地方志與田野踏查實務課程駐地學習心得（一）｜The Writing of Local History with the Practice of Field Survey: My Learning Experience I

　　文化，一群人共同所遵循的生活，但這裡的一群人，隨著時間演變，不再限定於單一族群。在族群混居、文化相互交融的現代，單一族群所擁有的特定傳統與文化，逐漸融合與混雜。如同在都市聚落的影響下，聚落或者部落包含了定居的漢人、客家人與新移民。這些非阿美族人的居民，對於阿美族文化、祭儀卻也參與其中，甚至熟知其傳統故事、禁忌與族文。因此在這樣的情況下，選擇以故事地圖呈現，去談論出不同年齡階層、不同族群、身分、部落但同樣生長在吉安原住民族部落的人，對於阿美族文化傳承的詮釋。

　　Culture is the way of life of a group of people. However, people living and sharing the same lifestyle and culture here are no longer limited to one group of people as time goes by. In the modern society of mixed communities and intermingled cultures, the specific traditions and cultures of a single community are gradually integrating. As in the case of urban settlements, the non-Amis residents, including the Han people, Hakka, and new immigrants, settled here. These people are also involved in the Amis culture and rituals, and are even familiar with their traditional stories, taboos, and the Amis language. Therefore, under such circumstances, we’d like to use a story map to show you how people of different age classes, ethnic groups, identities, and tribes, who also grew up in the tribe of Ji’an interpret the Amis’s cultural heritage.

　　在田野調查的過程，透過與不同族群談論「原住民族」、「原民文化」，從不一樣的角度與視野，窺探與打破認知內的原民文化，以更貼近的方式，重新去建構、解構與詮釋。

　　During the process of the field survey, we discussed “indigenous peoples” and “indigenous cultures” with different ethnic groups. We peeked into indigenous cultures from different points of view, re-evaluated the knowledge we have about indigenous cultures, and interpreted them more rightly.

　　我們沒有辦法全然的了解他者文化，但能夠試圖貼近並且理解，理解過後，試圖詮釋。與娜荳蘭部落成年禮階級男孩訪談的那個晚上，興許是最接近所認為的「田野」的一段時間。尚且不討論對於「理想」的田野是如何定義，在當下的空間與報導者的交談，或許是另一層面，短暫的，「理想」田野。透過年齡階層對於自身文化的解釋，能夠重新認識「成年禮」、「豐年祭」與「族群文化」；透過他們對於文化傳承所試圖做的、推展的，能夠看到這樣的文化，於自身、於族群所象徵的意義。

　　It is unlikely that we can fully understand the culture of the other. However, we can try to give a closer look at the culture, understand it, and then interpret it. When one evening, we interviewed the tribal boys who had just reached adulthood, it was probably the time when we could get very close to what we think of as “field.” Regardless of the definition of an ideal field study, our talking with the boys at that time and that place was an appropriate field study. Their explanation of their own cultural identity at different ages allows us to know something new about the rite of passage, Harvest Festival, and ethnic culture. From what they try to do and promote in terms of cultural inheritance, we can see what such culture symbolizes for themselves and their communities.

　　在那個晚上的訪談，小組組員在一旁參與了娜荳蘭部落對於豐年祭所準備的舞蹈；透過正式訪談，談論對於文化傳承的見解、對於自身所屬文化的認同；透過非正式訪談，更深入到部落的生活型態與氛圍。而這樣的晚上，從走進田野、到對於文化衝突所帶來的不適以及其後所建立的親密關係，一連的發生並經歷了。

　　In the evening when we interviewed the tribal people, our group members took part in the dance prepared for the Harvest Festival. In the formal interviews, we talked about their understanding of cultural heritage and their identification with their own culture; in the informal interviews, we were able to take a closer look at the lifestyle and phenomenon of the tribe. By walking into the field, we experienced the discomfort brought by cultural conflict and the intimacy built up afterwards.

　　在整個田野實察的過程，透過訪談的形式，小組有幸與娜荳蘭部落的年齡階層訪談；聽阿美文物館的館員講述「阿美族」的照片故事；能夠從東昌村村長得知早期的「東昌部落」；同時，在最後一天與東昌村並非原住民的高中女孩，談論他們對於「東昌部落」的認知、認同、詮釋與傳承。

　　Our team had the opportunity to interview people of different ages in the Natawran tribe, listen to the staff of the Amis Museum about the stories of the Amis people in the photos, learn about the early DongChung tribe from the chief of the DongChang village, and on the last day, talk with non-indigenous high school girls of DongChang village about their recognition, identification, interpretation, and inheritance of the DongChang tribe.

阿美文物館劉政賢館員講述阿美族舊照片(照片提供：陳嬿欣)｜
Zheng-Xian Liu of the Amis Museum explained old photos of the Amis people. (Photograph by Yan-Xin Chen)

娜荳蘭部落阿美族青年(照片提供：陳嬿欣)｜
The youths of the Natawran tribe. (Photograph by Yan-Xin Chen)

　　透過這樣不同的視角，打破在田野實察前所翻閱的所有紀錄，利用這次的田野實察，反思透過期刊論文所建構的阿美族文化，也重新提醒自身，「單一故事」的危險性。一直以來，將單一故事性的盲點，源於對於異文化的無知，認為在進入田野前，將期刊論文閱讀過；將資料重新整理過能夠減少這樣的「單一故事」，然而現場卻實實在在的受到衝擊與重構。

　　After learning about the culture from different perspectives, we have found that everything we read before about the field survey is very different from what we witnessed on the spot. Reflecting on the Amis culture written in journal articles, we remind ourselves of the dangers of a “single story.” In fact, the blind spot of “single storytelling” results from the ignorance of a different culture and the absolute belief of journal articles. The actual experience gives us a great impact on our original understanding and provides us with a rare opportunity to reconstruct our knowledge.

　　事前的資料準備，將學者所累積的知識帶進來，卻也將其所認為的「文化」加諸於後來的讀者身上，這樣的事前準備，減少了對於「原民文化」的誤解，卻也加深了對於「原民文化」的界定與片面。

　　Although the prior preparation can reduce the misunderstanding of “indigenous cultures” due to the collected data gathered by scholars, the data can meanwhile mislead readers to partially define indigenous cultures.

　　因此，對於所有的事物，應是多方的；以一種多元文化主義的方式來解析與判斷。當我們能夠理解，一個地區與民族，並不會只有單一故事，我們就會知道，這個世界的廣闊遠大於自身的想像，這些不同的文化各自豐富且美妙。

　　Thus, we should examine the related issues from various perspectives. When we understand that there can never be only one single story of a region or a race, we will know that the world is much wider than we can imagine and that each of these different cultures is rich and wonderful.

作者｜Author：歷史學系陳嬿欣｜Yan-Xin Chen, Department of History

譯者｜Translator：英美語文學系陳年柔｜Annabeth Chen, Department of English