楊政賢。〈島嶼生態、生計經濟與歲時祭儀：蘭嶼Minganangana（慰勞祭）與Mapasamorang So Piyavean（收穫祭）的民俗變遷〉。《民俗曲藝》227 (2025.3): 89–135。
Yang Cheng-hsien. “Folklore Changes Associated with Island Ecology, Subsistence Economy, and Annual Rituals: A Case Study of Minganangana and Mapasamorang So Piyavean on Orchid Island.” Journal of Chinese Ritual, Theatre and Folklore 227 (2025.3): 89–135.
Abstract
近年來，蘭嶼生態環境與生計經濟產生了偌大改變，再加上觀光產業的高度發展，Tao族人的歲時祭儀也因此有了內涵與行事上的時代變遷。本文探究蘭嶼minganangana（慰勞祭╱螃蟹節）與mapasamorang so piyavean（收穫祭╱好月節）此兩個重要的歲時祭儀，具體分析Tao族人作為歲時民俗實踐者究竟要如何因應時代變遷，合理化其因地制宜與行事變化的文化邏輯。本文研究發現，minganangana是Tao族人海洋生態、島嶼經濟與歲時民俗的祭儀體現與文化機制，讓男人的海（飛魚、海鮮）與女人的田（芋頭、陸蟹）彼此相輔相成，充分體現了Tao族人生計經濟與性別分工的一體兩面。而mapasamorang so piyavean則是Tao族人藉由互惠（reciprocity）、共營（common-pooling）與同源（common-pool）等傳統禮物社會的文化分配邏輯，進而促進了部落的物資流通及其倫理照顧。
當蘭嶼海洋魚類資源逐漸匱乏，族人不再全然奉行靠山吃山、靠海吃海的生計經濟模式，甚至在泛靈聖境的島嶼空間日益被觀光客攻占之際，蘭嶼慣有歲時祭儀的文化制約是否將面臨解構與鬆綁？本文指出觀光產業已逐漸成為蘭嶼新興經濟型態的主角，貨幣經濟與市場邏輯日益隨之盛行，傳統的禮物交換社會也產生根本性改變。當「觀光客」成了當今蘭嶼的另一種形式的「飛魚」時，昔時的「等待飛魚」演變成當今的「等待觀光客」，此似乎已逐漸成為Tao年輕世代的一種生存策略與時代潮流，進而造成當代蘭嶼島嶼生態、生計經濟與歲時祭儀的相互牽動及其民俗變遷。
Drastic changes in the ecological environment and subsistence
economy of Orchid Island, as well as the intensive development of its tourism
industry, have caused the annual rituals of the Tao people to undergo
significant changes in connotation and procedures. This study explores the two
major Tao annual rituals known as minganangana (condolence festival/crab
festival) and mapasamorang so piyavean (harvest festival/good month
festival), to analyze how the Tao have adapted to changing times in their local
customs and rationalized the cultural logic of adapting to indigenous
conditions and changing cultural behavior. Minganangana is a ritual
manifestation and cultural mechanism of the Tao people’s maritime lifestyle,
island economy, and local customs; men’s fishing activities (hunting flying
fish) and women’s agricultural activities (growing taros and collecting land
crabs) complement each other, fully manifesting the gender division of labor of
their subsistence economy. In mapasamorang so piyavean, the Tao people,
who practice traditional gift exchange, promote material circulation and
ethical care through cultural distribution logics like reciprocity and
common-pooling.
With marine resources on Orchid Island becoming increasingly scarce, the Tao people no longer pursue a subsistence economy based on land and marine resources close to their communities. Moreover, as the animist sacred realm represented by their home island becomes increasingly occupied by tourists, the cultural constraints of the annual rituals may be deconstructed and loosened. The tourism industry has become the most critical aspect of Orchid Island’s new economic model, and with the increasing prevalence of monetary economics and market logic traditional gift exchange society has undergone fundamental changes. With tourists replacing flying fish as the most critical economic resource on Orchid Island, young generations of the Tao people have begun engaging in the tourism industry for survival and adapting to today’s trends, leading to the contemporary interplay between island life, subsistence economy, and annual rituals on Orchid Island, as well as changes in its local customs.
Also in Journal
of Chinese Ritual, Theatre and Folklore:
楊政賢。〈意象、藝像與商品：蘭嶼達悟族飛魚文化的當代顯像〉。《民俗曲藝》179 (2013.3): 75-121。
Yang Cheng-hsien. "Image, Representation, and
Commodity: Contemporary Manifestations of Flying Fish Culture among the Tao in
Orchid Island." Journal of Chinese
Ritual, Theatre and Folklore 179 (2013.3): 75-121.
http://ritualtheatreandfolkloreat.blogspot.tw/2013/04/blog-post_1669.html#more