[ 摘要 ]

摘 要

這本論文記錄噶瑪蘭族(Kavalan)復名運動與文化重建推動者偕萬來先生的生命史，並探討噶瑪蘭復名運動發生的歷史脈絡，以及文化重建工作展現的文化意涵。

第一章 簡述宜蘭平埔原住民“噶瑪蘭族”遷移散佈花東的過程。

第二章 探討“認同”(identity)與“歷史”的概念，說明研究方法與田野省思。

第三章 偕萬來生命史。分為「流離－定居－飄泊－卜居」四階段，突顯個人如何面對這個“已經開始”的世界，觀察、反省的安置自身認同，具體行動脫離被決定的狀態而積極迎向生命。

第四章 心田夢土。透過噶瑪蘭文化復振工作的觀察，以及協助族群文化重整工作的專業學者的討論，探索復振議題可能內涵的文化意義：肯定文化自覺，文化分享與共同創造新文化。

第五章 活出噶瑪蘭。噶瑪蘭復振運動與三個層次的社會脈絡交互影響，一是台灣近代政治、社會變化，刺激多元行動者展開文化尋根歷程；二是原住民菁英意識覺醒，從族裔面臨的社會批判，乃至於關係族群文化存續的正名、權益入憲運動；三是平埔各族透過對於族群歷史的詮釋、離散族裔的召喚、以及風俗習慣與物質文化的重建，追求族群尊嚴與認定。

第六章 結論，噶瑪蘭復振運動浮現於台灣特殊的歷史時空，被截斷歷史族裔的認同追尋，凸顯台灣社會認同主題：尋覓主體、尊嚴與文化自覺的力量。



[ 英文摘要 ]

In this thesis, I examine the development of the movement of revitalizing the name of the Kavalan ethnic group as well as the life of Jie Wanlai, who is the most significant activist of the cultural revitalization of the Kavalan ethnic group. I also point out the significance of the movement of cultural revitalization of Kavalan ethnic group.

In chapter one, I examine the event of relocation of the Kavalan ethnic group. The Kavalan ethnic group is one of the native Pingpu tribes, who lived originally in I Lan area but later moves to Hua Lien and Tai Dung areas.

In chapter two, I shall clarify the research method that I employ in this thesis as well as the thoughts that are resulted from the filed trips. I shall also explain the idea of identity and the idea of history that concern my research.

In chapter three, I examine the life of Jie Wanlai. Jie’s life can be described and understood as four different stages, which started from his wandering from place to place, and then he found a place to settle down, later he was diasporic for some time, and finally he found the cultural identity of the Kavalan ethnic group. Through my examination of Jie’s life, I stress the significance that Jie strove for the right to determine the cultural identity and life of the Kavalan ethnic group. I also draw attention to Jie’s examination of the community where he lived and his clarification of the idea of the cultural identity.

I name the forth chapter “A field of heart and a land of dream.” In chapter four, I take a close look at the movement of the cultural revitalization of the Kavalan ethnic group. With the discussions of the scholars and experts who assist cultural renaissance of the ethnic groups, I point out three significant points of such a movement of the cultural revitalization: the affirmation of cultural awareness, cultural communication and a communal creation of new culture.

In chapter five, I emphasize the struggle of the Kavalan ethnic group for her cultural identity. The movement of the cultural revitalization of the Kavalan ethnic group interacts with three social facts. First, the current political situation in Taiwan and social change encourage the multi-cultural supporters to search the root of culture. Second, the social critics of the native tribe’s descendants, the movement of revitalizing the name of the native tribe, and the native tribe’s striving for the right, which is protected by the constitution awaken the idea of the elite of native tribes. Third, in order to seek the ethnic identities and equalities from their communities, the native Pingpu tribes begin to participate the interpretation of the history of ethnic groups, to call together the descendants who separate from their ethnic groups, and to restore their own customs and cultures.

In chapter six, I stress that seeking the ethnic identity is now an important issue in Taiwan society because of the rise of the movement of cultural revitalization of ethnic groups and the unique development of current Taiwan society. I therefore conclude that the descendants of ethnic groups’ search for their ethnic identities as well as their connections with the long-separated history of ethnic groups show the growth of the strength of seeking the ethnic identities and equalities, and the awareness of the cultural identity.