李天祿 回到部落 李安 龍山寺之戀 物種革命
回到部落
文／圖．鄭元慶
1993/12
中文版    英文版    觀看所有照片
夏曼．藍波安的收穫證明之一--用各種魚尾巴做成的燈飾。
A fish tail lamp:proof of what Syman Rapongan has gained back in his tribal village.
夏曼．藍波安從傳統雅美生活中，深切體會出飛魚、造船文化的精髓。
Through experiencing a traditional Yami lifestyle, Syman Rapongan has come to understand the culture of "flying fish and hand-made boats."
舊好茶部落已修好部分石板屋，只等族人回到故居共襄盛舉。
Some of the stone houses in the old tribal village of Haocha have already been repaired and are just awaiting the tribe's return.
邱金士經常回到舊好茶，將生活體驗和傳統族群生活記錄下來。
Chiu Chin-shih often comes back to the old village, where he writes of his own life experience and the traditions of the tribe.
復興母語需要環境配合，只在學校教母語，放學後沒有機會聽、說，母語會失傳。
Reviving the mother tongue needs a supportive environment. If kidS study it in school and then have no opportunities to speak it when class lets out, it has no future.
傳統祭典中有許多儀式性的歌唱、舞步和祭禮等，特別需要保存。
There is much music and dance associated with traditional ceremonies, an d the rites and dance steps especially need to be preserved.
青少年離部落太遠，如果能依靠祭典表面所呈現的歌舞和儀式，而增加對自我文化的印象，未嘗不是一件好事。
The youths live too far from the tribal village. If the ritual and song and dance of tribal ceremonies strengthens the impressions they have of their own culture, it can't be a bad thing.
「山海文學」創刊之夜，各族群中的文字工作者齊聚一堂，喝著來自家裏的小米酒，共商未來發展方向。
At a gathering about aboriginal publishing, writers and editors of all t he tribes gather around a table, drink home-made millet wine and talk about the future of the field.
文字是文化自主的利器，原本無文字的族群，卻能出版書籍雜誌，將族人最精華的部分流傳下來。
Writing is a weapon of cultural sovereignty. Though they lack their own writing, native peoples are now using books and magazines to pass along the essence of t heir tribal cultures.
鄒族少年初登會所儀式，由母親將小孩抱到會所交給長老，象徵鄒族文化的傳承永續。
During the tribal initiation rites for Tsao youngsters, mothers pass their children to the village elders, symbolizing that Tsao culture will eternally be passed along.