轉化、交織與再創造：賽德克族的宗教變遷

王梅霞

doi:10.6152/jaa.201812_(89).0001

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轉化、交織與再創造：賽德克族的宗教變遷

Transformation, Intertwinement and Innovation: Religious Change among the Sediq

王梅霞(Mei-Hsia Wang)

考古人類學刊； 89期 (2018 / 12 / 01) ， P1 - 55

繁體中文 DOI： 10.6152/jaa.201812_(89).0001

轉宗；宇宙觀；人觀；儀式；聖靈；賽德克族； waya ； utux ； Inlungan ； conversion ； cosmology ； personhood ； ritual ； the holy spirit ； the Sediq ； waya ； utux ； lnlungan

Abstract │ Reference (81)

Abstract 〈TOP〉

Parallel Abstract 〈TOP〉

This paper investigates how Christian cosmology and concepts of personhood have intertwined with the local Sediq social-cultural context during the process of religious change. Several Sediq concepts, such as ＂waya＂ (literally, words from the ancestors), ＂lnlungan＂ (literally, heart) and ＂utux＂ (a general term for spirits, ancestors, and ghosts), have multiple meanings, and have shown the dynamic quality of culture by combining with different interpretations under various circumstances that were influenced by capitalism and Christianity. Furthermore, they reveal how new notions and social order brought in by Christianity have reformulated local society in a new way. This paper shows that the process of church localization involves social-cultural interaction, in which church rituals, organizations and doctrines have been gradually comprehended and accepted by the locals; or, alternatively, has developed in a unique manner in a Sediq way. For instance, just as the importance of ritual language is emphasized in traditional rituals, so to have local people, in their encounter with Christianity, viewed hymns and prayers as having their own efficacy, and have even incorporated elements of church ritual language in traditional healing, rainmaking, and hunting rituals. The process of ＂conversion＂ is also closely related to social change. Alang Snuwil (春陽部落) is a community which was devastatingly impacted by resettlement under Japanese colonial rule; during the KMT period, it became more accessible to outside society and was further affected by capitalism, a result of which was that social conflict became more and more frequent. Discourses promoted by western religion such as ＂a change of heart＂ or ＂repentance＂ were helpful in reducing conflicts and jealousy among people. On one hand, different discourses were emphasized by believers from different churches. As this paper discusses, the Presbyterianhurch emphasizes a ＂repentant heart＂, while the True Jesus Church advocates the concept of ＂the holy spirit＂, and the Catholic church combines the concept of a ＂Creator God＂ with the local concept ＂utux＂. On the other hand, believers from different sects continued to comply with the norms of waya, combination of waya and heart, and ritual practices of utux beliefs. This paper indicates how the Sediq practices waya and lnlungan in daily life. It also is concerned with the unique religious experience of individuals during the process of Charismatic Movement, as well as the discourse of ＂everyone's body is a church＂. These discussions on ＂religion in social practice＂ and ＂individuality＂ should be conducive for rethinking the definition of ＂religion＂ that has been standard since Durkheim's time. The concepts should be helpful as well for understanding how the locals re-define their existence in different fields beyond the church -- by renewing their relationship with themselves, with others, or with the supernatural.

Reference ( 81 ) 〈TOP〉

王梅霞(2008).The Reinvention of Ethnicity and Culture: A Comparative Study on the Atayal and the Truku in Taiwan.考古人類學刊,68,1-44.
連結：
王梅霞(2009)。從「交換」看族群互動與文化再創造：日治初期苗栗地區泰雅族的研究。考古人類學刊，71，93-144。
連結：
王梅霞(2003)。從gaga 的多義性看泰雅族的社會性質。臺灣人類學刊，1(1)，77-104。
連結：
王梅霞(2014)。從waya 看資本主義的轉化過程︰一個賽德克部落的經濟變遷。考古人類學刊，80，53-102。
連結：
王梅霞、伊婉‧貝林(2012)。「文化動起來」︰賽德克族文化產業的研究。民俗曲藝，176，233-286。
連結：

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