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從天神到上帝：1950年代布農族望鄉部落集體改宗之研究
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| 作者 |
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洪膺詮 |
| 學校系所 |
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東海大學宗教研究所 |
| 地點 |
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全臺 全部
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| 研究內容 |
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[ 摘要 ]
摘要
本研究以南投縣信義鄉布農族望鄉部落為田野，從社會變遷、宗教組織、族群文化三方面著手，探討1950年代布農族集體改宗基督教(Protestantism)的現象。由於望鄉部落超過90％為長老教會信徒，只有零星幾戶是天主教，我將研究焦點鎖定於他們集體改宗長老教會的過程。相關的文獻回顧，包含日治政府「理番」政策、國民政府山地政策、台灣基督長老教會傳教史，以瞭解日治政府與國民政府的政策，以及長老教會向布農族的傳教策略對望鄉部落宗教變遷的影響。另一方面，透過田野訪問，實地探求當年望鄉布農族人願意改宗長老教會的原因，用來對照相關文獻與歷史資料，並挖掘布農族文化特點在集體改宗時的影響，以拼湊出完整的望鄉部落布農族集體改宗圖像。
多數布農族集體改宗研究顯示，霧社事件後，日治政府一系列的強力「理蕃」政策，導致布農族部落重組、經濟生產方式與生活型態改變、傳統祭儀停擺、瘧疾問題嚴重，進而破壞傳統宗教信仰，成為後來集體改宗的社會背景。而且，二次戰後山區傳教禁令解除，基督教團體進入山區傳教，提供醫療與物資救助，促使布農族人集體改宗。但也有學者直指，由於長老教會培訓布農族傳教者，藉由他們向族人傳教，才使得布農族集體改宗長老教會。本研究發現日治政府「理番」政策確實帶來望鄉部落的社會變遷，卻未迫使他們放棄傳統宗教，他們仍然舉行傳統祭儀，直到集體改宗基督教。再者，長老教會成功傳入望鄉部落的關鍵是來自花蓮的布農族傳教者，他們藉著日治同化教育遺留下的「迷信—文明」對立觀，表達傳統信仰是迷信，基督教是文明、進步的信仰，而且他們將上帝詮釋成布農族傳統信仰天神(Deqanin)的創造者，能帶來祝福，因此望鄉布農族人願意改宗基督教。同時，因為布農族重視個人能力的特點，望鄉部落最早改宗者多為部落精英，他們引導其他族人改宗，終於引發「集體」改宗現象。最後，我發現國民政府早期的山地政策，不僅對基督教山地傳教採開放態度，以至於基督教傳教士比較容易進入望鄉部落，加上國民政府政策推動後改善他們的生活，讓望鄉布農族人認為這一切源於集體改宗基督教，證明基督教的確能帶來更進步的生活，強化改宗的信心。
[ 英文摘要 ]
Abstract
This paper explores the mass conversion to Protestantism in the Bunun during 1950s from three perspectives: social change, religious organization, and ethnic culture. The field of study located at Kalibuan Bunun in Sinyi Township, Nantou County. Because more than 90% of Kalibuan belong to the Presbyterian Church, the mass conversion mentioned in this study only focused on the Presbyterian. Firstly, I reviewed the recent literature of mass conversions in order to build the research framework. Then, I collected the analytical historical materials from the Aborigine control policies of the Japanese colonial authorities, the Aborigine policies of the KMT government, and the history of missionary by the Taiwan Presbyterian Church. Finally, I used the field investigation method to collect the individual opinion of conversion to Protestantism in Kalibuan Bunun.
Many studies about mass conversion in the Bunun have revealed that the Japanese colonial governmentality is the most important force to change the economic production methods, lifestyles, and to halt the traditional religious ceremonies after the Wushe Incident. Until World War II, Christian groups allowed entering the mountainous regions to do evanpalism, providing medical and material aid which led to the mass conversion in the Bunun. Other scholars insisted that the Bunun mass conversion to the Presbyterian was due to the fact that the Presbyterian Church trained the Bunun to become the missionaries. However, this research found that the Japanese colonial government’s Aboriginal policies indeed brought social changes to Kalibuan, but didn’t force them to abandon their traditional religion, and they still privately held traditional ceremonies until the time of their mass conversion to Christianity. The Bunun missionaries from Hualien were the key persons who make the Presbyterian Church to convert Kalibuan successfully. They use the “superstition vs. civilization” discourse, which prevailing by the Japanese colonial assimilative education, to devalue the traditional beliefs as superstitions, instead of the Protestantism as a civilized religion. They also interpreted the Christian God as the creator of the Bunun’s traditional deity, “Deqanin”. That made the Kalibuan Bunun willing to convert to Protestantism. The Kalibuan Bunun who have converted first may become the leaders and influence the vonversion of the Kalibuan Bununs.
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