童信智Pukiringan·Palivuljung、洋愷威Mo’o Yasakie。〈在文化中學習：鄒族傳統歌謠的世代傳承機制及教育意涵〉。《民俗曲藝》231 (2026.3): 109–58。
Tung Hsin-chih (Pukiringan·Palivuljung) and Yang Kai-wei (Mo’o Yasakie). “Learning Within Culture: Intergenerational Transmission Mechanisms and Educational Implications of Tsou Traditional Ballads.” Journal of Chinese Ritual, Theatre and Folklore 231 (2026.3): 109–58.
Abstract
本研究旨在從文化學習的理論視角，探討鄒族傳統歌謠在世代傳承中的文化機制與教育意涵。本文以民族誌資料、口述訪談及田野觀察為基礎，將歌謠視為承載族群記憶、倫理價值與社會規範的口傳文本，分析其學習歷程與文化功能。研究結果顯示，鄒族傳統歌謠的學習機制可歸納為情境、參與、互動、共學與傳承等面向。「情境性」是歌謠生成與學習的前提，無論是祭儀場合或日常生活場域，皆構成知識傳遞的文化空間。而「參與性」、「互動性」與「共學性」體現於集體吟唱與跨世代共學，學習者透過觀察、模仿與實作逐步進入文化核心，並在過程中內化價值與規範。至於，「傳承性」強調歌謠成為族群倫理、信仰與身分認同的再生產媒介，其實詞蘊含長幼共學、社會責任與靈魂觀等核心意涵。研究亦指出，儀式性歌謠具神聖性與集體凝聚力，其「領與應」唱法反映出鄒族社會互助共生之樣貌；日常性歌謠則承載生活經驗與情感表達，展現文化實踐的多樣性。這些機制不僅顯示歌謠在族群記憶與知識傳遞中的關鍵角色，也為原住民族教育得出，教育應從技術訓練與知識傳遞，轉向文化實踐、身分建構與情境化學習之啟示。
This study explores the cultural mechanisms and educational
implications of the intergenerational transmission of Tsou traditional ballads
from the theoretical perspective of cultural learning. Drawing on ethnographic
materials, oral interviews, and field observations, our research conceptualizes
ballads as oral texts that embody collective memories, ethical values, and
social norms, while also analyzing their learning processes and cultural
functions. Our findings reveal that the learning mechanisms of Tsou traditional
ballads can be categorized into five dimensions: contextuality, participation,
interaction, co-learning, and transmission. Contextuality provides the
foundation for the emergence and learning of ballads, as both ritual occasions
and everyday settings constitute cultural spaces for knowledge transmission.
Participation, interaction, and co-learning are manifested in collective
singing and intergenerational practices through which learners gradually enter
the cultural core by observing, imitating, and performing, thereby
internalizing social values and norms. Transmission highlights the role of
ballads as a medium for the reproduction of collective ethics, belief systems,
and cultural identity, with lyrics conveying core meanings such as
intergenerational co-learning, social responsibility, and spiritual worldviews.
This study further indicates that ritual ballads are endowed
with sacredness and collective cohesion. For example, their call-and-response
structure reflects the Tsou’s cooperative and symbiotic social structure. In
contrast, everyday ballads convey lived experiences and emotional expressions
that reveal the diversity of cultural practices. These mechanisms not only
demonstrate the critical role of ballads in ethnic memory and knowledge
transmission, but also provide an important insight for Indigenous education,
namely that educational approaches should shift from technical training and
knowledge transfer to cultural practice, identity construction, and
contextualized learning.