學術會議：2012年10月6-7日

2012年​會：區域研究＠臺灣人類學

發表題目：從漂流文獻重新建構「東台灣海」域族群文化圖像（15～19世紀）

主辦單位：臺灣人類學與民族學學會

學術會議：2012年8月25-28日

第五屆台日原住民族研究論壇——千千岩助太郎與台灣原住民族傳統建築

發表題目：「多元文化」的溝通術：檢視莫拉克災後重建政策的死角

主辦單位：國立政治大學原住民族研究中心

地點：Day1 國立台北科技大學

演講：2012年5月9日

【後災害時期下的重建議題--八八水災三周年座談會】

主題：重建與「安家」--原住民土地權與災後住屋政策的探討

主辦單位：行政院文化建設委員會

論文：2012年3月

鈴木洋平・森田健嗣訳〈台湾における日本観の交錯――族群と歴史の複雑性の視角から〉，

《地域発展のための日本研究――中国、東アジアにおける人文交流を中心に》，

pp.43-70，東京：法政大学国際日本学研究センター。

論文：2011年12月

〈八八水災原住民族文化守護：理念與實務之落差〉，國立臺灣歷史博物館編，《行走西拉雅》，

pp.131-152，臺南：國立臺灣歷史博物館出版。

論文：2011年6月

論文：2010年5月
〈 移動と漂流史料における民族の接触と文化類縁関係ーー与那国と台湾ーー 〉，
稲村務訳 ，《 地理歴史人類学論集 》1：43-61， 琉球大学法文学科刊行 。

論文：2010年4月
〈中華民國在台灣（1945-1987）──「殖民統治」與「遷佔者國家」說之探討〉
台灣教授協會 編《中華民國流亡台灣60年暨戰後台灣國際處境》p.p.161-192，台北：前衛出版社。

演講：2010年4月14日

政治大學法律系「福利服務與社會救助專題研究」演講：

主題：【「專業不夠」與「不夠專業」的中央災後重建政策】

主辦單位：政治大學法律系

演講：2010年3月11日

靜宜大學通識中心課程【 新聞講看嘜 】演講：

主題：「青年魯凱的莫拉克風災重建願景 」

主辦單位：靜宜大學通識中心

地點：靜宜大學

論文：2010年2月

〈「東台湾海」文化圏の視点から見た与那国の島際関係史〉

与那国町史編纂委員会事務局編，《与那国町史第二巻民俗編》pp.34-51，沖縄：与那国町役場。

論文：2010年2月

〈ポストコロニアル台湾における重層構造――日本と中華〉

西川潤‧蕭新煌編《東アジア新時代の日本と台湾》p.p.159-193，東京：明石書店。

期刊論文：2010年1月

〈台灣的日本觀解析（1987-）：族群與歷史交錯下的複雜系統現象〉，

《思想》14：53-97，台北：聯經出版公司。

演講：2010年1月30日

【第一屆「臺灣守護民主平台年度論壇」】：

主題：「八八災後，重建政策檢討」

主辦單位：台灣守護民主平台

地點：臺灣大學法律學院霖澤館3樓1301階梯教室

演講：2010年1月10日

【災難社會田野調查工作坊】：

主題：「災難人類學與民族誌」

主辦單位：國立成功大學中文系台灣文化的流變與創新研究室

地點：成功大學文學院修齊大樓七樓會議室

文章發表：2009年12月

〈看見希望–八八災後原住民自主重建組織概況〉，

《TAHR報》2009冬季號 pp.14-17，台北：台灣人權促進會。

〈看見希望–八八災後原住民自主重建組織概況〉增補版（2009/12/31）

演講：2009年12月12日

【法律扶助基金會第五屆志工營隊】：

主題：「從88風災談災民的救援、安置與重建的相關問題」

主辦單位：法律扶助基金會

地點：新光人壽教育會館 （台北市士林區基河路250號）

演講：2009年11月17日

【台灣心鄉土情系列研習課程】：

主題：「災後百日看原住民族的困境」

主辦單位：群策會與慈暉學苑

地點：永和市中山路一段二十六號地下一樓

演講：2009年10月25日

【2009年第一屆國際民族生物學會亞洲區會議：文化與生物多樣性保育中原住民的位置、神聖空間及參與式研究方法 】：

主題：「莫拉克颱風的省思」圓桌會議：「專業介入與社區重建」引言人

主辦單位： 雪霸國家公園管理處、靜宜大學、International Society of Ethnobiology

地點：靜宜大學任垣樓國際會議廳 

【 海的「福善」與「暴戾」國際學術研討會—亞洲人類學與民俗學的觀點】：

主辦單位： 臺北縣立十三行博物館與臺灣人類學與民族學學會共同主辦

地點：臺北縣立十三行博物館

【中華民國流亡台灣60年暨戰後台灣國際處境】學術研討會：

主辦單位：台灣教授協會

地點：台大社會科學院國際會議廳

演講：2009年9月25日

【88守護家園聯盟系列座談 ─災後重建願景行動工作坊系列二】：

主題：「原住民該何去何從？─面對遷村的抉擇與部落的離散，如何協助原住民安定生活與整合部落？」

地點：喜瑪拉雅研究發展基金會研討室（台北市復興北路167號9樓之1）

演講：2009年8月24日

【八八水災特別報告】：

主題：「原住民族在八八水災中的受災狀況與重建評估」

主辦單位：中研院民族所

地點：中研院民族所第三會議室(新大樓2319室)

 學術會議 ：2009年7月2～5日

台灣人類學與民族學學會& SEAA (Society for East Asian Anthropology)聯合大會

Panel： 

Shifting Cultural Identities in Postcolonial Taiwan and Japan

文化認同的位移：台灣/日本之後殖民情境

Organizer: Chih-Huei Huang, Assistant Researcher, Institute of Ethnology, Academia Sinica, TAIWAN.

主持人：中央研究院民族學研究所助理研究員  黃智慧

Abstract:

After the end of World War II in 1945, the Japanese Empire, which lasted for over half a century, collapsed as a result. The great impact of this collapse on the colonial formation of society, culture and lifestyle in East Asia has not been fully assessed.  The issues that this panel seeks to address here involve the shifting of cultural identities arising from mass migrations in Taiwan and Japan during the postcolonial period that resulted in the restructuring and transformation of ethnic groups in these areas.  Moreover, we aim to discuss from a broader perspective and various aspects of intercultural exchange that were brought about by colonialism, for example, in regard to fishing technology, dress, tourism, etc.

摘要：

隨著1945年大戰結束，歷經半世紀的大日本帝國體系也宣告崩解。這項崩解行動所帶給東亞舊殖民地區人民在生活、社會、文化方面的鉅大影響，至今尚未能完整評估。本場次所討論的課題環繞在後殖民時代裡，包含台灣與日本，人群大規模移動所導致的文化認同位移現象，以及族群結構的重整與變動，並且以較寬廣的角度探討殖民主義所帶來異文化交流的諸多面向。

發表人/個別子題：

1）Tei Taikin, Professor, Department of Social Anthropology, Tokyo Metropolitan University, JAPAN.

“Different Roles in Postcolonial Japan: Manchuria-born Japanese and Japan-born Koreans”

日本首都大學東京社會人類學系教授  鄭大均

〈日本「滿洲二世」與「在日二世」在後殖民時代裡的角色差異〉

Abstract:

Approximately 6,600,000 Japanese civilians and soldiers repatriated to their homeland from various regions of the Japanese Empire after the war. Reversely 1,400,000 Koreans in Japan returned to their homeland, and 600,000 remained. Among them, I would like to take up two groups: Koreans in Japan and the returnees from Manchuria. One is paid a high attention as a victim of Japanese colonialism, whereas the other is associated with the involvement with the Japanese invasion, so people tend to avoid to mention their backgrounds. However, the cultural and economic scenes of postwar Japan would be much less exiting without their activities. You have to exclude Mihune Toshiro, Asaoka Ruriko and Yamada Yoji from movie scenes and Abe Kobo, Endo Shusaku as well as Miyao Tomiko from the literature scenes and forget Shinkansen. The passions, visions and energy they displayed in postwar Japan was enormous. Without them Japanese sense of self respect would be more fragile. Compared to this, the role of Koreans in Japan has been political and is often related to the Japanese negativity. Now the returnees are passing away and at the same time, Japanese relations with east Asian countries are getting more defined by history: Koreans and Chinese as victims of Japan’s invasions vs. Japan as the perpetrator of the sufferings of Asia. Is it just a coincidence ?

2）Kazuyuki Nishimura, Assistant Professor, Faculty of Integrated Arts and Social Sciences, Japan Women's University, JAPAN.

     “The Technical Culture of Harpoon-fishing for Marlin at a Fishing Port of Postcolonial East Taiwan”

日本女子大學助教授  西村一之

〈技術文化的後殖民情境：以台灣東部漁港標旗魚漁法為例〉

  Abstract:

  There is a vogue in post-colonial studies linking Japan’s colonial rule with post-war Taiwanese society. The point at issue, then, is the impact of the new technology and knowledge that was employed in the process of colonial development. This report raises the question: what was the impact for the life of the Taiwanese people of the colonial rule introducing novel technology? To throw light on the issue we shall consider the fishery technology developed during the colonial period and used thereafter in a port town in eastern Taiwan.
Three Japanese fishery immigration villages were established in eastern Taiwan during the colonial period. In those days, one of the fishing methods transported by Japanese fishermen into Taiwan was harpoon for marlin. This fishing method was in the C town transmitted to the Taiwanese and the indigenous people (the ‘Amis). In the years from the 1950s to the mid-1980s, the C town, as representative of harpoon-fishing, grew rapidly to become a famous fishery port town.　The fishermen in the C town now tell story of how Japanese fishing immigrants brought the fishing technology of harpoon and how this introduction eventually lent the former a high reputation. On the other hand, fishery in this town has lost importance as local industry since the 1990s. However, the development of the tourist industry that accompanied the decline of fishery has generates demands for resources. Moreover, the rising interest in the study of local history has produced the tendency to “utilize history as a resource”. Meanwhile, harpoon-fishing is now attracting attention as the traditional and distinctive fishing method of this area. Harpoon-fishing has changed from a mere fishing technology to the cultural symbol of this town.
 

3）Hsuta Lin, Assistant Professor, Institutes of Ethnic Relations and Culture, National Dong Hwa University, TAIWAN.

     “The Manipulation of Cultural Identity in Postcolonial Taiwan”

國立東華大學族群關係與文化研究所助理教授  林徐達

〈後殖民台灣的文化身分操作〉

  Abstract:

  The postcolonialism today furthers globalization by reshaping identity, for it connects disparate cultural influences, further “deterritorialize[s] the process of imagining communities,” and therefore represents “a complex transnational construction of imaginary landscapes.” This paper traces this development by analyzing the postcolonial phenomena of the nostalgic fever in contemporary Taiwan, thereby revealing the nature of colonialism’s impact on the hybridized cultural identity of the colonized. In 2002, Taiwan’s travel campaign, which dedicated to the Japanese tourists, was launched with the slogan “Come to Taiwan and Learn the Japanese [Tradition]” – quite an ironic choice given Taiwan’s traditional historical and cultural associations. The practice of postcolonial tourism hence becomes a confrontation of Taiwan’s colonial experiences and serves as a nostalgic imagination for the Japanese tourists for the vanishing plurality of their own past. The disturbance between Taiwan’s present cultural identification and its past historical experiences is once again represented in 2007 “Long Stay” tourist campaign for the Japanese visitors, which revealed the imagined past is no longer the place one’s memory refers to, but “a synchronic warehouse of cultural scenarios.” As a result, the important task for Taiwan’s cultural identity is not merely to deal with the tension caused by the hybridized culture, but to understand the meaning of the disguise and transfiguration of the hybridized culture. Drawing on the nostalgic imagination and the manipulation of cultural identity, this paper demonstrates how the concept of “cultural involution” was appropriated with which the cross-regional interactivities were absorbed into local cultural and economic reproduction.       

4）Ming-Tsung Lee, Assistant Professor, Department of Sociology, The National Taiwan University, TAIWAN.

“Sojourn Experience and Identity Formation: A Comparative Ethnographic Study of the Taiwanese-in-Tokyo and the Japanese-in-Taipei”

國立台灣大學社會學系助理教授  李明璁

〈旅居經驗與認同型構：台灣人在東京，與日本人在台北的比較民族誌研究〉

Abstract:

The status of sojourners is ambiguous, lying somewhere between short-term tourists and permanent migrants. There is a nomadic and blurred identity. They are partly like common tourists who travel ‘light’ around the surface of the foreign metropolis, and partly like ordinary emigrants who live a bit ‘heavy’ on the margins of the alien city. Through a cross-culturally comparative ethnography, this project will discuss how the sojourners exhibit a sophisticated, though perhaps unintentional, strategy, choosing their cultural orientation and self-identification, and shifting between alternative versions thereof. Accordingly, the project will reveal details of the daily life of two groups of people: Taiwanese sojourners in Tokyo and the Japanese in Taipei, exploring their cultural practice and the flowing identity arising from their ambivalent status – neither/both tourists nor/and residents. I will show the various ways in which the imaging of the ‘highly-modernized Japan’ (for the Taiwanese) and the ‘exotic Taiwan’ (for the Japanese) meet the actual sojourning experience of Tokyo and Taipei respectively, as well as how the actual encounters discourage, confirm, or strengthen the two groups of people’s sense of identification with the Other and themselves. Finally, I will discuss how such “looking-glass” experiences between Taiwanese and Japanese sojourners articulate with the complicated historical understanding and future imagination in the postcolonial era.

5）Chih-Huei Huang. Assistant Researcher, Institute of Ethnology, Academia Sinica, TAIWAN.

    “The Postcolonial Condition of Taiwan: Complex System under Two Layered Colonization after 1987”

中央研究院民族學研究所助理研究員  黃智慧

  Abstract:

  After the end of Japanese colonial rule in 1945, Taiwan’s society should have entered the historical phase of de-colonization. However, the reality was different. Native Taiwanese (ethnic Hoklo, Hakka and Taiwan aboriginals), that is, the previously colonized inhabitants began to seriously take stock of the historical legacy of Japanese colonial rule, and this reflective evaluation appeared in a significant way only after 1987. 1987 was a pivotal moment, which marked the end of the KMT’s martial law some 40 years after the end of World War II. The following year, one of the previously colonized, Lee Deng-hui became the first native Taiwanese to become President. In the years that ensued to the present, native Taiwanese attitudes toward Japan consciously incorporated another political colonizer—the KMT regime dominated by ethnic Mainlanders, and the addition of this layer produced the perception of an ambivalent and complicated postcolonial condition. Due to the different historical experiences that native Taiwanese encountered in these two kinds of alien colonial rule, which involved the relationship to both the war and colonization, as well as the drastic evolution of the modern political system of China and Japan in the last century, Taiwan’s post-colonial condition in turn began to manifest ramifications from these drastic transformations and multiethnic interactions, as the accumulated influence of these conflicts at many levels produced complex systemic entanglements.