This project started with the Taiwanese�s Cultural & Creative Industries Policy, which demands that all new products include local cultural content. However, little is known about Taiwanese cultures. This research looked specifically at one of the cultures, the Paiwanese Tribe. This thesis reports on the research journey; identifying what the Paiwanese knew about their culture and why they were unable to produce traditional products. It argues that the displacement of the tribe has made it materially impossible to continue traditional practices. This research then identified ways of capturing spirit of traditional culture using modern technology. A successful model of working with crafts people workshops in discussed. A case is made for the use of narrative enquiry and oral history to record Paiwanese understanding. These understandings were translated into a design outcome using a design method called narrative design. The success of this research suggests that such an approach is one model that can be used in design using new technologies and materials from the re-establishment method of traditional products. The understanding generated for regaining traditional craft knowledge is extended with the design of a tea set that draws on this traditional knowledge, narrative and culture. The tea set represents this knowledge for a global market. It is argued that the design process used can guide design that transforms the culture message and delivers it for a wide audience. This design concept process is a model that can be used to develop cultural products.

This thesis is based on fieldwork I carried out between December 1987 and June 1989 while living with the residents of a small Warlpiri Outstation Community situated ca. 75 km north-west of Tennant Creek in the Northern Territory of Australia. Colonialism is a process whereby incommensurate gender regimes impact differently on women and men and this is reflected in the indigenous response which affects the socialization of Western things. The notion of the indigenous KIRDA-KURDUNGURLU reciprocity is shown to be consistent with a gender system and to articulate all exchange relations as pro-creative social relationships. This contrasts with the Western capitalist system of production and social reproduction of gendered individuals in that it does not ascribe gender to biological differences between women and men but is derived from a land based social division between Sister-Brother. Social relationships are put under great strain in an effort to socialize Western things for Warlpiri internal use, I argue that the colonization of Aboriginal societies is an ongoing process. Despite the historical shift from a physical all-male frontier to the present day cross-cultural negotiations between Aborigines and Non-Aborigines, men still privilege men. The negotiation process for ownership of a Community Toyota is the most recent phenomenon where this can be observed. Male privilege is established by linking control over the access to the Community Toyota with traditional rights to land. However, the Toyota as Western object has a Western gender identity as well. By pitting women against men it engages people in social conflict which is brought into existence through an organisation of Western concepts based on an alien gender regime. But Western things, especially the Community Toyota, resist socialization because the Warlpiri do not produce these things. Warlpiri people know this and, to satisfy their need for Western things, they engage them in a process of social differentiation. By this process they can be seen actively to maintain the Western system in an effort to maintain themselves as Warlpiri and to secure the production of Western things. This investigation of the cultural response to Western influences shows that indigenous gender relations are only maintained through a socially stressful process of socializing Western things.

本文以台灣原住民族的姓名議題為中心，運用民族誌文獻、日治時代戶籍資料的解讀，以及原住民及政府相關行政單位訪談，出席內政部戶政司舉辦的「原住民更改為傳統姓名分區座談會」等材料交陳，來解析原住民姓名議題的來龍去脈，及其在文化認同、社會環境間的互動辯證關係。 　　全文約十八萬字，除緒論和結論之外，正文部份共分五章。在緒論中筆者檢討有關原住民族姓名議題的研究文獻後發現：從近百年來學界有關原住民族社會「姓名」的研究成果看來，原住民族的「姓名」只是做為社會組織、親屬關係研究範疇一環被記錄，散見於各論著，致使當「還我姓氏」變成台灣原住民社會的政治訴求時，內政部無法馬上找到相關的研究資料以供制定政策的參考。透過這些材料的再整理，將有助原住民各族利用，以幫助各族思考是否恢復傳統名制的問題及恢復傳統名制的方式。 　　正文第一章到第三章中，筆者運用貫時限的材料，先釐清原住民各族傳統的名制，再探討不同統治政權的姓名政策如何介入並影響原住民族社會，造成原住民族姓名觀念和傳統名制結構的變遷。原住民族的傳統名制有豐富的社會文化意涵，就名制的結構而言，原住民族與漢人不同，沒有姓名制度，有「親子聯名制」、「氏族名制」、「家名制」、「親從子名制」等不同的名制類型。就命名的法則而言，台灣的原住民族大多以龔用祖先名為多，創名較少，因而有傳統的名譜，深具民族的特色，並有群體識別的功能。過去台灣學界的研究成果中，留下部份各族的傳統名譜，並記錄一些名字的族語含意，這些資料應有助於原住民各族命名文化的再復振，或推廣讓台灣社會藉此更了解原住民族的命名文化。 　　清領時期，清政府把使用漢姓做為確認台灣平埔族向什的要件之一，對平埔族施行賜姓政策。賜姓政策的實施方式，常是以原語家名或氏族名音譯或意譯成漢字姓，或者賜與常用漢字姓，目前台南縣新化附近的新港社族裔，仍沿用所賜漢姓至今，這種賜姓政策造成平埔族的漢化。文中以岸里社的巴宰族人為例，從被清廷賜姓，到完全接受漢人「同姓不婚」的觀念，前後是七代，時間約是一百四十年。因此，原住民族在考慮是否選用漢字音譯這種方式來拼寫名字時，需正視這段經驗。日本治台五十年間，先對原住民族進行戶口登記，晉察的戶籍登錄讓原住民族的名字全面文字化。筆者運用日治時期的戶籍簿資料，詳細分析當時原住民族改用日本姓名的情況。其實日治末期的全面改日本姓名，因時間短暫，對原住民族社會影響不大。但卻因名字上「皇民化」的鐵證，使得台灣光復後不久，國民政府以「反皇民化」的理由建立「改漢姓漢名」的正當性，而全面將原住民族改為漢姓漢名。以歷史脈絡較清楚的賽夏族為例說明，呈現清領時期、日治時期、國府時期的不同姓名政策介入原住民社會的過程與影響。值得一提的是，清領時期對賽夏族採以氏族名音譯的賜漢姓方法，到日治時期日本習察結合漢姓及傳統的名制，創下「姓．己名．父名」的名字登記方式，是罕見的創意，但日治末期卻因全面皇民化而改日本姓名，從戶籍簿的實例可見大隘（新竹五峰鄉）、南庄（苗栗南庄鄉）、永興（苗栗獅潭鄉）三地改日本姓名，及改漢姓漢名時，統治政權的姓名政策末以民族為單位做決策，而導致混亂。相較之下，日治時期鄒族社會對照氏族組織，取用日本姓氏，國府時期改漢姓漢名時也沿用此模式，因為氏族組織保留，改漢姓漢名並未造成鄒族社會亂倫的問題，因而「還我姓氏」的訴求在當地所獲得的回應不大。綜合第二章所討論的歷代統治政權對台灣原住民族各族的姓名政策，可知各族和各部落面臨的問題有別。其中清領時期賽夏族及日治時期鄒族的改姓名的模式，可供原住民各族及政府參考。也就是說，原住民族考慮恢復原名時，可找尋一些對民族整體有利的因子，進行傳統名制的更新，使名制能銜接傳統又能適應現代社會，利用目前可恢復原名的機會，使傳統名制朝向永續性的變遷。 　　第四章論及原住民族的傳統名制除了上述政權力量的介入外，民國50年(1960)後，因為社會經濟情況的變化，人口大量外流，部落社會面臨解組，傳統名制面臨文字化的難題，反覆龔用祖名造成同名的人太多無法明確識別，及認同的心理障礙等困境，而漸漸被漢式姓名所取代。但民國73年(1984)隨著原權會的成立，「還我姓氏」訴求的提出，「姓名條例修正案」在議體制的發展，原住民的姓名議題漸漸轉為「命名權的追求」，原運份子在「名片的表達」、「選舉時族名的訴求」、「戶口登記的抗爭」、「長老教會的行動實踐，接納牧者、信徒使用傳統姓名」、及「書寫的抗議」等，終於使得台灣的民間社會漸漸接受有別於漢姓漢名的名字。政府部門也以「修族譜」和「姓名條例修正案」來做回應，但第一階段的修族譜過程，仍以漢姓漢名為主，無法滿足原住民社會的需求，這足為政府行政部門處理「姓名條例修正案」完成立法後的前車之鑑，恢復原名的實施，必需兼顧前瞻性及原住民族主體性，才不會因政策設計不周，而浪費人民公帑。最後第五章從原住民社會的名片使用情況，檢視當前認同情境下的原住民族傳統名制如何再現與再生，從名片的多名並置的現象，名片書寫符號的多樣選擇，可知原住民社會對自我的名字有很嚴重的焦慮。分析「原住民更改為傳統姓名分區座談會」中各族表達的對恢復原名與否的意見，可發現各族族人對傳統名制的認知狀況、現階段名制的問題、姓名與文化認同狀況、考慮使用原名與否的實質利害考量等方面的實貌。 　　本研究發現，拋棄漢名，使用原名的行動並沒有成為原住民共同體認同的象徵。此乃因為原權會成立時，即創造一個共同的自稱「原住民」當成認同的象徵符號，因此原住民運動的共同體塑造過程中「打倒吳鳳的傳說」、「還我土地」這些行動訴求，喚起共同體的凝聚感，「還我姓氏」是從原住民族的歷史解釋過程中，找到的共同被宰制的經驗，經過再詮釋後扮演凝聚原住民共同體的力量。但「還我姓氏」的訴求，卻被原住民族人內化的漢人姓氏的價值觀瓦解，被政府部門以修族譜的消除社會亂倫問題的途徑解決，原權運動後來在姓名議題上的發揮，就傾向認同理論中的 「根本賦與論」的走向，透過對傳統姓名的再認同出發，進行文化重構，原運的領導者並無藉此主張新的共同體利益追求的現象。本論文完成一個月後，八十四年一月立法院通過姓名條例修正案，原住民族可依各族傳統名制命名，政府明快的通過法案值得高與，但本研究對過去政權姓名政策的檢討及各族在外力介入下的傳統名制變遷實況，以及如何考量民族整體來恢復（或創新）原住民族傳統名制的建議仍值得深思。

本文以史料考證為主要的研究方法。將1885到1895年之間發生在臺灣 原住民與臺灣防軍之間的戰爭，做歷史地理的考訂與史實的重建。本文將戰爭事件按地區分為北路、中路、南路、後山，並將北路部份分為三個時期：1885~1886，1887~1889，1890~1892。戰爭以北路為重心，由北路的分期為基礎，開山撫番戰爭可分為四個時期，即再加上1892~1895年的消極鎮壓時期。 　　作為臺灣海防事業的一部份，開山撫番政策的目的，在加強清朝對臺灣的控制。這反映了清朝官方「攘外必先安內」一貫的思維模式。因而在臺灣建省前後的各項建設中，「開山撫番」戰爭成了最大的財政負擔。這是劉銘傳離任後，邵友濂無法再致力於新政的最大原因。 　　淮軍主導的「開山撫番」戰爭，由於風土的限制，施政的失當，使清朝政府付出了極高的代價。所獲得的完全不敷軍費的開銷。而對臺灣社會而言，臺灣漢族必須應付官府為籌措軍費的搜括，又必須冒著生命危險引導官軍入山作戰，對臺灣原住民而言，除了來自漢人社會的糾紛外，官軍發動的公然侵略，使得他們的處境更加艱難。官軍的介入，不但未能加速臺灣的開發，反而使臺灣的民族關係更為惡化，其損失實難以估計。 　　經由本文的寫作證明，除了文獻的考訂工作值得持續外，臺灣歷史地理研究的建立，原住民學的發展，其各部門（包括歷史學、人類學、社會學）的進一步結合、清代臺灣軍事史的釐清，也都是值得進一步探索的研究目標。

有關原住民音樂課題的研究，一向均較少著墨於音樂本體（聲音部份）以外的文化結構，即比較缺少對音樂於其文化脈絡相對關係的探討。在這樣的問題意識下，本文係以臺灣北部泰雅族大嵙群為研究對象，從其社會發展、變遷的懋程中，闡述其音樂文化的本質以及其因應外力介入的轉化過程，並說明泰雅內在邏輯對歌謠的分類、樂器的發展與音樂文化的意涵。本論文除緒論與緒論之外，尚包括五大部份，大致內容如下： 　　壹、泰雅族的人文背景與音樂 　　　　一、族稱與社群聚落的分布 　　　　二、族群關係與社會的變遷 　　　　三、泰雅族音樂的形貌內涵 　　　　四、大嵙崁群的遷徙與發展 　　貳、泰雅族的固有樂器 　　　　一、固有樂器的種類 　　　　二、體鳴類的樂器 　　　　三、氣鳴類的樂器 　　參、泰雅族的傳統性歌謠 　　　　一、傳統社會的音樂活動 　　　　二、傳統歌謠的內容分析 　　　　三、傳統歌謠的文化意涵 　　肆、泰雅族的時代性音樂 　　　　一、軍國殖民的音樂 　　　　二、基督宗教的音樂 　　　　三、當代一般的音樂 　　伍、泰雅族音樂的綜攝過程與趨向 　　　　一、音樂的變遷過程 　　　　二、音樂的發展趨向 　　本文認為今日泰雅音樂的多元風貌，係由多重外部質素的累積與內部力量的回應所共同鑄造；而面對泰雅音樂文化的多元變遷歷程，如果透過「文化綜攝」(culture syncretism)的概念，可以協助了解泰雅族音樂文化的本質，並突顯泰雅音樂深具充沛的生命力、豐富吸納能力的特質。 　　本文所揭囿於掌握泰雅語的能力有限與避免篇幅過大，故針對謠詞的內容分析著墨不多；而由於研究旨趣上的取捨，也使得曲例分析的方向不同於系統音樂學的標準；致使田野工作中接受諸多報導人熱心提供的歌謠與語料，仍有許多案牘工作尚待進一步的整理；僅以泰雅族音樂的各種面貌淺抒個人學習心得與看法，雖多淺陋無法面面俱到，惟拋磚引玉，祈喚鴻篇踵作更進深究，並祈先進博雅不吝斧正；而不足之處亦將鞭策筆者持續勉力而行。

On August 25, 2004, Taiwan was hit by Typhoon Aere which caused great damage in Taoshan Village Wufong Township in Hsinchu County. Later that year, in order to reconstruct Wufong Township and promote tourism, the Hsinchu County Government proposed the “Second Overall Review of the Qingquan Scenic Area Project”. The residents of Taoshan Village are aborigines. Many factors hinder aborigines from participating in the development of public policy, including incompleteness of information, weakness of mobilization, and cultural differences. This study is a case study of Taoshan Village, Wufong Township, and interviews local residents, resident representatives, and government officials. Through the case study, the thesis aims to develop an understanding of the process of citizen participation of the indigenous people in Wufong Township during the Second Overall Review of the Qingquan Scenic Area Project and to analyze the difficulties in implementing citizen participation during the process of urban planning. The results of the research show that the citizen participation system outlined in the existing urban planning regulations cannot be effectively implemented in the indigenous regions. As a result, the residents have a very limited influence on decision-making. In addition, the study also finds that a lack of citizen participation in the early stages of urban planning led to some problems. Finally, based on the findings and results, this study provides suggestions on policy in hopes that citizen participation can be implemented effectively in indigenous regions.

Thesis (MEd)--University of South Australia, 1994

In this dissertation I argue that Australia's administration of Aboriginal Affairs since 1897 has operated from a premise of non-recognition under policies of assimilation. It is argued and demonstrated that government initiatives have merely undergone technical adjustments designed to retain assimilationist practices, rather than advance the recognition of Aboriginal people in Australia as Aboriginal people. In terms of agenda and policy, non-Aboriginal values, perspectives and assumptions dominate and control the power of definition. This domination has characterised Aboriginal relations with the state through the colonial experience, federation and contemporary practices. However, the most significant 'change' in this relationship is the co-optation of Aboriginal people into non-Aboriginal administrative structures on the assumption that such mechanisms can adequately accommodate Aboriginal rights and interests.

The thesis explores the connections between nineteenth century imperial anthropology, racial ‘science’, and the imposition of colonising governance on the Aborigines of Port Phillip/Victoria between 1835 and 1888. It explores the way that particular, albeit contested, images of Aborigines ‘became legislative’. It surveys the declining influence of liberal and Evangelical ‘philanthropy’ at the end of the 1830s, the pragmatic moral slippages that transformed humanitarian gestures into colonial terror, and the part played by the Australians in the emergence of the concept of race as the chief vector of colonial power. (For complete abstract open document)

One of the most important questions in Australian comparative linguistics over the last 40 years is the validity of a Pama-Nyungan node in the Australian family tree. Much of the comparative research done on Australian languages has supported the notion of a Pama-Nyungan family, and its validity is now well-established. However. much work remains to be done, both in establishing the relationships among the Pama-Nyungan languages and in reconstructing proto-Pama-Nyungan and determining the details of its development in the various branches of the family tree. This dissertation is a contribution towards the latter effort. The primary purpose of the present study is to determine the development of the three initial velars, *k. *ng and *w. in 25 Pama-Nyungan languages through 1561 cognate sets. The cognate sets are also an important resource for the study of other aspects of phonological change in Pama-Nyungan languages. The data provide evidence for the weakening of medial consonants, the assimilation of initial velar glides and nasals to the following vowel, prenasalization of medial stops, the development of triconsonantal clusters, and the presence of both a laminal lateral and a retroflex series of consonants in proto-Pama-Nyungan. In addition, statistical evidence is presented which supports the hypothesis that assimilation of the second to the first vowel is an important process in the history of many Pama-Nyungan languages. This dissertation also discusses important issues regarding the Neogrammarian hypothesis and the comparative method. In particular, the data presented here support the idea that not all sound changes apply in a lexically abrupt, regular manner. Many of the sound changes seen in the data appear to affect only a portion of the eligible forms, and thus provide evidence for the theory of lexical diffusion. Furthermore, most of the changes are found not just in individual languages, but in a number of the languages under study. The data therefore support the notion of pandemic irregularity. / Graduate