7 research outputs found
To Eradicate the Hegemony and to Voice the Real：Take “Seediq Bale” for Example
No full text《賽德克‧巴萊》電影上映後，引發諸多評價莫那‧魯道英雄形象定位的熱潮。本論文研究以《賽德克‧巴萊》電影系列的相關文本(小說)和影像創作(漫畫、電影)為主要研究範疇，取日本人、原住民視角同性質、同主題作品參照比較，讓讀者能更全面的了解莫那‧魯道在歷史上的多重面相。這些文本分別為：春山明哲等著、川路祥代等譯《霧社事件日文史料翻譯‧上冊、下冊》、中川浩一、和歌森民男合編《霧社事件台灣原住民的蜂擁群起－突發的大悲劇》、《霧社事件－台灣人的集體記憶》Yabu Syat、許世楷、施正鋒主編、小魏(魏德聖)《小導演失業日記—黃金魚將撒母耳》、邱若龍《漫畫‧巴萊》、鄧相揚《霧社事件》、郭明正《真相‧巴萊》、王擎天《賽德克‧巴萊－史實全紀錄》、嚴云農《賽德克‧巴萊》原著劇本小說、姑目‧荅芭絲《部落記憶－霧社事件的口述歷史I、II》共十二本文本，及魏德聖執導電影《賽德克‧巴萊》上、下集。
本論文的研究主軸為遺族、原住民的口述歷史、霧社事件史料另論及圖像創作、電影媒體，相互比較，研究目的在於分析不同的歷史階段，(台灣)民族所需、所創造的英雄形象為何？英雄形象如何被展示？這些英雄形象背後所展現出的族群核心價值、目的又是如何？
全文共分五章，第一張緒論：說明研究動機、研究目的、問題意識與研究方法。第二章：莫那‧魯道的多重英雄形象，從日本人、漢人、原住民視角，觀看莫那‧魯道在時代政權置換下，所代表的英雄形象轉變。第三章：展示英雄形象，以藝術、文學、電影呈現莫那‧魯道貼近人性的英雄形象，讓英雄具象化、立體化。第四章：莫那‧魯道英雄的「真實」形象？談英雄在歷史的定位下，「真實」是否得以呈現？誰的立場能代表「真實」？這些「真實」又有何重要意義？第五章：結論。There are many critics about the revaluation of the heroic image of Mona Rudo after the movie Seediq Bale was released. In this essay, the references are texts(novels) and visual creation(comics and movie) related to the movie Seediq Bale. By the comparison of the similar topic works in the view of Japanese with the view of indigenous people, the readers are able to have much complete perspectives on Mona Rudo and his multiple images of all time. Besides the movie Seediq Bale (Part I&II), the other references are: “The Translation of Japanese Archive about Ooshen Event Vol. I&II” written by Haruyama Meitetsu and others and translated by Kawaji Sachiyo and others, “A Sudden Tragedy – The Rebellion of Indigenous Taiwanese in Ooshen Event” edited by Nakagawa Kouichi and Wakamori Tamio, “The Mutual Memories of Taiwanese – The Ooshen Event” mainly edited by Yabu Syat, Shih-Kai Hsu, Cheng-Feng Shih ,“Diary of a Humble Unemployed Film Director - Samuel the Golden Fish”written by Siao-Wei(De-Sheng Wei) , “Comics - Bale” drawn by Jo-Lung Chiu, “The Ooshen Event” written by Hsiang-Yang Teng, “Reality - Bale” written by Ming Cheng Kuo, “The Complete Historic Records of Seediq Bale” written by Ching-Tien Wang, “Seediq Bale” (screenplay of the namesake movie)written by Yun-Nung Yen, and “Tribal Memories – The Oral History of Ooshen Event Vol. I&II” written by Kumu Tapas.
The subject of this study is to compare the related sources, including oral history of descendant of the clan and other indigenous people, archive of Ooshen Event, visual creation, movie and media. The purpose is to analyze different phases of this history. What’s the heroic image created and needed by Taiwanese nationals? How did the images be showed on different works? What is the ethnic core value and purpose behind these heroic images?
There are five chapters in this essay: Ch. 1 is about the motive, purpose, problematic and research method; In Ch.2, the multiple heroic images of Mona Rudo are showed by analyzing the transformation of his image from the view of Japanese, Han and indigenous people; In Ch. 3, the heroic images of Mona Rudo are more vivid and humanized by art, texts and movie; In Ch.4, there are several questions to be discussed: which is the “real” image of Mona Rudo? Can the “fact” be showed under the historic view of a hero? Who is able to represent his “real” image? Does these “facts” mean anything? Finally, the conclusion is stated in Ch.5.第一章 緒論 ……………………………………………………………………1
第一節 研究動機與目的 …………………………………………………… 1
第二節 研究問題 …………………………………………………………… 2
第三節 文獻回顧與探討 …………………………………………………… 4
第四節 研究方法與步驟 …………………………………………………… 7
第五節 論文章節架構 ……………………………………………………… 9
第二章 莫那‧魯道的多重英雄形象 …………………………………………… 13
第一節 英雄形象的流轉：日本人的視角 ………………………………13
第二節 政府高舉而起的英雄：漢人的視角 ………………………………19
小結 ……………………………………………………………………………25
第三章 展示英雄形象 …………………………………………………………… 26
第一節 藝術美學重塑英雄形象：具體物像的描圖 …………………… 26
第二節 文學筆下重現英雄形象：抽象的人物性格……………………… 38
第三節 電影《賽德克‧巴萊》重生英雄形象：螢幕上有溫度的軀體… 46
小結 ………………………………………………………………………… 52
第四章 英雄的「真實」形象？……………………………………………………54
第一節 英雄的創生：《賽德克‧巴萊》中魏德聖的英雄需求投射 …… 55
第二節 英雄的修復：郭明正的《真相‧巴萊》 ……………………… 62
第三節 英雄的崩解：
姑目‧荅芭絲《部落記憶－霧社事件的口述歷史》(I)、(II)……67
小結 ……………………………………………………………………………76
第五章 結論 ……………………………………………………………………… 78
參考文獻 …………………………………………………………………………… 81
一、專書 ………………………………………………………………………… 81
二、期刊論文 …………………………………………………………………… 82
三、網路資源 …………………………………………………………………… 83
四、其他 ………………………………………………………………………… 8
6
No full textDelivers T^eture on
Christian Science
Wrri.H. Rathvon C. S. B. of
Denver, Addresses Large
Audience at Varsity
and Health. They find expression
there but their origin Is In Ood.
They have always existed and will
forever exist. What effect, then,
msy be asked, does tbe study of this
book hsve upon those wbo have previously been Bible sludonU? Doe*
It supplant tbe Illble In their reverence nnd admiration? Is tho Book
of ii.ii.it- )e*s precious to them than
dent of doctrine and time-honored Ilieforc? The answer I*.-"No." On
! systems, Knocks, nt the portal Off the other ht-nd Science and Health
humanity*.' 'Ignorance of Ood Is no harmonize* many seeming Inrongru-
The Vsrslty Theater was filled
yesterday lo.hear the lecture on the
prlnc'tjieaof Christian Science. II.
H. McKalg of Palo Alto Introduced
the speaker In the following brief
remarks;
"Mrs. Kd-dy, the discoverer of
Christian Science. *ay*_ln the Preface to^Sci* nee and Health with Key
Scriptures.' "The tlmo for
ker* baa come Truih iadep*a-
' trTta^l
faith.*
„p..i-:
longer ihe Blnmilni <t*"
."Tiicue nri*_B*taiemi-u(i
ling force and point out to tho*r
who Keek knowledge _«f lb** truth
'Hie straight nnd nan
teadeth Unto%terB*l life
"Christian Selene*- throughout P|ieT
rhol*
Itie* in the Bible wblch hsve tong
perplexed laymen nnd theologian," It
explain* npparent contradiction*; It
dlaclosen unexpected riches; It give*
w path tbat I new significance lo favorite passages*
i nnd brings neglected one* Into favor
The atudy yn*1 application of Ita
clrlllred world 1* attracting I teachings by -those w
ho ha
bad
ihe attention of people
know Ihe truth and
understand the real
'faith without works Is dead
"It 1* only neceaaary to loi
I he earn-*}*!
of thla Hplendld
audience to. know tlr-at you too
want ro know more of thia truth -
n»*w, yet as old ns the Christ,
"Christian Science teaches the religion that Christ Irught. aa Christ
taught St. and demonstrate* the Sermon on the Mount aa tin* real ae-
srnce of th<- law of divine love.
"You an* tbe welcome guests of
Plr*r-Chur**h of Christ. Sciential. In
Palo Alto i*. hear a lecture on Chrla-
tian Science by n diatingulshed gen-
ileriititi, who, because of IiIh clear
thought and ability to convey hi*
Idea* i" others, is n member of the
Board of i.ec*h*re-.nip of The Mother
Cbnrrb. the PIrat Church of Christ.
SclenllM. In Boston,' Ma** I take-
great pleasure' In Introducing Mr.
William It Rathvon, who win address you." *-**,
<hu want lol uttle- or no familiarity with the
ho want lol Scripture* ha* made them Bible stu-
m**ihlng Ofj-denta and Bible lover*. Tlie one
time atheist, the scoffer nnd the
k Into) blasphemer are finding 1b'* <.o*p*1 a
IrellM
the
Fly Willi..in It. lUth.oti.
leu.ber of lb** Board of l*e*
or The Klrai Church of i
Scientist, in Boston' Mi
r_H.it.
lureshh1
ihrlst
The inteltii:
enc-f. ph**ttld p
nt Ktudy
i thu
lis ftntemeiit:
proved In the .las* r
oratory, lit in the fl
ill are 10 tie
, In the lub-
e bouse ol Joy nnd consoln-
to*e untried (loan had been
against them until unlocked
Key lorged by the hands of a
gentle woman who loved all mankind. No other book lu modern
times has made ao many Bible
readers.
The text-book ol Christian Science
was Riven In tbe -"world BOt to exploit n theory, but to relate a discovery: not to unset religions, but
in establish salvation: not to confound materia inediea. but to simplify healing: not to condemn the
Blnner, but to (urn him away from
bin wickedness, thst he might Itvo.
It come* bringing liberty, not
bondage; toleration, not bigotry; It
tells little of hell, hut much of Hod
and love, from cover to cover It
contains not one threat; not one
word of defamation, detraction or
vilification 'of any man's medicine
of imy man's religion. Its ungea
t.-.-in with love for Qod and num.
No man can read it with an open
heart, nnd not be n heller man for
the reading; no sorrowing one need
ml*a Its message of
tortured hv pain or *
ease need close it In despair. Thi
Simple may gather from It wisdom
hour's beart-to-beart talk with gar,|not bow much he believe*, but how of *etf. and th* aOrmntio* of all
down to the afternoon, when stand- etency for ths Christian Srlsntlat Is good, aad la a condition to wblcb all
lng at her side I ssw her marvelous' much of tbat belief he Is using is moat com* sooner er later. "As I
hsnda shine-h*r^Bst wrltbta word*.!**** **tt* la*- •*? **■•• ******** mHth ,lTt- *■*"* •*• Lort* •*WT ****
' bl* fellow men and In the aanetlty of shall bow, and every tongue shsll
hi* Innermost thoughts. * confess to Ood.'* •
Henc* It Is that there Is no sueh
"Ood 1b my life," I hav* never wa-l
vered In'my ronvictlon that aha has
been the cho**n evangel of Truth.
Intrusted with those good tidings of *h,n<f ** * ****** theoretical Chris-
In considering th* Immortality of
No man can become man nne-ls confronted by tbe que*-
great Joy Tohl^-hsv* been walling tlan Sciential
man's readiness sine* lb* dsys wheal* Christian Scientist by merely be- tions. "What of the hereafter? Ho- I ^^ JJ ^ who fcg?€ mn ^
body and flawing aaathes -a«Ul am
turned to Christian Science, wbee*
we found them both end with tbem
gained s measure of th* undemanding of Cod that bas trsa*fonn*d ear
lives, *
I*o*e Vs. FVar.
There I* a short and cheering"
- message that Christian Scieoee has
Jesus Ips-d th* dusty folds of Syria,
and sailed the blue waters of Galilee.
The establishment or a great*religion* organization whose 1200 grow-
llevlng In the teaching* or lu t«xt- am i to regard the change called
hook without practising them. **1X*e death? What sag wa«r* IsbenveaT'
sr* Christian Scientists only aa we. Christian Science make* direct- an*
put Into ronsUnt practise our, ewer to thee* very natural question*
lng branches belt the globe, the tn-| knowledge ot^onr religion, be that!Tbat which is eslled death, .though
s'alistion of s simple form of -ser- knowledge greet or small. We ar*, always an enemy and finally to be
vice which fills those church*-* twice "'
esrh week with throng* of worshippers who are drawn neither by mn-
ale. eloquence, nor sensational aer<
monlzlng; the building Up of efficient agencies and Institutions for
the dissemination and protection of --- —
a radically new syat**m. or ethics: | Only as we are loving and courage-; caw*—will, w* believe, iho* no|
us and resolute and unswerving in
itr warfare against *ln,
nd death.
Ilody'* fteepowae to Mind.
hrlatlan Scientist* only as w* *Tc overcome, as th* Bible declares, la
kind and helpful In thought and \ no more to be reared than Is sleep.
.deed; only 'as we tblnk health and In the present state of our develop-
ftaJJ* health inBtesd of dlflease andj meat both are incidental to the ex-
j disaster. We are Christian Bel-'perlence of mankind; both Inurfere
ntlat* only ** we say to evil men-''or the time wltb mao'a activities;
suggestion, "Peace.
still!
j sad the awakening*—allk* In both
and the launching of a great taetro-
polltan dally In the Interests of clesn
Journalism whoae *ucce*s has set a
new mark In the newspaper world—
r-st woman,
ongsihe ere
atr.
these things or any of them would
glvn enilnence to the H rework of the tin
most ambitious of men. To a mod-
Mary Baker Kddy. be-
eredlt of them all.
But thea-* achievements, grand a*
tbey are. weighed little wltb ber
compared with tbe fruits of ber con-
-.f. rated endeavor to bring more and
more of peace on earth and good
wll] in men. nnd to guide u* to a
learer and more practical under-
itanding of the Fatherhood of Ood
and the brotherhood of man. The
npplaiise of men, like their abuse
and condemnation, she brushed aside being
often charged against tihrls-
BcteotlstS* because they' rely
they do not
holly upon Mind tbi
anything" for the *lrk
rerag* man considers the need*
sick ;■-•■-'.ii hi* thought at
turna to the medicine bottle
d tic believes there I* nothing be-
[ done for the alck man unl*s* he,
made to ■-,.::*♦-■ something. Ac-j not
rdlng to hla [icremptory opinions,
nick man should be treated with
r.cthlng that he can taste or smalli great
feel, something that the senses J gebien
l -Uercalve'. Otherwise "Nothing Is
lubetaatial change In Individuality
stckne**i or advancement. The gates of
| hesven do not awing open st ibe
touch of death, but are to be entered
by right thinking and right living,
here and hereafter.
The work of regeneration and re-
Whenj rormstlon left unfinished here will
hav** to be done hereafter. ■ The
stirring command. "Work out your
owq salvation." roilows ub whereVer
we may be and (hrou*-**h whatever
change* we may paae. Death ■Joe*
nor modify Its demands. Lore' at life, not fear of
death. Is in Christian Science
incentive to - action and
ient.
for him
as cohwebR when she was onr* sa- \<
-d of Ihe approval of Cod- ci
could by the hour recite to you m
Incidents of Mrs. Kddy's wisdom and
sngiicity. of ber courngu and stead- r<
fastness, of her wit and humor, of >.
her love for4Htie children and^ ber -..,
delight In ihe beautiful, of the In- d
ipresalble charm of her manner *.
nd the eloquence of ber voice, but f-
It la not nf these thing* that she ,■
ltd have me speak. pi
ut tbat ntti
edition r
md alone li
He may
Mttlng to change the
man's body through
foollshneaa And yet
The
isle* of the blest of ihe anil'dents, the Klysian fields of Greek
and Latin mythology, tha seven
heaven* of Hebrew . cabal Ism.
battle-plain* of the belligerent
■tht* «et*ne Intelligent cltlsen will Norsemen. the happy hunting
adlly a Wilt that a man'* body ground, ,-f the American lndls-f'all
mmonly and frequently undergoes expr*»aa belief in a plsce of hapgl
■eyy marked change* ties* alter death portrayed In widely
dden and
ie entirely to mental causes.
11 admit that *alt water wilt flow
.in hi* uvea if hi? Is subjected (o
Sat grief. That sudden fenr will
dJuci* cold perspiration That an
il w
x press
I*regard her pen-onallty and adverts their though) to the thing* or
tod which she has disclosed lo
tin-in she would bave us study her
nd not- Ijer personality. She
-differing Imagery.
Alt ol them. Pagan and Jew
tir-H-k and barbarian. Norseman and
-nd!an, Mohammedan and Hind*
unite In maintaining that heaven
stand* for fiiTlirlty. that Its portal
Is death. Ita threshold Is mystery
And now come* Christian Science
;■■'-*:.iin.*in- In the words of Jean
ntilt
she
s her desire -almost dally *-.-r will cause the face to (limb 01
d*Ohat her follower*, should pg|u, tbe heart to thump. Ihe vole-*
to change
Now grief, nnger nnd the llk»- ar"
■bvloualy mental, but because tbelr! that the kinsdow of heaven 1* i
•ffect on the body I* of every-day band- la here and now attnlnabli
.i.iirrence. n* commonplace aa eat-'It "declare* thnt »*• do tint gain
ng and drinking, the lesson Ihey j heaven by living, but by right living;
llaclom* Is Io*i upon the man who that death 1* md the gale to a far
ns to censure Christian Science:off paradise, but that heaven I* with
know b*'r by what
not by how she
ago she instructed
looked. ■ *>
her atiiiletiti
-.he fiil1ii-*>',-d,('hrlr>1. and though she
waa a rare Leader She was an ideal
follower of all that I* truly good
Cexl ws Principle.^
Man'* comprehension of the pi-.b-
lems of IHe Is to be measured by
hi* understanding of Cod. He holds
to contrary and widely divergent be-
lief* aboul Ood nnd hence hi* Inter.
How her on^y^wirff^ achieving what he s'yte* the Im-,ln our reach lodai and thai we g.
-o-.--lt.Ic. yet which ha* been a part'lfltle or much of It a* we conform
f him since the dny when aa a cry- our lives, our. thought* and deeds,
tig Infant, be on hi* mother's arm to Cod's eternal laws
hed hi* first tear*. Christian Selenu- pat* aiwde tit**
If then it Is conceded that the1 mythologie .Idea of heaven ns n
tale of mind may disturb (he.-.ecre--, place, and shows It to be a state or
ions, causing the tears to flow; oricondltlon of mind. K-follow*, there-
tint the stnte of mind may quicken
action of Hie heart, causing the
irort; none!»'r*,nl''>n
bled by dla
cn*e the wis** may gain from It «lmpHrlty
| ll wn* ^written In solitude by o
1 its woman whose spiritual hearing war
Brute enough to catch tin* word*
thnt Qod ba* been speaking aloud to
dull-eared mankind ever since time
began Tbe message that ranc in
her <*nra waa net fur her alone, but
for all her fellow men. living and to
live, and she could no more smother
low* * ; it -into Hiienee than the trees***acah
H—nti - ihe i.ihlr-. j knot their eager leaves when they
Cbriafan Science baa but one have ihe message of apring to un-
text-book. "Science nnd Health with fold
Scrlptunr*" br Mary Ha-1 Kniersan *ay* In hi* esuay op
It.I* not a b.>ok to Ik*; "Character." "Theee wa* a time
id ofi Imstily ihumbed: when Chrlallanlty eilsled In ono
w novel.! child." and It ran be likewise aald
there was a time when Christian
I'lirlatian Science, universal In t*i
nsefolness nruJ m it* availability b
likewise to be learned from ita i**xt
book nnd then proved and dem
nastraied In alt the varlou* avenue.
and 'iwrtlvltlei of every-day life
wherever man iu.ingle» with man 01
hi* lalereets teach tho*** ot bis (ei
Key to t
ker Kdd
quickly
over a* one would a nhalluw novel.
Nor I* It to be approached with bis*
or prejudice if one would ahare It-,
riches: but its truth* may be proved
and in turn Imparled by child or
sage who turns 11* leaves with an
Science existed In one devoted woman But she wa* faithful to her
tru-at. and before giving her discovery to tl_e world she tested It crit-
open mind. Only the open flower lliicnlly She became a Christian Sella that catchra the dew and yield* t-nce practitioner, the only one in all
ita honey to Ihe bee. ^ [tbe world, nnd put her Science to
Snint and sinner meet on comnwm the touch-stone or heating the sick,
ground. In. the paxea or tbla'remark- tt showed as pure gold.
sble book nnd (hough it atari* all Then followed the writing of her
nllke at the bottom of the.ladder It'book, "Science and Health with Key
/ always lift* u* ..-..■ never drag* to the Scriptures." giving tbe sub-
down. Time and again it* covers stance of her discovery to the public
have been rudely torn open by un- In concrete and understandable form.
frlendly hands In search of phrase* Men may differ In their under-
. td wrench from their context andletandlpg of inspiration andrevela*
with which to smile men of straw,'. Hon nnd may haggle over their being
yet neither force nor deceit, the present day possibilities They may
blundering of the bear or the can-'even deny to woman the spiritual
nlng of the fox can avail to divert perception acceded in man. but
or Bunprevs ita tiding** of comfort neither wrangling nor disputation*
and Joy. , j nor denial* have ever brought lo
it haB been asserted lhat Christ* poor humanity the rose* ot health or
ttan Scientists place their text-book the rragranos of grstltude. The
above the .Bible aa tbe guide to b*>ok. Science and Health, has done
righteousness. No, one can honestly both In grkrlons prolusion.
make this allegation who ha* read H has fallen to my lot to have
tbe book carefully, for on page t.7 : known it* author Intimately In the
^of Science and Health are printed-last few year* of her earthly activity
Ibat It* ntfn-iument depend*
the menial prores*es of
individual. In other wordi
nfflrms thai, right think
tng tending to right living b
the Mire passport ro heaven Turn
ln« to the life or ihe great cxemp-ar
if IHe are conflicting snd blood to rush to the fare or away lh.
Ilseordntit -If be concede* to Ood, from |(; ,,r if the state of- mind can.lt
tin* primal Muse* of nil being. Illim- nffi-ct the organ* of the throat *•»»»• tni
liable i«»w-er Omnipotence and lb iBK husfcthcas, then it is plain
llmttable knowledge Omnisclem -*. ti„, Mate of mind may; be held
and In the next breath attributes to countable for other derangefflenA of'-Ie*-., the Christ, we And In him the
tlitis the affliction* and disaster** ..f --,<* organ* of secretion, of clrcula- jdeal thinker whose thoughts and
human experience, he'Is setting up tlon and of upeech. And tr of these actions conformed Invariably to tf
a god of good and evll.-*W bene*- whr nol „*■ other organ* or tbe law* of tlod—Spirit—touching llgh
ol.-nce and cruelty, whom he may try body? If changing grief Into Joyiy upon matter and thing* material
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Space and ethnic context of the 1930 Wushe incident : deification of the Wushe conflict
No full text碩士本研究目的是解構霧社地區霧社公學校衝突事件，打破目前「霧社事件」一元論述，釐清霧社地區紀念空間對於在地社群的意涵；除了瞭解霧社事件前後脈絡外，並找出部落與紀念空間的關係；指認出「大霧社地區」的部落範圍、獵場、戰場、祭祀空間…等具有文化、歷史價值的場所，並且針對這些場所做進一步分析，提出在主流社會下的大中華觀念中，如何建立部落自主意識的課題。
大霧社地區經日本統治近40年後，以及國民政府接手至今，時代的更迭對於發生在78年前霧社公學校衝突事件的賽德克人，有許多極端的詮釋版本，不同時期的政府不斷建構相關「霧社事件」神話、歷史、論述與空間，以此手段瓦解原住民的自我認同，造成賽德克人面對自治議題時的內部矛盾，已經變成難以透過傳統儀式化解之分裂的集體記憶。
本研究方法主要是以文獻資料搜尋為主，主要從部落老人、文史工作者、及相關領導者物的一手與二手口述歷史為主軸，並配合古地圖整理與田野調查，重新繪製文化空間地圖，更進一步呈現霧社地區所發生的事。
並以兩個課題霧社發生的事與紀念空間進行深入討論，首先在霧社的歷史事件裡角色扮演，在於從哪種角度來詮釋，政府所主導的「親日」與「抗日」，影響了霧社地區的社群關係，忽略了當時各部落對於霧社公學校衝突事件的差異性，其次討論關於羅生門化的霧社公學校衝突事件後的論述，影響了霧社地區居民的價值觀，最後藉由空間的指認建立霧社事件的網絡關係，歸結後進一步建構主體意識的紀念性。
本研究的發現如下：
（一）霧社公學校衝突事件中不同版本的「英雄」，是不同時期的當局政權詮釋的產物。
（二）從賽德克傳統文化觀來看，被神格化的霧社公學校衝突事件應到此為止。
（三）紀念空間只是當代所接受的方式，賽德克人的主體論述才是永久的紀念。
（四）日人統治前霧社地區的行事規範，是以「 Gaya/Waya」為準則，1930年後外來強權逐漸取代「 Utux」的位置。The Purpose of this research focuses on the discussion of the “Wushe Incident” and clarifies the memorial space in Wushe on how it has a meaning to the local group; besides comprehending the causes and effects of the “Wushe Incident,” this research finds out the relationship between the tribe and cultural spaces; identifies the range of the tribes, hunting fields, battlefields and sacrificial spaces in Wushe, which have both cultural and historic values. Further analysis of these places will provide a discussion on how to create tribal autonoetic consciousness under mainstream Greater China hegemony.
Since 40 years of Japanese colonization and the KMT ruling, there are many extreme different versions of the “Wushe Incident” and also different stories of the Seediqs, which all happened 78 years ago. Different governments during different periods created myths, histories, discussions and spaces related to the “Wushe Incident,” which disintegrated self-identification of the aboriginals. This causes an inner conflict in the Seediqs when they face the issue of self-government, which had become a split memorialization that even traditional ceremonies cannot resolve.
The main research method used in this research focuses mainly on documents and data collecting. Firsthand and secondhand reports, such as the oral history from elder people in tribes, literature and research results by different history workers, will also be gathered. By collating the old maps and field-researches, a new cartography for cultural space in Wushe will be mapped, which also demonstrates the events that once took place in Wushe.
The discussion will be separated into two topics. First, the role of which the Wushe Incident had played in history will be discussed. Opinion-differences of the government on pro-Japanese or anti-Japanese influenced the relations among the tribes in the Wushe area, and ignored their reaction-differences to the “Wushe Incident.” Then discussion will be made on how the rashomon effect of the incident had influenced the values of local Wushe residents. Lastly, through the dedication of a memorial space to build a network of the incident and further establish the monumentality of subject consciousness.
What I have found in this research are shown as below:
1. The “heroes” in different versions of the “Wushe Incident” are only the production of governmental interpretation. 2. According to Seediq’s traditional cultural aspects, deification of the “Wushe Incident” should end. 3. The memorial space in Wushe is how the people in present-day accept the history; the discussion about the Seediq’s subjectivity is what is permanently memorable. 4. Before the Japanese colonization, the norms and regulations of the Wushe area was governed by “Gaya/Waya;” after 1930, outside forces gradually replaced “Utux.”【目錄】
第一章 緒論 1
第一節 研究動機與目的 1
一、動機 1
二、目的 5
第二節 研究範圍與背景 8
一、研究範圍 8
二、研究背景 8
第三節 研究問題與流程 12
一、研究問題 12
二、研究流程 15
第四節 研究方法 16
一、文獻收集、閱讀及分析 16
二、田野調查與訪談 17
第二章 案例研究：賽德克族與霧社發生的事 18
第一節 賽德克族 18
一、霧社地區族群分佈 18
二、賽德克部落社群觀念 24
第二節 日治初期日本政府的治理政策 30
第三節 「羅生門化」的霧社公學校衝突事件 35
第四節 服傭統治者價值觀下的主導 52
第三章 霧社文化空間調查 57
一、Banunhun（白石山區） 59
二、部落遺址 61
三、深崛大尉事件地點 67
四、ruru skpite （人止關） 68
五、姐妹原事件地點： 70
六、霧社警察官吏駐在所 73
七、薩拉茅事件 74
八、突擊發生地霧社公學校 75
九、Tgdaya舊部落生命園區 77
十、保護蕃襲擊事件收容所西寶與德羅多夫 79
十一、霧社埋石 81
十二、霧ヶ岡神社 82
十三、日人紀念墓塚 83
十四、Tgdaya 生命紀念園區 83
十五、部落現況 92
十六、賽德克文化公園 99
十七、雲龍橋（suku橋） 102
十八、莫那．魯道故居紀念空間 104
第四章 課題討論 106
第一節 關於霧社發生的事 106
一、霧社地區的事件網絡建構 106
二、「霧社事件論」分析 107
三、霧社公學校衝突事件後 109
第二節 關於霧社的紀念空間 116
一、霧社紀念空間來源 116
二、外來的紀念空間觀念 118
三、田野調查的紀念空間分析 120
第五章 結論 126
一、研究發現 126
二、後續研究建議 130
參考文獻 131
附錄 132
附錄一、霧社事件相關論述新聞收藏 132
附錄二、泰雅族相關祭典儀式 146
附錄三、霧社地區相關地圖收錄 147
附錄四、地名總表 152
附錄五、左久間五年理蕃隘勇線計畫 154
附錄六、霧社相關重要文化空間 155
附錄七、相關法規條例 164
【圖目錄】
圖1-1.賽德克語言分佈圖 8
圖1-2.1929年霧社街區 9
圖1-3.1929年各駐在所與各社分佈圖 10
圖1-4.研究流程 15
圖2-1.Truku德魯固群遷移史 20
圖2-2.Toda多達群遷移史 21
圖2-3.T Tgdaya（德固達雅）遷移史 22
圖2-4.部落領域性示意圖 27
圖3-1..霧社文化空間地圖 57
圖3-2.霧社文化空間地圖 58
圖3-3.日治前部落分佈 61
圖3-4.賽德克三群分佈 62
圖3-5.ruru skpite所在位置 68
圖3-6.仁愛分局配置圖 74
圖3-7.霧社小學校衝突事件現況配置圖 76
圖3-8.古戰場配置圖 77
圖3-9.莫那．魯道公園配置圖 78
圖3-10.德龍宮配置圖 82
圖3-11.清流部落配置圖 83
圖3-12.清流部原住民聚落重建調查規劃圖 85
圖3-13.餘生紀念園區配置圖 86
圖3-14.目前研究範圍部落分佈狀況 92
圖3-15.「霧社事件紀念園區」全區平面圖 100
圖3-16.「霧社事件紀念園區」紀念碑置圖 100
圖3-17.莫那．魯道故居位置圖 104
圖3-18.莫那．魯道紀念空間配置圖 105
圖4-1.賽德克族傳統祭儀（舞蹈）示意圖 116
【表目錄】
表1-1.1929年Tgdaya人口狀況 9
表1-2.教育設施（從設立到1930年止） 11
表1-3.1930前霧社地區的建設項目 11
表3-1.白石山發生事件 60
表3-2.日治前賽德克三群整理 63
表3-3.人止關紀念公園事件 70
表3-4.馬赫坡紀念公園事件 78
表3-5.餘生紀念碑更改歷程 87
表3-6.餘生紀念碑設計、餘生紀念館設計 88
表3-7.餘生紀念碑事件記錄 89
表3-8.霧社紀念公園事件 101
表3-9.莫那．魯道紀念空間事件 105
【照片目錄】
照片2-1.霧社鳴槍 54
照片2-2.「原住民反侵略，娜魯灣護台灣」活動 54
照片2-3.貳拾元硬幣2001年07月09日發行 55
照片2-4.1996年郵總發行一套電影郵票 55
照片2-5.霧社事件紀念園區事件78周年來賓敬禮 56
照片2-6.霧社事件紀念園區事件78周年長官致辭 56
照片3-1白石山區 61
照片3-2.ruru skpite入口處 70
照片3-3.ruru skpite日治時期駐在所所在地 70
照片3-4.人止關紀念公園 70
照片3-5.仁愛分局 75
照片3-6.霧社公學校衝突事件發生地 78
照片3-7.霧社公學校衝突事件指示排 78
照片3-8.半穴屋、瞭望臺 79
照片3-9.雕像基座 79
照片3-10.台大農場 81
照片3-11. Sipo (西寶)所在地點 81
照片3-12.仁愛國中 81
照片3-13.德羅多夫(Drodux)所在 81
照片3-14.仿日式燈 83
照片3-15.日式裊居 83
照片3-16.日人紀念墓塚現況 84
照片3-17.日人紀念墓塚 84
照片3-18.日治時期日本神社，為現今餘生紀念碑原址 88
照片3-19.1949年拍攝的餘生紀念碑 88
照片3-20.廟宇式牌樓 88
照片3-21.921 災後重建之餘生紀念碑 89
照片3-22.因居民反彈而再次改建後之餘生紀念碑 89
照片3-23.921 災後新建之餘生紀念館 89
照片3-24.清流水圳 91
照片3-25.清流水圳 91
照片3-26.清流吊橋 92
照片3-27.清流防空洞 92
照片3-28.清流土地公廟 92
照片3-29.清流農地重劃紀念碑 92
照片3-30.雲龍橋 104
照片3-31.橋下紀念空間 104
照片3-32.橋上賽德克銅像 105
照片3-33.日治時期橋墩 105
照片3-34.莫那．魯道紀念石碑 106
照片3-35.莫那．魯道祭祀空間 106
照片4-1.研究者爺爺參加高砂義勇軍第五回 111
照片4-2.戰場回來後的紀念 111
照片4-3.硫磺島紀念碑 113
照片4-4.《父親們的旗幟》 113
照片4-5.霧社警察分室廣場舉行的敵首凱旋祭 117
照片4-6.紀念碑名字牆 120
照片4-7.紀念碑整體 120
照片4-8.景觀公路禮讚 122
照片4-9.「霧社事件」真相 122
照片4-10.莫那．魯道故居「神明桌」 123
照片4-11.莫那．魯道故居紀念牌 123
照片4-12.馬赫坡人型雕像 124學號: 696360311, 學年度: 9
A study of the spatial deconstruction of the Wushe memorial
No full text碩士本文所關注的是從「空間觀點」來探討國家所建構之「紀念空間」，對原鄉部落、原住民族所造成之「意識形態」影響，透過霧社紀念碑空間與歷史過程事件始末、園區之設立、祭拜行為、文化意義、政治目的等之分析，並試圖探討如何去打破國家長期以來在原鄉部落所建構之「國家神話」。
由日本殖民完全「統治」原鄉部落至國民政府掌權後，政權掌握者不斷以「國家意識」去虛構、建構相關神話、歷史，企圖以此手段操弄國族的認同意識。例如早期「沙鴦之鐘」、「吳鳳銅像」等都是以原民族為其事件背景。
然而，「空間議題」論述在原住民族社會中是相對的不足。從1988年的「還我土地運動」，到2002年的「反對成立馬告國家公園」都是典型的以「空間議題」為主來向政府抗爭的行動。而研究者此次則是縮小範圍的來探討「紀念空間」對原住民族、部落所產生的社會與文化的影響。
研究方法主要是以蒐集相關文獻資料、田野調查為主，以及對現況環境的觀察方式來進行。從事先的文獻閱讀、問卷調查的設計、田野訪談時的問題發問等，其中以問卷設計為主來引導章節議題的探討為關鍵點。
本論文獲致以下結論：「紀念空間」是國家透過「意識形態」操作的產物，它是事件的結果，也是開始。研究者在本篇論文研究中，將部落發生的議題探討過後，探究出「紀念空間」為影響部落、族群最透徹之「國家意識」作用媒介，以目前來說意識形態的改造是持續的在進行。那問題應該如何解決？研究者以下提出可能解決的方向或方法：
一、霧社紀念碑的重新定義及詮釋、重新賦予新的意識形態。
二、紀念空間退出政治、權力鬥爭舞台、遺忘紀念空間。
三、部落文化元素重新主導紀念空間。
在研究的過程證實，因紀念空間建立影響的不僅只是部落居民對於傳統、也加深族群彼此間的隙縫，再者，紀念空間往往也涉及有關權力、利益、政治等因素，來使霧社紀念碑變相成為有心者操弄的媒介。
關鍵詞：紀念空間;意識形態;國家神話The objectives of this study are, from the spatial perspective, to examine the influences of the memorial space constructed by the state on the ideology of the indigenous tribes and peoples through an in-depth analysis of the spatial and historical events, establishment of the Park, worship and sacrificial rites, cultural significance and political purposes of the Wushe Memorial, and to explore how to destroy the “national myth” long constructed in the indigenous tribes by the state.
From the Japanese colonial domination to the national government, the government in power had always been fabricating and constructing myths and histories through “national identity” in an attempt to manipulate the nation’s identity consciousness. For example, the Sayon’s Bell and Wu Fong Statue were built to commemorate indigenous incidents in the history.
However, there are not many studies on the “spatial issues” concerning indigenous peoples and society. The “Return Aboriginal Land to Aborigines” movement in 1988 and “Opposing the Establishment of Makao National Park” in 2002 are typical collective actions on “spatial issues” against the government. This study focuses on the social and cultural influences of “memorial space” on indigenous peoples and tribes.
This study employs a literature review and field investigation as well as the author’s observation of the current situation and environment.
The following are the findings of this study:
“Memorial space” is an outcome of the state’s manipulation of “ideology”. It is the result as well as the beginning of an incident. Based on our investigation on tribal issues, this study suggests that “memorial space” is the most influential media of “national identity” which has been continuously affecting indigenous tribes and peoples. In terms of resolving the problem of ideology influences, below are some possible directions and actions proposed by this study:
I.To redefine and reinterpret the Wushe Memorial and to
endow it with a new ideology.
II.To withdraw the memorial space from the stage of
political and power battles and leave it behind.
III.To restore the dominance of tribal cultural elements
in memorial space.
The results of this study show that memorial space not only affects tribal traditions, but reinforces the discontinuity between different peoples. Moreover, memorial space usually involves power, interests, politics and other factors that would make the Wushe Memorial the media of ill-intended manipulation.【目錄】
第一章 前言
一、研究動機--------------------------------------------2
（一）個人成長與學習背景--------------------------------2
（二）個人所關心的事物----------------------------------3
（三）目前相關發展之社會運動----------------------------4
二、研究目的--------------------------------------------6
三、研究範圍與對象--------------------------------------7
（一）研究範圍------------------------------------------7
（二）研究對象------------------------------------------8
四、研究方法-------------------------------------------11
（一）文獻收集與閱讀-----------------------------------11
（二）觀察法-------------------------------------------11
（三）訪談、田野調查-----------------------------------12
五、研究流程-------------------------------------------14
六、預期成果與研究貢獻---------------------------------15
第二章 文獻回顧
一、宗教與祭儀-----------------------------------------17
二、政權、史實與媒體-----------------------------------26
三、社會運動對於空間性的定義與爭取---------------------28
四、相關紀念空間之研究論文-----------------------------31
小結---------------------------------------------------33
第三章 霧社紀念碑（公園）空間解構、記憶與重組
一、空間解構-------------------------------------------34
（一）泛政治化的運動空間-------------------------------42
（二）空間賦予原住民族之精神指標-----------------------43
（三）文化、紀念空間與意識形態-------------------------44
二、部落（村民）記憶、空間的詮釋及看法-----------------48
（一）參與抗爭及意願-----------------------------------49
（二）祭典參與-----------------------------------------50
1﹒祭典緣由及政府政策----------------------------------50
2﹒政府單位參與----------------------------------------51
3﹒文化祭典的主從性------------------------------------52
（三）空間建構-----------------------------------------52
1﹒部落空間建設----------------------------------------52
2﹒學者專家參與----------------------------------------53
3﹒紀念空間意義----------------------------------------55
4﹒霧社紀念碑核心價值----------------------------------55
小結---------------------------------------------------59
第四章 「國家意識」（神話）影響下的部落議題
一、部落「意見領袖」的轉換-----------------------------60
（一）、部落（意見）領袖-------------------------------60
（二）、傳統勢力轉為政治力量---------------------------61
（三）、部落意識與「自主」-----------------------------62
二、「國家神話」對部落造成的影響-----------------------62
（一）、意識形態上的改造-------------------------------63
（二）、國家、部落認同---------------------------------64
三、「英雄形象」與「詮釋者」---------------------------65
（一）、被型塑的英雄（神話）---------------------------65
（二）、詮釋者-----------------------------------------66
四、「紀念空間」的探討---------------------------------69
（一）、紀念碑位置的正當性-----------------------------70
（二）、以政治、紀念考量？為取向的紀念碑---------------71
（三）、紀念碑的本質-----------------------------------72
第五章 結論與建議
一、研究發現-------------------------------------------73
（一）、霧社紀念碑的重新定義及詮釋-重新賦予新的意識形態73
（二）、遺忘紀念空間，紀念空間退出政治、權力鬥爭-------75
（三）、部落文化元素重新主導紀念空間-------------------76
二、後續研究-------------------------------------------77
參考文獻-----------------------------------------------78
附錄
（附錄一）訪談問卷調查資料-----------------------------79
（附錄二）訪談內容完整紀錄資料-------------------------91
（附錄三）餘生紀念公園--------------------------------179
（附錄四）相關公文------------------------------------185
（附錄五）相關報紙------------------------------------187
（附錄六）相關文章-鄭晃二-為餘生紀念園的文化資產請命--189
表目錄
表1-1霧社紀念碑（公園）組成元素-------------------------9
表1-2霧社紀念碑牌樓留名題字紀錄表----------------------10
表1-3參與受訪者資料------------------------------------12
表2-1紀念空間被影響變化表------------------------------21
表3-1空間改變與特殊事件一覽表1951-2006-----------------35
表3-2空間改變與特殊事件一覽表1951-2006-----------------36
表3-3空間改變與特殊事件一覽表1951-2006-----------------37
圖目錄
圖1-1南投縣行政區域圖-----------------------------------7
圖1-2仁愛鄉部落分布圖-----------------------------------7
圖1-3霧社街道平面圖-------------------------------------8
圖1-4霧社紀念碑全區平面圖-------------------------------8
圖1-5霧社紀念碑牌樓正立面------------------------------10
圖2-1神話概念空間圖------------------------------------17
圖2-2傳統祭儀(舞蹈)示意圖------------------------------18
圖2-3影響賽德克族傳統文化結構理論模型圖----------------19
圖2-4霧社紀念園區全區平面圖----------------------------22
圖2-5霧社紀念碑測繪平面圖------------------------------23
圖2-6霧社紀念碑平面配置圖------------------------------24
圖2-7霧社紀念日參與祭拜位置分析圖----------------------25
圖3-1霧社紀念碑地圖-標記點-----------------------------34
圖3-2早期霧社分散部落區域示意圖------------------------48
圖3-3中原部落入口意象設計------------------------------54
圖3-4賽德克族對外族群關係圖----------------------------57
圖3-5賽德克族對內族群關係圖----------------------------57
圖4-1仁愛鄉現行有建置紀念碑示意圖----------------------69
照片目錄
照片1-1日人霧社事件殉難者之墓---------------------------9
照片1-2原日人建造之霧社神社-----------------------------9
照片2-1在霧社警察分室廣場舉行的敵首凱旋祭--------------18
照片2-2泰雅馬列巴部落舞蹈------------------------------19
照片2-3泰雅族慶典舞蹈----------------------------------19
照片2-4泰雅祖先發源地-神木「賓沙布甘」-----------------20
照片2-5泰雅祖先發源地-聖石-----------------------------20
照片2-6日人拍攝電影沙鴦之鐘----------------------------27
照片2-7光復後國民政府改編日人電影沙鴦之鐘--------------27
照片2-8日式櫛型日戳------------------------------------30
照片2-9霧社起義風景戳----------------------------------30
照片2-10原住民紀念硬幣-20元硬幣------------------------30
照片2-11新原住民紀念硬幣-20元硬幣----------------------30
照片2-12青山碧血票-------------------------------------30
照片2-13、照片2-14馬英九參加霧社抗日事件七十五年紀念日-30
照片3-1霧社山胞抗日起義紀念碑--------------------------38
照片3-2霧社紀念碑入口牌樓------------------------------39
照片3-3無名英雄之墓、璧雕------------------------------39
照片3-4霧社紀念園區出入口------------------------------40
照片3-5莫那．魯道銅像----------------------------------41
照片3-6霧社抗日原住民群銅像----------------------------41
照片3-7霧社紀念碑內木雕立柱----------------------------42
照片3-8清流部落入口意像-1------------------------------54
照片3-9清流部落入口意像-2------------------------------54
附錄三表目錄
表1-1餘生紀念碑空間改變與特殊事件一覽表1951-2006------181
附錄三圖目錄
圖1-1清流部落測繪圖-----------------------------------179
圖1-2清流部原住民聚落重建調查規劃圖-------------------180
圖1-3餘生紀念園區規劃圖-------------------------------181
附錄三照片目錄
照片1-1日據時期日本神社-------------------------------182
照片1-2民國三十八年拍攝的餘生紀念碑-------------------182
照片1-3廟宇式牌樓-------------------------------------182
照片1-4921災後重建之餘生紀念碑------------------------183
照片1-5因居民反彈而再次改建後之餘生紀念碑-------------183
照片1-6921災後新建之餘生紀念館------------------------183學號: 693300419, 學年度: 9
