當代平埔族竹塹社的族群認同：以「祭祀公業竹塹社七姓公」成員為核心的探索

Abstract

本研究以「祭祀公業竹塹社七姓公」這個祭祀組織的歷史發展過程、以及其相關成員的族群認同經驗為主要的探討對象，並且想要理解當代平埔族竹塹社族群認同的類型、以及形塑此一認同類型的動態機制。 臺灣的南島民族，原是臺灣島上的唯一主人，從17世紀開始，在與漢族群的接觸與互動下，漸漸地被同化，到最後失去主人的身分。直到後解嚴時期新時代氛圍的來臨，有了發展的契機，藉著這個機會，竹塹社後裔趁勢而起，意欲重新喚起平埔意識，恢復平埔族身分。究竟平埔族竹塹社在過去幾個世紀的境遇為何？未來的發展又是如何呢？此為本研究探究的重點所在。 本研究的主要發問有： 一、竹塹社的歷史演變過程為何？從歷史的角度來看「祭祀公業竹塹社七姓公」 成員在認同上的轉變為何？ 二、「祭祀公業竹塹社七姓公」╱采田福地在不同的歷史階段，就維繫竹塹社後 裔之向心力所扮演的角色和功能又為何？ 三、當代竹塹社後裔透過深度訪談所呈現的「族群經驗」、或者和「族群」相關 的生命史敘事是什麼？ 四、以上述族群經驗為主要分析材料，這些受訪者的「族群認同狀態╱類型」為 何？ 五、要用何種方式詮釋上述「族群認同狀態」，特別是平埔認同狀態的產生機制 呢？ 針對上述的研究發問，筆者將在第二章回答第1、2個問題；第三章回答第3個問題；第四章回答第4、5個問題。 在研究方法上，利用文獻分析法，藉以瞭解竹塹社的歷史；採用深度訪談法，廣泛蒐集竹塹社後裔的「族群經驗」，藉以分析其族群認同；再透過參與觀察法，藉著竹塹社的祭祖活動，瞭解竹塹社後裔的祭祀公業組織與獨特文化，以期能全面性地回答上述發問。 本論文的研究發現分為幾個面向說明： 一、首先是竹塹社歷史的部分，簡單來說，從17世紀到20世紀，原住民在臺灣 社會中的權力位置，從唯一的主人、大部分主人、半個主人、少部分主人再 到完全失去主人地位的變遷歷程，1987年以後試著爭取少部分主人身分。 二、「祭祀公業竹塹社七姓公」與采田福地其實是一體的兩面，「采田福地」是 清治時期收租的課館與祭祖的場所，日治時期成為祭祀公業所在地，具有保 留竹塹社後裔平埔族身分的功能。 三、透過深度訪談法，16位竹塹社後裔都知道自己「番」的身分，大多數都表 示同時具有平埔與客家的雙族群認同。但仍有為數不少的竹塹社後裔，因具 有平埔認同的汙名感，使得他們仍然隱形與不公開化，對外宣稱是客家人。 四、經分析訪談資料顯示：四姓間祖先來源不同、支系不同，所面臨的環境也不 同，受訪者的族群認同在強度上有所差異，有些是客家認同大於平埔認同； 有些是平埔認同大於客家認同；有些則是平埔與客家認同並重；還有一些只 認同客家。若是以姓氏別的族群認同作比較，以廖豪邁派下、錢皆只派下、 三虎豹厘派下，此三者表現出最明顯的平埔認同。 利用雙族裔認同之連續體模式分析「祭祀公業竹塹社七姓公」成員的族群認 同，歸納後分為四種類型，分別是具有客家血統的平埔族、平埔╱客家人、 具有平埔血統的客家人以及客家人。 五、以社會運動之「政治過程理論」分析其平埔認同狀態的形成機制，在「鉅觀 的社會文化脈絡」下，其平埔族群認同建構始於1987年；「政治機會的擴張」 給予竹塹社提出正名訴求的契機；「內在組織的強度」，以「祭祀公業竹塹 社七姓公」與「新竹縣竹塹社錢姓宗親會」兩大組織功能較明顯；「認知解 放」後，竹塹社後裔從「隱形番」、「客家人」的自我宣稱改以身為平埔族、 道卡斯族為榮。

Taking “Seven-Surname Property-Owning Ancestral Worship Association of Tik-tsam-sia”(hereafter as SPAWA) as the subject of research, the purpose of this project is to explore the historical development process of this organization as well as the experience of ethnic identity among members of this organization. Based upon above examination, this project also aims to sort out the typology of ethnic identity among Plains Aborigines of Tik-tsam-sia, and to describe the dynamic mechanism that shapes these specific types of ethnic identity.

The Austronesian people was originally the only master that dwelled in the island of Taiwan. Starting from the 17th century, due to the ethnic contact and interaction with Hoklo and Hakka, these people were gradually assimilated and lost their identity as the master eventually. Not until the new era of “Post-Martial-Law” was coming, did there occur an opportunity for the Taiwanese Aborigines, including members of Tik-tsam-sia, to search for their identity. What on earth happened to the Plains Aborigines of Tik-tsam-sia in the last few centuries? How the future development goes? These are the major problematics probed in this study.

The major research questions are stated as follows:

1). What is the historical evolution process of Tik-tsam-sia? How the members of the SPAWA develop a change on identity?

2). During different historical stages, what are the role and function of the SPAWA in keeping solidarity among her members?

3). What is the life history narrative in connection with “ethnic experience” presented by the descendents of SPAWA by way of in-depth interview?

4). Based upon above narrative, what is the “status/type” of ethnic identity of these interviewees?

5). In terms of the generation mechanism, in which way could we explain the aforementioned “status/type” of ethnic identity, especially the Plain Aborigines identity?

I would answer the first two questions in Chapter Two and responded the third question in Chapter Three. In terms of the forth as well as fifth questions, I would discuss in Chapter Four.

As for the research design is concerned, three methods --- document study, in-depth interview, and participant observation --- are adopted in this study. First of all, I would use document study to comprehend the history of Tik-tsam-sia. Then, in-depth interview is adopted to explore the ethnicity-relevant narratives stated by the member of SPAWA. Finally, participant observation is applied while taking part of the worship activity held by Tik-tsam-sia for getting a grip on her cultural patterns and meaning.

The findings of this research are stated in the following way:

1). To some extent, the history of Tik-tsam-sia could be understood as an epitome of destiny of Taiwanese Aborigines. Following professor Shih-chung Hsieh’s framework, the history of ethnic contacts of Taiwanese Aborigines could be divided into four stages --- the stage of being the only master, the stage of being one of the masters, the stage of being conquered, and the stage of ready-to-disappear.

2). In terms of the function and role of SPAWA (and her forerunner), during the Qing era, it was basically a place for rent collection and ancestral worship. After entering the Japanese era, SPAWA was formally established and played a significant role in keeping solidarity among her members.

3). Almost all of the interviewees know their “aboriginal” roots and express their identity as both Plain Aborigines and Hakka at the same time. However, in public situations, there are still quite a number of them, declare their Hakka identity only, due to the stigmatized nature of their aboriginal identity.

4). The interviewees from different surnames demonstrate different degree of attachment toward their “aboriginal” identity. While some give equal weight to both Hakka and Plain Aboriginal identity, some others give priority to their Hakka identity than the Plain Aborigines identity, and the others put emphasis on their Plain Aboriginal identity than the Hakka identity. There are a few who even only recognize their Hakka identity. Through the application of the “Continuum of Biracial Identity,” four types of ethnic identity are found in this study: (1). Plain Aborigines with Hakka origin; (2). Plain Aborigines/Hakka; (3). Hakka with Plain Aborigines; and (4). Hakka.

5). In the light of the “Political Process Theory” adopted from social movement literature, four factors are identified to explain the emergence of Plain Aboriginal identity among members of SPAWA --- broad socio-economic processes, expanding political opportunities, indigenous organizational strength, and cognitive liberation.

Keywords: Tik-tsam-sia, Plain Aborigines, Ethnic identity, Seven-Surname Property-Owning Ancestral Worship Association of Tik-tsam-sia (SPAWA), Political process theory