泰雅gaga的消逝與重生：以尖石鄉前山部落的兩個事件為例

Abstract

從文獻記載中，泰雅族社會成員之間的生活與聯繫，所形成的一種不成文的社會規範gaga，深深地維繫著族群成員間的情感，進而形成一股對族群認可的強大力量。但是隨著外來國家體制之統治與資本社會變遷快速之影響，原本與族人生活緊密維繫的社會規範gaga日漸式微，進而被漢人的生活模式與規範所取代。「傳統不會消逝，只會遷徙」。同樣的，維繫族人生活的社會規範gaga，面對外來的強權與政府對土地的政策作為，漸漸被「轉化」或「重塑」，進而與長久以來圍繞族人周遭的教會文化融合，並進化成一種新的社會規範。 本文探討新竹縣尖石鄉泰雅族的北得拉曼封山事件和尖石鄉反興建水庫聯盟兩案例行動，傳統gaga與教會文化所孕育出的社會規範與族群組織，如何形成泰雅族人維繫彼此情感與共識的媒介。進而讓族人意識到，需要共同保護祖先所留下的「根」，並將「根」傳承給下一代的重要性。此外，筆者藉由兩個案例來詮釋教會組織與傳統gaga之間的交集。兩者雖看似歧異，但隨著環境與發展，實則共同深植在族群組織中，融合成一種影響族人生活的交集。 本文透過文獻資料檢索與田野調查的方式做發問與探討。筆者首先訪談教會牧師，並以站在宗教的立場，探索教會文化是如何融入與接納傳統gaga。接著，筆者訪談泰雅族耆老，探索傳統gaga是如何在教會中發酵，進而發展出與老祖宗的「根」有所聯繫的信仰模式。

Various literatures have shown that people of Atayal tribe obey a common law gaga as a mode to regulate their lives in the community so as to form a profound emotional bond within the group, thus enhance the ethnic identity. However, the traditional gaga is deteriorating due to the engagement of state bureau sovereignty and volatile capitalistic society; life styles and orders are under Hanization. Yet, tradition never disappears, just drifts. The gaga as a social bond is “transforming” or “reshaping” under the bully of landscape policies from the government and fusing with the Christian culture brought up by churches; a new social order is thus formed. This research studies the formation of compassion and consensus among Atayalians in accord with social orders and organizations under the traditional Gaga imbued with church cultivations. Two incidents: closing down of the North Delaman Mountain and anit-water dam coalition of the Jienshi Village, by Atayal tribe lived in the Jienshi Village, Hsinchu county, are discussed. The activities enlightened Tayalians about the importance of preserving the “root” inherited from their ancestors and carrying over to the younger generations. In addition, I try to interpret the infusion of church organization and the traditional gaga in the evolving environment, a blended tune with impacts on daily life but originated from two distinct disciplines. My study is based on literature search and field investigations and discussions. I interviewed pastures in churches to examine how the traditional gaga was accepted and fused with the Christian culture. On the other hand, I interviewed Atayalian elderly to figure out how the traditional gaga might have been cultivated in churches and eventually how a novel belief rooted on Atayalian tradition might have been evolved.