| Summary: | 碩士 === 國立東華大學 === 中國語文學系 === 101 === This thesis is trying to picture the operation of cultural elements system by analyzing pan-Atayal traditional weaving and discussing the whole interaction network of this system. Including the making and using of these clothes, and focus on the cultural meanings of weaving, the collective memories of oral literature which is relating with weaving and the changing because of the different of time and space and the cultural development.
Combing through the documents of pan-Atayal weaving, we could describe the history which built by pan-Atayal and other Taiwanese aborigines. Since Ming Ching Dynasties, foreign clothes and accessories imported by barter system, introduced into the society of Taiwanese aborigines while their women still kept the lifestyle of traditional weaving. However, traditional weaving has been on the decline and became a history during Japanese occupation and Nationalist Government period. This fact points out that the changing of political regime would cause the weaving tradition change. After 80s, because of the Community Development Project and the rising of the cultural economics, traditional weaving got more attention and became the most important part of the pan-Atayal cultural revival. The skills, tools, materials and colors of weaving have changed nowadays, but they still kept the traditional patterns.
Traditional weaving is pretty complicated. According to the study during Japanese occupied period, pan-Atayal is the ethnic group who struggled to maintain their traditional weaving for the longest time and could weave beautifully. The reason behind it is related with their traditional culture, which makes weaving not only has material value but also has cultural meanings. These weavings were important exchange materials in the barter system, which could traded for all kind of commodities and deem as a medium of exchanging, which could be the bride price or redemption. Pan-Atayal traditional patterns are geometric forms which got the attention of some anthropologists, who thought their common aesthetic concept influenced the weaving patterns and these patterns is related with their oral literature. Those parallel and rhombic patterns is indicated the different myth and legends of their ethnic group.
We could picture the weaving lifestyle of these women and the weaving education system. Because of the community norms and ethnic value, weaving skills and works are the most valuable quality for pan-Atayal females; not only when she’s alive, but also her afterlife. Therefore, those oral literatures presented ideal of life of pan-Atayal women. . Pan-Atayal elder women will use the ballads to memorize those complicated procedures of weaving, in order to teach their posterity, served as oral teaching materials. It is some kind of atypical study records of cultural elements.
Is it the regency of history or the New Tradition that rhombic pattern is the represent of their ancestral spirits’ eyes? There is not any prove. According to historians’ research, this kind of new tradition is often associated with old ones. Rhombic pattern is the represent of ancestral spirits’ eyes is widely acknowledged by the academy and the weavers of weaving studios. The rhombic pattern not only been used on weaving, but also public buildings to mark the boundary of their ethnic group. According to the reference information, the statement is from the single source. The cultural meaning of this symbol reflects the changing of pan-Atayal traditional culture while indicates their cultural vitality.
|
|---|
