日治時期排灣族「南蕃事件」之研究

Abstract

1914年「南蕃事件」是日本佐久間總督推展「理蕃五年計畫」押收槍枝發生的衝突事件。當時「南蕃」抗拒繳械的有布農、魯凱及排灣等族，本研究以排灣族為範疇。排灣族地區押收槍枝是全面的，但是抗拒繳械的只在南部地區的排灣族。衝突歷時五個月，在日本軍艦、地雷、山砲的攻擊之下，排灣族酋邦高傲的眉宇間淌下了悲情的淚水，終於「歸順」日本。此衝突日本扣押的槍枝、槍管中；槍械有4865挺，槍管有1094支。而死亡人員，日警有107人(含隘勇及搬運工傷亡有158人)，排灣族死亡人數難以估計。本研究以歷史人類學的方法論來探討；即從歷史檔案和當地口傳歷史所獲得的資料，與排灣族的社會文化結構對話，來分析和描述排灣族對「南蕃事件」的觀點及其對社會文化的影響，目的是建構具有排灣族主體性的歷史觀，裨益排灣族建立健康的族群認同。全文除了緒論和結論之外，共有5章15節，字數約23萬字。茲將每一章節的研究發現概述如下：\n\n第一章 排灣族酋邦社會，因地理限制、戰爭的頻率及宗教文化的不同，發展成部落型、親屬型、超部落型等不同的酋邦型態。「南蕃事件」發生在南部超部落型的酋邦，主要原因是容易動員龐大的人力物力，且戰爭經驗豐富，無懼於日本武力威嚇。\n第二章 排灣族的槍枝來源是，從交易、賄絡、納貢及掠奪等方式進入排灣族的社會。而武器隨著進入臺灣武器的精良而精進。日本認為排灣族擁槍自重，影響社會治安和山地經濟開發，因此，推展「理蕃五年計劃」，武力強制押收槍枝。然而，排灣族的槍枝是男士的第二個生命，不僅是生活基本用具，更賦予文化意義。日本武力強制押收，血染山谷，在所不懼。\n第三章 日本與排灣的衝突從文獻和口傳來解析；動因：日本觀點，是排灣族抗拒繳械。排灣族觀點，認為押收槍枝是導火線，但是點燃導火線的火苗是親族復仇、獵首及ilavas(似如掠奪)的文化的實踐。交戰：衝突中排灣族勇士屢次主動攻擊，而非打帶跑的謬傳；「以蕃制蕃」，在排灣族二部制的社會組織，有它族群關係上不同的解釋---緩和族群間的衝突。「歸順」：日本認為排灣族是懼於日本武力強大，但是排灣族無「歸順」的概念，而是把「歸順」視為雙方「idjalu---潤飾情感」，也是「高尚酋長理應接受稀世珍品的儀式」。這場是不對稱的戰爭；武力懸殊，認知不同。在動因、交戰、「歸順」等雙方各有不同關注的焦點。\n第四章 事件中日本與排灣族行動的比較、排灣族事件中的主體性及排灣族社會文化結構來理解排灣族的觀點；從比較中顯現的獨特性：排灣族在事件的動因、交戰及「歸順」都在文化結構的規範行動。事件中的主體性：排灣族酋邦聯盟的迎戰，繳械的虛實，內部二部制組織的制衡等，都顯現排灣族在衝突中的能動性和自主性。社會文化結構：酋長尊榮的維護，親族的復仇，獵首和ilavas的文化實踐，讓排灣族無懼於日本武力的強大，勇敢地點燃「南蕃事件」的戰火。\n第五章 「南蕃事件」後，排灣族卸下防衛酋邦的力量，日本更是肆無忌憚的推展同化政策，其影響是；酋邦社會在部落「集團移住」的政策下解構。經濟再分配的制度，在土地官有化及納貢制度的改變，酋長權威旁落。宗教文化，在日警嗾使警丁及青年團汙衊之下式微。族群意識，在集體授產、教育之下，衝破了酋邦意識的邊界，萌芽了以「排灣族為想像共同體」的符號。

"Southern Barbarian Event", which occurred in 1914, was a conflict when the Japanese governor Sakuma extended a five-year-plan to confiscate firearms. At that time, the tribes of Bunun, Rukai, and Paiwan resisted handing them over. This study focuses on Paiwan tribe. Only in the southern region of Paiwan tribe did people refuse to obey the rules, the clash lasted five months; under the attack of Japanese warships, landmines, and mountain artillery, the proud chiefs of Paiwan tribe were forced to surrender and pledged allegiance to Japan. This research employs methodology of historic anthropology. We obtained information from historical archives and native oral history, dialogued with social cultural structure of Paiwan tribe to analyze and describe their viewpoints toward southern Barbarian Event and its impact on their society and culture. The purpose of the research is to construct a historical perspective with Paiwan sovereignty in order to benefit Paiwan tribe with a sound ethnic identity. Besides the introduction and the conclusion, the full text is composed of five chapters, fifteen sections, approximately 220,000 words. The findings of each chapter are as follows.\n\nChapter 1 Owing to geographical restraints, frequency of wars, as well as diverse religions and cultures, Paiwan chiefdom was developed into different types, such as tribal, marriage-connected, and ultra tribal types. Southern Barbarian Event happened in the southern ultra tribal chiefdom mainly because it was easy to mobilize vast human resources and material and the people were experienced in wars and thus fearless of the threat of Japanese force. \n\nChapter 2 Firearms entered Paiwan society through trade, bribery, tribute, or plunder. Weapons advanced alongside with the entry of sophisticated weapons to Taiwan. Japanese government believed that the possession of guns influenced public security and economic development of the mountains. Hence, they launched a five-year plan to confiscate firearms. However, guns symbolized the second life of Paiwan males. Guns not only functioned as basic tools for livelihood but also were endowed with cultural significance. Paiwan males fought against the confiscation at the cost of their lives. \n\nChapter 3 This chapter analyzes the clash between Japan and Paiwan based on documents and oral history. Seen from the Japanese point of view, the conflict happened because Paiwan refused to hand over the firearms. Seen from the angle of Paiwan, the direct cause of the conflict was the confiscation of firearms, enkindled by the cultural practice such as clan revenge, head-hunting, and ilavas, whose meaning is similar to looting. On the battlefield, Paiwan warriors frequently attacked actively instead of the rumored hit and run strategy. "To restrain a clan by way of another clan" was involved in a different interpretation in its ethnic relations under the social organization of Paiwan double clan system: to relieve the conflict between the clans. The Japanese regarded that the submission resulted from Paiwan`s fear of Japanese force. On the other hand, Paiwan had the concept that allegiance to Japan meant "idjalu", an embellishment of emotions. Nobel chiefs should accept rare ceremony. All in all, it was an asymmetrical war, with a wide margin of military power and cognition. Both parties held diverse definitions on its motivation, warfare and submission. \n\nChapter 4 This chapter compares the actions of Japan and Paiwan in this event and approached it from Paiwan perspective by resorting to Paiwan sovereignty and its social, cultural structure. The comparison displays a unique feature: in each respect of motivation, warfare, and submission, Paiwan always acted within the cultural norms in this event. As to the sovereignty, the military engagement of Paiwan chiefdom union, virtual and actual handover of the firearms, together with the restraint of inner double clan organization, all demonstrated the mobility and autonomy in the clash. Paiwan social cultural structure, including the maintenance for the honor of the chief, the revenge of clans, the cultural practice of head-hunting and ilavas, contributed to Paiwan`s fearlessness of Japanese military power and their bravery in kindling the flame of "Southern Barbarian Event". \nChapter 5 After "Southern Barbarian Event", the defensive power of Paiwan chiefdom was weakened, and Japan enforced its assimilation policy unbridledly. As a result, chiefdom society was deconstructed under the policy of "group settlement". The system of economic redistribution, the centralization of land, and the change of tribute system slashed the authority of the chief. Religion and culture declined because Japanese police urged the staff and youth group to slander their value. Collective settlement and education broke the boundary of ethnic consciousness, budding the symbol of "Paiwan as an imaginary community".