| Summary: | 碩士 === 世新大學 === 社會發展研究所(含碩專班) === 107 === This paper uses articles on the Internet which is about self-identification experience of urban and hybrid indigenous people to discuss the anxiety they generate when forming their ethnic identity in the process of studying. This anxiety comes from the fact that they are watched and questioned by others because of their minority identity. This kind of gaze, in addition to satisfying the society's stereotypes and imaginations of indigenous people, is because indigenous people have special benefits different from the others, and they are strictly examined for identity qualifications.
Many urban-born, or descendants of indigenous people and Han people married families, are considered to be ineligible for the benefits of their status. Because according to the current law, the status of the indigenous people is only conditional on the bloodline, but the lineage cannot express the "vulnerable situation" of the indigenous peoples. Therefore, there must be additional conditions to treat them who "looks no different from the Han people". Residents conduct qualification review. The criteria for this qualification review include the two aspects of "economic weakness" and "cultural differences". Indigenous people must meet both of them in order to be recognized as the object of special welfare. However, they are often considered to be incompatible with these two criteria. Therefore, they will be accused of "not being poor", "not living in the tribe", "not speaking the mother tongue" and "not like an indigenous people". Once they have obtained the identity and welfare of indigenous people, they must meet the expectations of the mainstream society for indigenous people, and let themselves "like an indigenous people" to have the legitimacy of using special offers, otherwise they will be referred to as coveted individuals’ interest.
For this problem, this paper attempts to analyze the development of Taiwan's national construction ideology and indigenous people governance policy to explain how this result is produced. Studies have shown that the state's governance of indigenous people under the goal of "civic shaping" is a single nation-state construction during the martial law period. The assimilation-style policy forces indigenous people to abandon their own language and culture. But it turned into multiculturalism after the martial law ended. National construction of multi-ethnic groups, ethnic politics and the distribution of ethnic resources have become the main political rules. Under this ideology, cultural differences between ethnic groups must be maintained, and the state begins to shift to the responsibility of indigenous people to assume the linguistic and cultural heritage. Indigenous people must actively contribute to the cultural diversity of the country and maintain the ethnic boundaries between indigenous people and Han people continue to gain national recognition and resource input.
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