碩士 / 國立東華大學 / 族群關係與文化研究所 / 93 / Abstract
Among the different components encompassed by the complex of culture, it is
often not trivial to have deep knowledge about the culture’s perception of
generations, especially in multi-cultural societies that experience changes of life
style and environment.
The study of Atayal Tribe Students’ combination of indigenous culture of the
mountain and forests area with modern educational standards, can demonstrates a
dialog between the tribe’s “previous generation＂and individual’s “present
life＂. This dialog is manifested by a constant deconstruction and reconstruction
of customs and by a constant selection, reconstruction and debate about society’s
existing individuals, elders, educators and life-style.
This study makes an attempt to analyze the education provided in the first
indigenous junior high school in Taiwan, and of hunting methods employed by
the young generation of Atayals in NAN-AU County. The study underlines the
variety of historical layers faced by these students, and examines the value
judgment and perception of knowledge held by the educational institutes and
demonstrated in the process of material selection, elaboration, and revision. In
addition, the study investigates the transitions in communal conscious, and the
way in which schools with students, whose mother-culture ceased to exist, can be
provided with a safe environment, and at the same time to preserve the affiliation
and identification of these young hunters with their communities and to construct
affiliation with their school, and hence to calmly protect the image of school in
the eyes of these young hunters.
The study has come up with the following results:
1. In the video dialogs with community members filmed by the students, the
people who took part in the dialog expressed a common structure of an
authoritative relationship in the pattern of “You and I both are here”. As for
“the other”, they used the empathetic attitude of “It’s up to him”.
2. As for the influence exerted by education on indigenous ideals, the definition
of “Person” is the same, but the historical interpretation of the terms
“Minority”, “Victims of Invasion” and “The Natives” is different; there seems
to be a lack of transitions and major developments.
3. As for the perception of Atayal people by outsiders, the young indigene are
aware of the negative labels of “like to drink”, “dirty”, “lazy” etc; As for the
attractions of the Atayals, the student consider the Atayal out appearance,
songs, dances and humor as Atayal’s attractive aspects. In addition, the attitude
they wish to receive is “that’s the nature of things”.
4. The search after objects to film, transfers to other schools, leading hunting
expeditions, joint appreciation of hunted objects, and interaction with
schoolmates from the same generation, all show that the young Ataylas’ sense
of security as demonstrated by their social network requires a further
strengthening.
5. The transition to villages and the restructure of the community affected young
hunters’ knowledge of hunting methods and ground selection, taboos and
ceremonies, handling of hunting, and entertainment choices.
6. The connection to hunting of young hunters is based on similar high degree of
family affiliation and the condition that emotional goals take priority over
materialistic goal.
7. The differences in hunting methods among old hunters include differences in
ecological behavior, different disposition, arrogance and retreat practices such
as “We have what we have, and that’s it!”; differences in firearms and traps
skills.
8. The long-time lack of leadership for the elder generations has resulted in poor
knowledge of hunting methods, a low level of self-identity, and frequent
fractions with attitudes employed by schools.
9. The young Atayals who have accompanied for long time the elders in hunting
expeditions have kept a relatively strong affiliation with their tribe and older
schoolmates, and relatively high level of self-expectations. They have gained
also a very good sense of appreciation in other areas.
10. Due to the potential influence of young hunters’ affiliation on their choice of
identity, schools are required to make efforts in providing the student with safe
identification environment and to adjust to the special educational methods of
this community. In addition, schools are required to demonstrate flexibility, to
respect different cultures, and strengthen students’ affiliation to their cultures.
11. Education that is derived from cultural experience can help in realizing and
understanding the differences, and can be design with the cooperation of
students, family elders and community elders. Students who participate in
school-organized ceremonies or cultural events, will erase the barrier between
affiliation with school and with the tribe, strengthen the students’ cultural
understanding of their indigenous tribes, and set up a relatively high sense of
self-affirmation.
Suggestions for studies:
1. After a long study of indigenous student’s house routine, to draw an outline of
the socialization of the household and the emotional handling.
2. Investigate the attitude and relationship of the household towards students who
do not know to hunt and hold poor ability in their native language.
3. To trace young indigenous tribal interaction and authorities in school and the
intervention in schools’ judgments.
Keywords: Atayal Tribe, Young Hunter, Indigenous High School, Self Image,
Misleading Time and Space, Social Network, Safe identity.
| Identifer | oai:union.ndltd.org:TW/093NDHU5577012 |
| Date | January 2005 |
| Creators | Hsiu-Chu Kuan, 官秀珠 |
| Contributors | Tien-Tai Wu, 吳天泰 |
| Source Sets | National Digital Library of Theses and Dissertations in Taiwan |
| Language | zh-TW |
| Detected Language | English |
| Type | 學位論文 ; thesis |
| Format | 235 |
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