京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第22107号 / 文博第811号 / 新制||文||680(附属図書館) / 京都大学大学院文学研究科行動文化学専攻 / (主査)教授 松田 素二, 教授 太郎丸 博, 教授 倉石 一郎 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第20589号 / 地博第222号 / 新制||地||82(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)教授 速水 洋子, 准教授 片岡 樹, 教授 小泉 順子, 准教授 村上 忠良 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

京都大学 / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第21388号 / 地博第236号 / 新制||地||87(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)准教授 伊藤 正子, 教授 速水 洋子, 教授 片岡 樹, 准教授 住村 欣範 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

博士(文化史学) / Doctor of Philosophy in History / 同志社大学 / Doshisha University

無論是沙皇政權或是蘇維埃政權，都會在侵略併吞而來的土地上實行俄化或是蘇維埃化的政策，希望能建立一個大一統的國家，創造一個享有共同文化、共同語言、甚至是有共同認同的民族。但是，1991年蘇聯的解體，不只打破了蘇共創造「蘇維埃民族」的美夢，還證明了蘇聯民族政策的嚴重錯誤。 19世紀以前，進入波海地區的俄羅斯人數量並不多。19世紀之後，沙皇政府開始在此區實行大規模的俄化，並開始將大批的俄羅斯人遷移至此。從第一次世界大戰以後到第二次世界大戰這段期間，波海三國享有了一段短暫的獨立國家時期。這個時期，基本上，波海三國對其境內的俄羅斯人是採取尊重的態度。第二次世界大戰爆發，因為德蘇密約的簽訂，使波海三國再次地被蘇聯併吞。史達林佔領波海三國之後，立刻大規模地流放波海三國的人民，並將大批的俄羅斯人引進，使愛沙尼亞與拉脫維亞兩國在人口統計學上的俄化情形十分嚴重。 1985年戈巴契夫上台以後，波海三國利用改革的機會，追求獨立，最後，以非暴力的方式獲得成功，重建獨立國家。波海三國獨立以後，俄羅斯人的地位有了很大的改變，一下子從優勢的統治地位變成弱勢的少數民族。愛沙尼亞與拉脫維亞因為懷疑俄羅斯人的忠誠度以及擔心會被滅族，所以採取了排外的公民權法，使大部分的俄羅斯人都無法獲得公民權。另外，因為大部分的俄羅斯人都不會說愛沙尼亞語或拉脫維亞語，所以不僅在取得公民權上有困難，在經濟與社會處境上也變得比較差。至於俄羅斯人的認同，可以說是複雜的。大多數的俄羅斯人在政治上是對所居住的共和國忠誠，在文化上還是認為自己是屬於俄羅斯文化的一部份。至於立陶宛，賦予境內大部分的俄羅斯人公民權，因此，立陶宛的族群關係較緩和。 俄羅斯政府自認為是境外俄羅斯人權益的捍衛者，但是，對於波海三國的少數民族政策所能造成的影響並不大。相反地，西方政府的批評與建議常常能成功地影響波海三國的決策。主要的原因在於波海三國急切地想回歸歐洲、西方政府與組織能提供援助、滿足國家安全需求與歐安組織派遣使節到愛、拉兩國。 / No matter what it was the Czar’s regime or the Soviet government, it would always implement a policy of Russification or Sovietization on invaded lands, in order to establish a united nation with common culture, shared the same language and national identity. However, since the breaking down of the Soviet Union in 1991, not only the dream of the ‘Soviet People’ broke down, but it also suggested a misleading of ethnic-national policy. Before the 19th century, there were not many Russians in the Baltic area. After the 19th century, the Czar’s regime started to implement the policy of Russification on a large scale, and it also moved many Russians to settle there. During the period of the First World War and the Second World War, the Baltic States had enjoyed a short period as independent nations. In this period, the Baltic States basically treated the Russians within their states with respect. Because Germany and Russia had signed a treaty before the Second World War, therefore, when the war erupted, the Baltic States were once again occupied by the Russia. After Stalin took over the Baltic States, he exiles people from the Baltic States on a large scale, while moving many Russians into these countries. As a result, Estonia and Latvia were seriously Russificated demogranphically. In 1985, Gorbachev gained the power. While the Russia government was reforming its political entity, the Baltic States seized the opportunity to go independent. They successfully gained their independence through non-violent method and rebuild themselves as independent states. Ever since the Baltic States became independent, the status of the Russians within their regions had changed rapidly. The Russians were once the dominant ruling class and suddenly became the ruled minority. Estonia and Latvia are concerned with the issues of royalty of the Russian people, also they were worried that they would become extinct as an ethnic group, therefore, they adopted an exclusive citizenship laws. Because most of the Russians could not speak Estonian and Latvian languages, therefore, they had difficulties to acquire the citizenship and they also did poorly financially and politically within these two nations. As for the notion of the Russian identity, it was a very complicated issue. Most Russians are politically royal to the Republics they reside, but culturally they still considered themselves as part of the Russian culture. In Lithuania, it granted most of the Russians that reside in its nation the citizenship; therefore, the ethnic relationship within the country was less tense comparatively. Russian government always views itself as the protector of the rights of its people that reside in other countries. However, this does not affect the policies regarding the minority in the Baltic States. On the other hand, the criticism and suggestions from the western governments can often affect the process of the policy-making in the Baltic States. The main reason is that the Baltic States are eager to return to Europe, and they can acquire aids from the western governments and organizations, securing their nations. Another reason is Estonia and Latvia hopefully get rid of the representatives from OSCE as soon as possible.

本文主要的內容是討論在「台灣民族主義」的發展之下，無論是國民黨的「新國家霸權計畫」或是民進黨的「台灣獨立建國運動」，兩者皆是訴諸台灣人民(新台灣人)對於新國族的認可，但是這樣的一個民族國家，距離現代「公民國家」的形態還非常遙遠，因為台灣並沒有一個健全的憲政體制文化，得以培養出多元的公共領域及民主的公民意識，而這些都是重建新公民社會所必須的。就算人民成為國家主權的最高擁有者，但在缺乏社會性的結社組織之下，卻只能導向生命共同體之內人民普遍意志的集合，而淪為統治者統治正當性背書的工具。所以批判「台灣民族主義」，就是檢視在民族主義的運作之下對於民主政治發展的影響。最後並提出以「多元公共領域」及「民主公民身份」做為重建新公民社會的基礎，以降低民族主義對於公民社會發展的影響，而穩固的公民社會是民主得以繼續深化的根基。 第一章 導論 1 第一節 研究動機與背景 1 第二節 研究架構與目的 3 第三節 文獻探討 7 第二章 民族、民族主義與民族國家 13 第一節 「民族」理論初探 15 第二節 民族主義與國(家)族的建構 21 第三節 民族主義與人民身份的建構 26 第三章 台灣民族主義的發展 29 第一節 台灣民族意識的萌芽 31 第二節 威權體制轉型期的台灣原型民族主義 38 第三節 新國家論述之下的台灣民族主義 45 第四章 台灣公民社會的重建 53 第一節 消失的民間社會與興起中的「共同體」 55 第二節 民主公民身份及多元公共領域 64 第三節 公民社會的重建 72 第五章 結論 79 參考文獻 83

原住民族長期生活於山村地區，有著特殊民族文化維繫個人或團體間長期的互動，惟日本時期沿襲迄今的保留地制度，無論是空間區位的選擇或增劃編地點的決定，原住民族毫無參與的餘地，導致無法妥善勘選區位適當的土地作為原住民保留地使用，進而使文化傳承、經濟生活所依賴的母土逐漸流失；近年來受國外原住民保留地經營管理成功案例的激勵及民族意識的興起下，原住民發起三次還我土地運動，而政府部門在增劃編的回應中，也認真的思索保留地興革的建議，遂在學者專家及原住民族菁英的討論過程，凝聚回復傳統產權共有舊制的共識。 　　憲法增修條文第十條第十二項對原住民族基本權的規範，含有「制度保障」之意涵，因此原住民族土地管理法規，是有提昇為法律位階之必要性，爰由內政部研定「原住民族土地開發管理條例」草案，刻正依法定程序送請立法院審議中。按該條例草案異於前之管理辦法者，在於增加了「原住民族保留區」的制度設計，新制在原住民族社會已有共識，惟尚缺乏個案研究的實證分析，因此難以辨別制度可能引發的後遺症，爰有本研究就桃源鄉進行個案分析驗證。 　　本研究以國外學者Elinor Ostrom在制度經濟學對共用資源共管機制的制度設計原則，來檢驗分析個案在保留區新制實施過程中，可能衍生的問題，以實地問卷訪談的方式進行調查；嗣經得知劃設原住民族保留區可以解決桃源鄉現存的保留地問題，而劃設地點以該鄉梅山村及寶山村最適宜，惟應建立一套劃設指標據以實施且應有相關配套措施，最後根據當地原住民的意見反應，證明集體決策理論觀點，適合運用在劃設原住民族保留區的決策過程。 　　此外，在後續研究的部分，本研究亦建議：桃源鄉小規模群體自主治理的資源利用方式，可否全面運用到保留區新制，有待與其他個案比較分析及探討，而欲達此政策目的，必須選定實驗區域，進行試驗及檢討，方得確保制度設計成為法律後，能夠彌補現行保留地措施肇致政府失靈與市場失靈的缺失。 / Taiwan indigenous people have lived in mountainous area for centuries. The interactions between their individuals and groups are regulated by specific cultures. However, the Reserved Land Institution began with Japan Colonist Era does not allow indigenous people to chose the place they live in by themselves. It made improper zoning. urthermore, it led to the land, which had supported their cultural and economic life lapsed gradually. In past twenty years, encouraged by the international indigenous movements and domestic ideology wakening, Taiwan indigenous people had held the Return My Land Demonstrations for three times. Government began to deliberate the reform of Indigenous Reserved Land Institution, and acquired conclusions after long-term discussion between government, scholars and indigenous elites. One of the conclusions is to revert to the traditional land tenure co-owning institution. 　　According to the Added Article of the Constitution (article 10, item 12) , this country has obligation to protect the basic rights of indigenous people with formal institutions. It means the Indigenous Reserved Land Developing and Managing Regulation needs to be promoted to a formal law. At this moment, The Legislative Yuan is deliberating the Indigenous Reserved Land Developing and Managing Law drafted by the Exclusive Yuan. A new designing named Reserved Area was made in it. This new designing was agreed by most of indigenous people. However, there is no empirical analysis to it and its side effect so far. Therefore, this research examined the Reserved Area Institution by case study in Taoyuan Township of Kaohsiung County. 　　The theoretical basis of this research is the institution designing principles of common pool resources self-governance, which addressed by Elinor Ostrom. Meanwhile, the investigation was processed by questionnaires. After the analysis, this research pointed that Indigenous Reserved Area Institution can solve the problems of Reserved land in Taoyuan Township now. The most proper locations of Indigenous Reserved Area are May-Shan and Pao-Shan villages. In farther step, it needs relative supporting measures and concrete area setting index. Beside, base on the responses of local residences, the research proved that Collective Action Theory is proper to be applied in the decision making process of setting the Indigenous Reserved Area. 　　In the end, the research suggested: the way people in Taoyuan Township governing their resource is not definitely proper to other indigenous groups. The precondition of implementing the new designing is to make more case tudies, compares and analysis. It is necessary to have small-scale experiments in advance. In the way, it can just correct the market failure and government failure caused by on going regulation when the new designing becomes a formal new law.

Panapanayan 是位於台灣東南海岸的地點，至少有阿美、卑南、排灣及魯凱 等鄰近四族群的祖源傳說與該地有關，文化現象亦有許多相似之處，形成一個可 資觀察的「文化圈」區域。 該文化圈內之文化現象除了具有空間的關聯性之外，亦具有時間深度，其關 聯與互動可以延伸到史前時代，尤以文化圈內之舊香蘭遺址所發掘出土的文物， 有石刀、陶片上吐信蛇紋的應用，與現生族群間沿用之圖紋習慣似乎具有傳承關 係。文化圈內核心區域太麻里、知本部落流傳的生命儀禮中，文身（口傳及文獻 記錄）及使用琉璃珠（佩戴珠飾、陪葬）的習慣，是當地整體生命認知的價值體 系一環，與而舊香蘭遺址亦發現大量之琉璃珠，古今相疊的地緣空間中相似的文 化現象，不免引人注目。 此外，本地區(太麻里部落祖靈屋)發現的吐舌和大塊面雕刻人像，為台灣原 住民木雕圖紋表現習慣中少見的形式，卻與境外南太平洋文化的表現具有類緣的 關係，在在凸顯了本地除具有獨特的藝術表現外，又具有與分佈廣大的南島語族 間文化相連的多元關係。因此，似可以從物質文化中之藝術表現做為媒介觀察整 體社會文化變遷，與人群表達集體情感與識別作用的文化認同現象。 受國家政治現代化政策的影響，本地區百年來沐浴在現代化影響下，傳統生 活與文化產生了很大的變遷，但是在晚近族群運動與強調在地化文化資產發掘的 文化政策影響下，促進了民族風潮與部落主體意識的覺醒，太麻里、知本部落透 過重建palakuwan、恢復祭儀、傳統歌謠及工藝美感經驗的傳承等，紛紛進行文 化復振工作。各部落為尋找歷史記憶，熱絡進行祭儀交流、尋根溯源及跨部落結 盟等活動，使文化圈內人群緊密互動的現象，有促進區域生成共同體的趨勢。 太麻里、知本部落的社會環境，也在全球化和商業化、觀光化影響下變遷， 藝術表現由傳統制式的風格，漸轉化為多樣取向的個人性創作，這種轉變衝擊了 在地文化的傳承，以及部落主體性的維繫，為了凝聚族人共識，有心者於是透過 藝術媒介塑造部落文化特徵，強化為部落象徵，使藝術表現再度成為扮演彰顯族 群（部落）認同的重要功能。 本研究透過物質文化的表現，特別是所謂「藝術」（原始藝術或民族藝術） 的生成與顯現過程，觀察Panapanayan 當地多元視覺藝術要素與歷史傳統、社會 生活祭儀、象徵認同之間的關係，以瞭解藝術表現的脈絡與部落主體意識、民族 認同之間的互動關係。 / Panapanayan is located on the southeast coast of Taiwan. The ancestral origin stories of at least four ethnic groups, including the Amis, Puyuma, Paiwan and Rukai, can be traced back to this place. The many similar cultural phenomena demonstrated by these various groups suggest the formation of a culture circle. The relations between the cultural phenomena within this culture circle are not only based on space, but also on time. The relations and interactions between them can be traced back to prehistoric times. For example, snake tongue patterns seen on artifacts like stone blades and pieces of pottery uncovered at the Jiuxianglan Site are still seen in the patterns used by these ethnic groups to this day. The life-cycle rituals, tattooing (described by the oral tradition and written records) and use of ceremonial glass beads (used for both decretive purposes and buried with the deceased) found in the villages of Taimali and Zhiben, which are at the center of this culture circle, represent local values and beliefs about life and death. Many glass beads were also uncovered at the Jiuxianglan Site. The number of similar cultural phenomena occurring within this region from ancient times to present day is truly striking. In addition, the tongue-like patterns and large carvings of human figures found in this region (at the ancestral shrine in Taimali) have rarely been seen among the wood-carving patterns of Taiwan’s aboriginal people. However, these patterns are related to those found within Austronesian culture outside Taiwan. This finding further highlights the uniqueness of the artistic expressions found in this area and points to diverse ties with the widespread Austronesian peoples. As a result, the artistic expressions found within the material culture in this area can be used to trace social and cultural change. These artistic expressions can also help us to better understand collective emotions and cultural identities. With the emergence of modern national politics, the traditional life and culture of this region have been strongly influenced by the onslaught of modernization. However, the rise of the ethnic movement in Taiwan and the emphasis on cultural heritage within political policy has inspired a new awakening of tribal consciousness. By rebuilding Palakuwan and restoring traditional rituals, songs and artistic aesthetics, the people in Taimali and Zhiben have begun to engage in the process of cultural restoration. To rediscover their historical memory, various villages have worked together by exchanging rituals, tracing their roots and creating alliances. The close interactions between people living within the culture circle have led to the formation of community within this region. The social environment in Taimali and Zhiben has also been influenced by globalization, commercialization and tourism. Artistic expression has graduallyshifted from a structured traditional style to more diverse forms of individualized production. This transformation has greatly affected the transmission of local culture, as well as the maintenance of tribal subjectivity. In order to promote consensus among tribal members, concerned individuals have used the media to shape cultural characteristics and strengthen tribal symbols. As a result, artistic expression once again is playing an important role in shaping ethnic (tribal) identity. By exploring material culture, in particular the process of producing and displaying “art” (primitive art or ethnic art), this study investigates the relations between the diverse artistic elements, historical tradition, social rituals and symbolic identity in Panapanayan. The purpose of this study is to further understand the interaction between artistic expression, tribal subjective consciousness and ethnic identity.

當過去歷史透過電影重現，電影以特定的形式與內容重新編排將會使歷史有著不同意義，影響行動者認知及將某種行為成為可能。因此，探討電影如何再現歷史對閱聽人相當重要。 本研究探討影視文本如何再現歷史，以1984年印度黃金廟事件為例，採用《火柴》（Maachis,1996）、《阿畝》（Amu, 2005）及《旁遮普 1984》（Punjab 1984, 2014）三部電影為研究個案，取徑影視史學與民族寓言理論並透過文本分析法，探討三個面向：第一，電影拍攝時空環境與歷史事件時空環境兩者之間的辯證關係。第二，電影文本如何再現過去歷史並呈現其關鍵要點；第三，書寫歷史與影視歷史間呈現的關係。 研究發現，當歷史以影視文本再現時，呈現出以下幾個特點。第一，影視文本歷史再現關注現在。第二，影視文本歷史再現反映當代主流觀點。第三，以角色人物為主之民族寓言。第四，敘事安排製造懸疑感、凸顯關鍵要點。第五，影視文本歷史再現開啟換位思考。 / This study aims to analyze how films reproduced history by using Maachis, amu and Punjab 1984 as case studies which focus on the history of the “Golden Temple Incident of 1984” in India. The methodology of this study is based on concepts of historiophoty by Haden White and national allegory by Fredric Jameson. Textual analysis is adopted to explore three films for the following questions. First, what is the relevance between the filmic background and the historical incident? Second, how does the film text represent history and focus on key points? Third, what is the relationship between Historiography and Historiophoty? This study finds that, first, the historiophoty focuses on present situations. Second, historiophoty reflects the dominate perspectives in present time. Third, the films represent characters as the figures in national allegory. Fourth, arrangement of narrative creates suspenses and foregrounds crucial moments. Lastly, historiophoty opens the possibility for the audience to identify with characters in films.

道德企業的臉書粉絲團：社群對話與意義行銷 / Fair Trade is for more than just coffee: Oliberté and prAna sell clothing, shoes, and accessories. Corporate social responsibility now takes the shape of business models. For each item sold, TOMS and Warby Parker give an item to someone in need. The present study takes a closer look at what is happening on these four brands’ Facebook pages with the focus on user-generated contributions. Observation of those pages during the 2014 American holiday shopping season identifies what people are posting. Depth interviews with active Facebook followers provide insight as to why people are posting about these companies and how they came to be brand advocates. The results indicate that though there are plenty of discussions about products, Facebook brand pages are not merely advertising channels. They are tools that the greater ethical consumption community uses to strengthen and expand its values-based groups of followers. People also choose Facebook over face-to-face conversation to start tough conversations about consumer and political issues within their own networks because it is easier to present controversial ideas. The informants, regardless of voting frequency, reported being skeptical of government and large organizations. Yet, they have faith in capitalism’s ability to carry out good around the world, and they are an active audience for meaningful marketing. Finally, informants reported hating shopping. Yet, they invested time checking corporate websites, reading literature written by a brand’s founder, and sharing information about companies on Facebook. Websites and social media are essential to the shopping process today because they are spaces where consumers learn about and share brand stories.