依類型 族群 主題   
 
 
2004.06.01 ~ 2006.06.01
原運「女聲」:一個泰雅族原運女將的人類學生命史研究(Taiwan Indigenous Movement “Feminine Voice”:A Life History Study of a Tayal female warrior in Anthropology)
族群: 泰雅族 、跨族群  
主題: 法律政治、民族誌  
作者 廖雪茹(Hsueh-Ju Liao )
學校系所 國立清華大學人類學研究所
地點 全臺 全部  
研究內容

[ 摘要 ]

這項研究旨在運用人類學生命史的研究方法,以一個泰雅族女將吉娃絲為例,描述和分析在特定時空下,投入台灣原住民族運動的原住民菁英。在台灣社會現代化、民主化的歷史進程,1980年代的原運街頭運動只是眾多社會運動中最弱的一支隊伍;但是,如果站在原住民的歷史主體,他們是從殖民政權的入侵就開始為捍衛人權而奮鬥,因此寫出原運分子的奮鬥史是有特殊意義的。在本文,我透過面對面的互動經驗和日常對話,以我所理解的自我概念,來感知吉娃絲自我表達的客觀化主體。

回溯吉娃絲的生命史,清楚展演了一幕幕自我認同的衝撞調適歷程;但是,她仰賴濃烈的親情力量,激發內在潛能,提煉出一種執著於理想自我的生存心態。我把吉娃絲參與社會運動視為一種含有儀式行為的意涵。雖然吉娃絲的自我認同一再遭到社會否定,但是她仍舊努力信守對母親的承諾。她選擇捨棄原來的自我轉向集體運動,讓個人昇華到更崇高的社會境界;同時,她重新詮釋泰雅文面堅忍不屈的文化精神,自許為一名泰雅勇士/戰士而展現驚人的生命能量。由於先前的這些經驗,吉娃絲發展了她獨特的人格特質和情緒。然而,她的性別和原漢混合血統,在男性菁英掌控的原運領域,卻被作為資源競爭和權力操控的區分工具。吉娃絲的生命史赤裸裸的交織著性別、族群、及階級的權力鬥爭,文面戰士/勇士最後變成一個理想化的影像,而成為她情緒不穩定和矛盾衝突的來源。

本文作為一種反省式的民族誌,就如吉娃絲在台灣社會所扮演的一個脫軌者角色。她那獨特的生命知識,體現在台灣半世紀來的歷史情境,以活生生的個人經驗提供我們看到那個年代的文化與社會體系。這篇論文挑戰了主流社會的慣常思維,也彌補了過去學術筆下原運論述的不足,提供位在邊陲位置的人或社群一個「發聲」的示範。



[ 英文摘要 ]

In the light of the history subjectivity of Taiwan indigene, indigenes have fought for human right from the intrusion of colonial regime. It has special meaning to report how indigenous elite, who have been neglected for ages, struggle to survive. This paper applies the approach of the anthropology life history to describe and analyze the indigenous elite like Ciwas, a Tayal female warrior, who dedicated to Taiwan indigenous movement under the specific space-time. In face-to-face mutual experience and everyday dialogue, I adopt my own realization to sense and conceptualize Ciwas’ self-expression of objective subjectivity.

Ciwas’ life history presents lucidly a series of self-identity clash with society and adaptation cycles, which stimulated her life potence and abstracted a rigid surviving attitude by depending on strong family support. Regarding the participation social movement as a meaning of ritual behavior, Ciwas chose to turn the force of previous self-destruction to collectivized movement when she was confronted with life misfortune impelling her to a higher level of social phase. Ciwas strived for keeping the promise to her mother, in the meantime, she re-interpreted the cultural spirit of perseverance of Tayal tattoo and unfolded the astonishing life energy by imagining herself to become a Tayal warrior. Owing to the previous experiences, Ciwas developed her unique personalities and emotions. However, her gender and hybrid blood was regarded as discrimination tools of the resources competition and the powers control in the reality that still men elite handle the territory of indigenous movement. Ciwas’ life history weaved power battles of gender, race and class, the ideal-self of a Tayal tattoo warrior eventually became the sources of unstable and contradictory emotions.

This life history respecting toward individual subjectivity is a reflexivity ethnography, just as a “rebel” role played by Ciwas in Taiwan society. Her life with knowledge-orientated disposition was so special that she has challenged what has been considered as the normal thought in mainstream society and also made up the insufficiency of academic discourse about indigenous movement in the past. This paper provides a “voicing” example to people or groups who standing at the edge of our society.