災後重建中的助人關係與原住民主體：原住民要回到誰的家？

Abstract

本文從原漢歷史與社會福利民營化結構的角度，重新解讀八八風災後啟用的永久屋慈濟大愛村現象。慈濟大愛村反應的是助人者的世界觀，而不是受助者的觀點，這種文化殖民代表著長久以來原漢關係中漢人中心的思維，表面是一種助人善行的表現，背後實則代表對劣勢族群文化觀點的否定，因此成為一種暴力。50年代基督宗教進入原鄉、60年代蘭嶼國宅的興建、到80年代大專山地服務現象都反應相同的文化殖民模式。從社會福利組成歷史來看，慈濟大愛村代表著國家透過民營化將重建責任推諉給民間組織的新自由主義福利結構。最後本文主張，參與重建的社福組織應從原漢歷史中發展反殖民意識，以原住民自治為災後重建的最高原則，以培力在地組織與尊重在地聲音為重建目標。

This article seeks to deconstruct the phenomenon of the first permanent housing project, Da-Ai Village of Tzu-Chi Foundation, from the colonial history of Han and Indigenous peoples and the structure of welfare privatization in Taiwan. What embodied in the Da-Ai Village is the perspective of Tzu-Chi, rather than that of indigenous peoples. This pattern of cultural colonization represents the Han-centered thinking. In appearance, charity is a form of helping but also a form of denial of a disadvantaged group`s perspective. The Western Christian churches in the 1950s, the public housing project in Orchid Island in the 1960s, and the service teams by college students in the 1980s are products of this pattern of cultural colonization. The Da-Ai Village also represents the neo-liberal approach to welfare provision through privatization, through which the State passes its responsibility to charity organizations. We appeal that all welfare groups involved in post-disaster recovery efforts need to recognize the colonial history of indigenous peoples and endorse self-determination and community empowerment as the principles in their recovery efforts.