李宜澤。〈祭儀地景的多重記憶與環境偏移：南勢阿美族里漏部落船祭活動變遷與文化製作〉。《民俗曲藝》210 (2020.12): 9-63。
Lee Yi-tze. "Environmental Shift and Multi-Memories of Ritual Landscape: Making Culture through the Transformation of the Lidaw Tribe’s Boat Ritual." Journal of Chinese Ritual, Theatre and Folklore 210 (2020.12): 9-63.
Abstract
南勢阿美族群在奇萊平原南端，殖民時期以來部落範圍受移墾者擠壓的生活空間，許多祭儀活動也或被迫偏離原來的執行場域。透過里漏部落船祭儀式活動歷史口述以及當代的文化資產田野調查，本文提出三個問題：第一、作為成年禮性質的船祭儀式，如何與環境地景的認知與記憶之間產生關係，並且與文化的變動相互對話？第二、 不同年齡階級對儀式過程的說明內容與訓練方式，呈現出「多元記憶」與「歷史事件」交錯存在的關係；由此，儀式如何與「集體認同」的論述以及神話傳說互相對應，進而生產文化意義？第三、儀式規則與家族政治，如何影響部落的集體記憶，並且成為文化資產記錄的潛在文本？
本文試圖以「船祭」活動的記錄與討論為例，透過「祭儀地景」（ritual landscape）與「文化資產」（cultural heritage）交互形成的角度，討論當代歲時儀式受到生計模式改變與都市開發等環境條件影響的變動；同時透過參與式記錄與反思不同年代的船祭活動，思考部落記憶維繫的「祭儀地景」的重要性。透過將村落儀式視為文化資產的行動參與，討論祭儀記憶作為部落家族政治與社會行事等層面的動態表現。以實際參與儀式作為文化資產記錄，從部落當代活動的變遷記錄反思文化資產化，以及族群認同製作的交互關係。
The Nanshi Amis group live in the southern part of the Kilai
Plain. Due to the coming of settler immigrants since the colonial era, their
settlement had largely been reduced and their traditional rituals forced out of
native locale. In this study, I use the “boat ritual” (palunan), an age-group initiation ritual of Lidaw Tribe, as an
example to discuss the intricate relationships between “ritual landscape” and
“cultural heritage.” I pose three questions in this study. First, as a kind of
initiation, how does the palunan
ritual link to recognizing or remembering environmental landscape and engaging
a dialogue with cultural transformation? Second, different age groups respond
differently to the ritual practices and training process, exhibiting an
interweaving of diverse memories and historical events. How does the ritual
correspond to discourse of the collective identity and legendary tales in order
to generate cultural signi
From a perspective of ritual landscape and cultural heritage,
this paper intends to show how altered ways of living and environmental shift
caused by urban development brought impact on the contemporary rituals. Through
the historical records and collective memories of the boat ritual in different
periods of time, I reflect on the importance of ritual landscape that holds the
collective memories together.
Taken the village rituals as a participatory action of cultural heritage, I offer that ritual memory is an active presentation of the tribal family politics and social action. The actual participatory action serves as a record of cultural heritage. Through current changes of activities in the tribe, I observe the mutual relation between process of cultural heritage and ethnic identity.