社會秩序如何可能?由東埔社布農人的例子，我們發現在日本殖民政府實施「綏撫孤立」的統治政策下，當地布農人得以有效運用mabeedasan（大家都同意）的原則來推舉他們的Lisigadan lus-an及Lavian，以維持其原有的政治社會秩序。並使個人能以isipawuvaif、isipasaif、及ishono三種不同的交換方式來獲得三種不同性質的權力。其中，除了第一種依個人hanido力量而來所產生的人與人之間的直接競爭而有類似現代資本主義社會的功利主義之權力觀念外，第二種由hanido的共享而來的權力觀念，則是該社會最主要的支配性權力，其與第三種基於nani加的模仿而為東南亞土著社會常看到的權力，共同構成東埔社布農人社會的特色。這點，更因這些權力性質的意義必須由布農人的人觀及其背後的hanido觀念來瞭解而更加凸顯。但也在日本政府的統治之下，當地布農人也逐漸浮現seizin 或「政治」的概念，以指涉其與外在政府問的事物。兩國民政府在戰後至今的統治過程，除了經由地方自治行政體系之正式與非正式組織的建立來建構新政治秩序外，更依賴資本主義市場經濟體系的發展來建立新經濟秩序，以及由新的分類概念的發展來建立新文化秩序。而這些秩序及其背後不同性質權力的建立，也都有賴漢移民、基督長老教會等國家以外的 agencies 之活動來建構。這些新秩序的建立也更確立當地人「政治是指與政府有關之事」的概念，並清楚區辨出當地原有的政治社會秩序與外來的政治秩序之別。他們更將（各級）政府視為如同傳統具有強有力hanido力量的優勢者，而認為他們有照顧弱者之義務。就如同他們所認同的公民社會是以多元社會所強調分辨不同能力的群體而給予不同的保障，才能達到公民社會所強調的平等一樣，這些獨特的看法均來自他們原有的人觀。由此可見，當地文化塑造他們對於社會秩序及外來政治概念的看法，並影響了他們的反應方式。這研究正呈現當代政治人類學文化研究新趨勢的特點。

　　　　　How is social order possible? We can find that the Bunun of Taketonpu effectively used the principle of mabeedasan (consensus without dissidence) to select their Lisigadan lus-an and Lavian so as to maintain their politico-social order under Japanese colonial rule. Everybody could obtain three kinds of power respectively through different kinds of exchanger isipawuvaif, isipsaif, and ishnoo. The first one is based on the direct competition among people with individual hanido power which is quite similar to the power of utilitarianism in a capitalist society. The second is derived from the sharing of hanido. it was the most dominant power in the Bunun society. The third is based on imitation which is quite popular among the aboriginal peoples in Southeast Asia. The second and the third are to form the special features of the Bunun society. Furthermore, the meaning of the power is illuminated through their concepts of the person and hanido. At the same time, under Japanese colonial rule, a new concept of seizin or politics had gradually emerged among the Bunun which refers to events in connection to the external government. This concept has been strengthened by the rule of Nationalist government after World War II. It has established new political order along with the set-up of local administration via formal and informal organizations. And new economic order is formed in the development of capitalist economy, new cultural order under the formation of new classification systems. Moreover, by means of Han immigrants and Presbyterian Churches as agencies, the establishment of these new orders with different kinds of power are not aware of local Bunun. 'However, it seems that these new orders reassure them of their concept of politics referring to events with the external government and distinguish their original political-social order from the external political order. They also regard various governments as powerfully dominant with strong hanido power that they have the obligation to take care of the subordinate. Just like their understanding of civil society by which they emphasize different social groups with different capabilities can reach the stage of equality under the necessary guarantee for their respective welfare, these unique visions are derived from their original concept of the person. So, it is the native culture that shapes their visions of social order and politics which in turn influence the pattern of their reaction. In this way, we also manifest the contribution of new tendency of cultural studies in political anthropology.