| Summary: | 碩士 === 國立高雄大學 === 都市發展與建築研究所 === 100 === Most traditional Taiwan aborigines chose to migrate by themselves. During the Qing-occupied and Japanese-occupied periods, the rulers, for the convenience of control and resource acquisition, adopted political intervention to force them to migrate collectively. Later, the National Government also adopted the same means and made them migrate from their original homelands and traditional living fields through “mountains leveling” and “mountains modernization” methods.
All these colonial means not only led to the rapid change of the aboriginal social culture, but also made those migrated aborigines gradually lose production resources and dependence.
Nowadays, after the typhoon Morakot, the government designated those insecure, illegal or excessive building lands as specific areas and limited the resident population or forced the indigenous people to move out within a limited time. The indigenous groups originally living in the mountains have to migrate to the flat ground, which was definitely another big challenge for the sustainable development of their traditional culture.
This study mainly studied the collective migration condition of Mizuhu tribes in Taoyuan District of Kaohsiung City. After the damage caused by the wind disaster, the original living area was designated as insecure areas by the government. Therefore, it is necessary to carry out the collective relocation. With utmost efforts, the tribesmen agreed with three kinds of future resettlement programs, which were different in natural and social environment. The first was that they could migrate to the permanent house in Daaiyuan District of Shanlin, mainly assisted and constructed by Tzu Chi units; the second was that they could migrate to Lele Section of Baolai and established the Lele Section Reconstruction Society as the responsible unit; the last was that they could reconstruct houses locally.
With the traditional life experience of Mizuhu tribes in Kaohsiung area and traditional knowledge and social culture of the Bunun people, this study tries to examine different reconstruction and tribe migration models through their past life experience. In this way, the study compares and analyzes three post-disaster reconstruction models. It is beneficial to know the influence of traditional social culture and knowledge on the sustainability of traditional life and culture during different reconstruction or migration processes.
|
|---|
