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題名 泛太平洋的區域政治經濟與文化流動--以民為本的跨國連動政治：臺灣與東南亞關係的再檢視—(子計畫二)顯影的連動性：東南亞民族村與國家博物館對臺灣的東南亞多元文化教育之啟示
Interrelationships among Images: Lessons Learnt from Ethnic Vi Llages and National Museums in Southeast Asia for Local Multicultural Education
作者 王雅萍
貢獻者 民族系
關鍵詞 東南亞; 南向政策; 博物館; 民族文化村; 多元文化; 新移民
national museum; Ethnic villages; southeast asia; Taiwan’s Southward Policy; new Immigrants; multicultural education
日期 2019-06
上傳時間 21-Jul-2025 11:32:13 (UTC+8)
摘要 東南亞各國都有國家級博物館和民族村，過去台灣對東南亞各國博物館領域研究比較少，以越南為例「越南民族博物館」、「越南婦女博物館」和「戰爭遺跡博物館」等3 家博物館就入選為亞洲25 大最具吸引力的博物館。國內的博物館和學校從社會教育和文化分享的角度請南洋姊妹轉化成文化教育的介紹導覽員。例如台北縣(已升格為新北市)在2010 年教育局首創成立新住民文教輔導科，在該科輔導下就在學校成立9 所國際文教中心(王雅萍，2010)，以在學校學習華語文的外籍配偶轉為新住民語言文化的志工老師，以真人實事分享來拉近國小師生對東南亞文化的理解。台東的國立史前博物館就藉由「東南亞文化教學」，串起社群、博物館、學校就社會教育的連結，朝向多元文化共享共榮的目標來發展(林頌恩,2014)。例如以原四方報總編張正為主的燦爛時光團隊2015 年起則活用「真人圖書館」的策展概念，不斷地邀請在台灣的東南亞年輕研究者、跟東南亞籍人士通婚的台灣人或東南亞籍台灣配偶和新二代一起共構形成一種對東南亞議題關懷的社會文化輿論動能。本研究是回到東南亞的場域，顯影研究東南亞的博物館和民族文化村，以泰國北部的民族村為例，分别有坤沙的歷史展示、金三角風情園、泰北孤軍裝備展覽室及九十三師博物館等。其中「越南民族博物館」是1997 年開幕，結合室內和室外兩大展示，室內展示54 個民族的民俗服飾、樂器、婚喪喜慶用品、祭祀用品、耕作農具、武器等。戶外展示區則吸收民族村的展示手法，在博物館外部搭起多座具少數民族特色的屋舍，以特殊的住房形式反映不同的社會組織與宗教信仰，代表不同民族適應環境的需求，該處是越南的多民族文化教育基地。而TAMAMINI(達馬咪妮)是印尼在1975 年於雅加達所設立的傳統文化園區，這裡的建築物都仿造印尼26 個省的民族傳統住屋，占地約有250 多公頃。館內的所展示的服飾是印尼1,700 多個島嶼，500-600 個民族的服飾，跟台灣的原住民族文化有很多類似的地方。本研究在對東南亞整體的博物館和民族文化村的輪廓理解下，將集中在泰國和印尼的博物館和民族文化村，顯影將以現場觀察、館長訪談和文獻分析等研究方法，對東南亞多元族群教育的願景和實施策略，以連結了解對南向政策的影響，並思考對未來國人理解東南亞的文化教育模式。
Interrelationships Among Images: Lessons Learnt from Ethnic Villages and National Museums in Southeast Asia for Local Multicultural Education Southeastern countries all have national museums and ethnic villages. In the past, there wasn’t much research on Southeast Asia’s museums and related issues in Taiwan. Take Vietnam as an example. Three museums there made the list of the 25 most attractive museums in Asia. They’re the Vietnam Museum of Ethnology, the Vietnam Women’s Museum and the War Remnants Museum. As in Taiwan, museums and schools would invite female marriage migrants from Southeast Asia to serve as docents to share their own cultures, which would benefit social and cultural education. For instance, the Section of New Immigrants’ Culture and Education Counseling was established up within the Taipei County (now New Taipei City) Department of Education in 2010. With the help of the section, 9 centers for international culture and education were set up on campus. (ONG Nga-ping, 2010) The centers invited foreign spouses who were studying Chinese in school to serve as teaching volunteers for Southeast Asian languages and cultures. By sharing their own life experiences, they’ve helped elementary school teachers and students have a better understanding of the culture of Southeastern Asia. Take the example of the National Museum of Prehistory in Taitung. By promoting “Teaching and Learning Southeastern Culture” to connect communities, the museum and schools in the aspect of social education, the museum moves toward the target of sharing multi-cultures and flourishing in multi-cultures. (LIN Sung-en, 2014) The team of Brilliant Time led by CHANG Cheng, the Editor-in-Chief for the 4-Way Voice has applied the concept of the Human Library since 2015. They keep on inviting young researchers from Southeastern Asia in Taiwan, the Taiwanese people married to Southeastern Asians or marriage migrants from Southeast Asia and their children to form a driving force to push Taiwan’s society to pay attention to and discuss Southeastern Asia-related issues. This study looks deeper into the images of Southeastern Asia’s museums and ethnic villages. For example, the Golden Triangle Museum Pattaya in Northern Thailand is composed of an ethnic village, an introduction to drug lord Khun Sa, the Exhibition Room for the Arms of the KMT soldiers left in the Santikhiri community, the 93rd Division Museum, and etc. As for Vietnam, the Vietnam Museum of Ethnology, which opened in 1997, has both indoor and outdoor exhibits. The costumes, musical instruments, supplies for weddings, funerals and festivals, worship supplies, farming equipment, and weapons of Vietnam’s 54 ethnic groups are exhibited indoors. Outdoors, there are houses with ethnic characteristics to show different social organizations and religious beliefs. The outdoor exhibition area mimics the presentation way of an ethnic village. Different ethnic groups have different housing forms to adapt to their own environments. The outdoor exhibition area is an ideal place for multicultural education in Vietnam. Tamamini in Jakarta is a cultural park for traditional cultures in Indonesia. It was set up in 1975 and covers an area of more than 250 hectares. The houses there imitate different ethnic houses in the 26 states of Indonesia. Inside are costumes of 500 to 600 ethnic groups inhabiting more than 1,700 islands in Indonesia. Their cultures are similar to the cultures of Taiwanese aboriginal peoples. This study focuses on the images of Thailand’s and Indonesia’s national museums and ethnic villages after having a broad understanding of the national museums and ethnic villages in Southeastern Asia. With on-the-spot observations, interviews with museum directors and document analysis, this study explores the visions and implementation strategies of Southeastern Asia’s multi-ethnic education to study the impacts of Taiwan’s Southward Policy and to ponder upon potential cultural education models for Taiwanese people to know Southeastern Asia in the future.
關聯 科技部, MOST106-2420-H004-001-MY2, 106.01-107.12
資料類型 report
dc.contributor 民族系
dc.creator (作者) 王雅萍
dc.date (日期) 2019-06
dc.date.accessioned 21-Jul-2025 11:32:13 (UTC+8)-
dc.date.available 21-Jul-2025 11:32:13 (UTC+8)-
dc.date.issued (上傳時間) 21-Jul-2025 11:32:13 (UTC+8)-
dc.identifier.uri (URI) https://nccur.lib.nccu.edu.tw/handle/140.119/158120-
dc.description.abstract (摘要) 東南亞各國都有國家級博物館和民族村，過去台灣對東南亞各國博物館領域研究比較少，以越南為例「越南民族博物館」、「越南婦女博物館」和「戰爭遺跡博物館」等3 家博物館就入選為亞洲25 大最具吸引力的博物館。國內的博物館和學校從社會教育和文化分享的角度請南洋姊妹轉化成文化教育的介紹導覽員。例如台北縣(已升格為新北市)在2010 年教育局首創成立新住民文教輔導科，在該科輔導下就在學校成立9 所國際文教中心(王雅萍，2010)，以在學校學習華語文的外籍配偶轉為新住民語言文化的志工老師，以真人實事分享來拉近國小師生對東南亞文化的理解。台東的國立史前博物館就藉由「東南亞文化教學」，串起社群、博物館、學校就社會教育的連結，朝向多元文化共享共榮的目標來發展(林頌恩,2014)。例如以原四方報總編張正為主的燦爛時光團隊2015 年起則活用「真人圖書館」的策展概念，不斷地邀請在台灣的東南亞年輕研究者、跟東南亞籍人士通婚的台灣人或東南亞籍台灣配偶和新二代一起共構形成一種對東南亞議題關懷的社會文化輿論動能。本研究是回到東南亞的場域，顯影研究東南亞的博物館和民族文化村，以泰國北部的民族村為例，分别有坤沙的歷史展示、金三角風情園、泰北孤軍裝備展覽室及九十三師博物館等。其中「越南民族博物館」是1997 年開幕，結合室內和室外兩大展示，室內展示54 個民族的民俗服飾、樂器、婚喪喜慶用品、祭祀用品、耕作農具、武器等。戶外展示區則吸收民族村的展示手法，在博物館外部搭起多座具少數民族特色的屋舍，以特殊的住房形式反映不同的社會組織與宗教信仰，代表不同民族適應環境的需求，該處是越南的多民族文化教育基地。而TAMAMINI(達馬咪妮)是印尼在1975 年於雅加達所設立的傳統文化園區，這裡的建築物都仿造印尼26 個省的民族傳統住屋，占地約有250 多公頃。館內的所展示的服飾是印尼1,700 多個島嶼，500-600 個民族的服飾，跟台灣的原住民族文化有很多類似的地方。本研究在對東南亞整體的博物館和民族文化村的輪廓理解下，將集中在泰國和印尼的博物館和民族文化村，顯影將以現場觀察、館長訪談和文獻分析等研究方法，對東南亞多元族群教育的願景和實施策略，以連結了解對南向政策的影響，並思考對未來國人理解東南亞的文化教育模式。
dc.description.abstract (摘要) Interrelationships Among Images: Lessons Learnt from Ethnic Villages and National Museums in Southeast Asia for Local Multicultural Education Southeastern countries all have national museums and ethnic villages. In the past, there wasn’t much research on Southeast Asia’s museums and related issues in Taiwan. Take Vietnam as an example. Three museums there made the list of the 25 most attractive museums in Asia. They’re the Vietnam Museum of Ethnology, the Vietnam Women’s Museum and the War Remnants Museum. As in Taiwan, museums and schools would invite female marriage migrants from Southeast Asia to serve as docents to share their own cultures, which would benefit social and cultural education. For instance, the Section of New Immigrants’ Culture and Education Counseling was established up within the Taipei County (now New Taipei City) Department of Education in 2010. With the help of the section, 9 centers for international culture and education were set up on campus. (ONG Nga-ping, 2010) The centers invited foreign spouses who were studying Chinese in school to serve as teaching volunteers for Southeast Asian languages and cultures. By sharing their own life experiences, they’ve helped elementary school teachers and students have a better understanding of the culture of Southeastern Asia. Take the example of the National Museum of Prehistory in Taitung. By promoting “Teaching and Learning Southeastern Culture” to connect communities, the museum and schools in the aspect of social education, the museum moves toward the target of sharing multi-cultures and flourishing in multi-cultures. (LIN Sung-en, 2014) The team of Brilliant Time led by CHANG Cheng, the Editor-in-Chief for the 4-Way Voice has applied the concept of the Human Library since 2015. They keep on inviting young researchers from Southeastern Asia in Taiwan, the Taiwanese people married to Southeastern Asians or marriage migrants from Southeast Asia and their children to form a driving force to push Taiwan’s society to pay attention to and discuss Southeastern Asia-related issues. This study looks deeper into the images of Southeastern Asia’s museums and ethnic villages. For example, the Golden Triangle Museum Pattaya in Northern Thailand is composed of an ethnic village, an introduction to drug lord Khun Sa, the Exhibition Room for the Arms of the KMT soldiers left in the Santikhiri community, the 93rd Division Museum, and etc. As for Vietnam, the Vietnam Museum of Ethnology, which opened in 1997, has both indoor and outdoor exhibits. The costumes, musical instruments, supplies for weddings, funerals and festivals, worship supplies, farming equipment, and weapons of Vietnam’s 54 ethnic groups are exhibited indoors. Outdoors, there are houses with ethnic characteristics to show different social organizations and religious beliefs. The outdoor exhibition area mimics the presentation way of an ethnic village. Different ethnic groups have different housing forms to adapt to their own environments. The outdoor exhibition area is an ideal place for multicultural education in Vietnam. Tamamini in Jakarta is a cultural park for traditional cultures in Indonesia. It was set up in 1975 and covers an area of more than 250 hectares. The houses there imitate different ethnic houses in the 26 states of Indonesia. Inside are costumes of 500 to 600 ethnic groups inhabiting more than 1,700 islands in Indonesia. Their cultures are similar to the cultures of Taiwanese aboriginal peoples. This study focuses on the images of Thailand’s and Indonesia’s national museums and ethnic villages after having a broad understanding of the national museums and ethnic villages in Southeastern Asia. With on-the-spot observations, interviews with museum directors and document analysis, this study explores the visions and implementation strategies of Southeastern Asia’s multi-ethnic education to study the impacts of Taiwan’s Southward Policy and to ponder upon potential cultural education models for Taiwanese people to know Southeastern Asia in the future.
dc.format.extent 116 bytes-
dc.format.mimetype text/html-
dc.relation (關聯) 科技部, MOST106-2420-H004-001-MY2, 106.01-107.12
dc.subject (關鍵詞) 東南亞; 南向政策; 博物館; 民族文化村; 多元文化; 新移民
dc.subject (關鍵詞) national museum; Ethnic villages; southeast asia; Taiwan’s Southward Policy; new Immigrants; multicultural education
dc.title (題名) 泛太平洋的區域政治經濟與文化流動--以民為本的跨國連動政治：臺灣與東南亞關係的再檢視—(子計畫二)顯影的連動性：東南亞民族村與國家博物館對臺灣的東南亞多元文化教育之啟示
dc.title (題名) Interrelationships among Images: Lessons Learnt from Ethnic Vi Llages and National Museums in Southeast Asia for Local Multicultural Education
dc.type (資料類型) report