1930年發生於霧社的事件之空間與族群脈絡

Space and Ethnic Context of the 1930 Wushe Incident

廖子翔(Tzu-Shiang Liao)

指導教授 ： 鄭晃二

淡江大學/工學院/建築學系碩士班/碩士(2009年)

https://doi.org/10.6846/TKU.2009.00688

摘要

本研究目的是解構霧社地區霧社公學校衝突事件，打破目前「霧社事件」一元論述，釐清霧社地區紀念空間對於在地社群的意涵；除了瞭解霧社事件前後脈絡外，並找出部落與紀念空間的關係；指認出「大霧社地區」的部落範圍、獵場、戰場、祭祀空間…等具有文化、歷史價值的場所，並且針對這些場所做進一步分析，提出在主流社會下的大中華觀念中，如何建立部落自主意識的課題。
大霧社地區經日本統治近40年後，以及國民政府接手至今，時代的更迭對於發生在78年前霧社公學校衝突事件的賽德克人，有許多極端的詮釋版本，不同時期的政府不斷建構相關「霧社事件」神話、歷史、論述與空間，以此手段瓦解原住民的自我認同，造成賽德克人面對自治議題時的內部矛盾，已經變成難以透過傳統儀式化解之分裂的集體記憶。
本研究方法主要是以文獻資料搜尋為主，主要從部落老人、文史工作者、及相關領導者物的一手與二手口述歷史為主軸，並配合古地圖整理與田野調查，重新繪製文化空間地圖，更進一步呈現霧社地區所發生的事。
並以兩個課題霧社發生的事與紀念空間進行深入討論，首先在霧社的歷史事件裡角色扮演，在於從哪種角度來詮釋，政府所主導的「親日」與「抗日」，影響了霧社地區的社群關係，忽略了當時各部落對於霧社公學校衝突事件的差異性，其次討論關於羅生門化的霧社公學校衝突事件後的論述，影響了霧社地區居民的價值觀，最後藉由空間的指認建立霧社事件的網絡關係，歸結後進一步建構主體意識的紀念性。

本研究的發現如下：
（一）霧社公學校衝突事件中不同版本的「英雄」，是不同時期的當局政權詮釋的產物。
（二）從賽德克傳統文化觀來看，被神格化的霧社公學校衝突事件應到此為止。
（三）紀念空間只是當代所接受的方式，賽德克人的主體論述才是永久的紀念。
（四）日人統治前霧社地區的行事規範，是以「 Gaya/Waya」為準則，1930年後外來強權逐漸取代「 Utux」的位置。

關鍵字

霧社 ； 紀念空間 ； 莫那魯道 ； 霧社事件 ； 國家論述

並列摘要

The Purpose of this research focuses on the discussion of the “Wushe Incident” and clarifies the memorial space in Wushe on how it has a meaning to the local group; besides comprehending the causes and effects of the “Wushe Incident,” this research finds out the relationship between the tribe and cultural spaces; identifies the range of the tribes, hunting fields, battlefields and sacrificial spaces in Wushe, which have both cultural and historic values. Further analysis of these places will provide a discussion on how to create tribal autonoetic consciousness under mainstream Greater China hegemony.

Since 40 years of Japanese colonization and the KMT ruling, there are many extreme different versions of the “Wushe Incident” and also different stories of the Seediqs, which all happened 78 years ago. Different governments during different periods created myths, histories, discussions and spaces related to the “Wushe Incident,” which disintegrated self-identification of the aboriginals. This causes an inner conflict in the Seediqs when they face the issue of self-government, which had become a split memorialization that even traditional ceremonies cannot resolve.

The main research method used in this research focuses mainly on documents and data collecting. Firsthand and secondhand reports, such as the oral history from elder people in tribes, literature and research results by different history workers, will also be gathered. By collating the old maps and field-researches, a new cartography for cultural space in Wushe will be mapped, which also demonstrates the events that once took place in Wushe.

The discussion will be separated into two topics. First, the role of which the Wushe Incident had played in history will be discussed. Opinion-differences of the government on pro-Japanese or anti-Japanese influenced the relations among the tribes in the Wushe area, and ignored their reaction-differences to the “Wushe Incident.” Then discussion will be made on how the rashomon effect of the incident had influenced the values of local Wushe residents. Lastly, through the dedication of a memorial space to build a network of the incident and further establish the monumentality of subject consciousness.

What I have found in this research are shown as below:
1. The “heroes” in different versions of the “Wushe Incident” are only the production of governmental interpretation. 2. According to Seediq’s traditional cultural aspects, deification of the “Wushe Incident” should end. 3. The memorial space in Wushe is how the people in present-day accept the history; the discussion about the Seediq’s subjectivity is what is permanently memorable. 4. Before the Japanese colonization, the norms and regulations of the Wushe area was governed by “Gaya/Waya;” after 1930, outside forces gradually replaced “Utux.”

並列關鍵字

Wushe ； memorial space ； Mona Rudao ； Wushe Incident ； national discourse

參考文獻

1923《 生蕃傳說集 》台北:南天年出版2

Kumu Tapas（姑目•答芭絲）

中央研究院民族學研究所編譯

1975〈日本學人之高山族研究〉《中央研究院民族學研究所集刊》。

Taugan Tansikian（田銀旺）