走上回家的山徑，讓石板家屋升起煙來：由一趟臺東布農社群「尋根之旅」思考「文化資產」的認同與實踐

謝博剛。〈走上回家的山徑，讓石板家屋升起煙來：由一趟臺東布農社群「尋根之旅」思考「文化資產」的認同與實踐〉。《民俗曲藝》210 (2020.12): 65-104。

Hsieh Po-kang. "Bunun’s Homecoming: Rethinking Ethnic Identity and the Practice of Cultural Heritage in the 'Return to Hahaul Action.'" Journal of Chinese Ritual, Theatre and Folklore 210 (2020.12): 65-104.

 

Abstract

 

2000年以來，在第二波原運——部落主義的深化與國家政策背景下，陸續發起「傳統領域」調查，「尋根踏查」則是其中最重要的方法之一。2015年4月份起，筆者開始與臺東海端鄉布農族 Isnangkuan 家族重返舊部落進行尋根，並持續籌劃執行新武呂溪流域布農傳統家屋的測繪與尋根踏查的行動。發現過程中記憶敘事（narratives of the past）疊合於歷史地景（家屋、廢棄田園）的圖像，「身體」則是連結各種符碼的平臺，藉由感官經驗（例如：涼風、乾渴、徐行、痠痛……等）具體化並重組過去的記憶碎片。另一方面也在山徑之旅的當下創造出當代的共同記憶，不同的行動者在同一場域裡有其個別收穫，但也建立了彼此共融的經驗，整體強化了對於自身族群原住性（indigeneity）的認同，釐清在紛亂的後現代臺灣社會作為原住民個人與原住民族集體的位置，並進而產生後續的行動。

因此筆者在本文試圖藉由一個布農社群的返鄉行動來思考下列問題：「尋根」對於當代原住民族的意義為何？透過移動人們建立了甚麼價值？又是在甚麼樣的社會脈絡裡浮現的？其中的有形與無形文化資產又如何成為時間流裡的定錨呢？又如何在持續的回返過程裡讓文化遺產動態的成為我們生命的一部分？

Against a backdrop of national policies and heightened indigenous people’s (second wave) social movement since the 2000s, the indigenous communities in Taiwan have launched an investigation of their traditional territory. “Homecoming” field trips are among the most important strategies. Since April of 2015, I have been participating in the action of Bunun people of Haidun, Taidong who return to their ancestral settlements. Meanwhile I continue to conduct a project that surveys the ancestral Bunun residences and make field sketches along the Xinwulu river basin. I have uncovered a phenomenon that their narratives of the past superimpose on the historical landscape (images such as houses or overgrown fields). In addition, the “body” serves as a platform that interconnects various symbols. It revitalizes as well as reorganizes memory fragments through physical senses such as coolness of the breeze, thirst, walking, soreness, sounds, etc. On the other hand, the homecoming hikes also generate contemporary common memory. Each participant harvests respective gains in the same event while constructing a mutual-assimilating experience. On the whole, they strengthen their self-identification of “indigeneity,” their status as indigenous individuals and as members of indigenous people are further made distinct, subsequent actions are taken.

The purpose of this study is to deal with the following questions. How does “homecoming” mean to contemporary indigenous people? What value(s) is built through the homecoming trips and under what social context? How do tangible and intangible cultural heritages anchor the stream of time? How does one integrate cultural heritage into daily life through continuous practice?