| Summary: | 博士 === 國立臺灣大學 === 人類學研究所 === 107 === This research aims to explore how a local multi-cultural community constructed its identity and accumulated inner political energy under the nation’s heritagization policy and how it mobilized existing cultural logic and social memory mechanism to transform the national policy as resource and agency on cultural practice.
This thesis is based on the ethnographic fieldwork at the indigenous Paiwan tribe, Vungalid, and its related villages which belong to Paumaumaq of Paiwan indigenous group in Laiyi Township of Pingtung County, Taiwan. It discusses how the local community creates space to act through appropriating their cultural idiom, political rhetoric and social norms to connect with national cultural policy and resource through two cases of heritagization in recent years: the double-sided ancestral post as the national treasure of Taiwan and the revitalization of Maljeveq, a ceremony of spearing rattan ball.
The significance of this study is firstly linking up a research gap on Paiwan-Chimo’s culture and ethnic relations of Vungalid since the 1950s. This ethnography of local cultural practice in a Taiwan’s indigenous society starts from indigenous experience to reply modern Western mainstream theory focusing on cultural heritage and museums as cultural resistance and identity in the post-colonial era. Moreover, this study discusses how a local community reacts to nation’s ethnic governance and the heritagization trend and has further discussion on the meaning of indigeneity and locality in the context of globalization and post-colonization.
The Vungalid tribe, a Paiwan local society constituted by heterogeneous communities of different origins, tactfully used its character of centralized society with some Paiwan’s cultural concepts: umaq(house), kadjunangan(territory), vuvu (ancesor) and rituals, to re-contextualize the power of the nation and its agency. This process has permitted local society regaining power when it faces modern complex political competitions and the localization of Christianity faith. To sum up, this case study not only reminds us to rethink the interaction between the cultural heritage and the social memory of the local community from the angle of ceremony, landscape and transformation of material culture, but also presents the contemporary characteristics of Paiwan.
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