構。
而在當代社區概念的發展下，傳統結構透過結合公職或成為神職人員，而在社區中有較高的社經地位，當中以傳統結構中的長老與征帥家族其成員為多，成為社區發展協會的主導者，並透過人脈和知識經驗引入非營利或公家資源，以文化中心建設案做為社區總體營造的目標。然而隨著教職人員參與社區營造，透過教育單位的路徑與資源，試圖在社區發展協會中建立生態旅遊制度，並成立新的生態旅遊協會時，社區卻產生理念分歧與派系衝突，形成既有傳統結構結合的社區發展協會、與透過社區營造而建立的生態旅遊協會，兩者之間成員的對立，派系問題的產生顯見社區意識挑戰既有傳統結構的思維。另一方面傳統結構中負責傳統祭儀的祭典委員會也因法人化，而進入社區營造的範疇，隨著教育與活動的舉辦，作為傳統部落原有的政治權力的現代結合，而發揮其影響力。
經部落與社區歷史發展的考察，歸納五個造成傳統結構與社區組織衝突的原因，分別為一、成員特質主導社區組織；二、傳統結構優位於國家力量；三、社區營造方案的經濟邏輯差異；四、外在資源與團隊影響方案成果；五、達邦社區產業的特色與脆弱性等。本研究的限制為公部門方案統整與在社區中田野資料有所不足。希冀能夠以達邦社區組織的演變研究，作為比較原住民族社區政策的一份參考資料。

關鍵字

達邦部落傳統結構 ； 達邦社區組織 ； 社區總體營造

並列摘要

With society development, traditional tribe of Taiwanese aborigines transforms into village or community, and has founded various kinds of community organizations during the pass 30 years. How to connect community organization with tribe traditional structure, or how to interact with other organizations in a community becomes a problem to community members. Alishan Tsou Tapangʉ community has abundant Tsou traditional culture and founds three organizations, Tapangʉ community development association（達邦社區發展協會） Tapangʉ tribe ecotourism association（達邦部落生態旅遊協會）, and kuba culture development association（kuba文化發展協會）. With the growth of social economic and community empowerment movement, competition between traditional structure and community organizations emerges, causes the association change.
This study focuses on Alishan Tsou Tapangʉ community, examines the history of how tribe form traditional structure and community organization, aims to find the cause of conflict and competition in the community. In Tsou history , the major clan members get their social status in historical events of tribal development and form Tapangʉ traditional structure, main leaders in structure are peongsi (chief), mameyoi (elder), and euozomʉ (military leader), they determine traditional ritual and tribal affairs through the tribe council. The migration of other clan becomes branch of original clan,with historical events constructs the class between major hosa (main tribe, Tapangʉ) and following denohiyu (following tribe), the traditional ritual homeyaya and mayasvi also reproduce the class consciousness, increases the importance of major hosa and reinforces Tapangʉ traditional structure.
When the development of community concept comes into the tribe, the members of traditional structure use their superiority to get higher status by becoming civil servant or clergy to participate community work, the founder or organizers of Tapangʉ community development association often comes from mameyoi and euozomʉ family, they use their social network and experience to connect NGO or government resource to community, and set the construction program of cultural center as a main goal of community empowerment. In the other side, school teachers and staffs in Tapangʉ also join to community work, try to use the education resources to establish new community organizations of ecotourism. Two association members conflict at the way of community empowerment in Tapangʉ, the conflict in community presents that community concept challenges traditional tribe structure. At traditional religion and ritual part, Tapangʉ traditional structure changes the temporary ritual committee to kuba culture development association, supporting education and culture activates, it becomes a new way of combining traditional tribe structure and Contemporary Community Organizations.
In Conclusion, this study finds five causes to answer the conflict between traditional structure and community organizations. First, member‘s social status dominates the community organization. Second, the power of traditional structure is superior then nation power. Third, community member has different economic logic at community programs. Fourth, external resources and team can affect the outcome of community program. Fifth, the characteristics and vulnerability of Tapangʉ community.
The limitations of the study is insufficient interview data and lack of organizing the government programs, but hoping the study of Tapangʉ community organization change can become a case suggestion to Taiwanese aborigines community policy.

並列關鍵字

Tapangʉ traditional tribe structure ； Tapangʉ community organization ； community empowerment

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