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題名：非人類臉譜的作用--雅美族文化感知的生態實踐
作者：鄭漢文
作者(外文)：Han-Wen Chang
校院名稱：國立東華大學
系所名稱：族群關係與文化學系
指導教授：余德慧
學位類別：博士
出版日期：2012
主題關鍵詞：文化感知；差錯作用；生態實踐；非人類臉譜；culture perception；lapse effect；ecological practice；nonhuman face
原始連結：連回原系統網址new window
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「文化感知」是人被安置在一個自願與非自願（maka）相互連接的脆弱之地，回應著自然事物的意蘊，並以非意向性意識對「他者」直接把握的歷程。這種把握呈現在生活世界的是不以概念出發，而是以「倫理的應該」進行makateneng----非知的、不去是的、不言明的實踐。這時他者透過文化的強迫作用以makavava----不行、不宜、不可的無上命令阻斷可能的危險，讓自然事物的本質以一種魅力和聖性的意義，進入人類生命的初始形式。
生命被邀請入世是最原初的被給予性，直接以本命、命運、運勢或新運的makasarow（遭逢）意謂著事件的發生，所有說不得、吃不得、做不得、碰不得的事物，既非知識上的說服，也非情感上的著迷，「不可以…否則」的「不性／否斥性」的makaniaw（禁忌），早已預存為「理所當然」的實踐基底，同時也是長期以來「生活得好」的最佳保證。這種與自然共作遞衍出的聖性，是透過信仰----行動直接對他者召喚的回答，觸犯禁忌所引發makatotoing（感染）的幽冥本質，將繞過視覺之外對身體、對靈魂、對生命秩序進行全面性的包圍，在這同時也把魅影、夢兆、冥想的理解形式統統召喚過來。這種差錯作用所形構的否定性責難，是作為暗秘倫理的參照基礎，並表現出非凡的凝縮力量，給出人與事、人與物、人與人或人與靈的關係應有的態度，這不僅強化了文化社會的結構，減少道德領域的模糊，也讓他者的幽冥性遊戲於makapia（倫理責任）的傳統中。
makawalawalam（傳統）做為他者權威的代理人，而makalavat（傳說）一次次把「確有其事」的靈驗形塑成他者的作用，在絕對意義上就是為他者而存。這種靈說的本質是把過去拉回現在，把靈魅拉回人的時間，並作為重複當下意義的構成。「我在這兒」成了一種有神、有人、有靈的生存形式，並把周圍的人、所處的時代以及自然世界聯繫起來。所有manngo（你看）的問含括著答，它促使原初印象中的他者浮現，並向事物的非理所當然----「怎麼可以這樣」----迎向前去。這在生態哲學的生產上，不再是法律條文或是道德良知的辯與辨，而是與非人類臉譜的makazidzid（非我）。就整體而言，文化感知的差錯作用，圍繞在人與非人類臉譜的互即互入中，以一個迥異於現代保育但至今仍然奉行的古老文明，回應了人對大自然給出的酬賞。
‘Culture perception’ refers to a mental process in which people are settled in a fragile place interconnecting voluntariness and involuntariness (maka) and respond to the implication of nature and directly grasp the others in an unselfconscious manner. The process does not begin with abstract concepts but start with ‘ethical obligations’ realized by the practice of ‘unknowing (makateneng)’, ‘nay’ and ‘unexpressed’. In this case, the others prevent the potential dangers through the cultural compulsion, which interdict the behaviors by the paramount command of ‘impudence’ or ‘ought- less’ (makavava). It allows the essence of the nature enter the initial form of the human life with awed and holy meaning.
Birth is the most original affordance when one enters the world, in which those destiny, fate and fortune meet with something—makasarow, that means the emergence of the event. For all the unmentionable, inedible, unallowed and unadvised surroundings, ‘no…or else’ presents the negative character of makaniaw (taboo) which have prepared the basis for ‘properly’ practice and have provided the best assurance for a long time of ‘well being’, by neither persuasion with knowledge, nor fascinated with emotion. That cooperated with nature to generate holiness, through faith and action in answering summon of the others. Typically, offend against taboo caused the darkling essence of makatotoing (infection) that could invade from one’s vision to health, to soul, to life order go on comprehensive surrounding and at the same time, invoke all forms of understanding of phamont, ominous dream and medi- tation. The lapse effect was constructed by denying censure, which founded the contrast of evil ethics and performed the congealing strength of symbol. Also, it provided correctly understanding of people to things or people to spirit. This is not merely strengthened the structure of the cultural society, where ethical principle is vague, but also allow the darkness to play in traditional makapia (ethics respon- sibility).
Tradition (makawalawalam) as the agent of the others’ authority, and makalavat (legend) act recurrently as the ‘fact’ that shapes the others. In absolute meaning, the being is for the others. The essence of these efficacious phrases pulled time from the past phamont to the current person and thus composited its instant meaning. 'I am here' becomes a form of existence that includes persons, deities and spirits, and all of these connect humankind with surroundings—the epoch in current and the natural world each other. All questions of manngo (regression) include answer, it impelled the original impression of the others emerging and turning toward to the ‘how come’— the unreasonability. In view of that, this production of ecosophy is no longer the debating and distinguishing of legal clause or ethical intuitive knowledge, but that makazidzid is pestered with nonhuman face. All together, the lapse effect refined culture perceives, it enters the nonhuman face of each other with the old civilization instead of the modern conservation, influence people’s reaction to the rewards from nature.
一、中文書目及期刊
王桂清（2007）：〈魚名及其文化意義〉，收入鄭漢文主編《海浪．記憶．敘事：魚與雅美社會文化》。臺東：臺東縣政府。
旮日羿‧吉宏（2003）：《「黏繫」與「滑離」：泰雅族賽德克群「醫療儀式咒語」》。花蓮：國立東華大學。
余光弘（1993）：〈雅美人食物的分類及其社會文化意義〉，《中央研究院民族學研究所集刊》，76: 21-42。new window
余德慧、彭榮邦（1999/6）：〈巫現象的考察：以巫行事的社會情懷〉，《述說、記憶與歷史：以『情
與文化』為核心的論述學術研討會》。臺北：中央研究院民族研究所。
何乏筆（2003）：〈氣氛美學的新視野―評介伯美氣氛美學作為新美學的基本概念〉，《當代》，188: 34-43。
何德華、董瑪女（2006/04） 〈達悟語﹕語料、參考語法及詞彙.（Yami Texts with Reference Grammar and Dictionary）〉，《語言暨語言學》專刊，臺北：中央研究院語言研究所。
李亦園（1960）：〈Anito的社會功能：雅美族靈魂信仰的社會心理學研究〉，《中央研究院民族學研究所集刊》，10: 41-55。new window
林益仁（2007/9）：〈台灣自然保育的「西雅圖酋長化」: 一個從原住民傳統生態知識出發的基進觀點〉，《中外文學》，36（3）: 15-62。new window
林綱偉（1986）：《蘭嶼雅美族的環境適應與變遷》。台大地理所碩士論文。
胡正恆（2002）：〈人、土地、與歷史記憶：以蘭嶼傳統地名的研究為例〉，《原住民教育季刊》，26: 110-122。
---------（2004/12）：〈蘭嶼始祖遷移記憶中的卜運磋商〉，《東台灣研究》，9: 3-106。
高似孫（1983-1986）：〈蟹略〉，《文津閣四庫全書》。臺北: 台灣商務出版社。
高宣揚（2006/6）：〈法國現象學運動的新轉折〉，http://www.cnphenomenology.com/0607303.htm
徐瀛洲（1982）：《蘭嶼雅美族漁撈：回游魚》。臺北：南天書局。
夏曼‧藍波安（2003）：《原初豐腴的島嶼：達悟民族的海洋知識與文化》。清華大學人類研究所碩士論文。
夏曼‧藍波安（2002）：《海浪的記憶》。臺北：聯合文學。
陳玉美（1994）: 論蘭嶼雅美族的社會組織：從當地人的一組概念Nisoswan（水渠水源）與Ikauipong do soso（喝同母奶）談起〉，中央研究院歷史語言研究所。new window
趙星皓（2004/11）：〈「一報還一報」裡的「禮物」〉，《中外文學》，33（6）: 85-104。new window
張燦穩（1991）：〈蘭嶼椰油村雅美族人儀式性漁撈活動之漁場利用形態〉，《地理研究報告》，17: 147-192。new window
董森永（1997）：《雅美族漁人部落歲時祭儀》。南投：台灣省文獻會。
楊凱麟（2003）：〈德勒茲哲學中零度影像之建構〉，《揭諦》，5: 215-237。new window
劉炯錫、黃春菱、蘇峰民、董美妹、施習德（1999）：〈蘭嶼漁人部落潮間帶螃蟹文化之調查研究〉，《台東師院學報》，10: 201~214。new window
鄭先祐（1990）：〈科技文明對雅美生態的衝擊〉，《科技文明對蘭嶼雅美文化衝擊之文化生態學研究》。新竹：國立清華大學社會人類學研究所。
鄭漢文（2004）：《蘭嶼雅美大船文化的盤繞----大船文化的社會現象探究》。國立東華大學族群關係與文化研究所碩士論文。
鄭漢文、王桂清、廖聖福、施拿保（1999）：〈蘭嶼雅美拼板舟之結構用材〉，《東台灣研究》，7: 3-44。new window
鄭漢文、呂勝由（2000）：《蘭嶼島雅美民族植物》。台北：地景出版社。
鄭漢文、王桂清（2008）：〈蘭嶼雅美族的貝類文化初探〉，《東台灣研究》，11: 65- 96。new window
謝永泉（2004）：〈達悟傳統死亡觀初探：《Iraraley的觀點〉，《2004年蘭嶼研究群研討會論文集》。臺北：中央研究院民族研究所。
關華山（1989）：〈雅美族的生活實質環境與宗教理念〉，《中央研究院民族學研究所集刊》，67: 143-175。
衛惠林、劉斌雄（1962）：《蘭嶼雅美族的社會組織》。臺北：中央研究院民族學研究所。new window

二、中譯書目
Blanchot, Maurice；顧嘉琛 譯（2003）：《文學空間》。北京：商務印書館。
-------------；林長杰 譯（2005）：《黑暗托馬》。臺北：行人出版社。
Bourdieu, Pierre and Wacquant, Loic J. D.著；李猛、李康 譯（1998）：《實踐與反思—反思社會學導引》。北京：中央編譯出版社。
Deleuze, Gilles；楊凱麟 譯（2000）：《德勒茲論傅柯》。臺北：麥田出版社。
Derrida, Jacques；何一 譯（1999）：《馬克思的幽靈：債務國家、哀悼活動和新國際》。北京：中國人民大學出版社。
Foucault, Michel；洪維信 譯（2003）：《外邊思維》。臺北：行人出版社。
Heidegger, Martin；孫周興 編（1996）：〈論真理的本質〉，《海德格爾選集》。上海：三聯書店。
Husserl, Edmund；倪梁康 譯（1987）：《現象學觀念》。臺北：南方出版社。
-------------；倪梁康 譯（1998）：《邏輯研究》（第二卷第一部分）。上海：譯文出版社。
-------------；陳嘉映、王慶 節譯（1999）：《存在與時間》。北京：三聯書店。

三、英文書目及期刊
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Balée, William (1985): Ka'apor Ritual Hunting, in Human Ecology. 13: 485-510.
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Benedek, Dezsö (1987): A Comparative Study of the Bashiic Cultures of Irala, Ivatan, and Itbayat. Ph. D. dissertation, The Pennsylvania State University.
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Berkes, Fikret (1999): Sacred Ecology – Traditional Ecological Knowledge and Resource Management. Taylor & Francis, USA.
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Bloom, Harold (1973): The Anxiety of Influence. NY: Oxford UP.
Bourdieu, Pierre (1977): Outline of a Theory of Practice. Trans. by Richard Nice, Massachusetts: Cambridge University Press.
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Bourdieu, P. & Wacquant J. D. (1992): An Invitation to Reflexive Sociology. Cambridge: Polity Press.
Brown M. Y. (1997/05/14): Awakening from a Cultural Trance. http://ecopsychology.athabascau.ca/ 0597/ brown.htm
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Cassirer, Ernst (1944): An Essay on Man: An Introduction to a Philosophy of Human Culture. New Haven: Yale university.
Child, A. B., and Child I. L. (1993): Religion and Magic in the Life of Traditional Peoples. Englewood Cliffs, N.J.: Prentice Hall.
Classen, Constance (1993): Worlds of Sense: Exploring the Senses in History and Across Cultures. London: Routledge.
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