陳玉苹。〈文化復振作為日常生活的社會運動：卡大地布的經驗〉。《民俗曲藝》228 (2025.6): 101–53。
Chen Yu-ping. “Cultural Revitalization as Everyday life Social Movement: A Case Study of the Katratripulr Community in Taiwan.” Journal of Chinese Ritual, Theatre and Folklore 228 (2025.6): 101–53.
Abstract
本研究以卡大地布部落文化復振三十年的過程，探究當代臺灣原住民的「文化復返」經驗。筆者從日常生活的視角來分析不同世代如何經驗文化復振的過程，探討族人在個人與集體層次上如何面對「恢復傳統」的實踐，進而理解文化復振引起的文化與社會效應。卡大地布部落在1992年因於國家劇院演出「卑南篇」後，重新與「過去」的文化傳統連結，啟動一連串的文化復興行動，筆者認為文化復振具有在日常生活中進行社會改革的性質，因為1）最初恢復祭典的行動在於抵抗過去同化政策下被忽視的文化實踐。2）接下來轉化為漫長的日常生活的安排來進行社會生活的改革，與漢人社區逐漸區隔，構築出獨立的時間觀、空間觀與決策機制。3）以三十年文化實踐累積之文化基礎，開展跟國家政策的對話，逐步建立自決與主體性基礎。筆者以「部落化」來理解後原運時期的原民社群進行文化復振的影響。「部落化」除了作為與漢人社區的區別方式，同時也受到政府法規的影響，如《原基法》中預設「部落」成為國家政策的執行與對口單位，引動群體內部產生新的決策組織重組。在地方與政策雙向建構下，「部落」作為文化重返與轉化的單位，透過文化復振的運作重塑支撐文化實踐的網絡，形塑當代部落的文化生活。
This study examines the thirty-year process of cultural
revitalization in Katratripulr community, located in Taitung, eastern Taiwan,
in order to explore the experience of “cultural return” among contemporary Indigenous
Peoples. Adopting a perspective grounded in everyday life, I investigate how
different generations have experienced processes of cultural revitalization,
explore how individuals and the collective engage with the experience of
“restoring tradition,” and seek to understand the cultural and social effects
triggered by cultural revitalization.
After attending the National Theater performance entitled
“Taiwan Indigenous Music and Dance Series: 1992 Puyuma Chapter,” the
Katratripulr community reconnected with its cultural traditions and initiated a
series of revitalization efforts. I argue that cultural revitalization embodies
a form of social reform embedded within everyday life for three reasons: 1) The
initial act of restoring rituals was a form of resistance against being
marginalized under previous assimilation policies; 2) This restoration
gradually evolved into a long-term reorganization of daily life, impacting
social transformation by differentiating the community from neighboring Han
Chinese and constructing independent views of time, space, and decision-making;
3) Building upon cultural foundations accumulated over thirty years of
practice, the Katratripulr community has begun negotiation with national
policies, gradually establishing a basis for autonomy and self-determination.
I use “tribalization” to interpret the impact of cultural revitalization on Indigenous society in the post-Indigenous movement era. “Tribalization” functions to distinguish Indigenous communities from Han Chinese, and is also shaped by government regulations that position “tribes” as official administrative and policy interlocutors of the state. This institutional framework has led to internal reconfigurations of decision-making structures. Under the dual dynamics of local practice and national policy, the “tribe” has become the unit for cultural return and transformation, with cultural revitalization serving to reconstruct networks that sustain cultural practice and shape cultural life in contemporary communities.