Esta dissertação consiste em uma leitura da Trilogia Wildcat, de Mudrooroo. O foco da leitura recai sobre as Relações de Poder e seu impacto sobre os jovens aborígines urbanos australianos. O corpus de pesquisa é formado pelos romances Wild Cat Falling (1965), Wildcat Screaming (1992) e Doin Wildcat (1988). O objetivo é analisar os efeitos das estratégias de poder em indivíduos pós-coloniais que são sujeitos a e fazem uso de mecanismos de poder ao estabelecerem relacionamentos tanto com seus pares quanto com pessoas que representam autoridade. A discussão das relações de poder, de seus mecanismos e efeitos se dá no terreno do discurso literário, através da análise das escolhas e estratégias do autor quanto à formatação dos três romances que operam, simultaneamente, como obras de arte, como estratégias políticas de sobrevivência e como estudos reflexivos sobre o processo da escrita literária. Wildcat é o protagonista, bem como autor e narrador nos textos da Trilogia. Ele é também um representante do povo aborígine australiano urbano e jovem na luta pela sobrevivência em uma sociedade na qual eles foram assimilados, mas não realmente aceitos. O texto de Mudrooroo versa sobre história, cultura, luta pela sobrevivência, mas trata principalmente sobre a escrita do texto literário e o papel da literatura aborígine. Para contemplar um construto tão complexo, minha leitura busca a combinação de literatura, cultura e pensamento pós-colonial. O suporte teórico do trabalho está apoiado nas idéias de Michel Foucault sobre poder e discurso, bem como na visão de Mudrooroo sobre a escrita literária aborígine, e também sobre a noção do exótico pós-colonial de Graham Huggan. Minha análise pretende alcançar a compreensão dos mecanismos de poder que povos e indivíduos assujeitados podem colocar em uso quando têm como objetivo serem ouvidos e respeitados pelas pessoas que os vêem como “outros” e que são maioria nas sociedades nas quais vivem. A conclusão indica que relações de poder firmemente estabelecidas são de crucial importância para a sobrevivência dos povos aborígines, e que a literatura é um dos melhores meios para alcançar esta finalidade, não só para garantir sobrevivência, mas também para representá-la. / This thesis consists of a reading of Mudrooroo’s Wildcat Trilogy, focusing on the issue of Power Relations and their impact on Young Urban Australian Aborigines. The corpus of the research comprises the novels Wild Cat Falling (1965), Wildcat Screaming (1992) and Doin Wildcat (1988). The purpose is to examine the effects of power strategies on postcolonial individuals who are subjected to and make use of mechanisms of power when establishing relationships with both their peers and other people representing authority. This discussion is carried out from within the realm of literary discourse, through the analysis of Mudrooroo’s choices and strategies in the shaping of these three novels that operate, simultaneously, as pieces of art, as political strategies of survival, and as self-reflexive studies about the process of writing. Wildcat is protagonist, author and narrator in the Trilogy. He is also a representative of the young urban Australian Aboriginal people’s struggle to survive within a society into which they have been assimilated, but not actually accepted. Mudrooroo’s text is about history, culture, struggle for survival, but it is mainly about writing and the role of Aboriginal Literature. In order to contemplate such a complex construct, my reading aims at combining postcolonial, cultural and literary concerns. The theoretical support of the work rests upon Michel Foucault’s ideas about Power and Discourse, as well as upon Mudrooroo’s views on Aboriginal Writing, and Graham Huggan’s notion of the Post-Colonial Exotic. My analysis intends to reach the understanding of the mechanisms of power that subjected peoples and individuals may put to use in order to be heard and respected by the people who see them as “Others” and are now majority in the societies they live within. Therefore, the conclusion indicates that firmly established Power Relations are central to Aboriginal people’s survival, and that Literature is one of the best means to achieve – as well as represent – it.

本研究主要採用資源保存理論的壓力模式來檢驗921地震發生兩年半後，災區居民的資源流失與因應行為對身心症狀的影響，並比較不同社區組織與族群在資源流失、因應行為及身心症狀上的差異本研究主要採用問卷調查法，研究對象為南投埔里鎮居民，有效樣本共354份。受測樣本的設計分為目前住在組合屋和目前住在自己家中以及原住民和非原住民。研究工具包括「創傷後壓力反應指標問卷」、「資源流失調查表」及「因應量表」。資料的處理以相關分析、路徑分析、階層回歸分析和單因子共變數分析為主。本研究結果發現如下：（1）資源流失與逃避式的因應均能預測災區居民的身心症狀，但資源流失對身心症狀的預測要大於逃避式因應，且在四種類型的資源中，以個人資源流失的預測力最強。（2）在不同社區組織的比較中，組合屋居民出現較多身心症狀和資源的流失，且個人資源的流失和逃避式因應均是預測其身心症狀的最強變項。（2）在不同族群的比較中，原住民族群與非原住民族群在身心症狀和資源流失上沒有明顯差異，但原住民族群報告較多逃避式的因應，且逃避式的因應是預測其身心症狀的最強變項。根據研究結果，本研究對地震後的復建提出以下幾點建議：（1）減緩災難後資源的流失並增加資源的獲得。（2）社區組織的介入。（3）增強原住民族群的因應行為。 關鍵字：921地震、資源流失、因應行為、組合屋、原住民 / This study used the Conservation of Resources stress model to examine the effects of resources loss and coping behavior on psychological/physical symptoms after the 921 earthquake. And compared with the differences of resources loss, coping behavior and psychological/physical symptoms in different community organizations and races. This study was conducted by questionnaire investigation. 354 participants living in Pu-Li Town completed the questionnaires. The design of samples was distinguished between living in Temporal houses and living in own houses, and aborigines and non-aborigines. The measurements applied in this study included "Posttraumatic Stress Reaction Index Questionnaire", "Resources Loss Inventory" and "Coping Scale". The obtained data was analyzed by Pearson product-moment correlation, path analysis, hierarchical multiple regression analysis and one-way ANCOVA. The results of this study included: (1) resources loss and avoidant coping could predict psychological/physical symptoms, but resource loss predicted psychological symptoms better than avoidant coping. Personal resources were the strongest predictor among four kinds of resources. (2) In different community organizations. Temporal house's residents reported more resources loss and psychological/physical symptoms. And personal resources and avoidant coping were the strongest predictors. (3) In different races, the level of resources loss and psychological/physical symptoms were no significant differences between aborigines and non-aborigines. But aborigines revealed more avoidant coping and avoidant coping was the strongest predictor. Based on the results, some suggestions to post-earthquake rehabilitation were included: (1) Acting to limit resources loss after disaster and increase resources gain. (2) Considering the intervention of community organization. (3) Enhancing aborigine's coping behavior. Keywords: 921 earthquake, resource loss, coping behavior. Temporal houses, aborigines

本研究運用多元資料，自不同面向揭露臺灣原住民的遷徙樣貌，並連結遷徙與原住民個人社會地位取得的關連。藉遷徙多層次社會鑲嵌的特質，以解開原住民頻繁遷徙但並未對等呈現向上社會流動的弔詭。本研究同時檢視原住民族於臺灣大社會的位置，包含其空間分布、流動趨勢及其社會經濟地位。研究主要發現如下：（1）歷經卅年的遷移，原住民族大量移徙西半部，並集中在三大都會區，不同遷徙類型在各區域形成流動體系，以北部體系及東部體系擁有較大的遷徙流量；（2）原住民族較一般民眾更易集中在中低度現代化區域，主要係往都會區周邊移動，臺北縣與桃園縣對初級與連續遷徙有極大的拉力；（3）原住民族與一般民眾的遷徙模式相近，遷徙主要是朝鄰近區域與核心縣市移動，但原住民族重複遷徙行為較為獨特，連續遷徙與回流遷徙呈相反的流動；（4）自遷徙決策模型可發現，遷徙受多重因素影響，除工作要素外，家庭居住安排、生命階段的居住區位、區域性資本、社會網絡與遷徙成本及預算皆會影響其遷徙決策；長遠而言，遷徙有助於個人取得教育資源、提升社經地位，無力遷徙者與遷徙者間貧富差距逐漸拉大；（5）與理論預期相反，初級與回流遷徙對個人地位取得具正面效益，連續遷徙則為負向作用，此與原住民族社會網絡有限鑲嵌及累積資本困難所致；（6）隨著人口移動，原居地與移入地社群重組，原居地經歷了人口老化、祖孫家庭增加、傳統部落秩序瓦解，移入地蓬勃的制度化社群組織、族群聚落、同鄉會與協進會扮演都市原住民與原鄉的橋樑，遷徙所生成的脈絡亦將影響後續移動者的社會處境。奠基以上研究發現，提出政策建議與未來研究方向。 / Mainly based on a variety of data, this research aims to study several aspects of migration of Taiwan aborigines and to explore the association and causal relationship between migration and the advance of socioeconomic status. This study is originally inspired from an observed paradox that, according to the theoretical expectation and a body of existing empirical evidences, it has long been confirmed that migration is an effective means of promoting individual social mobility and lifetime wellbeing; nevertheless, the fact that the Taiwan aborigines are associated with lower socioeconomic status does not fit the fact of Taiwan aborigines being more mobile than the ordinary people. The purposes of this dissertation are (1) to characterize migration types and pattern of Taiwan aborigines, including spatial pattern, migration and mobility tendency and likelihood, and their social economic status, (2) to distinguish determinants of aborigine migration, and (3) to examine the outcome of migration whether it helps or stumbles the advance of aborigine’s socioeconomic status and mobility. Main findings are as follows: (1) in the past three decades, voluminous aborigines migrated to the western urbanized area, with the three major metropolitan areas of Taiwan as the major destination for aborigine migrants; it also forms migratory system in each area, with northern Taiwan and eastern Taiwan gaining the most number of migrants; (2) Although metropolitan areas serve as major destination for aborigine migrants, the study finds that they tend to concentrate more on the periphery than on the core area. Both counties of Taipei and Taoyuan are very attractive for primary and onward migrants; (3) the migration pattern of ordinary people is similar to that of aborigines. People usually tend to move to neighborhood and the core city. In addition, repeat migration is much more noteworthy than its primary counterpart, and onward migration is totally opposite to return migration; (4) The model of aboriginal migration indicates that migration is affected by various factors. The most salient ones include work status, living arrangement, attributes of residential location, location-specific capital, ethnic network, and availability of migration budget. Because migration help acquire educational resources and improve one’s socioeconomic status, the gap between migrants and people who are not capable of making migration will become exaggerated; (5) in opposition to theoretical expectation, primary and return migrations exhibit positive effect on the improvement of individual socioeconomic status, whereas onward migration should have negative effect. This finding is not counter to various schools of migration theory, rather, it reflects a result of limited embedded inter- and intra-ethnic network and barriers of capital accumulation; (6) migration affects both communities of origin and destination. Aging population, increasing grandparent-grandchild family, collapsing tribal authority become prevalent in original community; on the other hand, flourishing ethnic enclaves, associations, and institutionalized organizations connect urban and hometown in destination community. The context which migration results from is changed by migration itself and further affects the situation of subsequent migrants. According to empirical findings, the dissertation further suggests corresponding policy implications and proposes future research direction.

Cette thèse cherche à rendre compte des réponses que les Aborigènes Noongars du sud-ouest de l’Australie Occidentale déploient face aux discours sur la « tradition » et la « modernité » qui sont construits au sein des institutions et par les acteurs de l’État avec lesquels ils interagissent et auxquels ils sont tour à tour confrontés. L’étude de ces discours, des conditions de leur production et de leurs effets permet d’envisager les concepts de « tradition » et de « modernité » comme des moyens d’action et des techniques sociales mobilisés pour éliminer la différence culturelle dans la mise en œuvre d’un « devenir commun ».L’État australien produit ses propres définitions antagonistes de la « tradition » et de la « modernité », catégories pensées comme étant mutuellement exclusives. Dans certains contextes, il est attendu des Noongars d’être « traditionnels », alors que dans d’autres ils doivent se montrer « modernes ». Les Noongars se trouvent ainsi pris dans une contradiction : ils tendent vers la « modernité » pour rester « traditionnels » et, inversement, ils sont maintenus dans leurs « traditions » lorsqu’ils doivent faire preuve de « modernité ». Dans leurs diverses tentatives de s’intégrer à la nation australienne tout en conservant leurs spécificités, les Noongars redéfinissent leur « identité culturelle ». Pour cela, ils s’approprient, contestent et négocient l’image de l’Aboriginalité qui leur est présentée et se façonnent une identité contemporaine propre, sans pour autant s’opposer radicalement au mythe national de l’Aboriginalité.En analysant les divers processus par lesquels les Aborigènes Noongars revendiquent leur reconnaissance et tentent d’acquérir un degré de souveraineté au sein d’un État-nation, cette thèse enrichit les réflexions sur l’autochtonie en tant que catégorie politique et contingente. Il s’agit d’aborder les questions autochtones comme des réalités discursives devant être analysées dans les contextes ethnographiques particuliers où elles sont produites et articulées. / This thesis seeks to account for the responses that the Noongar Aborigines from the South West of Western Australia display to the discourses of "tradition" and "modernity" that are built within institutions and by state actors, with whom they interact and to which they are in turn confronted. The study of these discourses, the conditions of their production and their effects makes it possible to consider the concepts of “tradition” and “modernity” as means of action and social techniques mobilised to eliminate cultural difference in the implementation of a “common becoming”.The Australian state produces its own antagonistic definitions of “tradition” and “modernity”, categories thought to be mutually exclusive. In some contexts, Noongars are expected to be “traditional”, while in others they must be “modern”. The Noongars are thus caught in a contradiction: they tend towards “modernity” to remain “traditional” and, conversely, they are kept in their “traditions” when they have to show “modernity”. In their various attempts to integrate into the Australian nation, while retaining their specificities, the Noongars are redefining their “cultural identity”. For this, they appropriate, challenge, negotiate the image of the Aboriginality presented to them and shape their own contemporary identity, without radically opposing the national myth of Aboriginality.By analysing the various processes by which the Noongar Aborigines claim their recognition and attempt to acquire a degree of sovereignty within a nation-state, this thesis enriches reflections on Indigeneity as a political and contingent category. It is about addressing indigenous issues as discursive realities that need to be analysed in the particular ethnographic contexts in which they are produced and articulated.

Doctor of Philosophy / This thesis traces NSW Aboriginal political activity and demands from 1909 to 1939. In examining the background to the situations of Aboriginal communities in the early 1900's, two factors appear to have been of major importance. One was the degree of compatibility between Aboriginal and rural capitalist land use. The other was the labour requirements of rural industries. There are clear indications of internal colonial economic relations continuing until at least the late 1930's. As European land use intensified regionally, Aborigines attempted to secure their position by demanding tenure over land of significance to them. Initially, the creation of reserves was as much a result of this Aboriginal demand as of white settler desires to segregate Aborigines.

Doctor of Philosophy / This thesis traces NSW Aboriginal political activity and demands from 1909 to 1939. In examining the background to the situations of Aboriginal communities in the early 1900's, two factors appear to have been of major importance. One was the degree of compatibility between Aboriginal and rural capitalist land use. The other was the labour requirements of rural industries. There are clear indications of internal colonial economic relations continuing until at least the late 1930's. As European land use intensified regionally, Aborigines attempted to secure their position by demanding tenure over land of significance to them. Initially, the creation of reserves was as much a result of this Aboriginal demand as of white settler desires to segregate Aborigines.

The debate about affirmative action for ethnic minorities in countries with another majority culture is growing bigger in many parts of the world. However, it is often the debate misses the aborigines within the countries’ borders. The aim of this paper is to investigate the possible conflict in opinions for xenophobic political parties when managing an aborigine population. I will use a qualitative method to study the ethnic minority Sámi in Sweden, Norway and Finland, and afterwards xenophobic parties view on them. To reach a result will I present a scale over Xenophobia – Cosmopolitanism, which is described as a political cleavage. Finally I will, by comparing the empiric facts through that scale, demonstrate that there is a conflict in opinions for the investigated parties.

La représentation des aborigènes qu’elle soit due à des artistes aborigènes ou à un regard extérieur fait partie de la construction d’une identité, notamment lorsque l’acte de création est pensé comme un mode de transmission culturelle (afin de retrouver leurs esprits ancestraux), la première étape pour aborder les œuvres des artistes aborigènes consiste à multiplier les points de vue sur la question de l’identité culturelle (la dimension politique d’affirmation de soi) et à remettre en question leur intention d’être artiste. Le fait que l'artiste aborigène se pense comme artiste dénote déjà une tentative d’inscription dans un monde social non aborigène. Cette posture ne va cependant pas sans tensions. Après le tournant ethnographique (tournant contextuel et identitaire), l’artiste aborigène s’est obligé à réfléchir à son statut, à sa manière de créer et au pourquoi de ce choix de devenir un artiste. La voie choisie par les quatre artistes étudiés ici ne les a pas conduits à apprendre des choses (acte de construire ou se construire). Il s’agit plutôt d’un effort de désapprendre, afin d’exprimer la juxtaposition culturelle et la simultanéité de l’Autre dans un monde global et mobile. En conséquence, l’artiste en tant qu’aborigène-voyageur provoque un court-circuit des interprétations. Dans cette perspective, chaque présentation au musée noue une relation avec le visiteur ou le spectateur dans un espace temporaire ou parallèle à l’espace réel.Cette recherche s’appuie à la fois sur l’analyse de la situation socio-culturelle de quatre artistes aborigènes ( Rahic Talif, Walis Labai, Sapud Kacaw et Chang En-Man ), l’analyse esthétique de leurs oeuvres et l’analyse historique du contexte de production, de diffusion et d’exposition des œuvres aborigène en général entre 1895 et 2017. Elle tente de cerner une vision post-coloniale entre l’art et l’ethnographie et de développer une pratique de l’analyse qualitative bâtie sur trois questions fondamentales : comment les oeuvres des artistes aborigènes ont-elles été représentées et « encadrées » dans un discours identitaire ? Comment l’artiste aborigène met-il en lumière la traçabilité de son appartenance (comme identité traçable) à travers sa représentation ? Comment cette représentation introduit-elle un court-circuit des interprétations culturelles dans les modes de réception ? / The representation of the aborigines, whether due to aboriginal artists or based on an outside perspective, is an integral part of the construction of an identity, in particular when the act of creation is conceived as a mode of cultural transmission (in order to find their ancestral spirits). The first step to approaching the works of the aboriginal artists consists of multiplying points of view on the question of the cultural identity (the political dimension of self-affirmation) and the questioning of their intent to be considered an artist. The fact that the aboriginal artist regards himself as an artist, had already been attempted in the non-aboriginal community. However, this position has not been without controversy. After the ethnographical turn (contextual turn into specific identity), the aboriginal artist is obliged to think about his/her status, the way to create and the reason why (s)he would become an artist. The approach chosen by the four artists studied here has not led them to learn anything (act of construction or building of themselves) ; it is rather a question of unlearning, in order to associate with the cultural juxtaposition and the simultaneity of the others in the global and mobile world. Therefore, the artist as an aborigine-traveler causes a short-circuit in the interpretations. In this perspective, each presentation at the museum builds a relationship with the ‘visitor-viewer’ in a temporary or parallel space as it relates to the real space.This research is based at the same time on the analysis of the socio-cultural situation of the four artists (Rahic Talif, Walis Labai, Sapud Kacaw et Chang En-Man), the aesthetic analysis of their works and the historical analysis of the context of production, diffusion and exhibition of the aboriginal works in general between 1895 and 2017. By relying on a sociocultural and artistic representation, our research is designed to build a strategic vision for the post-colonial studies between art and ethnography. Developing a practice of the qualitative analysis, we wish to focus on three fundamental questions : How were the works of the aboriginal artists represented and « framed » in a control of identity discourse? How does the aboriginal artist consider the traceability of his/her feeling of belonging (like a trackable identity) through his/her representation? How does this representation introduce a short circuit of the cultural interpretations in the different modes of expression, perception, evolution and reception?

本創作分為兩條主軸，一條為攝影作品集取向的攝影製作，另一條為研究結果取向的創作論述與田野研究。兩者在內容呈現上互為輔佐，在方法上互相補充。筆者通過在雲南L市的紀實攝影與相關闡釋，為閱聽人提供一副較為真實的精神病患的生存圖景。 在X精神病院中的醫護人員與病人之間的確存在著巨大的權力落差，其中權力的運作方式基本符合Foucault的描述：與空間緊密的結合。病區中的規章制度與大大小小的日常活動依依顯示出醫護人員對病人的控制。醫生在診斷與治療的過程中並未完全依循西方醫學，而是加入了地方知識。病人也在個體層面上有著微小的反抗，雖然有效，但也未破壞醫院秩序的正常運轉。 而在LJ村拍攝的民族誌影片中，顯示出了村中年輕人與老一輩在地方文化傳承上的斷裂。相較於民俗治療儀式，他們更願意相信西方醫療體系，更加傾向於去現代醫院中進行診斷與治療。 / This paper is mainly based on two guidelines: the photography creation aiming at photo collection, and the discussion and field research for research achievements. Theses two guidelines work as supplement for each other. Through the record by photography and related discussion in L City, Yunnan, I hope that the real current situation for mental patients could be showed to readers. Indeed, there is a great “power gap” between the staff and patients in psychiatric hospital, in which the way the staff use their power almost complies with Foucault’s description: “Space, Knowledge and Power”. All the rules and daily activities in the area indicate the control of the staff to patients in different degree. The doctors don’t completely rely on western medical for healing, instead they add traditional knowledge, for which patients sometimes make small fight for. Although these small fights are effective, they don’t make effect on the normal operation of the hospital. In terms of the ethnography film recorded in L Village, it indicates a disruption between the young and the old on the inheritance for traditional culture. The young generation is more likely to choose modern hospital for disease, rather than relying on traditional method.

本研究主旨是從人力資本理論以及勞動市場條件的觀點，來探討原、漢族群的工資不平等之現象根源。長久以來，原住民從成長、學校教育，到進入職場，莫不受各種條件的不足所制，以至於與主流社會的社經處境有難以克服的落差。本研究採用2007年「社會變遷基本調查第五期第三次」階層組以及休閒組調查，和2007年「臺灣原住民社會變遷與政策評估調查研究」，三筆具代表性且規模相近的面訪資料、共2393位私部門受雇者來加以比較。透過群體加權校正，本研究首先透過多元迴歸與交互作用分析，來探討兩族群的人力資本和勞動市場條件與工資取得高低之間的關係。接著，再以經Heckman校正Blinder-Oaxaca差異分解，來分析兩族群工資落差中的結構與現象差異。 研究結果顯示，人力資本和勞動市場條件能說明原住民族與漢人之間，確有工資上的族群歧視現象。原住民教育的工資報酬率在義務教育階段後即無顯著效果，而不同於漢人能持續成長；不論是年資、職業聲望或是工作型態，原住民的工資報酬率都顯著也比漢人低落，且影響更勝教育差異。這些現象即使是在差異分解校正結構差異後依舊存在。是故，既有量化研究除了從教育面向來探討原、漢族群社經不平等之外，實應持續重視原住民族進入職場後，所面對的勞動市場問題。 / The aim of this research is to study the wage gap between aborigines and Han Chinese in Taiwan. The research explores the impacts of human capital and labor market conditions on the wage gap. Throughuot the life course trajectories of schooling and labor market participation, aborigines in Taiwan persistently face dire straits, resulting in insurmountable soci-economic gaps with Han Chinese. The data sources of the research are from Taiwan Social Changy Survey (TSCS) 2007, Phase 5, Wave 3: The Social Stratification module and The Leisure Time module, and Social Change and Policy of Taiwanese Indigenous Peoples Survey (TIPS) 2007, which are representative to the adult population in Taiwan. The total sample sizes are 2393 employees in private sector and roughly equal in size between two ethnics. With weighting, regression interaction effects were estimated to analyze the impacts of human capital and labor market conditions on wage differences between aborigines and Han Chinese. Moreover, the research uses two-steps Heckman selection model to correct selection bias of labor marke participation as well as Blinder-Oaxaca decomposition to analyze the ethnic disparities in wage. The finding of interaction models show that human capital and labor market conditions can explain the wage gap and reveal the negative effects of discrimination against aborigines. While only the compulsory education has positive effects on aborigines’ wage, Han Chinese could benefit from all stage of education. Job tenures, occupational prestiage, and employment types are more benefitical to Han Chinese than to aborigines, and the impacts of these factors on wage are greater than education. These results are also consistent with decomposition analysis. Other than education inequality, the finding of this research suggests that future studies of ethnic disparities in soci-economic inequality should concern more about ethnic differences in labor market conditons.