撒奇萊雅族祭禮人的終身學習模式：文化實踐與舉措中的建構

Abstract

撒奇萊雅族跨部落民族運動成員們試圖在文化的遞嬗中發展出有效的演進平台，期望在傳統與當代交織中，構築新世代生活樣貌中的信仰及祭禮文化，作為振興民族、實現自治理想之先期文化實踐與舉措。其中「文化祭師」的養成培訓，乃是其中必須持續推動的核心行動之一。1878年大清帝國開山撫番，達固部灣戰役1中，120餘名祭師全數捐軀，千百年祭團基業一夕間灰飛煙滅、盡付東流2。128年後，2006年正名前夕，餘燼中的微焰燃起，舉起了艱難的首踏，重新組織了「羅法思祝禱司團」。再歷經11年圖治奮進，培育出6位祭師、24位祝禱司及8位輔理人。2017年順應更遠大的文化發展目標，改組成為「羅法思祭團」，繼續向下一座文化灘頭堡邁進。本文將概述撒奇萊雅族祭師團體近代演變歷程，並探討為因應當代存續與適應之信仰與祭禮而再現的「祭禮人」及文化事業實踐與舉措。為能更清晰、更完整理解祭禮人之「終身學習模式」，本文試圖使用「風格化圖形」進行整體表述。其中包括了信仰核心與價值觀念、階級組織與運作規範、集體福祉與互惠原則、知識領域與學習目標、文化內涵與歲時祭儀、出世晉階與生命蛻變、入世濟世與執禮心法，與人生路徑與永生圓滿等，與民族文化相依相存不可分割的內涵。

Sakizaya, whose members of the cross-tribal national movement alliance try to develop an effective platform for evolution in the transition of culture. They hope that they can build a belief and ritual culture in the life of the new generation in the interweaving of traditional and contemporary cultures. Furthermore, it is used as a pre-culture practice and method to rejuvenate the nation and realize the ideal of autonomy. Among them, the training of ＂cultural priests＂ is one of the core actions they must continue to promote. In 1878, when the indigenous pacification wars of the Qing empire on it, more than 120 priests died in the battle of Takubuwan, which caused the ritual culture that lasted for thousands of years to be wiped out overnight. In 2006, 128 years after the war, before Sakizaya was officially recognized. The gleaming flame was ignited again, and they worked hard to start again and reorganized the ＂Lubas Prayer Group＂. After 11 years of reconstruction, they finally trained 6 priests, 24 priests and 8 assistants. In 2017, in keeping with the more ambitious cultural development goals, they were reorganized into the ＂Lubas Wizards Group＂ and continued to move on to the next process. This article will discuss the evolution of the Sakizaya priest group in modern times. In this research, it will also explore the practice and measures of Priests and cultural undertakings that are reproduced for beliefs and rituals that should survive and adapt to generations. In view of the clearer and more complete understanding of the ＂lifelong learning＂ of the priests, this article attempts to use ＂stylized graphics＂ for a comprehensive discussion. These include the core of belief and values, the rules of class organization and operation, the collective welfare and the principle of reciprocity, the field of knowledge and the goals of learning, the connotation of culture and the important celebrations for indigenous peoples of the year, the birth promotion and the transformation of life, the desire to enter and save the world and teach the mental method of sacrificial rites, as well as the path of life and the perfection of eternal life, etc. All in all, these practices and measures are essential connotations that are inseparable from the interdependence of national culture.