移民在跨國流動的社會文化現象中常引起關注與討論，但是從臺灣原住 民族群切入的論述較少看見。筆者在本研究所關注的對象是在1980年代起 移民非洲的花蓮南區Pangcah。他們過去在臺灣社會是屬於勞動階層，游離 在政經脈絡的底層結構，但他們彼此都有一項共同點，從居住原鄉時就是基 督宗教的信徒。在遷移與發展的過程中，他們曾經在南非與賴索托的邊界設 立第一間Pangcah的長老教會，是臺灣原鄉教會的海外分會，但在1998年因 為水患嚴重，當地政府決定讓該鎮居民撤離，也剷除所有建築，包含這一間 教會。然而分散之後在南非各地的Pangcah，他們繼續連結宗教動力作為理 解自我Pangcah進入全球化跨國遷移後的行動。教會作為一個社會組織如同 原鄉的「家」（Luma）讓他們透過內化的「家」概念繼續推進在當地的發 展。特別的是，他們於2000年設立「台灣原住民旅非洲發展協會」，透過 此組織凝聚在當地的臺灣原住民移民。在他們的傳統文化之外，基督宗教裡 「在主內是一家人」的我群概念，也被運作其中。發展協會透過在當地舉辦 豐年祭的「活動」，目的是希望幫助當地出生的臺灣原住民第3代，藉此認識自己的文化「根」，更是讓生活於南非這族群較臺灣複雜的國家裡，臺灣 原住民的移民家庭能有共同凝聚的親近感經歷，減少在異鄉的陌生感，另一 方面，透過該協會的組織，建立自我在當地發展的人脈網絡。

Transnational flow of immigrants is a social and cultural phenomena often of concern and discussion, but of less discussion within the Taiwanese aboriginal people. The author’s focus, in this case is on immigrants of Pangcah people of Hualien to South Africa in the 1980s. They belonged in the past to Taiwan society’s underlying labor class, meanwhile their life in the political and economic context was of the lower class, however they have one thing in common with each other, they were Christians when living in Taiwan. During the migration and growth process, they have set up the first overseas branch of their original village church, Pangcah Presbyterian Church of Taiwan, at the border between South Africa and Lesotho, but because of severe flooding, the local government decided evacuate the town residents in 1998 and also clear all buildings, including the church. However, although the Pangcah people were scattered all over South Africa , they continue to maintain momentum as religious, self-understanding even after global immigration. The Church is a social organization seen the "home" (Luma) of homeland, and allows them through the concept of “home” continue, to promote local development. The author discusses the Pangcah people’s culture of adaptation, changes in cross-border movements and religious relations. The research direction observes the Pangcah people in cross-border labor migration, Christianity, the Pangcah people’s culture adaptation and changes linked with "family" development as another possibility. Research methods cover participant observation of everyday life to special events which involved observing festivals in the fieldwork, Pangcah people’s religious practices and lifestyle, and a look into the Pangcah people’s cultural traits. Interview subjects were divided into based on the migration to South Africa from Taiwan, Pangcah 1st generation, 2nd generation and third-generation born in South Africa. The author has had in-depth interviews with the local Pangcah people about the development of the Pangcah peoples’ migration, different generations of Pangcah cultural logic, and religion in South Africa (deterritorialization)