Taiwan Panorama 2019 Nov

全球．在地．人文
中華民國108年11月第44卷第11期
中英文北美版
Vol. 44 No. 11 November 2019
CHINESE–ENGLISH BILINGUAL MONTHLY ISSN 1991-525X
11
異國天使
用愛深耕
Labor of Love
—The Missionary Spirit
部落的神父南耀寧
移地研究‧看見彼此
種子野台的保種運動
遇見智慧科技女農
建議售價
NT$150
US$5
HK$40
¥600
百年伯公
A Century-Old Earth God Shrine

圖／文•林旻萱　版面設計•王敬勛
竹縣橫山鄉大山背
新的豐鄉村顯伯公廟
隱蔽在山腰樹林間，綠意
H idden in a forest in Fengxiang Village, in the Dashan
bei area of Hsinchu County’s Hengshan Township,
is this Hakkastyle shrine to the Earth God. Moss grows
盎然的青苔爬上了石砌的 green on the surrounding flagstones. The old trail that
廟埕，雖然一旁的古道隨 passes nearby fell into disuse with the construction of the
著公路的闢建而沒落，百 highway, but from his centuryold shrine the Earth God
年伯公仍在此守護著來來 still watches over travelers whose way brings them here.
往往的遊客。 (photo and text by Lin Min-hsuan/tr. by Phil Newell)
編人的
編者絮話語
無私奉獻•讓愛延續
文．陳亮君
中華民國108年11月1日出版（月刊）／
中華民國65年1月1日創刊
《光華》2017年的封面故事「天使傳警告和標示之外，不負任何損害賠償責任。
出版者光華畫報雜誌社
發行人／吳釗燮
愛」專題報導，造成極大迴響及好評。當其影響層面，則是自今年6月1日起，國家公
Publisher: Jaushieh Joseph WU
社長／陳銘政時我國駐教廷大使館為配合台梵建交75周園配合取消入山管制，農委會林務局也開放
Director: Henry M.J. CHEN
總編輯／陳亮君
Editor-in-Chief: Ivan CHEN 年，加印了西班牙文抽印本3,000冊於建交酒了所有林道讓民眾親近。
文稿主編／曾蘭淑
Editor: Esther TSENG
文稿副主編／郭玉平會上發送，並由教廷之國務院轉呈教宗方濟這對於喜愛山林，常挑戰自我的登山客來
Deputy Editor: Camille KUO
文字編輯／鄧慧純陳群芳蘇俐穎
Writers: Cathy TENG, CHEN Chun-fang,
各及教廷各重要樞機主教等重要人士。之後說，是一大福音。對於想擺脫煩囂喧鬧都市
Lynn SU
版面主編／胡如瑜更因為天主教地區使用義大利文民眾極多，生活的一般大眾，也多了個去野外走走的誘
Director of Layout: HU Ju-yu
美術編輯／蕭郢岑王敬勛
Art Editors: HSIAO Ying-tsen, Henry WANG 又增印了義大利文抽印本3,000冊，於歐洲及因，如果暫時無法脫身……起碼，泡杯咖
攝影組召集人／莊坤儒
Photographic Coordinator: CHUANG Kung-ju
攝影組長／林格立中南美洲地區分送，對於協助駐處推廣我國啡，拿起《光華》雜誌，讓「自然」流暢的
Photographic Director: Jimmy LIN
攝影編輯／林旻萱
Photojournalist: LIN Min-hsuan
軟性外交，成效卓著。圖文，幫心靈充充電，再出發。
英文編輯／陳瑩潔唐樂榕倪凱駿
English Editors: Audrey CHEN, Robert TAYLOR, 今（2019）年《光華》再次規劃在台神父 * * *
Phil NEWELL
日文編輯／山口雪菜施家騏
Japanese Editors: Yukina YAMAGUCHI, 專題，除延續來自西方國家的神父事蹟外，此外，本期還專訪了受邀主持2018年國
Shila SHIH
印尼文編輯／陳德銘
Indonesian Editor: Temmy WIRYAWAN 更加入了出生於越南的阮文雄神父專訪，他慶典禮的越南籍阮秋姮，讓她訴說來台的
越南文編輯／武秋香
Vietnamese Editor: VU Thu Huong
資深行政編輯／段蜀華
曾被美國國務院稱為是結束現代奴隸制度生活，以及如何打破許多人的刻板印象，
Senior Administrative Editor: DUAN Shu-hwa
的英雄，想知道阮神父來到台灣後，做了哪活出自信的過程；還有一批政大東南亞研
總監／鍾宜蓉
Marketing Director: Carianne CHUNG
業務協理／陳俊偉些事情，以及如何用平安喜樂的心，傳遞神究中心的青年學者們，正透過國際學術平
Deputy Manager: CHEN Jyun-wei
綜合服務組長／陳淑英
Chief of General Affairs: CHEN Shu-ing 的慈愛恩典，本期封面故事不容錯過。台鏈結的力量，扣敲問題的核心，希望能
綜合服務組／李淑慧
General Affairs: S.H. LEE
發行組／何世隆
* * * 為東南亞文化及語言族群等跨領域的研
Circulation: HO Shih-lung
人與自然的結合，可以是何俊賢克服地究，找出一條活路。而科技女農在台灣的議
形地貌的限制，所蓋出冬暖夏涼的「度咕題，也是本期的報導重點。
屋」；也可以是與當地部落文化緊密連結的下期《光華》封面故事，將著重探討來自
「文化保種」運動；更可以是回歸山林時東南亞的這些「新台客」，在台灣生活的各
的那份恬靜與喜樂。隨著「國家賠償法」種點滴，以及發生在這塊土地上的故事，敬
第6條修正草案的通過，國家除了提供適當請期待。 l
更正：
本刊2019年10月號第90頁，全民公投
時間應為11月24日；2019年5月27日應
為5月17日；第九屆總統文化獎係2017
年頒發，特此說明。
Spreading Love Through EDITOR’S NOTE
Selfless Dedication
A 2017 Taiwan Panorama cover story en- tied to indigenous cultures; and in the joy GPN: 2008000038 ISSN1991-525X
原刊名光華 Sinorama Magazine
titled “Bringing Love Across the Seas: and tranquility of visiting mountain forests. 中華民國95年1月改為台灣光華雜誌
Taiwan Panorama
Foreign Missionaries in Taiwan” elicited a A proposed amendment to the State Com-
SUBSCRIPTION RATES:
huge response. That year was the 75th anni- pensation Law means that beyond provid- 　Republic of China: NT$150 per copy,
　　NT$1500/year, NT$2600/2 years
versary of the establishment of diplomatic ing appropriate warnings and signage, the 　Asia & Paciﬁc Regions: US$40/year,
　　US$72/2 years by airmail
relations between the ROC and the Vatican, government will no longer be liable to com- 　North America: US$32/year,
　　US$55/2 years by regular mail
and to mark the occasion 6000 offprints of pensate the public for injuries suffered on 　Elsewhere: US$45/year,
　　US$80/2 years by airmail
our cover feature were produced in Spanish state-owned land. One result of this change is Taiwan Panorama (USPS 000624) is published
and Italian. The ROC embassy to the Holy that national parks can remove restrictions on monthly, US$32.00 per year, by Kwang Hwa
Publishing (USA), Inc., 3731 Wilshire Blvd 104,
See distrib uted copies at the celebratory entry into mountain areas, and the Forestry Los Angeles, CA 90010, USA. All rights reserved.
Reproduction in whole or in part without written
cocktail party for the anniversary, while the Bureau plans to open all forestry roads to permission is prohibited. Periodicals postage
paid at Los Angeles, California.
Vatican’s Secretariat of State sent copies to visitors. This is great news for adventurous POSTMASTER: Send address changes to
Kwang Hwa Publishing (USA), Inc., 3731
Pope Francis and cardinals of the Catholic hikers who love our mountains and forests. Wilshire Blvd 104, Los Angeles, CA 90010, USA.
church. Copies were also distributed to ROC This month we also interview Nguyen Thu 美國光華出版公司
Kwang Hwa Publishing (USA), Inc.
representative offices in Europe and Latin Hang, one of the hosts of the 2018 National 3731 Wilshire Blvd 104,
Los Angeles, CA 90010, USA
America, where they proved very effective in Day celebrations, who tells us about her life Tel: 1-888-829-3866 Fax: 1-213-389-0021
helping to promote Taiwan’s soft power. in Taiwan and how she has shattered stereo- 董事長：莊璧璘
助理：吳佳穎、葛崇高
This year we are again offering special re- types and found confidence in life. We report
President: P.L. CHUANG
Assistants: WU Chia-ying, Thomas KOH
ports on Catholic missionaries in Taiwan. Be- on young scholars at National Chengchi 著作權所有，本雜誌圖文非經同意不得轉載。
sides further stories on priests from the West, University’s Center for Southeast Asian Stud-
如欲轉載，請與本社資深行政聯絡。
如發現書頁有裝訂錯誤或污損事情，
we include a report on Vietnamese-born Fa- ies, who are working through international
請寄至本社調換。
All rights reserved. Photos and articles may not
ther Peter Nguyen Van Hung, who has been academic platforms to find new pathways for
be reprinted without our permission.
If you wish to reprint any of our articles or
called a hero in the fight against modern interdisciplinary research into cultural and
photographs, please contact our senior
administrative editor.
Damaged or misbound copies returned to us will
slavery by the US Department of State. If you linguistic communities in Southeast Asia. And be gladly replaced.
want to know what Father Nguyen has been we meet some pioneering women who are
doing in Taiwan, and how he is spreading making their way in farming with the help of
God’s love with a peaceful and joyous heart, smart technology and innovative approaches.
don’t miss this month’s cover story. Looking ahead to next month, our cover
Examples of humans uniting with nature story will focus on the “New Taiwanese”
can be seen in “DoGoodHouse,” built by from Southeast Asia and the lives they are
Hoch Ho in harmony with the local terrain; building here. We hope you will enjoy it! l
in a seed conservation movement closely (Ivan Chen/tr. by Phil Newell) 本刊物印刷油墨使用環保認證大豆油墨
Corrections:
On p. 89 of our October 2019 North
American edition, the referendum
date was November 24, 2018, and the
enforcement act was passed on May 17,
2019. On p. 91, the Ninth Presidential
Cultural Awards were presented in 2017.
目次
CONTENTS 中華民國108年11月第44卷第11期 Vol. 44 No. 11 November 2019
8 封面故事 Cover Story
6 異國天使•用愛深耕
Labor of Love
8 一生守護身障兒
微笑修女滿詠萱
Smiling Sister Mary:
A Lifetime Dedicated to
Disabled Children
文•陳群芳　圖•莊坤儒
28
18 行遍尖石，用愛相伴
Father Yves Nalet:
“Grandpa” to the Atayal of Jianshi
文•陳群芳　圖•林旻萱
28 穿越歷史的和解
守護古蹟的戴宏基神父
A Priest of Saint Bernard
in the Mountains of Taiwan
—Father Gabriel Délèze
文•曾蘭淑　圖•林格立
40
40 守護新住民權益
以人為本的阮文雄神父
Protecting Immigrant Rights
—Father Peter Nguyen Van Hung
文•李珊瑋　圖•林格立
編者的話來自地方的明信片
Editor’s Note Postcards from Home
2 無私奉獻•讓愛延續 1 百年伯公 52 月月好讀

Spreading Love Through A Century-Old Variety Pages
Selfless Dedication Earth God Shrine 陳耀昌
文•陳亮君圖／文•林旻萱
影像對話 Photo Essay
58 群像的預示：
杜韻飛《未來祖宗像》
Tou Yun-fei’s Ancestral Portraits
封面說明： for the Future
遠渡重洋的神父南耀寧，走進偏鄉部落，圖•杜韻飛提供　文•沈柏逸
在教友家中主持禮拜，融入當地人的生活。（林旻萱攝）
Cover: Father Yves Nalet, a Jesuit priest from France,
holds mass in the home of parishioners in a remote 全球視野 Global Outlook
indigenous community. (photo by Lin Min-hsuan)
68 移地研究•看見彼此
政大東南亞研究中心
Learning from Each Other:
Scholarly Exchanges in Southeast
Asian Studies
文•蘇晨瑜　圖•政大東南亞研究中心提供
74 遭遇自然，感受創造
山林解禁的社會學意涵
Adventure Fosters Creativity
68
—The Social Benefits of Greater
Wilderness Access
文•鄧慧純　圖•莊坤儒
島嶼行旅 Around Taiwan
84 度咕屋，Do Good Things

何俊賢的非典型教育現場
DoGoodHouse: Doing Good Things
文•蘇俐穎　圖•林旻萱
94 把種子「種」回生活
Seeds for Life: Conserving the Cultural
94
Context of Traditional Crops
文•鄧慧純　圖•林格立
產業新創 Entrepreneurship
104 性別化創新
遇見智慧科技女農
Gendered Innovation
—Three Women Make Their Mark
in Agriculture
文•曾蘭淑　圖•林格立
多元族群 Communities
116 我因台灣而閃亮
104
打破刻板印象──阮秋姮
Taiwan Lit Up My Life
—Nguyen Thu Hang Breaks
Down Stereotypes
文•曾蘭淑　圖•阮秋姮提供
封面故事　COVER STORY
（林旻萱攝　photo by Lin Min-hsuan）
6 台灣光華 Taiwan Panorama

異國天使‧用愛深耕
Labor of Love
7

一生守護身障兒
微笑修女滿詠萱
Smiling Sister Mary: A Lifetime
Dedicated to Disabled Children
文•陳群芳　圖•莊坤儒　版面設計•蕭郢岑
德雷莎修女曾說：「我們不能都做偉大的事，但
我們可以用偉大的愛做小事。」
來自菲律賓的滿詠萱修女，用她的一生實踐了這句
話。滿詠萱來台近30年，照顧無數重度身心障礙的孩
子，餵食、更衣、擦澡、按摩……，她像母親一樣關
懷入微。滿詠萱將這些生活能力幾乎喪失的孩子當作
寶貝，用她的青春與笑容陪伴，為他們苦難的人生帶
來溫暖。滿詠萱用愛成就了最偉大的小事。
“N ot all of us can do great things,” said Mother

Teresa of Calcutta. “But we can do small things
with great love.”
Sister Mary O Losa Anuna of the Philippines has been
in Taiwan for nearly 30 years, looking after countless
children with severe physical and mental disabilities—
feeding them, changing their clothes, bathing and mas-
saging them. She cares for them like a mother, treating
these children who are unable to look after themselves
as living treasures, and bringing warmth into their lives.
She uses her love to achieve “small” things that are none-
theless life-changing.
9
滿詠萱修女自年輕就來台
服務，轉眼近30年，那溫暖
的笑容始終不變。（敏道
家園提供）
A constant: Sister Mary O
Losa Anuna arrived in Taiwan
nearly three decades ago, but
her smile remains unchanged.
蒲敏道神父與嘉爾默羅的修女們照顧身心障礙者，內心充滿喜樂，無怨無悔。
(courtesy of Mindao Home)
後排右1為滿詠萱修女。（敏道家園提供）
Father Franz Burkhardt (1902–2002) dedicated his life to the care of severely handicapped
people. The Carmelite Missionary Sisters are continuing this work with joyful hearts. Sister Mary
is in the back row, first right. (courtesy of Mindao Home)
「天主，祈求祢看顧他們，讓他們能好好休息，訴自己，將來或許把自己奉獻給天主來照顧這些
讓他們能健健康康、平平安安、快快樂樂。」每病人。」雖然這個念頭，隨著親戚出院，後來漸
晚，滿詠萱逐一到教養院的身心障礙孩子床前為漸淡忘，但她現在回想起來，或許天主在那時就
他們禱告，握握他們的手、陪他們說說話、親吻已經把種子埋進她心裡。
他們的額頭。如此溫柔的舉動，數十年來，不曾每每在路上看到貧窮的乞丐，總是引起滿詠萱
間斷。悲憫的胸懷，希望能為他們做些甚麼。大學畢業後
的滿詠萱，憑著藥學系的專長進入醫院工作。遇
與生俱來的慈悲心
到病患沒有家人照顧，她就買水果、麵包去探望；
今年60歲的滿詠萱，出生在菲律賓，她視病如在藥局工作的她若遇上沒錢領藥的民眾，二話不說
親的個性，小時候就可見端倪。國中時外婆的舅便主動代墊醫藥費。即使大部分的民眾都沒有再回
舅、滿詠萱稱呼為阿公的親戚生病住院，因為子來償還費用，滿詠萱仍持續付出，搞得自己常常才
女都在外地成家，身邊沒有親人，滿詠萱的媽媽剛領薪水，就已經沒交通費可以回家，還得跟媽媽
便讓她到醫院幫忙照顧。要零用錢。寧願自己辛苦，也希望換得窮苦人的笑
「醫院裡很多窮苦的人，從遙遠的地方來住顏，即使生活不寬裕，滿詠萱的內心卻是無比的滿
院，沒有家人在身旁。」滿詠萱說起這段回憶，足。正是這些點點滴滴的累積，使得她決定加入
當時菲律賓請看護的現象並不普遍，她心疼這些嘉爾默羅修女會，以行動回應天主交付的使命。
沒人照顧的病患，加上她個子嬌小，大家當她是
爸爸請放心，我很快樂
小妹妹，常常喚她幫忙倒水、拿東西等等。除了
照顧媽媽交代的親戚，滿詠萱也很樂意幫助其他加入修會必須守貧、服從，大家同住在一起，
病患。「我很喜歡和這些叔叔阿姨在一起，我告每個人都必須輪流為大家手洗衣服。每日需早

“I beseech Thee, O Lord, to look after them with vigil discharged from hospital she gradually forgot about it.
ance that they might rest well and be healthy, safe and But now, as she recalls that period, she wonders if wasn’t
content.” Each night, Sister Mary prays at the bedsides then that God planted a seed in her young mind.
of these disabled youngsters, one by one. She chats with On graduating from college, she found work in a hos
them and kisses them on their foreheads, a heartwarming pital thanks to her specialization in pharmaceutical stud
rite she has carried out without interruption for decades. ies. When she encountered patients who had no relatives
Innate compassion to look after them, she bought fruit or bread and visited
When Sister Mary was a middleschool student, her them; for those who lacked money to pay for medicine,
maternal grandmother’s uncle was hospitalized. Since he she simply paid for it herself. Even though most of them
had no relatives at his side, Sister Mary’s mother sent her subsequently failed to pay her back, she continued to
to help look after him. make such sacrifices. It got to the point that shortly after
“There were many povertystricken people in the hos payday she would be flat broke, and would have to ask
pital who had come from afar,” recounts Sister Mary, “and her mother for money to pay for her commute. Materially
so they had no relatives at their bedside.” She felt pained she was hardly well off, but spiritually she was incompar
to see these patients unaccompanied, and since she was ably content. Ultimately, it was the accumulation of these
young and petite, everyone treated her like a younger sis experiences that led her to join the Carmelite Missionaries.
ter, often calling upon her to pour water, fetch things and so Papa, rest assured, I’m very happy
forth. “I enjoyed being together with these uncles and aun To join the order, one must take a vow of poverty,
ties, and I told myself that one day I might dedicate myself chastity and obedience. One must rise early, follow many
to the Lord’s service and care for them.” Although this idea rules and do many chores, such as taking turns to do the
occurred to her at the time, after her greatgranduncle was washing for the group. Her parents worried that their
每晚，滿詠萱都會到孩子的床前
為他們祈禱，像是母親溫柔地幫
他們蓋被子、道晚安。
Bedside ritual: Like a mother, Sister
Mary comes to pray for each child, tuck
them in and wish them good night.
11
起、工作多、規矩多，不再像以前一樣自由自 daughter, with her bubbly disposition, wouldn’t be able
在，爸媽擔心生性活潑的她無法適應，雖不至反 to adapt. They weren’t outright opposed to her member
ship, but neither could they ignore the concerns any par
對，但內心總有著父母對子女的擔憂。
ent would have about their offspring.
有次爸爸前來修會探望，當天恰好是滿詠萱值
Once her father came to visit, and it happened to be on
日外出採買食材的日子。守在修會裡等待女兒歸
a day when Sister Mary was responsible for buying the
來的父親，看到嬌小的她一個人提著一大簍沉甸 group’s food. Watching his petite daughter carry a heavy
甸的蔬菜，心疼的眼淚止不住地流下來。「你看 basket of vegetables, sympathetic tears streamed down his
你看，如果你沒有加入的話，這時候還在睡覺。 cheeks. “Just look at you. If you weren’t in here, you’d still
你要不要跟我回家？」滿詠萱開玩笑地模仿父親 be sleeping now. Don’t you want to come home with your
當時的口氣。 father?” says Sister Mary, playfully mimicking his tone.
Sister Mary told her father firmly that even though
滿詠萱堅定地告訴爸爸，即使她看起來很辛
her new life appeared very demanding, her choice had
苦，但這個選擇讓她很快樂，毅然拒絕了父親的
made her happy, and she refused his kind offer. A few
好意。面對女兒的堅持，父親只留下「你不快樂 years later, she was assigned to be stationed in Taiwan,
的話，要馬上通知我，我會來帶你回家。」話語 and she returned home first to say her goodbyes. Her par
間滿是父親的疼愛。幾年後，滿詠萱被派駐到台 ents gave their blessing and prayed for her. Even today,
灣前，回家道別，爸媽對她的祝福祈禱、家人始 the scene of her family standing and watching her leave
終站在遠方目送她離開的景象，至今仍珍藏在她 holds a special place in her heart.
Off to Taiwan to mother others
心裡。
In 1988, the Swiss Jesuit priest Franz Burkhardt, who
來台灣當母親 by then had been in Taiwan for more than 20 years, was
preparing for the construction of the Sacred Heart Home
1988年，已在台灣服務20多年的瑞士神父蒲敏
in Dongshi, Chiayi County. Burkhardt turned for help to
道，因有感於台灣十分缺乏重度身心障礙者的照 the Carmelite Missionaries Philippines, with whom he
顧機構，在獲得教區與政府的支持下，籌建聖心 had a longstanding relationship, in the hopes that they
教養院。照顧身心障礙者比照顧一般孩子辛苦， might send sisters to serve in Taiwan. It was this turn of
不僅需要人力，更需要愛心與耐力的投入。於是 fate that brought Sister Mary to the island.
蒲敏道找上交情甚篤的菲律賓嘉爾默羅修女會幫 Once the Sacred Heart Home was completed, Sister

Mary came to Chiayi in 1990 to take care of children with
忙，希望他們能派修女到台灣服務，滿詠萱就這
severe physical and mental disabilities. Nearly three dec
樣因緣際會來到台灣這塊土地。
ades later, she is still there.
1990年嘉義聖心教養院落成，在新竹修習中 Most of the children accommodated in the home were
文期滿的滿詠萱便來到嘉義協助蒲敏道，照顧 unable to speak, and their limbs were deformed. Thus
重度身心障礙的孩子，滿詠萱這一待竟已近30 they depended entirely on others for their daily care.
個寒暑。 She mothered the children, feeding them milk or solid
聖心教養院裡收容的孩子大多都是腦性麻痺， food, changing diapers, speaking softly to them, coaxing
them to sleep. Being short, she often had to stand on a stool
無法言語、肢體萎縮變形，生活起居得完全仰賴
to turn them in their cribs or change their clothes. Yet even
他人照顧。滿詠萱來台前雖曾在菲律賓的兒童醫
if her whole body was sore, no complaint passed her lips.
院實習，但當時的病童多是正常、僅骨骼受傷而
活動不便的孩子；這與在聖心面對的孩子截然不
同，於是滿詠萱從頭學起照顧技巧。
她像個母親，餵奶、餵飯、換尿布，溫柔地和
孩子說話，哄他們睡覺。個頭嬌小的她，常常得在滿詠萱眼裡，每個教養院的孩子都是上天給的珍貴禮物。
In Sister Mary’s eyes, each child in the home is a precious gift
站在板凳上才能替孩子翻身、更衣。早期動作不 from God.

13
無法自行咳痰的孩子，每天都必須使用噴霧面罩來濕化痰液，
再由工作人員拍痰，可知照顧的難度與必需付出的心力。
For children who cannot cough up mucus from their lungs unassisted, a nebulizer
must first be used to moisten the mucus, after which staff patiently pat the children’s backs and
chests to help them clear the mucus.
熟悉、也不像現在有輔具的協助，滿詠萱即使做說話，但滿詠萱總能透過他們的眼神、表情，
到全身痠痛也從來不喊累。因為她知道，這些孩仔細感受他們的表達。有時候孩子一直哭，嘗
子需要她，跟孩子身上受的苦痛來說，根本不算試各種作為都無法改善孩子的痛苦，滿詠萱甚
什麼。至會心痛地跟著流淚，巴不得自己能分擔孩子
的苦痛。
孩子教我愛無止盡
為了因應孩子夜間緊急送醫的狀況，身高僅
早期教養院人力不多，有些病情特別嚴重的孩 145公分的她去學了開車。雖然擔心自己踩不
子，滿詠萱甚至會將他們帶到自己的宿舍就近照到剎車或看不到路，為了孩子，她仍硬著頭皮
顧，這樣即使休息也能隨時察覺孩子的狀況。如開著手排檔廂型車上路。早期聖心教養院所在
此貼身相處，付出的心力越多，孩子離世時也就的嘉義東石，前往醫院的路上全無路燈，還得
更加難過與不捨。滿詠萱表示，24小時和孩子在應付隨時有機車、腳踏車衝出來的情況，滿詠
一起，很容易察覺孩子的不舒服，或是能感受孩萱一邊克服心中恐懼，一邊仍不斷用言語安撫
子已時日無多，甚至還會夢到孩子即將發生的狀孩子。
況，就像俗話常說的母子連心。有時候滿詠萱會自問自己真的愛他們嗎？尤
媽媽照顧孩子，盼的是孩子成長，在孩子的其當她身體不舒服，只希望今晚孩子不要發生
每個進步中得到成就感，寬慰自己辛苦的付狀況，能讓自己好好睡一覺；但當警急鈴響
出。面對重度身心障礙的孩子，滿詠萱總是專起，滿詠萱立刻從床上跳起來，腦子裡只想著
注在當下的照顧，祈禱孩子不要惡化，平安就孩子，早就忘記自己有多不舒服。滿詠萱笑
好。面對這些無法言語的孩子，雖然他們不能說：「我是跟孩子一起長大的。孩子能讓你的

The art of unceasing love their pain, but when she is unsuccessful, there are times
In its early days, Sacred Heart Home was short of staff. when she too sheds tears out of sympathy.
For children with particularly serious handicaps, when To be able to take children to hospital in response to
Sister Mary was off duty she would move them to her nighttime emergencies, Sister Mary—who is only 145 centi
dormitory so she could look after them more closely. Be meters tall—learned to drive. Although she worried that
ing with them round the clock it was easy to tell whether her feet might not reach the brake pedal, or that she could
a child was in discomfort, she recalls, or to get a sense not see the road ahead, she toughed it out and drove the
that his or her life was nearing its end. At times she even stick-shift van. In the early days of the home, there were
dreamt of a looming crisis, as if she and the child shared no street lights on the road to the hospital, and she had
an almost telepathic mother–child bond. to cope with motorcycles or bicycles that appeared out of
A mother caring for her own child looks forward to nowhere. She had to overcome her own fear, all the while
the child growing up, and finds a sense of achievement continuing to console her disoriented young passenger.
in each step of progress that it makes, which is ample Sometimes she wondered: Did she really love them?
reward for her sacrifice. But when caring for a severely Especially when she herself was not feeling well and
disabled child, Sister Mary always focuses on meeting hoped nothing would occur to rob her of a good night’s
the child’s needs at that given moment. She prays that the sleep. But when the alarm bell rang, she would jump out
child’s condition does not deteriorate; keeping them safe of bed immediately, her mind focused entirely on the child
and sound is what matters most. Although they cannot in question and her own discomfort forgotten. “I have
speak, she can intuit what they wish to convey via the ex grown up with the children,” she says, smiling. “They
pressions of their eyes and faces. Sometimes a child cries make you realize you can learn to be more patient than
continuously. She tries every way imaginable to lessen you ever imagined, and to give your love unceasingly.”
敏道家園像是大家庭，彼此互相照顧，
偶爾還會一起外出踏青。
Mindao Home residents during an
occasional “family outing.”
15
滿詠萱在台灣實踐她對
天主的承諾，用愛成就了
最偉大的小事。
“Doing small things with
great love”: Sister Mary has
chosen Taiwan as the place
to put her commitment to
God into action.
耐心比自己想的還要多；讓你能不斷地去付出或許是我們的刻板印象，以為教養院裡多是充
愛。」滿沉重、病痛的氛圍；但在敏道家園裡，工作人
員總是熱情地和服務對象打招呼，隨處可見他們
在敏道豐盛彼此生命
為孩子拍下的一張張照片，並用來妝點孩子居住
隨著聖心的孩子逐漸長大，需要收容的服務對的空間。就連員工也會將自己的小孩帶到敏道，
象越來越多，2002年蒲敏道離世前的心願，就是這些孩子從小就跟身心障礙的服務對象相處，
希望能為身心障礙者建立一個終身照護的家園。他們不會用異樣的眼光看待身心障礙者，還會
滿詠萱承繼蒲敏道的遺願，參與了嘉義敏道家園幫忙餵飯、跑腿，即使只是小學生，仍是大家
的籌募，並在2009年轉往敏道服務。一些在聖心最棒的小幫手。
教養院長大的孩子也跟著轉到敏道由滿詠萱繼續用餐時刻工作人員和身心障礙程度比較輕微的大
照顧，「有的服務對象從五歲來到聖心，轉眼29 人、孩子們一起在餐廳用餐，互相能叫出名字，彼
年，現在都已經是小姐了餒。」敏道家園活動企此聊天分享日常的生活，就像是一個大家庭。如此
劃員柯思嫄笑說。融洽的氣氛，滿詠萱的確實踐了蒲敏道的心願，為
我們跟著滿詠萱的腳步，看著她俐落地餵身身心障礙者準備了一個可以終身依歸的安定之所。
心障礙的孩子吃飯，她總是邊餵邊跟孩子聊如今敏道家園已成立逾十年，營運狀況穩定。
天，逗他們開心。也常常很自然地就牽起孩子教區現正籌備安納家園的建置，將賦予滿詠萱一
的手，親吻他們的額頭。總是笑瞇瞇的滿詠個新任務：轉任到安納家園照顧需要長期照護的
萱，所到之處像是為這些孩子帶來了陽光。好老人們。這對滿詠萱來說，是一項挑戰。她展現
幾位本來面無表情的孩子，一見到滿詠萱，一貫地樂觀說：「以前是和孩子一起長大，以後
瞬間露出笑容，即使不能言語，看到修女也會要在安納家園和老人一起變老。」滿詠萱將繼續
嗯嗯啊啊的發出聲音，彷彿在跟媽媽撒嬌、話用她的愛，做偉大的小事，不論時光荏苒，那份
家常。愛人如己的心，始終如一。 l

Father Burkhardt and the Sister at Mindao, and becoming familiar with them over time, they
As the children at the institution grew up, the demand to don’t see them as odd; they even help feed them and run
accommodate new arrivals rose too. Father Burkhardt, who errands for them. These visitors are just primary school pu-
passed away in 2002, had hoped to establish a lifelong home pils, but they are still the best little helpers.
for severely disabled residents. To honor his last wish, Sister When staff take meals with those adults and children who
Mary undertook to carry on in his stead, and took part in are somewhat less disabled, they chat and exchange details
fundraising for Mindao Home in Chiayi’s Puzi City, where of their daily lives, like one big family. Sister Mary has real-
she transferred in 2009. ized Father Burckhardt’s wish to prepare a tranquil residence
Whenever Sister Mary is feeding one of the children, she where severely handicapped people can live out their lives.
always acts playfully to try to cheer them up. A perpetual Mindao Home’s operations are currently on a stable
smile remains on her lips, and wherever she goes she is like footing. The Chiayi Diocese is now preparing for the estab-
a ray of sunshine for them. Several otherwise expressionless lishment of Ana Home for Elderly Care, which will endow
children flash a smile when she appears, and even if they Sister Mary with a new task: to make the transition to pro-
can’t form words, they “ooh” and “aah” coyly as if trying to viding care for the elderly. Her attitude is characteristically
attract their mother’s attention and engage her in daily banter. optimistic. “I grew up together with these children. From
We might assume that such an institution is laden with now on, I’ll grow old with the seniors in Ana Home.” This
a heavy, painful ambience. But Mindao Home staff always heart of hers, which loves others as deeply as herself, has
greet their residents affectionately. Photos they’ve taken of remained constant over the decades. l
the children are visible everywhere. Employees bring their (Chen Chun-fang/photos by Chuang Kung-ju/
own children to spend time with their disabled counterparts tr. by Bruce Humes)
17

行遍尖石
用愛相伴
Father Yves Nalet:
“Grandpa” to the Atayal of Jianshi
文•陳群芳　圖•林旻萱　版面設計•蕭郢岑
風靡全球、由比利時漫畫家艾爾吉所創作的連載
漫畫《丁丁歷險記》，故事主角丁丁在世界各地經
歷了無數冒險，勇敢對抗壞蛋追殺，拼湊線索、發
掘匪徒的詭計等，是許多人的共同記憶。
來自法國的神父南耀寧小時候也是看著《丁丁歷
險記》長大，至今他對丁丁的喜愛依舊。現實生活
裡，南耀寧的童年因為父親工作的關係經常搬家，
在法國的城市間移動；18歲加入修會後，南耀寧曾
在香港當兵、天津進修，之後在香港出版刊物10
年；然後他在1994年來到台灣輔仁大學從事研究與
教學工作。
P opular around the world, the “Adventures of Tintin”

comic albums feature prominently in the collective
memories of many.
The French priest Yves Nalet was one of many who
grew up reading the Tintin books. When Nalet was little,
his family often moved between various French cities.
19
在上天的安排下，一直住在城市的南耀寧，天津南開大學進修中國歷史。
最後落腳在新竹尖石的美麗山區。他教英文、做 1984年南耀寧移居香港，負責耶穌會刊物
點心，用愛陪伴部落孩子與老人。南耀寧像是真《China News Analysis》的編撰。「我們當時訂
實版的丁丁，始終用熱情迎接人生的每趟歷險。了27份報紙、50種雜誌，以剪報分類的方式蒐集
資料。」南耀寧表示，刊物內容有經濟、政治、
八月暑假的尾聲，我們從台北出發，開車行經公務員制度改革等。南耀寧與同事在縝密的閱讀
高速公路，歷時一個半鐘頭抵達新竹尖石的嘉樂中進行分析報導，為許多大學圖書館及大使館提
天主堂。很難想像，20年前，南耀寧神父竟是從供了專業的中國研究資料。
新莊騎腳踏車到尖石，單程三個半小時、70公里這份工作南耀寧在香港做了10年，直到香港移
的路程，連續五年到山中為居民主持彌撒。交前局勢不穩，他在1994年連同期刊團隊搬到台
灣的輔仁大學，繼續編撰到1998年才停刊。擁有
從學者走入山林
博士學位的南耀寧留在輔仁大學從事中國文化研
出生法國的南耀寧，從小就受到天主的感究與教學工作。期間聽聞新竹尖石缺神父，南耀
召，18歲時便決定加入修會，將自己的一生交寧便每周騎單車到尖石為居民主持彌撒。
予天主。在會長的鼓勵下，南耀寧在法國大學尖石鄉的居民以泰雅族原住民為主，天性樂
修讀中文與英文，引起他對中華文化的興趣。觀，與南耀寧的直率有幾分相似，幾年的相處，
神學院碩士畢業後便申請中法交流獎學金，至南耀寧和當地的感情也越來越深。「2003年我面
南耀寧俏皮地逗孩子玩，就像阿公疼愛孫子一樣。
Yves Nalet plays with his young charges like a doting grandfather.

Nalet spent part of his military service in Hong Kong,
and later studied in Tianjin before working in publish-
ing in Hong Kong for ten years. Then in 1994 he moved
to Fu Jen Catholic University in Taiwan, where he did
research and taught.
Eventually, Nalet settled down amid the beautiful
mountains of Jianshi Township in Taiwan’s Hsinchu
County, where he lovingly accompanies the Atayal chil-
dren and seniors who live there. Nalet is like a real-life
Tintin, passionately greeting each of life’s adventures.
Some 20 years ago, Yves Nalet rode a bicycle from

New Taipei City’s Xinzhuang to Jianshi. The 70 kilometers
took him three and a half hours. To continue offering
mass to mountain residents, he would go on to make the
trip every week for five years running.
From academia to mountain forests
Nalet grew up in France, where he joined the Society of
Jesus at 18. With the encouragement of the order’s supe
rior general, Nalet decided to study Chinese and English
at a French university. After earning a master’s degree at
a seminary, he won an exchange scholarship to study in
China and went to Tianjin to study Chinese history.
In 1984 Nalet moved to Hong Kong to work on the 南耀寧收藏穿著唐裝的丁丁人偶，像是把自己喜愛的兩個
元素：中華文化與漫畫人物，做了完美結合。
editorial staff of the Jesuit newsletter China News Analy- A figurine of Tintin that Nalet owns wears traditional Chinese
sis. The publication focused on economics, politics, civil clothes. It represents a perfect blend of two of his greatest loves:
Chinese culture and comics.
service reform, and so forth, providing information about
China to university libraries and diplomatic missions.
Nalet worked in Hong Kong for a decade, up until the
city’s future seemed uncertain with its handover to China Grandpa Priest
looming. In 1994 he and the rest of the magazine’s editor Farming and bamboo production are the dominant
ial team moved to Fu Jen Catholic University in Taiwan, industries in this agricultural community, where work
where they continued publishing until 1998. Nalet, who doesn’t stop on Saturdays and Sundays. For the many chil
was awarded a doctorate in France in 1980, then stayed on dren who are left unaccompanied on days off from school,
at the university, teaching and conducting research into the Jiale Catholic Church, where Nalet is the priest, serves
Chinese culture. Upon learning that Jianshi in Hsinchu as playground. The children run around outside or make
County lacked a priest, Nalet began riding his bicycle to delicious desserts with Father Nalet in the little kitchen.
that rural township every week to conduct mass. When the baked goods come out of the oven, the children
Jianshi is largely Atayal Aborigine. Optimistic by na sit at the entrance to the church to eat them, with smiles
ture, local people have a lot in common with the straight on their faces. What warm companions Nalet’s authentic
shooting Nalet. After several years, Nalet developed a French desserts make for these Aboriginal children!
deeper and deeper connection with them. “In 2003 I faced On the second floor of the church Nalet occasionally
a choice: Although I could have continued as a professor at screens movies for the children, including Warriors of the
Fu Jen, I really wanted to do something for disadvantaged Rainbow: Seediq Bale, which is a historical dramatization
and underserved communities.” So at age 55 Nalet decided about Aborigines, and The Adventures of Tintin, a car
to move to Jianshi to become a parish priest. toon adventure series. Tintin is Nalet’s favorite cartoon
21
臨了選擇，我可以繼續留在輔大當教授，但我想常常會跟同學互相考驗每一集的場景、出場人物
為有痛苦的、辛苦的人做事情。」最終南耀寧決等。對丁丁的故事滾瓜爛熟的南耀寧，笑稱自己
定搬到尖石擔任本堂神父，那年他55歲。是丁丁的專家，常常題目還沒念完，他就已經講
出答案。如今他也將這個陪伴他童年時光的卡通
部落孩子的神父阿公
人物與尖石的孩子分享。正直、不畏惡勢力的丁
山裡的居民多以砍竹或務農維生，週六、週丁，追求和平的普世價值，也正是南耀寧對孩子
日也沒有休息。許多孩子假日沒人陪伴，南耀寧們的期望，「成為良善的好人吧！」
所在的嘉樂天主堂就成了孩子的遊樂場。孩子或採訪時幾位孩童跑來天主堂，孩子一見到南耀
在外面空地跑跑跳跳，或是跟著南耀寧一起製作寧便很自然地依偎在他身旁撒嬌玩耍。南耀寧也
美味的法式點心，小小的廚房裡孩子圍繞在南耀就地取材，拿起雜誌，考考他們上頭的英文怎麼
寧身旁，當他的小助手。烘烤時間結束，香味四念，一個字、一個音節慢慢引導。在與孩子相處
溢，孩子們坐在教堂門口一起享用，臉上滿是幸的日常裡，時而耐心教導、時而提醒孩子不能搗
福的笑容。南耀寧製作的道地法式點心，成為部蛋，南耀寧像極了照顧孫子的阿公。
落孩子最溫暖的陪伴。談起部落的孩子，南耀寧臉上滿是心疼。「他
偶爾遇到周末下雨，南耀寧便會在天主堂二們很可愛，但是不容易的。」南耀寧說。我們看
樓放映影片給孩子看。有講述原住民故事的《賽這些孩子不怕生，眼神充滿純真與好奇。但我們
德克．巴萊》，也有描繪奇幻冒險的《丁丁歷看不到的，是偏鄉家庭的經濟困難，父母自顧不
險記》。童年時的南耀寧最喜歡漫畫人物丁丁，暇無力教養。

character from his own childhood. He jokes that he is a easy.” Unafraid of strangers, their eyes seem filled with
Tintin expert, and he clearly enjoys sharing Tintin stories innocence and curiosity. But what we don’t see is the
with the children. Steadfast and fearless in the face of economic distress experienced by their families: Their
evil, Tintin aspires to the universal ideal of peace. He also parents are too busy making ends meet to guide their
embodies a hope that Nalet holds for his charges—“that children’s education.
they grow up to become good people!”
During our interview, several chil-
dren run over to the church. When
they see Nalet, they snuggle up to him
playfully. Nalet, meanwhile, takes the
magazine we’ve brought and begins
to quiz the children on English, slowly
testing them letter by letter and sound
by sound, both patiently instructing the
children and reminding them to behave
themselves—much like a kind and car-
ing grandfather.
When discussing his charges, Nalet’s
face shows concern. “They are very
cute,” he says. “But their lives aren’t
南耀寧在尖石山區看著居民出生、離世，陪伴部落度過無數的喜樂與苦難。
Nalet watches over the residents in the mountains of Jianshi as they come into this
world and as they leave it, accompanying them through countless joys and hardships.
23
南耀寧開著車穿梭在山林間，不論成人、孩童，他都停下來關心問候。
As Nalet drives his car through mountain communities, he greets both adults and children along the way.
許多後山居民以種植水蜜桃維生，今年夏天山而慈祥引導。答對他直接口頭給予肯定；不敢開
上氣溫不夠冷，果樹提早開花，又被大雨打落花口的，南耀寧就一次次鼓勵孩子練習會話；就算
苞，居民幾乎沒有水蜜桃可以收成，收入成了問答錯，他也是耐心提示孩子講出正確的句子。我
題。南耀寧明白這樣的情況會讓很多家庭付不出們在教室後方看著南耀寧與孩子的互動，低年級
學費，所以他向朋友籌募經費，為經濟困難的家的孩子上課難免坐不住而吵鬧，一堂40分鐘的課
庭負擔學費。「沒有學費就不能讀書，不能讀書程，我們僅是旁觀就覺得好像老了幾歲，但南耀
就沒有未來。」南耀寧憂心地說。寧始終很有耐性。下課時還笑著說：「給低年級
上課真的很不容易是吧！」語氣裡只有了然於心
南神父上課囉！
的淡定，絲毫沒有想放棄的不耐。
偏鄉教育的現況經常是孩子學習興趣不高，碰接在英文課後的，是南耀寧為孩子準備的聖經
到英文更是還沒嘗試就宣告放棄。南耀寧相信教故事動畫。他因應故事的關聯性，有時帶入泰雅
育是孩子的未來，他總是告訴孩子，至少要念到族的傳說，有時候則藉著影片裡的情節，提醒孩
高中畢業，將來才有機會去工廠上班，若可以上子做人為善的道理。看著孩子們聚精會神地欣賞
大學就更好。所以自2007年起他便與玉峰國小合影片，與前一堂課的鬧哄哄截然不同，不論將來
作，每周三下午義務前往教授英文課及道理課。孩子的信仰為何，那顆勸人向善的種子，就在南
當南耀寧走在學校，一路上每個孩子不分年級耀寧的陪伴下種進孩子心裡。
都蹦蹦跳跳地從教室跑出來和他打招呼。孩子的
山林裡的一家人
族語名字、家長是誰、有哪些兄弟姊妹，南耀寧
通通一清二楚。十多年不間斷地替孩子們上課，每週三玉峰國小的課程結束後，南耀寧便開
幾乎尖石後山的孩子都曾是南耀寧的學生，甚至車探視深山部落裡的居民。「右邊是大霸尖
還有學生的孩子如今也成為南耀寧的學生。山，再來是雪山、泰崗、玉峰，前方山上有抬
上課鐘聲響起，南耀寧時而嚴肅的管秩序，時耀部落……」站在宇老觀景台上，南耀寧面著

Many of the families here in the back country make a grades run up to say hello. Nalet knows the children’s
living by growing peaches. This spring the temperatures Atayal names, who their parents are, and which ones are
in the mountains were too warm too soon. The fruit trees brothers and sisters. After teaching these classes for more
budded too early and then heavy rain destroyed their than a decade, almost all the youths of this part of Jianshi
blooms. There ended up being virtually no crop to har- have been his students.
vest. Nalet understands that these circumstances mean Nalet shifts between being a stern taskmaster and pro-
that many families can’t afford tuition, so he raised funds viding timely and loving direction. He praises students
from friends to provide tuition to struggling families. “If when they answer correctly. If they are too timid to speak,
you can’t pay tuition, you can’t get an education,” says a he encourages them to practice the dialogue. We stay in
concerned Nalet. “If you can’t get an education, you have the back of the classroom watching Nalet interact with
no future.” the children. The younger children squirm in their seats
Priest as teacher and talk out of turn. After one 40minute class, we feel like
Nalet always tells children that even to get a factory job we’ve aged a few years from just observing—but Nalet
they’ve got to graduate from senior high school at the very maintains his patience and composure from start to finish.
least. Going to college would be better, he emphasizes. After English class, Nalet shows some cartoons on
Consequently, he has been working with Yu feng Ele Bible stories. Drawing lessons from the stories depicted
mentary School since 2007. Every Wednesday afternoon on screen, he reminds the children of the importance of
he teaches English and Bible class there as a volunteer. treating people well. In contrast to their rowdy behavior
When Nalet walks into the school, children of all during the previous class, the children watch with rapt
教育是孩子的未來，對南耀寧而言，幫孩子上英文課是一定要做的事。
Education represents these children’s future, so Nalet regards teaching them English as
something that he simply must do.
25
眼前層層疊疊的山巒，如數家珍的介不孤單，他們的苦痛有人理解，南
紹尖石鄉的地理位置。宇老海拔1,400 耀寧一直與部落同在。
公尺、馬妹1,500公尺、抬耀1,300公隨著南耀寧探視教友的一路上，
尺，南耀寧就連海拔也都瞭若指掌，小孩子看到南耀寧總是大老遠就「神
他開玩笑地說，整座山都是他管的，父，神父」地喊著，還有的孩子會衝
服務面積大，老鼠都比人還多。上前擁抱他，一邊撒嬌說自己很想
後山交通不便，就連大眾運輸最遠他。每位居民都會停下腳步與南耀寧
也只能搭到前山的那羅，要深入後山寒暄閒聊，南耀寧像是部落的大家
就只能自己開車。我們坐在南耀寧開長，逢人就問「好嗎？」，傾聽居民
著的車上，感受他怡然自得的穿梭在的近況，這不僅是打招呼，更是南耀
山路間，過彎也不減速，一般人一個寧一直期望的──每個人都好好的。
半小時的車程，南耀寧一小時就能抵夜幕低垂，玉峰村的居民齊聚在一
達。更令人難以想像的是，這至少100 位教友家中，南耀寧每周三晚上都會在
公里的山路，他早期竟然都是騎腳踏部落舉行家庭禮拜。大家一起唱詩歌、
車上山，為行動不便的教友送聖體，讀聖經，彌撒過後，南耀寧會與大家一
將上帝的祝福送到他們手中。起吃著屋主準備的家常菜。領取中華民
這些教友可能是中風坐輪椅、也國身分證的那天，南耀寧對居民說：
可能是獨居在貨櫃屋中，他們或「謝謝你們接受了我，讓我有機會和
老、或病、或窮，南耀寧不單是因你們在一起。」南耀寧與尖石居民一
為他們無法上教堂作彌撒而來，更起分享喜樂，也一起分擔痛苦；尖石
重要的是，前來探視，聊聊近況。成為南耀寧的家，而他也成為居民心
南耀寧的關心讓部落長者知道自己中那股沉靜而強大的支持力量。 l

每周三南耀寧都會到部落舉行家庭禮拜，尖石不僅是南耀寧人生中
居住最久的地方，也早已是他的家。
Every Wednesday, Nalet conducts mass at an indigenous parishioner’s home. Jianshi is the
place where Nalet has lived the longest, and it has long since become his home.
concentration. Seeds of kindness are being planted in getting on. Nalet’s concern lets these tribal elders know
their hearts. that they are not alone, that someone understands their
One big family pain and hardships.
When his classes let out every Wednesday, Nalet As Nalet passes by on the way to visit these parish
drives to visit tribal communities even deeper in the ioners, the children call out to him: “Father, Father!” Some
mountains. “On the right is Mt. Dabajian, and then Xue of them rush up to hug him. It is almost as if he were the
shan and the Thyakan Atayal community. The Tayax patriarch of a large family. When he happens upon some
community is on those mountains up ahead….” Stand one, he always asks how they are and listens to what they
ing on the observation deck at Yulao, Nalet scans the have to say about their lives. More than merely saying
mountain ridges layered in front of him and describes hello, he really wants the best for everyone.
the local geography with perfect assurance. In the evening, some of the people of Yufeng Vil
Transportation in the back country remains challeng lage gather at the house of a fellow believer. In Ata
ing, and public transit can only get you to Naluo in Jin yal communities out here, Nalet conducts services in
bing Village. As we ride in Nalet’s car, we gain a sense parishioners’ homes. After hymns, Bible readings and
of how confidently he traverses the mountains, not even communion, everyone eats a meal prepared by the hosts.
slowing down on the curves. He used to ride his bicycle On the day when he received his national ID card on
100 kilometers or more along these roads so that parish being granted ROC citizenship in 2017, he said to his
ioners with limited mobility could hear mass and enjoy congregation: “Thank you for accepting me and giving
God’s blessings. me this opportunity to spend time with you.” Jianshi
Nalet comes to these believers, who are mostly old, has become Nalet’s home, and he has become a stalwart
sick and poor, because they can’t make it to the church. source of support for community members. l
But even more importantly, he comes to talk with them (Chen Chun-fang/photos by Lin Min-hsuan/
about their current situations and find out how they are tr. by Jonathan Barnard)
27

穿越歷史的和解
守護古蹟的戴宏基神父
A Priest of Saint Bernard in the
Mountains of Taiwan
—Father Gabriel Délèze
文•曾蘭淑　圖•林格立　版面設計•蕭郢岑
「使我作祢和平之子，在憎恨之處播下祢的愛。
在傷痕之處播下祢寬恕，在懷疑之處播下信心。
使我作祢和平之子，在絕望之處播下祢盼望。
在幽暗之處播下祢光明，在憂愁之處播下歡愉。」
——聖方濟的祈禱文。
“L ord, make me an instrument of Your peace; where

there is hatred, let me sow love; where there is
injury, pardon; where there is doubt, faith; where there is
despair, hope; where there is darkness, light; where there
is sadness, joy.”
—Prayer of St. Francis
We visit the Hsincheng Catholic Church in Xincheng,

Hualien County one morning in early autumn. Passing
through the tall Japanese gate (torii) and ascending the grad-
ually narrowing path of worship (sandō), we arrive at the
small plaza where once stood the hall of worship (haiden) of
this former Shinto shrine. Standing here, surrounded by tall
29
胸前戴著聖伯納會木製十字架項鍊的戴宏基，
本著天主大愛，在台灣奉獻40年。
Wearing a wooden crucifix of the Congregation
of Great St. Bernard around his neck, Father
Gabriel Délèze has dedicated himself to God’s
work in Taiwan for 40 years.
納會在1964年買下了新城神社的廢
墟，用來興建教堂和神父會館。
原來，日軍1896年征討太魯閣族，
遭到為保衛家園的族人頑強抵抗，史
稱新城事件。十多年間上百具屍首曝
屍於荒野。
1914年日軍發動太魯閣戰役，出發
前，在新城神社本殿的位置，向日本
神明祈求旗開得勝。戰事成功後，日
軍建立了太魯閣弔魂碑，紀念從新城
事件到太魯閣戰役戰死的265位日本
軍警人員。1937年統治台灣的日本政
府興建了新城神社。
台灣光復後，政府急欲「去日本
化」，想要一一拆除日治時代建設的
遺跡。對當地人來說，這裡曾是血
初秋的早晨造訪花蓮新城天主堂，入口處高腥的戰場與亂葬崗，依傳統習俗沒有人想靠近。
聳直立的鳥居，引領的是一條參拜道路，從寬到但對瑞士的傳教士而言，遺跡承載了歷史與文
窄，由下到上，站在拜殿的廣場，環顧四圍蒼勁化，訴說著未被遺忘的生命記憶。經過戴宏基的
挺拔的松樹，可以知道這裡是聖地的中心，仰望堅持，並且向縣政府爭取，才保留了鳥居、石燈
聖母亭上的聖母，崇敬而尊榮，心中頓時安靜無籠、玉垣、荒垣及瘞骨碑等歷史的陳跡。
所擾。現今從教會的花園中，可見殉難士瘞骨碑的遺
「這條參拜道路，是引人歸向神的道路，」新跡；教會的祭台即是已被打斷拆掉的太魯閣弔魂碑
城天主堂本堂神父戴宏基說：「過去，這個園區遺址；殘破傾頹的神社本殿則已重建為聖母亭。
曾是殺戮戰場，現是祈禱之地，我希望聖母能夠新城神社舊址並在2005年申請列入縣定古蹟。
保佑台灣平安、世界和平。」清風徐來，微微吹十年來協助戴宏基神父處理文書的東華大學中
動的松樹枝發出輕微的沙沙聲，似乎也在附和戴文系副教授劉慧珍指出，史學家對此段歷史有不同
神父的祈願。的解讀；戴神父為此一一訪談太魯閣族耆老，並且
研究昔日傳教士留下的照片與資料，他也從原住民
古蹟是活著的！
的角度，建立了個人獨特的史觀。因為鑽研台灣歷
1959年起，瑞士聖伯納奧斯定詠禮會（簡稱史，他還曾為台灣的主體性，投書瑞士《日內瓦時
「聖伯納會」）陸續差派修士來台灣傳教。聖伯報》，為台灣被國際組織孤立而抱不平。

and vigorous ancient pine trees, you realize that this is sistance from tribespeople protecting their homeland,
the center of the sacred ground. When you gaze at the leading to an event known to history as the Xincheng
dignified statue of the Virgin Mary before you, your Incident, in which 13 Japanese soldiers were killed. In
mind is suddenly at peace and free of worries. the nearly 20 years of conflict that followed, close to 100
“This path of worship is a path guiding people back people died.
to God,” says Father Gabriel Délèze of Hsincheng Cath- In 1914 Japanese forces launched combat operations
olic Church. “This was once a bloody battlefield, but against the Truku, in a campaign known as the Truku
now it is a place of prayer. I hope the Blessed Virgin can War. After the campaign was successful, the Japanese
ensure peace in Taiwan and throughout the world.” A military erected a memorial to commemorate the
fresh wind blows by, rustling the pine branches, as if 265 Japanese soldiers and police officers killed in the
they were chiming in with the prayer of Father Délèze. Xincheng Incident and subsequent battles. In 1937, the
Historic sites are alive colonial government built the Xincheng Shinto Shrine.
Since 1959, the Congregation of Canons Regular of After Taiwan came under the control of the Republic
Great St. Bernard has dispatched friars to Taiwan to of China in 1945, the government was anxious to “de-
preach the gospel. In 1964 Father Alphonse Savioz of japanize” Taiwan, and wanted to remove all symbols of
the Congregation of Great St. Bernard bought the site of
the former Xincheng Shinto Shrine in order to construct
a church and dormitories for priests.
Taiwan came under Japanese colonial rule in 1895. 經過戴宏基的努力，保存昔日的戰地，成為具有歷史厚度的
In 1896, when the Japanese military set out to subdue 聖地。
Thanks to the efforts of Father Délèze, this former battleground
the Truku indigenous people, they met with strong re- has been preserved as a sacred site of historical importance.
31
往昔殘暴的戰場，如今綠意盎然。昔日守護須有無限的神讓它存在，從此他就不再懷疑自己
神社的唐獅子，以大理石標記了「聖母園」、的信仰。
「萬福源」；神社旁即是綠藤爬梳的方舟教他祈禱天主指引他未來的路，並且決定到聖伯
堂，這處場域不僅融合了神社與天主堂兩種納修會修道，成為修士，幾年後他第一個傳教的
不同宗教信仰與建築，也是東方與西方文化地點就是台灣。
的相遇。劉慧珍解釋，聖伯納修會11世紀在瑞士的阿爾
卑斯山建立修會，經常帶著聖伯納犬，協助當地
上帝的呼召，廿年後實現
人與朝聖者在冬天時過山、救難，以及在山中靈
1976年9月來到台灣花蓮的戴宏基，40多年的修，在宇宙中尋找自己，與神和好。
光陰，也把一位滿頭棕色鬈髮的年輕修士，變成戴宏基是聖伯納修會最後一位來台灣的神父，
了白髮飄零的神父。然而，來到台灣是天主對他他與雷振華、傅若望等神父，基於聖伯納修會協
特殊的召喚。助人過山、在山裡靈修的精神，集結由瑞士勸募
原名René Gabriel Délèze（家人都叫他加俾的善款，在花蓮原住民山區的部落，至少協助興
爾）的他透露，1959年來台灣傳教的傅光業建了十幾個教堂，包括遠至中橫舊山里部落的竹
神父，回到瑞士述職時，剛好到他的學校播放村教堂，即是戴宏基親自設計興建的，他也曾在
在台灣開著吉普車傳教的影片。當時傅神父問西寶教會內闢設小學。
在場的同學，有沒有人想到台灣傳教？十歲的
加俾爾與許多同學都舉了手，唯獨加俾爾心中
有一個清楚的聲音說：「他們不會去，但我會
（右圖）1966年落成的新城天主堂，成為當地人
去。」心靈寄託的所在。（戴宏基提供）
出生在瑞士與義大利交界的山區 Va l a i s (below and facing page) The Hsincheng Catholic
Church, completed in 1966, has become a spiritual
Nendaz，從小就培養深切祈禱的習慣，並且總是 center for local residents. (courtesy of Gabriel Délèze)
思考神存在的問題。當他在Fribourg大學就讀神學
碩士時，突然有一天，他以Thomas Aquinas的論戴宏基神父（左）年輕時的照片。（戴宏基提供）
(below left) A photo of Father Délèze (left) when he was
證法來思考，幡然領悟所有的物質都是有限，必 young. (courtesy of Gabriel Délèze)
（戴宏基提供　courtesy of Gabriel Délèze）

Japanese rule. But for the local people, this was a bloody (honden) of the Shinto shrine was replaced by a shrine
battlefield and mass grave site, and based on traditional to the Virgin Mary. In 2005, the old site of the Xincheng
customs no one wanted to go near it. However, the Shinto Shrine was listed as a county historic site.
Swiss missionaries saw the the former Shinto shrine as a A calling from God
historic site that sustains history and culture and relates Over the last 40 years Father Délèze, who first ar-
memories of life. It was only through the persistent ef- rived in Hualien in September of 1976, has transformed
forts of Father Délèze, including his interventions with from a young friar with curly brown locks into an el-
the county government, that historic structures such derly priest with wispy white hair. He believes that God
as the torii (Japanese gate, the tōrō (stone lanterns), the specially called him to come to Taiwan.
tamagaki (fence surrounding the main hall), the aragaki Originally christened René Gabriel (and known to
(wall around the grounds) and the memorial to the 13 his family as Gabriel), Délèze reveals that when Father
Japanese soldiers killed in the Xincheng Incident were François Fournier, who came to Taiwan as a missionary
preserved. in 1959, returned to Switzerland to report on his work,
Today, the memorial to the dead soldiers can be seen he happened to go to Délèze’s school, where he showed
from the garden of the church. The church’s altar stands a movie of himself driving around in a jeep in Taiwan to
on the site of the stone memorial to the 265 Japanese preach the gospel. Fournier asked the students present
soldiers and policemen killed during the Truku con- whether any of them wanted to go and be a missionary
flicts, which was torn down. The crumbling main hall in Taiwan. Like many other students, the then ten-year-
33
戴宏基為秀林國中三年級學生黃湘如舉行洗禮。黃湘如的奶奶、爸爸與媽媽都是由戴神父為他們施洗。
Father Délèze baptizes Huang Xiangru, a third-year student at Shiu-Lin Junior High School. He also
baptized Huang’s grandmother, father, and mother.
子再將她們賣做性剝削少女。神父拿錢贖回一個
拯救性剝削少女，籌建教會
女孩，但是沒多久，又被父母賣掉。戴宏基對教
戴宏基從小就有不服輸的個性，讀書、滑雪都是會的小女孩們說：「萬一有一天，有人要把妳押
第一。他說，這種個性很不好，來到台灣遭遇許多走，一定要趕快來找我。」
挫折與磨難，就是他學習謙卑最好的機會。然而，那時剛好他帶著教會的青少年到天祥舉辦夏令
戴宏基說：「雖然沒有一天沒有困難，但生命本來營，因為要為一位教友祈禱，特地從天祥回到秀
就是這樣！我本來就是計劃來台灣分享生命與人林，發現教堂外面閃著人影。原來堂區一位小女孩
生，而且我在這裡學得更多。」小惠（化名）躲在樹叢的後面，她告訴神父，有人
母語是法文的他，從頭學中文，他笑著說，為要押她走，神父將小惠藏在天祥的夏令營，沒有多
了學中文發音，還先學了三個星期的英文，來理解久，她還是被人口販子找到賣掉。
耶魯大學拼音法與韋德拼音法，但最後還是從ㄅ、無法可施情況下，戴宏基在祈禱的哀傷與憤怒
ㄆ、ㄇ學起。現在他天天讀花蓮當地的中文報紙，中，想到台灣十分重視國際的聲音，想藉由外國的
並且以中文講道、主持彌撒，依秀林、新城、三棧壓力來改變。1984年9月，他透過友人投稿瑞士的
和富世等不同教堂教友的需要，講不同的道。只不報紙，正值星期天，洛桑時報以頭版報導：「台灣
過長年下來，戴神父說的中文，聽是中文的辭彙，原住民──性的奴婢」。剛好人正在瑞士的聯合報
但很明顯地帶著太魯閣族的音調，以及法文文法的系發行人王效蘭看到，星期二台灣聯合報就刊出這
思考方式。個消息，全台嘩然。大批記者趕到秀林鄉採訪，如
戴神父1979年開始為青少年舉辦夏令營，早上星火燎原一般，台灣的基督教會、婦女運動與人權
唱詩歌、聽道、望彌撒，下午就到山裡去健走，團體如火如荼地展開華西街雛妓救援行動。
40年不輟。當時，外事警察威脅將他驅逐出境，逼他交
1982年，許多人口販子在山地部落騙誘原住出資料。戴神父以資料在瑞士為由，聲東擊西，
民的父母使其欠債，並被迫拿女兒抵押，人口販外事警察擔心他回瑞士鬧事，才不再找他麻煩。

old Gabriel raised his hand, but in his heart there was a Reichenbach and Fr. Jean-Claude Fournier, inspired by
clear voice that said: “They won’t go, but I will!” the order’s missions of helping travelers and cultivating
Délèze prayed to God to guide him to his future their spirituality in the mountains, used funds raised
path, and decided to join the Congregation of Great St. in Switzerland to help build 15 churches in indigenous
Bernard to become a friar. Several years after that he mountain communities in Hualien.
departed for his first overseas mission, which was to Saving children from sexual exploitation
Taiwan. Délèze, whose mother tongue is French, had to learn
Liu Hui-chen, an associate professor in the Depart- Chinese from scratch. He recounts with a laugh that in
ment of Chinese Language and Literature at National order to learn Chinese pronunciation, he first studied
Dong Hwa University, explains that the Congregation English for three weeks to understand the Yale and
of Great St. Bernard was founded in the Swiss Alps in Wade–Giles Romanization systems, but ultimately he
the 11th century. From their hospice at the Great St. Ber- learned Chinese using Mandarin Phonetic Symbols
nard pass, the members of the congregation assisted lo- (“Bopomofo”). Today he reads local Hualien Chinese-
cal people and pilgrims to get through the mountains in language newspapers every day, and he preaches and
winter, and rescued those in danger, later with the help holds mass in Chinese, preaching different sermons ac-
of St. Bernard dogs. They also cultivated their spiritual- cording to the needs of different congregations, includ-
ity in the mountains, seeking their place in the universe ing those in Xiulin and Xincheng. But although Délèze
and their peace with God. uses Chinese vocabulary when he speaks Chinese, he
Father Délèze was the last friar from the Congrega- has a marked Truku accent, and after all these years he
tion of Great St. Bernard to come to Taiwan. He and still thinks in terms of French grammar.
fellow congregation members such as Fr. Charles In 1979 Father Délèze began holding summer camps
教會青少年大聲吟唱聖歌，宛如天籟。
Young churchgoers sing hymns with heavenly voices.
35
「雖然當時我很害怕會被趕走，但我就是要為正雖然儉樸，但戴宏基打造教堂卻用最高的規
義、為光明奮鬥，正義光明的價值觀就是要落實格。新城天主堂主體雖是質樸的鋼筋水泥，但牆
在生活中！」壁下方重新鋪設了花蓮的大理石；鑄鐵的十字架
兩旁，是他特地從義大利訂製的聖母與耶穌義父
為理念奮鬥，嚴厲、低調
聖若瑟的聖像。秀林與新城天主堂鐘樓上的大
新城、秀林鄉許多三代的教友都由戴宏基神鐘，以及新城天主堂上方14片的彩繪玻璃，都是
父所施洗。但能讓他施洗的教友都經過嚴格的標他直接向瑞士訂製，由專業工藝師手工打造，價
準審核。他經常告誡教友，「抽菸、喝酒不是勇值不菲，並且由他親手安裝上去。
敢，而會變成奴隸！」再不聽一直喝酒，就會被尤其是每片彩繪玻璃係由瑞士籍的工藝師沙德
他趕出教會。朗．道明在窯火中燒製四次而成。戴宏基說，如
在秀林天主堂擔任十年會長的朱添福認為，果只是漆上油漆的彩繪玻璃，從外面看是暗的。
戴神父是一位個性強的怪人。神父生活過得很儉新城天主堂的彩繪玻璃兩面的顏色都是一樣的，
樸，鞋子破了還是一直穿，他不希望帶給教友負但正面更具立體感。仔細觀看，其中一窗的彩繪
擔，且非常討厭不公義的事，是非分明，例如如玻璃，聖母膝蓋前還有一個台灣形狀的珍珠。
果是用借錢的方式修繕教會，神父一定不准。「教堂就像是我的大女兒，當然要將她打扮得
「我只想要真理與正義，其他我什麼都不要，」漂漂亮亮的啊！」他不自覺露出原住民尾句上揚
戴宏基總是這樣告訴他的教友。的音調說。
佈告欄上有解說新城天主堂與新城神社的歷史，供遊客了解。
The histories of Hsincheng Catholic Church and the Xincheng Shinto Shrine are displayed on a bulletin board to
help visitors understand this place.

for young people. In the morning they sing hymns, lis- 從新城天主堂的陳設與殉難將士瘞骨碑的遺跡，體悟在歷史
ten to sermons, and hear mass, while in the afternoon 與宗教的交會中，人與人和好，人與神和好的重要性。
From the decoration of the church and the historic stone memorial
they go hiking in the mountains. This has continued to Japanese soldiers killed in the Xincheng Incident, at this place of
intersection between religion and history one senses the importance
uninterrupted for 40 years. of harmony among humans, and between humans and God.
In the early 1980s, many human traffickers were go-
ing into Aboriginal villages in the mountains and trick-
ing indigenous parents into debt, then forcing them to
hand over their daughters as collateral. The human traf- lisher of Taiwan’s United Daily News group, happened
fickers then sold the girls into underage prostitution. In to be in Switzerland at the time, and saw the article. The
1982 Father Délèze paid to buy back one girl, but before very next Tuesday the United Daily News published this
long she was sold again by her parents. He later hid the information in Taiwan, causing a public outcry. Report-
girl in his summer camp at Tianxiang, but soon after- ers descended on Xiulin Township en masse, and soon
ward she was once more found by the human traffickers Christian churches, the women’s rights movement, and
and was sold again. local human rights organizations sprang into action, tak-
At a loss what to do, and filled with sorrow and anger, ing steps to rescue child prostitutes from locations such
while praying Father Délèze recalled how much Taiwan as Taipei’s notorious Huaxi Street red light district.
cares about its international reputation, and thought At that time, Taiwan’s foreign affairs police threat-
to use foreign pressure to change things. In September ened to have Délèze deported, and pressed him to turn
of 1984 he submitted an article to a Swiss newspaper over information. “Although at that time I was very
via a friend, and one Sunday the Lausanne- based Le much afraid that I would be expelled, I simply wanted
Temps published a front-page report entitled: “Taiwan’s to fight for right and justice, because the values of right
Indigenous People—Sex Slaves.” Wang Shaw-lan, pub- and justice must be practiced in daily life!”
37
戴神父經常坐在教堂中祈禱。每當天光透進，
在靜謐與光明的氛圍中，坐在教堂中，不由自主
地沈靜了心，領悟愛與饒恕可以穿越歷史與時
間，將荒場變成聖所，帶來前進的力量。
都是天主的安排
總是拄著一支長長拐杖的戴神父，遠遠地走
來好似一位登山客，原因是他動了四次髖關節
的手術。2016年他回到瑞士更換髖關節，露出
天真笑容的他解釋：「我是O型C-D-E陰性的
特殊血型，我的血可以捐給任何血型的人，因
此我常常捐血；但別的血型捐給我卻會產生溶
血反應。加上我天生高大的骨架，因此才回瑞
士開刀。」沒有想到手術並不成功，戴神父忍
受著每走一步路好似鐵鎚打在骨頭般的痛苦，
隔年再換一個專門開髖關節的瑞士醫師，開完
刀，他急著在聖誕節前趕回台灣，飛機上傷口
未癒，血水直流。
陪在戴神父膝下的不是聖伯納會的聖伯納犬，而是
九隻任性、獨立的流浪貓。
At Father Délèze’s side there are no St. Bernard dogs,
but rather nine capricious and independent stray cats.
古蹟所在地內的聖伯納會院，因教區文件的問
題尚未解決，無法展開修復。雨天泥濘，會院外
崎嶇不平，導致戴神父多次跌倒。最後輾轉到慈
濟醫院，好不容易籌到六袋血供開刀之用，醫師
為他換了尺寸最大的人工髖關節才解決他疼痛的
問題，也讓神父肯定台灣的醫療水準。
歷經這些病痛的磨難，戴宏基堅定地說：
「全部都是天主的安排！」在彌撒中，戴神父
勉勵信徒：「不要看重世上的勝利、名聲、金
錢，這些最後都是一把灰塵。」教友以重唱方
式唱出「獻上我的生命」，空靈的歌聲迴響在
教堂裡。
「我每天都為你們祈求，努力去面對生活遇到
的挑戰，心裡擁有的平安沒有人可以奪去。」戴
神父的祈禱，就像他守護著歷史的遺跡，持守著
上主的呼召，牧養著部落裡的原住民，安慰著所
有尋求慰藉的人。 l

dows in the upper part of the Hsincheng church, were
all specially ordered by Délèze from Switzerland, where
professional craftsmen made them by hand. They are
very valuable, and Délèze installed them himself.
Look carefully, and you will see that on one of the
stained-glass windows, in front of the knee of the Virgin
Mary there is a pearl in the shape of Taiwan.
“The church is like my eldest daughter, of course I
wanted her to look beautiful!” he says, unconsciously
ending his sentence in the rising tone typical of indigen-
ous people’s speech.
Father Délèze often sits in the church and prays. When
sunlight filters in, amid the bright stillness his heart and
mind become quiet, and he realizes that love and forgive-
ness can transcend history and time, transforming an
abandoned site into a sacred space, and providing a force
for progress.
Everything arranged by God
Father Délèze, who always carries a long walking
stick, looks from afar like a mountain hiker. The reason he
carries the stick is that he has had hip surgery four times.
Because the church and the priests’ dormitory are
located within the grounds of the historic site, due to
problems with documentation submitted by the dio-
cesan administration they have been unable to carry out
needed repairs. When it rains the ground turns muddy,
which has caused Délèze to fall many times on the un-
Fighting for his ideals even ground outside the dormitory. After two unsuccess-
Zhu Tianfu, who has served for ten years as deacon of ful hip replacement surgeries back in Switzerland, finally
the Church of the Assumption of Our Lady in Xiulin, sees Délèze turned to the Tzu Chi Hospital, where his pain
Father Délèze as an eccentric with a strong personality. issues were at last resolved after the sugeon replaced
Délèze lives very frugally, wearing worn-out shoes so as his hip with the largest size artificial hip joint available.
not be a burden on his parishioners. He detests injustice This procedure also drew praise from Délèze for the high
and has a clear sense of right and wrong. For example, quality of medical care in Taiwan.
he will definitely not approve of borrowing money to fix After enduring these painful hardships, Délèze says
up the church. As he always tells his parishioners, “I only adamantly, “Everything is arranged by God!” In mass, he
want truth and justice, I don’t want or need anything else.” exhorts believers, “Don’t crave success, fame, or money in
Though he lives very simply, Father Délèze adhered to this world; in the end, these things are nothing but dust.”
the highest standards when building churches. While the “Each day I pray for you all that you will diligently
main structure of Hsincheng Catholic Church is built of face up to the challenges in your lives, and that no one
reinforced concrete, the lower parts of the walls are faced can take away the peace in your hearts.” Father Délèze’s
with Hualien marble. To the two sides of the cast-iron prayers are like his efforts to protect historical sites and
crucifix are two statues that he had made to order in Italy: artifacts: Following God’s call, he acts as shepherd to the
one of the Virgin Mary and the other of Jesus’ adoptive people of the indigenous communities in his care, com-
father, St. Joseph. The bells in the bell towers of the Xiulin forting all those in need of solace. l
and Hsincheng churches, and the 14 stained-glass win- (Esther Tseng/photos by Jimmy Lin/tr. by Phil Newell)
39

守護新住民權益
以人為本的阮文雄神父
Protecting Immigrant Rights
—Father Peter Nguyen Van Hung
文•李珊瑋　圖•林格立　版面設計•蕭郢岑
深化對東南亞移工移民的理解與交流，是台灣「新
南向政策」中，極為重要的面向。「以人為本」的阮
文雄神父，受到天主聖召，為受苦受難的越南同胞發
聲。由越南到日本、澳洲，再輾轉來到台灣，阮文雄
向天借命，在歷經風霜中，學會了愛。
曾為難民的切膚之痛，讓阮文雄在面對受到不公
平待遇的移工移民時，感同身受。來台31年間，阮
文雄化身正義使者，無畏恐嚇，奔走呼籲，亟力喚
起當局和世界人權組織的正視，被美國國務院推為
「結束現代奴隸制度的英雄」。從「越南外勞配偶
辦公室」，到「越南移工移民辦公室」，阮文雄以
捍衛越南同胞的權益為志業，讓新住民有尊嚴地生
活在台灣這片土地。
C reating a deeper understanding of the lives of migrants

from Southeast Asia, and facilitating greater exchange
with them, are core aspects of Taiwan’s New Southbound
Policy. Answering his calling from God, Father Peter
Nguyen Van Hung has dedicated his life to speaking up for
his Vietnamese compatriots when they suffer hardship.
41
文雄，卻像擎天巨柱般，堅毅地張開雙臂，為
一卡皮箱，航向異鄉
他們撐起保護傘。「我們每天的生活都很規
走進桃園市八德區聖母升天堂旁的「越南移律，也很忙碌。」一生奉獻給天主的阮文雄，
工移民辦公室」，小小的二層樓房舍，卻是移民為了照拂弱勢同胞，彷彿有用不完的精力。
移工心目中，最溫暖厚實的庇護港灣。生活空間在庇護中心裡，除了提供安全的生活空間，阮
雖然侷促，卻井然有序。集體開發的小菜圃，綠文雄還為他們上課，了解台灣的法規和相關知
意盎然，供應庇護中心的日常食用。阮文雄神父識。輔導他們走出庇護中心，學會保護自己，
一大早就拿著水桶，忙進忙出，內外打點。廚房爭取應有的權益。
前的狹長空間，形式不一的行李箱，占據了一整
實踐童稚期的誓願
面牆。每一個皮箱，都曾經是他們航向異鄉的夢
想，也承載著他們血淚斑斑的人生故事。正在準「我父母是義安人，屬於北中越，那裡的生活
備午餐的收容者們，悄悄地觀察著陌生的臉孔，很苦。」少年的阮文雄，卻有一顆早熟的心。看
靦腆的眼神中，閃爍著純樸善良。著佝僂的老人家，為了生活，在炎炎日頭下，辛
「會到這裡來的，都是因為來台灣後發生了勤地背負重物，體恤之心油然而生。出生於南越
問題。」面對因為受傷，而被雇主非法解雇、平綏省（今平順省）的他向天許願，希望自己能
剝削，徬徨無助的社會邊緣人，身高不高的阮夠有力量去救助世人。
阮文雄神父為受庇護的外籍移工移民上課，講解台灣法規。
Father Hung offers lessons to migrant workers at his shelter,
explaining Taiwanese legislation to them.

庇護中心裡排列著大小不同的行李箱，承載著在異鄉求生存的人生故事。
The wall of the shelter is lined with suitcases big and small, each of which carries with it
the story of someone from a far-off land looking for a new life.
Since first coming to Taiwan 31 years ago, Father exploited by their employers and find themselves mar-
Hung has become a messenger for justice, fearlessly ginalized and helpless, Father Hung, while not physically
appealing to both local authorities and international tall, can seem like a tower of strength, his arms wide open
human rights groups and earning recognition from the and ready to offer shelter. As well as a safe place to live,
United States Department of State as a “hero acting to Hung also provides them with classes to help understand
end modern-day slavery.” Through the Vietnamese Mi- Taiwan’s laws. He helps lead them back out of the shelter
grant and Immigrant Office of the Catholic Church’s with the knowledge they need to protect themselves and
Hsinchu Diocese, Hung works to defend the rights of fight for the rights they deserve.
his fellow Vietnamese in Taiwan, helping them build A childhood vow
lives here with respect and dignity. “My parents were from Nghe An, in north central Viet-
nam, and life was hard there.” As a young child growing
Wall of dreams up in Binh Tuy, South Vietnam, Hung was mature beyond
Stepping into the Vietnamese Migrant and Immigrant his years. He prayed to God that he could have the power
Office, located in a small two-story building beside the to save the world.
Church of Our Lady of the Assumption in Taoyuan’s Bade “My father died of illness when I was 17,” says Father
District, one is immediately struck by a sense that it is a Hung, who was the second child in his family, but born
warm and protective shelter in the eyes of those migrants. with a gift for leadership. Not wanting to live under Com-
While the quarters may be cramped, they are well or- munist rule, as a young adult he began making careful
dered. In front of the kitchen is a long, narrow space with plans to follow in the footsteps of his parents, who had fled
one wall occupied by suitcases of various types. Each of the North in pursuit of freedom, and lead his family out
these has been the carrier of its owner’s dreams of life in a of Vietnam. “In reality, our little boat wasn’t fit for such a
new land, and of the tragic tales that led them here. voyage.” On a wooden boat just 8.5 meters long and 3.5 m
“Anyone who ends up here does so because they’ve wide, a grimly determined Hung put his fear behind him
encountered problems since arriving in Taiwan.” To those and resolutely headed out onto the high seas. “We were
who have been injured at work or illegally dismissed or completely engulfed by waves several stories high as they
43
「父親在我17歲時，因病過世。」排行老二的 battered down on us.” On several occasions, his little boat
阮文雄，天生具有領袖的特質。因為不願在共產 almost went down amid the terrifying waves.
“All I can say is that God has a plan for us all.” As they
制度下生活，阮文雄縝密地規劃，依循父母追求
floated on the vast open sea, countless merchant ships
自由的腳步，帶領著家族成員，離開越南。「我
sailed past, ignoring small refugee boats like this one, many
們的船真的非常小。」在那個月黑風高、颱風來
of which were on the verge of disintegrating. Their situa-
臨前的深夜，不忍遺棄聞訊而來、苦苦守候在岸 tion appeared increasingly desparate, until a ship flying the
邊的同胞，原本最多只能承載42個人，硬是擠上 Norwegian flag passed close by. Clinging to a last thread
了56個人。「其實我們的小船，根本不能航行那 of hope, Hung gunned the boat’s motor and chased after it,
麼遠。」登上8.5米長，3.5米寬的木殼船，阮文 but it seemed to be getting further and further away. “Then,
雄抱著必死的決心，把恐懼拋諸腦後，毅然決然 just as all hope seemed lost, that ship turned around.” With
that miraculous turn of events, the refugees were overjoyed,
地航向公海。「幾層樓高的大浪打下來，我們完
bursting into tears. After 38 hours spent in mortal danger,
全被吞沒。」汪洋中的一葉扁舟，在驚濤駭浪
Hung and his comrades were finally safe.
中，幾度瀕臨沉沒。 Gritting his teeth and getting to work
「我只能說一切都是天主的庇護。」出發前， Having escaped death, Hung was placed in a refugee
準備了十天的糧食和飲水，卻在鋪天蓋地的狂浪 camp in Fujisawa, Japan. “There, I became deeply aware of
裡，全數傾覆，蕩然無存。廣漠的公海裡，無數 how refugees are discriminated against and excluded from
的商輪來來去去，卻都無視於這些渺小的、幾近 society, and how they can be left alone without anywhere
to have their voices heard.” Despite being left at the bottom
解體的偷渡船。就在全船人幾近無望間，一艘懸
of society’s barrel, Hung’s mind and soul stayed clear and
掛著挪威旗幟的商船，和他們擦身而過。小船興
he never fell into despair. After he came to Taiwan, this per-
起一線希望，開足馬力，緊緊追趕，卻仍然是漸
sonal experience helped him have greater empathy for mi-
行漸遠。「就在絕望的剎那，那艘大船竟然回頭 grant workers and immigrants, and the difficulties they face.
了。」不可置信的神蹟，讓海上難民們喜出望 “In Vietnam I was a friar for a short time,” Hung says,
外，淚水瞬間奪眶而出。在歷經38小時的生死交 “but when the Communists banned religious practice, I had
關後，阮文雄和鄉親們終於平安獲救。 to leave the friary.” After his rescue, Hung followed his holy
阮文雄神父為越南同胞發聲，
爭取公平正義。（阮文雄提供）
Father Hung speaks up for his
fellow Vietnamese in Taiwan,
fighting for equality and justice.
(courtesy of Father Peter Nguyen
Van Hung)

桃園市八德區「聖母升天堂」是由
越南籍的阮文雄神父主持，
聖壇設計極具台灣本土風格。
Father Peter Nguyen Van Hung is
pastor at the Church of Our Lady of
the Assumption in Taoyuan’s Bade
District. The church’s altar is designed
in a distinctively Taiwanese style.
45
越南女教友穿上傳統服飾奧黛遊行。
A group of female Vietnamese churchgoers in traditional ao dai.
就了人與人間無礙的雙向交流。就像神愛世人，
難民翻身，咬牙苦撐
人間有愛，處處福杯滿溢。
逃離死劫的阮文雄，被安置在日本神奈川縣藤
化身正義使者，為弱勢發聲
澤市的難民營中。「我不怕苦，有什麼工作可以
做，就做什麼。」以勞力換取生活，雖然辛苦， 2005年台南爆發駭人聽聞的外勞仲介性侵事
但是可以呼吸到自由的空氣，阮文雄覺得這一切件，受害的越南女性移工逾百人。阮文雄集結眾
都是值得的。「當時深刻體會到難民受到社會的力，歷經12年，終於贏得司法正義。「我永遠記
歧視與排擠，無處投訴的孤寂。」雖然沉澱在社得那悲悽的啜泣聲。」一對做仲介的洪姓父子，
會底層，但是阮文雄清明的心智，卻從未沉淪。欺凌越南移工不懂中文，脅迫她們簽下同意書，
這段切身體驗，讓阮文雄來台後，更能用同理性侵得逞。「那種痛楚，就像自己的姐妹受到殘
心，體察移工、移民的苦楚。酷地踐踏。」因為背負沉重的仲介費用，畏懼
「在越南的時候，我曾經做過短暫的修士。」若遭遣返則無法償還借貸的姐妹們，只能忍氣吞
但是因為被越南共產黨禁止修道，我非離開修院聲，在狼爪迫害下苟活。
不可。阮文雄獲救後，卻在天主的聖召下，再度每一個離鄉背井的越南移工，都肩負著原生
回到神的懷抱。「我在台灣的遊民收容所裡，找家庭滿懷的期待，希望在新天地裡，能夠賺到
到付出的喜悅。」當時阮文雄是唯一的外籍神足夠的錢，改善一家人的生活。但是這些受到
父，在又髒又臭的惡劣環境裡，服務遊民。「他蹂躪的姐妹們，不僅美好願景瓦解破滅，身心
們看到我來，就集體開心的鼓掌歡迎。」原本因更是遍體鱗傷。「物質上容易補償，但是心靈
為憐憫而糾結的心房，卻反而被遊民的真誠開朗的傷痕，很難修復。」那種羞辱的印記，是終
打開，感染喜悅。真正體會到給予就是獲得，造身都無法去除的。

calling and returned to God’s embrace. Later, having been to repay their loans, these women felt they had no choice
ordained as a priest and come to Taiwan as a missionary, but to grit their teeth and live with the assaults.
he would head out into dirty, gross environments to serve Under this humiliation, their visions of beautiful fu-
the homeless. “I found the joy of giving through working tures were destroyed and their bodies and minds were left
in homeless shelters.” His heart, once overwhelmed with beaten and bruised.
pity, was filled with an infectious joy as the sincerity of the “The brokerage system is the crux of the problems
people there opened it up. “Whenever they saw me com- around migrant labor and immigration.” To defend the
ing, they would welcome me with joyful applause.” He rights of immigrants and migrant workers, Father Hung
learned that to give is also to receive, and that this can cre- has resolutely confronted the massive power of the brokers,
ate free-flowing interactions between people. Just as God both in Taiwan and abroad. “Back then there still weren’t
loves the people of the world, where there is love between any clear laws to protect them.” That is, until the passage of
people, there are blessings. the Human Trafficking Prevention Act, which Father Hung
Becoming an upholder of justice was a major advocate for. With this, Taiwan was returned
In 2005, news broke of a series of rapes by two labor to Tier 1 status in the US State Department’s 2010 Trafficking
brokers in Tainan, with over 100 young Vietnamese women in Persons Report, and for his work, Father Hung was recog-
the victims. Father Hung worked to expose the case and nized as a “hero acting to end modern-day slavery.”
joined with others to support the women, and after 12 long
years they finally won justice in the courts. “That was as
painful to me as if it had been my own sisters being bru-
tally abused.” Because of the burden of heavy brokerage 聖母升天日時，教友抬著聖母像遊行至教堂。
On the Feast of the Assumption, believers carry a likeness of the
fees and the fear that deportation would leave them unable Virgin Mary into the church.
47
真正要解決問題，必須要更落實執行層面。
「他來台不到三個月，手就被機器切斷，無
法繼續工作。」坐在「越南移工移民辦公室」
裡，透著稚氣的面龐，努力學習用左手填寫表
格，並且羞赧地用衣服掩飾，被機器切斷的右
手。「我們正在幫助他，爭取應有的權益。」
因為語言不通，職前教育沒有落實，加上機器
設計上的缺失，導致一個又一個年輕的移工，
在台灣發生工安意外。「很多高危險性的工
作，都交由移工來做。」中文說寫流暢的阮文
雄，把握每一個為移民移工發聲的機會，極力
奔走，振臂疾呼，只為了爭取公平地對待漂洋
過海的移工移民，不讓他們在殘酷的現實中，
身殞夢碎。
以人為本，打造生命共同體
長期投入排解移民移工的困窘，阮文雄深刻
體會到，除了物質層面的幫助，更需要精神上的
撫慰。為了突破自我，2010年阮文雄負笈澳洲
修習心理學，用專業提升協助的層次，輔導受困
在死蔭幽谷的弱勢同胞。讓他們在夾縫中看到
聖母升天堂院子裡的聖母像，面容柔美，小天使圍繞腳下。陽光，找回希望和歡笑。「其實對我自己也很有
In the courtyard of the Church of Our Lady of the Assumption is
a statue of Mary, her face gentle and beautiful, with angels at 幫助。」長期傾聽負面的悲苦投訴，唯有抽離現
her feet.
實，隔絕壓力，冷靜平和，才不會讓自己也身陷
在情緒困擾的漩渦中。「信仰是我的支柱。」以
祈禱來修復心靈，獲得重生力量；此外，他也靠運
「仲介制度是造成移工移民問題的癥結。」為動和爬山紓壓健身，為拯救受苦受難的移工移民，
了捍衛移工移民的權益，阮文雄毅然決然地與海身心必須保持最佳狀況。
內外龐大的仲介勢力對抗。「我只能虔敬執著地來自印尼、越南、菲律賓和泰國的東南亞移
向天主祈禱。」四面八方湧來的壓力，甚至威脅工，目前約有66萬人，已是台灣不可忽視的新族
到阮文雄的人身安全。「當時還沒有明確的法規群。「我的力量很渺小，但是還是要去做。」阮文
可以保護他們。」直到阮文雄參與催生的「人口雄建立的移工移民安置平台，不侷限在越南籍，凡
販運防制法」獲得通過，使台灣在2010年美國國是有需要協助的外籍移工移民，他都敞開雙臂接
務院「人口販賣報告」排行榜中，由二級恢復到納。14年間，約有二萬餘人直接受到庇護，間接得
一級，阮文雄也被美國認為是現代「打擊奴隸制到幫助的，更是不可勝數。「我不接受他們任何的
度」的英雄。謝禮，只希望他們有能力時，也能去幫助別人。」
從為「越南新娘」爭取權益，到保護外籍移參與總統府「司法改革國是會議」，阮文雄期
工，阮文雄爭的是公平正義。「現在的情況，待用多元文化主義做立基點，推動以人為本的精
已經比以前改善很多。」當立法院通過了就業神，彼此深入理解後，相互包容體諒，平等相待。
服務法第52條，就法律層面上來說，外籍聘僱在真誠的信仰中，用平安喜樂的心，傳遞神的慈愛
和管理都有更良善的規範。但是阮文雄認為，恩典，讓愛的漣漪逐漸擴大，找到生命的真諦。 l

“Things have improved a lot since then.” When the Leg- they need not only material help, but also spiritual support.
islative Yuan amended Article 52 of the Employment Ser- To take his work further, in 2010 he began studying psycho-
vice Act, the employment and management of foreign labor logy in Australia.
saw further improvement, at least on paper. However, as Currently, Taiwan is home to over 660,000 migrant work-
Father Hung says, to really solve the problem, there needs ers from across Southeast Asia, including Indonesia, Vietnam,
to be a greater focus on enforcement. the Philippines, and Thailand. Together they constitute a new
“Not even three months after he came to Taiwan, his demographic that Taiwan cannot ignore. “I may not have a
hand was cut off by machinery and he couldn’t work,” says lot of power, but I still need to do what I can.” Father Hung
Father Hung, pointing out a Vietnamese worker who came has established an assistance platform for immigrants and
to his office to seek aid. Sitting in the Vietnamese Migrant migrant workers, and over the past 14 years some 200,000
and Immigrant Office, the youthful-looking man is labo- people have received shelter, while even more have been
riously filling out a form with his left hand as he embar- helped indirectly. “I don’t accept any thank-you gifts from
rassedly covers his severed wrist with his right sleeve. “We’re them, I just want them to help others however they can.”
helping him fight for his due rights.” Between language Having participated in the Office of the President’s Na-
difficulties, inadequate pre-job training, and issues with ma- tional Conference on Judicial Reform, Father Hung hopes
chine design, one young body after another has fallen victim for a more culturally diverse approach to justice and works
to workplace accidents in Taiwan. Father Hung takes every to promote a people-first attitude of deeper mutual under-
opportunity to speak up for migrant workers, devoting all standing, tolerance, and equality. With sincere faith and a
his energy to fighting for fair treatment on their behalf. joyful heart, Father Hung strives to spread the grace of God
Building a people-first community and help others find the true meaning of life. l
After many years working to resolve the issues faced by (Lee Shan Wei/photos by Jimmy Lin/
migrant workers, Father Hung is profoundly aware that tr. by Geof Aberhart)
位於桃園市八德區「聖母升天堂」旁的「越南移工
移民辦公室」，是移民移工的庇護港。
The Vietnamese Migrant and Immigrant Office, located
beside the Church of Our Lady of the Assumption in
Bade, is a haven for migrant workers.
49
我感
謝《
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s.
朱哲くれ
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光著輝/
閱著腳ㄚ Jull
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Ch 。間
為華華》踩著 u, N
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年代《光に匹タイナルジ
更有裡華》敵しム』誌オグ
著「除了，因ますラ
Taiw 光華美好為。、レイ
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志蓮りま
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ia n, T
aipei）
我喜閱《
光華》，
閱讀台灣因為它讓
的風土民我透過其
情與歷史他語言來
I love Tai 風采。
wan Panor
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e it lets me
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る『光華』、歴史な
が大好きどを読む
です。こ
（桃園
廖文安/
Daniel Li
ao, Taoy
uan）
感謝您陪同
《光華》四十年之久的故事旅行，
這些發自內心的真誠書寫，是《光
華》勇敢邁向新興階段的鼓舞與激
勵，在光陰韶華與世代變遷裡，我
們繼續一起迎風前行。
Thank you for accompanying us on

Taiwan Panorama ’s 40-year journalistic
odyssey. The heartfelt letters we have
received have encouraged us to be bold
in launching the magazine onto the next
leg of its journey, and we look forward
to traveling with you for years to come....
40年にわたる『光華』の物語ととも
に歩んでくださり、ありがとうござ
います。ここに寄せられた皆様の言
葉は、これから新しい時代に向けて
歩もうとする『光華』の大きな力に
なるものです。時代が変わっていく
中、これからも一緒に前進していき
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好讀苦楝花 ◎ 陳耀昌
月陳耀昌醫師的台灣史花系列三部曲終於完成了。第三部曲《苦
楝花Bangas》以花東為場景，敘述1874年至1896年清廷「開山
撫番」政策在花蓮、台東推進的情況。一般史書都提及與此相
關的三個武裝衝突事件：（一）大港口事件；（二）加禮宛事
件；（三）大庄事件。因為台灣原住民各族沒有自己的文字符
號系統，毫無疑問的，三大事件的始末幾乎都是以漢人文獻記
載為依據，部落族人的聲音是完全聽不到的。
從台灣原住民的經驗來看，直到日據時代以前，原住民根本
沒有國族認同的想像，其認同的邊界僅止於「部落」。後來
日本政府雖藉由人類學的方法，完成了原住民族群識別的分
類，但跨越「部落」的「族別」認同，依然是極為鬆泛的。這
不但可以從霧社事件爆發時，同屬賽德克（Seediq）的德克達
雅（Tgdaya）和都達（Toda）不同立場的選擇看出；同時也
可以說明2000年後泛泰雅系（Atayal）族群，陸續正名分出泰
雅、賽德克和太魯閣（Truku）各族的原因。
是一趟巡覽好文的旅程，
更是一回賞讀美篇的心靈停駐……
也是一段遍閱佳構的遨遊，
直截了當地說，除非我們打算願意正視原住民的存在，否則荷
西、清領、日據到中華民國國族框架下的歷史建構，根本無法
反映台灣歷史的本質、真相與全貌。
陳耀昌醫師說：「原漢關係的重要性絕不亞於兩岸關係！」旨
哉斯言！
節錄監察院副院長孫大川推薦序
第一部奇密花（摘錄）外獅部落大戰清國淮軍之處。那是
小君和男友先搭高鐵自台中到開山撫番後第一個原住民與清國
左營，再轉台鐵，由左營到屏東。官兵的戰爭。
到了枋寮，小君不覺精神一振。這火車進入大武山區，這是當年大
就進入一八七四年牡丹社事件時所龜文的中心地區，風景絕美。小君
謂「瑯嶠」，或一八七五年「開山撫和男友心情好h i g h。車到大武，終
番」以後的恆春縣地域了。火車經於到了台灣的東海岸。火車沿著太
過加祿站、內獅站，小君更興奮，平洋走，山勢、海景更是令人如醉
她讀過陳耀昌的《獅頭花》，知道如癡。過了知本之後，火車進入台
這裡是當年大龜文部落酋邦內獅、東及花蓮的縱谷。荷蘭人、漢人進

入東部「後山」，大抵就是這樣走第二年就立了這個廟，大概是在花
的，由瑯嶠跨越中央山脈尾端，漢東最有歷史意義的大廟了。那有名
人說的「傀儡山」，然後抵達台東，的「後山保障」的匾額，掛得很高，
再到花蓮。開山撫番伊始，後山全加上歲月洗禮及焚香煙薰，綠底金
稱為「台東州」，後來把卑南大溪字，小君看得吃力，也無法辨出題
流域稱為「台東」，把秀姑巒溪流款的字。反而是她查了G o o g l e，知
域分出為「花蓮」。當年花蓮是台道這匾是光緒七年立的。「所以是
東州的一部分，但現在卻稱為「花那些事件以後才立的了」，小君想。
東」，而非「東花」了，小君想。協天宮的廟埕立有一塊石碑，小君
車過台東，開始進入卑南大溪流一字一字唸出碑文，邊唸邊笑出聲。
域。她以前沒想到卑南大溪如此雄 …… 西元一八七五年，運會所
偉，縱谷又如此秀麗。過了卑南大趨，交通首要，八通古道，迫於修書名：苦楝花

作者：陳耀昌
溪流域，進入花蓮境內的秀姑巒溪建，自林圮埔至花蓮樸石閣（今玉
定價：300元頁數：260頁
流域後，第一個大站就是玉里。現里），通衢以來，吳氏昆仲，光亮光出版：印刻文學
在一般台灣人聽到玉里，大概只知忠，率飛虎左營前駐，安屯之後，天
道這裡有個大型的老兵醫院或養意難料，瘟疫大行，手足惶錯，素
老中心，而完全不了解玉里在台灣仰帝君，仁義禮智，三界伏魔，爰築
開拓史的地位。連她男友都不知玉草屋，吳光亮將軍親題，後山保障丹一帶，經由浸水營古道遷來，他
里舊名「璞石閣」，小君嘆息著。這匾額，以奉祀迄今。後山居民，族群們則認為自己是馬卡道，不是西拉
也是她論文選擇「東部開發」為題龐雜，阿美布農，平埔客家，漢民雜雅，也不是大武壠。你們家混的，
目的原意，「其實我也是多知道一處，嫌隙難免，爭端時起，幸賴神是大武壠還是馬卡道？」
點點而已。」她想。召，和諧共居。…… 男友苦笑道：「妳問我，我問誰
男友的父母，顯然對小君印象不男友在旁邊補充著：「是啊，我啊？」又問：「妳剛剛為什麼一直
錯，在晚飯時與她談了許多花蓮的們這裡的血統很複雜，高山原住笑，在笑什麼？」
美景與物產。他們很好奇小君為什民有布農、阿美，平地在閩、客之「好啦，」小君笑道：「其實我
麼唸歷史，問小君說，唸歷史除了外，還有許多西部的平埔西拉雅或是笑這碑文的文字，道盡漢人的偽
當國中、高中老師以外，還可以有馬卡道，在十八、十九世紀因被漢善與假仁假義。我們唸歷史的，都
什麼職業？男友搶著回答說，當國人壓迫而越過中央山脈，遷徙到知道吳光亮在後山，殺了不少原住
中老師一年有三個月寒暑假，有什此。我本人是客家，我們祖先是清民，但他卻頒布了〈化番俚言〉，好
麼不好？！小君笑笑，沒有說些什朝光緒年間過來的，雖然才短短像他只強調感化，從不殺戮似的。
麼，但其實心中有些不滿，她想，豈五、六代，我懷疑我說不定也有平過去漢人統治者一貫如此，滿口仁
可如此小看唸歷史的。埔血統呢。」義道德，作為凶狠毒辣。這也許就
第二天早上，小君和男友到了對台灣史較熟稔的小君說：「你是原住民一直不喜歡漢人，不信任
「協天宮」。這協天宮，以玉里小鎮們這裡的平埔，是自台南頭社或玉漢人的原因吧。」
的規模，可算是金碧輝煌的大廟。井一帶遷來的。他們認為自己是大小君又說：「例如剛剛大殿那個
當年吳光亮在光緒元年開通了現武壠或大滿，與西拉雅有些不同。『後山保障』，大家認為吳光忠所
在稱為「八通關古道」到璞石閣，另外有些是由屏東林邊放索、萬題的匾，又是另外一個例子。『後山
53
保障』，保障了誰啊？後山本來是原〈化番俚言〉，而使『蠻夷僻陋之巒溪泛舟起點。秀姑巒溪果然兩旁
住民的，難道是吳光亮保障了原住俗，轉成禮義廉讓之風』。」是秀麗的山巒。瑞穗是由舊名「水
民嗎？恰恰相反，是保障了入侵後山小君有著感概。加禮宛事件她略尾」轉換過來的諧音日文漢字。秀
的漢人啊！」男友在一旁苦笑著。知一二，但阿棉、納納的地名今已不姑巒溪到了這裡就無法再行船溯溪
小君看到表情尷尬的男友：存，因此不知詳情。但總之，這就而上了，所以叫「水尾」。
「唉，現在是多元共榮啦，也沒要是台灣原住民的「被漢化過程」，自瑞穗大橋起點到出口終點的
你們漢人搬出後山，只是要你們不當然包括日常風俗的改漢姓、穿漢長虹大橋，長二十二公里，以奇美
要繼續這一付道貌岸然，滿口道德服……等，把「漢化」當「教化」。村為中間點。由瑞穗大橋到瑞穗
的漢人沙文主義觀點就是。」又說：小君感慨著，這就是過去不尊重少鄉奇美村是前半段，溪流雖然相當
「高中課本決定不採用連橫的《台數族群的漢人沙文主義及擴張主快，但船仍算平穩，仍可欣賞兩岸
灣通史序》，就是因為原住民詩人義，自以為是的偏見。秀麗景色。船近奇美，船老大大呼：
莫那能的一句話：『你們的篳路藍一直要到這幾年，台灣社會才慢「過了奇美，秀姑巒溪水流湍急，
縷，我們的顛沛流離！』」慢了解原住民文化有其融自然天大家把重心坐好，不要翻船。若翻
男友打哈哈說：「只道你們這些地於一體的優點。在過去漢人讚美船不要驚慌。」
唸歷史的最冬烘，誰知反而思想最「人定勝天」、「愚公移山」、「戰小君聽到「奇美」，覺得怎麼這個
前衛，最進步了。佩服佩服。」勝大自然」的時候，漢人看不到原名字似乎缺乏原住民味道，令她想
小君說：「唸歷史是為了反省，以住民優點，認為原住民懶散、笨拙，到「奇美醫院」、「奇美博物館」，
史為鏡，說的就是這個。你們學醫只會唱歌跳舞。要等近幾年屢屢與這山中野趣很不搭調，「難道就
的，醫人醫獸；我們學歷史的，醫國出現大自然的反撲之後，我們才恍沒有好一點的名字？」小君納悶著。
家醫社會，作用大著呢，豈是為了然大悟，原住民文化比我們看得更自奇美村到秀姑巒溪出口，靜浦
三個月寒暑假。」遠……。其實日本人早看出了這一的長虹大橋，是泛舟下半段。秀姑
男友說：「哎呀，失敬失敬。我必點。森丑之助說，站到山上，青翠的巒溪穿過海岸山脈，彎彎曲曲，高
須多了解一些台灣史了。」地方就是番人的，光禿禿的地方就高低低，落差六十五公尺，果然溪
小君笑說：「那還用說！」但又是漢人的。這正是現代才有的「水水湍急，多處險峻之處，橡皮艇險
感慨。她說：「其實，在台灣史方土保持」的生態思維。而當年，則象環生，自顧不暇，無法觀賞景色。
面，我們過去承緒了太多漢人史視為原民之疏懶。在一九二五年之上了岸，小君雖然疲累，卻遊興不
觀，都是一面之詞，因此要好好重前，森丑之助就看出了原住民文化減，硬拖著已經精疲力竭的男友，
新評估。許多歷史事件，原住民的的優越，但他也無法勸服那個年代找到了地圖上溪流出口的小島獅球
觀點沒有能留下來，因而真相不太的日本總督府，所以他只好在基隆山，上去逛了一圈，心情滿足。上了
清楚。例如這位吳光亮，在〈化番港跳海……。長虹大橋，南岸是靜浦小村，他們
俚言〉卷首，又加了一篇光緒五年在火車到瑞穗的途中，小君一路在此訂了民宿。到了靜浦街道，太
『諭後山各路番眾』的曉諭，也說上讚嘆著窗外花東縱谷的秀麗景陽已經偏西了。小君往溪的北岸望
得冠冕堂皇。先舉前幾年阿棉、納色。她的男友，則臉色有點臭，帶女去，想起那附近山巒正是齊柏林的
納、加禮宛等社，經吳光亮『親統友來旅行，女友則沒有柔情蜜意，墜機之處，心頭一陣愴然。於是回
大軍，嚴加痛剿，以張天威』，然後而卻鍾情於歷史和原住民，還一路過頭來，走上一個小坡。
經過設立番學，教番童識字讀書，上談歪理，倒有些像是在譴責他。小坡盡頭是靜浦國小。國小的標
最後以這三十二條『淺近野俚』的兩人終於到了瑞穗大橋的秀姑示聳立校門，校門內傳來學童嬉笑

玩耍之聲。小君大喜，步入校內，迎得知她生日，也特別送了一個小生路，小君速度慢了下來。那五人反
面是一個大操場，兒童活潑地跑跳日蛋糕，兩人繼續在房間中喝酒。而愈走愈快，小君離他們的距離
著。這幾年台灣少子化嚴重，小君這是兩人交往近一年後第一個愈來愈遠。
見了兒童就有說不出的欣喜。小君過生日宴。男友酒興很高，一直勸校門在望了，小君發現竟有大聲
發呆了一會，看到右邊一棟老舊建酒，小君也喝了幾杯。燒酒雞加上叫鬧喧譁之聲自校門內傳出來。這
築之後方，是一片樹林。樹林之後，紅酒，兩人意亂情迷起來，男歡女時天突然大亮，只是小君竟沒發現
有著遠山。小君突然覺得那邊有一愛之後，都睡著了。這些差異。
股吸引力在召喚她，於是往樹林走到了中夜，小君覺得口乾醒來，校門大開，但四周景觀卻似乎與
去，但男友卻拉住了她，說：「天色於是起來找水喝。喝了水，小君再白天所看不盡相同，校門前變成一
暗了，我們先去民宿報到吧。如果躺了下來，但被男友的鼾聲吵得翻片樹叢草地，中間一條窄路，而非
妳喜歡，我們隔天再來。」小君說：來覆去睡不著。小君心念神馳到今白天之柏油路。但小君全未注意，
「那樹林很吸引我，趁著天還亮天下午在靜浦國小看到的，那人為也全未在意。小君遠遠望見，門內
著，再給我十分鐘，你在這裡等。」堆高的林地，想來大有文章，總覺竟有上百位原住民席地而坐，地上
男友則覺得小君莫名奇妙，很無奈得那裡有著歷史的謎團存在。今擺滿了酒菜，他們大碗喝酒，大塊吃
地放開了手。天再去看看，明天早上他們就要北肉，大聲唱歌。而剛剛走在小君前面
於是小君走過那棟土灰色建築，上新社和花蓮了。她於是一骨碌翻的五位原住民男子，正步入那宴會
到了那片低矮樹叢。自這裡向西北身起來，死命搖了男友，但男友既場。五位男子步入會場之後，大門邊
看去，有兩山聳起，雖不甚陡峻，熟睡又打鼾，簡直像重度昏迷，於閃出一人，把門關了。那人穿著古代
但頗有高度，兩山之間的近海岸是小君決定一個人出去勘查。她穿白色軍服，小君看到他上衣的胸前
處，有一小山崖。小君為了看得清上衣服，帶了手機。現在手機就是及背後，都似乎有個圈圈，中有大
楚，向左跨了一步，卻發現左邊的手電筒，又有電話及定位功能，方大的深色「勇」字。小君不覺一愣，
土地微微高出約二尺左右。再一便的很。原住民一向以誠實友善「怎麼打扮像是戲台上的清兵？」
看，整個左邊小樹叢約有七、八十著稱，在以前部落本就是夜不閉戶小君發現，那宴會場的四周，除
公尺的直線土地皆比另一側高出的。她出門時，發現房東果然沒有了入口的窄門，四周似是有大約有
六十到八十公分，看起來倒是有些鎖門，而房東也都早睡了。三人高的土牆或竹牆，牆後則是一
像人為堆高的。小君正納悶這代表她拎起包包，出了大門。月光明排竹屋，相當詭異。接著，竹屋上
什麼？天色卻驟然暗了下來，耳邊亮，繁星點點，而蟲聲蛙噪，周遭共每個窗口都露出了看起來很像槍管
也傳來男友呼叫聲，而操場上學童鳴。小君想，這等夜色真是與城鎮的長物。
的聲音也幾乎消失了，感覺上有電完全不同。小君正在詫異之間，突然耳際傳
影突然停格的感覺，於是只好怏怏小君記得向北走一段路，再轉來震耳欲聾的槍聲，空氣中也傳來
走回操場，隨著男友到了民宿。彎，就是到校門的上坡路。小君轉濃濃的硝煙味，夾著那些正在飲酒
今天是小君生日。男友在離靜浦彎後，看見有五名盛裝打扮的原住作樂男子的慘叫聲。小君嚇得尖聲
國小約一公里外，大路轉彎後的一民青年，走在前面。這時天色比之大叫。叫聲被連串槍聲和會場內的
家燒酒雞店訂了晚餐，民宿則就在前亮了，而且亮得很快。從那背影慘叫聲淹沒了。隨即雙腳發軟，仆
燒酒雞店之旁。兩人吃了燒酒雞，看來，四位很壯碩，一位較瘦小。倒地上，雙手掩耳。小君驚悟，宴
回到民宿。小君的男友意猶未盡，又走在最前頭的一位特別高大，頭冠會場已成屠宰場。她也不敢起身，
自行李中掏了一瓶紅酒，民宿主人上的羽毛也特別長。因為是上坡勉力爬到路邊的小樹叢中，藏了起
55
來。槍聲連續響著。久久，槍聲變嚇了一跳，但心中反而有喜歡的感傻笑，說了一句：「我也不知道怎
為稀疏零星，驚嚎之聲則漸漸轉為覺，因為用不著自己奔跑了。另一位麼說。」旁邊一人說：「她看起來不
低繞而哀淒之呻吟。青年背著另一位傷者，四個人快速像p a y l a n g。」另一人問她：「妳怎
槍聲終於停了。小君仍藏在路旁跑著。令她喜出望外的是，她竟然麼穿得那麼奇怪？」她回答：「我想
的密草中，不敢起身，怕被那些穿聽得懂對方的語言！而且她看得出我是一百年後的人，我也不知為什
清兵服裝的人發現。小君窺見，又有來，頭目對她，沒有惡意。她直覺有麼會來到這裡。」頭目說：「一百年
幾位穿著「勇」字服清兵打扮者在了同伴，反而心情一鬆，不禁脫口而後，那是什麼意思？」小君說：「我
那高牆上的竹屋上對話。小君隱隱說：「謝謝。」幾個人一面跑步，一面真的不知如何回答，也許是祖靈的
約約聽到他們說：「番人傻傻中計，驚訝望著她，問她怎會來此地。她安排吧。」
吳總兵這次一定滿意極了。」小君在沒有回答，只是笑笑。於是四個壯頭目聽到「祖靈」二字，不再說
草叢裡，也開始想，「難道我到了清漢，背著兩個人，迅速往西方山巒跑話，又把小君背起上路。這次傷者
代？他們說的這次，是哪一次？」小去，很快進入山中。四人跑一趟，又換了另外一人背，小君卻仍由頭目
君仍在迷惑中，突然這時那些木造涉水過了一條大河，河水湍急，小君馱著。雖然是夜間又是山路，而且
營房竟然燒了起來。小君嚇得趕快緊緊抱著頭目，終於到了對岸。四今天只有下弦月，月光並不明亮，但
往後退，但仍不敢站起奔跑。人似覺已安全了，也累了，就停了下四人仍然快速跑步，似乎對這段山
天色終於暗了，火焰也熄了，黑來，放下那傷者及小君。路很熟。上了山，樹林愈來愈高大茂
煙罩著天空，讓天空更灰暗。小君月光灑在黑夜的山上，小君感覺密。樹枝不時割到小君的頭髮與臉
戰戰兢兢站起，轉身四望，卻覺昏似乎是到了魔幻之境。那四人先把頰，每次都一陣刺痛。小君不由把頭
昏沉沉，不知哪一個方向才是回民傷者放在樹下，喝了溪水，又找了一伏得更低，就直接靠在頭目的肩膀。
宿的路。片寬大的葉子，盛了溪水過來給那小君的臉頰傳來頭目的體溫，小君
小君東張西望找路，卻正好望見傷者。那頭目突然悲從中來，跪在覺得好溫暖，好舒服，捨不得移開。
那個宴會場的門又悄悄打開了。有地上放聲大哭，其他三人也跟著跪終於抵達部落。部落早已有人
人自門縫探頭走出，小君看到他的地哭了起來。出來迎接。頭目向來人說：「我們
頭冠，正是那位高大壯碩頭目打扮小君猜想他們是在為被殺死在 D a f d a f部落整個完了，全在C e p o
的原住民。他滿身血污，但似乎沒宴會場的同伴而哭。她回想剛才的被殺了。」眾人都大哭起來，來人也
有受傷。他先探頭出窄門，又回頭情景，為什麼原來的靜浦國小景觀哭著先趕回部落回報。
向門內打了一個手勢。有四位原住不同了？四周景色的色彩也變得陰小君和那位傷者被放了下來。但
民男子也跟著走出，但有一位是被暗，像是進入另一個時空。為什麼是，眾人發現，那位傷者已無氣息，
扶出來的，似是受了傷。出了窄門她看到清兵？而這些原住民的穿著升天了。眾人又是一陣哭泣及嘆息。
之後，這群人背起傷者，快步往小也似乎回到古代？「難道我真的回部落眾人圍住了頭目及其他三
君方向走來。到清代了？」她想，「那麼，是清代人，爭問著。頭目簡單描述了經過，
小君大吃一驚，站起來想跑，但的哪一年？」她記得依稀聽到那些三人回憶著罹難者的姓名。眾人皆
卻雙腳發麻，跑了幾步，被一隻大清兵說吳總兵。清代的吳總兵？吳痛罵paylang太奸詐。原來paylang
手自後攬住，嘴巴也被蒙住。小君光亮？小君想。是他們對平地人的稱呼。
大駭，耳邊卻傳來一句原住民語：四人哭了一陣，終於止住了哭。小君環顧四周，部落的屋子不是
「不要出聲！」那頭目問小君：「妳從哪裡來？為茅草屋就是木板屋，她確定已來到
頭目突然一個彎腰背起她。她什麼會我們的話？」小君只是搖頭了另一時空。而且奇怪的是，她竟

然能了解原住民語，甚至可以說一女巫祈禱完，頭目含著眼淚向部就是C e p o無誤。不知道為什麼，
些簡單的。落族人慷慨激昂地說了一番話。他她竟然穿越了時空，到了一八七八
小君想，她剛剛目睹的，應該是說，去年，這裡的K i w i t及納納、阿年光緒四年的正月，見證了百多年
一幕清軍集體屠殺原住民的場景。棉三個部落曾經聯合打敗paylang 前C e p o大屠殺的現場。現在這個
她聽到有位清兵提到「吳總兵」，二次。後來他答應和 p a y l a n g 和 K i w i t部落，漢人稱為什麼，她不知
而「吳總兵」，那應該就是吳光亮解，是他認為以和為貴。沒有想到道，但是，結局是無庸置疑的，那
吧？清代來台大官姓吳的，就是吳 paylang竟然在Cepo設了陷阱，幾就是，吳光亮屠殺了所有不聽命，
大廷及吳光亮。而吳大廷是文人道乎屠殺整個Dafdaf部落的勇士。他不供他使喚去開路造橋的部落原
台，沒有來到後山；吳光亮是武將，實在愧對Dafdaf，也愧對阿棉。住民，然後還好意思寫了〈化番俚
也任了總兵，「開發」後山的先驅，這時，小君才弄清楚，這裡是言〉，竟還被朝廷大大獎賞。而且，
但因此多所殺戮。而吳光亮在東部她未聽過的「K i w i t」，不是納納，除了納納、阿棉，吳光亮後來還以
後山的屠殺，一次「納納、阿棉」，也不是阿棉。小君想，似乎D a f d a f 更冷血的方式，幾乎滅絕了花蓮平
一次「加禮宛」。她不知詳情，但是就是納納，但發音又差太多了。而原的加禮宛及撒奇萊雅兩個族群。
她記得都是在光緒三、四年。而且 Cepo是地名？還是部落名？是他們就是這樣的粗暴殘酷，造成原漢
在事後，吳光亮還被朝廷賞賜什麼住的靜浦嗎？但是她記得昨天她在的裂痕！她喟嘆著。她望著部落人
「馬褂」之類。靜浦國小樹立的牌子上看到，靜浦群，不忍告訴這些原住民，她在歷
小君嘆息著，這樣的殺戮，竟然的原住民語叫「C a w i」，而且現在史書上唸到的他們的結局。
被賞賜！的靜浦也是個部落。等等，她會不她抬起頭來，雙眼已濕。那麼，
她不知道「納納」、「阿棉」在哪會把「C a w i」及「K i w i t」搞混了？是不是他們的祖靈安排我到這裡，
裡，也不知D a f d a f、C e p o的中文這兩者，是一？還是二？來勸阻馬耀•珥炳不要一味反抗清
名稱是什麼。她只知道「加禮宛」不過，她看的出來，這頭目似乎兵，而留下一些血脈傳後？馬耀•
在花蓮市花蓮平原。就是三個部落對清兵作戰的總領珥炳不了解清兵的狠毒。在歷史書
那麼，這裡就是「納納、阿棉」導人。上，清兵對他們「番人」是幾近趕
嗎？她猜測著。那麼，這位頭目是頭目又說：「我們當然要復仇！」盡殺絕的。
誰？她不記得與吳光亮交戰的原住這時，有人叫著頭目：「馬耀•珥她望著馬耀•珥炳，望著這個
民頭目的名字。炳，你要帶領我們再打幾個勝仗， K i w i t的族眾，望著周圍草木。她已
她站了起來，四處張望著。部落把 p a y l a n g 趕出去！」頭目淒然經目睹了Cepo的大屠殺，她一定要
有一個很高大的眺望台，旁邊有棵一笑，眼淚流了下來：「當然了！阻止她現在所在的這個K i w i t部落
大樹。她走了過去，坐在眺望台的其實，他們昨天在 C e p o 屠殺了的族眾，竟也走向滅絕。一定是他
階木上，望著部落的人忙來忙去。 D a f d a f的人，一定會一鼓作氣，就們的祖靈要我來勸阻悲劇的發生，
這時，天已微亮。螺聲響起，整算我們K i w i t沒有去找p a y l a n g復要我來延續Kiwit的血脈。
個部落的人都被召集了，小孩、老仇，paylang也會來找我們K i w i t部那麼，為什麼是我？為什麼他們
人、老嫗，除了兩位在眺望台上放落，乘勝追擊。我想p a y l a n g一定的祖靈要派我來？她迷惘著……
哨的勇士外，全部到齊。一位女巫要把我們三個部落殺光才甘心！」突然，一個念頭閃過她的腦際，
開始作法，一面用檳榔葉沾了水灑一下子知道了許多答案：原來這難道我前世與他們有緣？難道，我
向族人，一面唱著禱詞。族人也以頭目叫馬耀•珥炳。小君也頓時恍的前世，也是這個 K i w i t 部落的一
言詞或歌唱回應。然大悟，她昨天所住的靜浦民宿，份子？
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影像對話　PHOTO ESSAY

群像的預示：
杜韻飛《未來祖宗像》
Tou Yun-fei’s Ancestral Portraits
for the Future
圖•杜韻飛提供　文•沈柏逸　版面設計•胡如瑜
我們如何面對「未來的我們」？而一個時代的肖像，又要如何跟未來產生跨
時間的對話？這是杜韻飛在新作《未來祖宗像》提出的問題，也是今天社會開
始面臨的現況。
H ow do we face our future selves? And how does a portrait created in the here
and now communicate with future generations? These are questions explored
by Tou Yun-fei in his new series of photographs, Ancestral Portraits: The Future, and
these are also issues that are becoming increasingly relevant to our society today.
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肖像的關注：《生殤相》與《未來祖宗像》
傾心於「肖像」的攝影家杜韻飛，從拍攝流
浪狗在安樂死前容貌的知名作品《生殤相》開
始，他的作品調性轉換成較為冷峻的影像，以
類似建檔的方式記錄流浪狗死前的莊嚴姿態。
換言之，他不只是關注到賦予人性關懷的感傷
肖像，而是試圖透過攝影記錄下這些生命面對
死亡的存在面貌。
這次以新住民二代為主題的《未來祖宗像》，
雖是探討台灣人在高度全球化下複雜的身分認
同，但同時也預示著這些混血新住民二代在百年
後死亡，他們死後卻會成為未來台灣人的祖先。
許嘉宏新北市 2018 Xu Jiahong, New Taipei City, 2018 杜韻飛看似在記錄這些新住民二代當下混雜的面
貌，實則替他們提早製作過於精緻的「遺照」，
而這遺照也將留到未來，供未來的人思考我們這
個時代的議題。這些作品回應了新住民二代（未
來台灣人）的繁衍與續存，就像是站在更具生命
力的角度，考慮關於「台灣人概念」隨時間演進
後的不同變貌。
Memento Mori and Ancestral Portraits: The Future

The photographer Tou Yun-fei has an abiding interest
in portraiture. His Memento Mori was a widely known
series of photographs that captured the looks of stray
dogs before they were euthanized. It marked a stylistic
shift toward images exuding an austere coldness. Using
a quasi-documentary approach, Tou recorded the dogs’
dignified solemnity shortly before they died. In other
words, he did not merely produce sentimental portraits
invested with human sympathies. Rather, through
photography, he perpetuated the transient expressions
of living beings facing imminent death.
Tou’s new body of work, Ancestral Portraits: The Fu-
ture, focuses on second-generation immigrants. The series
tackles the complex ramifications of Taiwanese identity
in a highly globalized context, but it also presages that a
hundred years from now, these mixed-blood children of
immigrants will be remembered as ancestors of future
Taiwanese people. On the face of it, Tou is recording the

張育菁台中市 2018 Zhang Yujing, Taichung City, 2018
61
張辰嘉雲林縣 2018 Zhang Chenjia, Yunlin County, 2018

去美學化的拍攝方法
值得一提杜韻飛的拍攝方法，《未來祖宗像》
如同身分證般的肖像，是極度嚴謹的透過垂直、
水平、對稱、平衡的方式，透過頂級規格的攝影
器材拍攝，進而輸出成巨幅的尺寸展示。也就是
說，他以作者高度介入的方式，營造出「近乎絕
對客觀」的氛圍。
高規格的影像拍攝與輸出，令人想到常見的那
些過度美化的肖像，然而杜韻飛思考的卻恰恰相
反——如何讓這些肖像「如實地」呈現在我們眼
前？假如觀者走入展覽直視這些巨幅肖像，會反
而因為這些巨幅的肖像是如此真實，甚至比真實
還更真實地有著清楚的毛孔、細紋、青春痘與各鄭雅勻嘉義市 2018 Zheng Yayun, Chiayi City, 2018
種皮膚瑕疵，因而喚起某種詭異的感受。
various looks of immigrants’ children in the here and

now, but in fact he is also creating remarkably elabor
ate “funeral portraits,” well in advance of his subjects’
deaths. These photographs, when passed down, will help
future generations think about the issues with which
we are confronted today. Tou’s work responds to the
family perpetuation and survival of secondgeneration
immigrants (and future Taiwanese people), as if consid
ering, from a more vital perspective, how perceptions of
what it means to be “Taiwanese” will change with time.
De-aestheticizing
Tou’s approach to photography is worth contemplat
ing. Like portraits on ID cards, the images in Ancestral
Portraits: The Future place a rigorous emphasis on vertical
and horizontal lines, and on symmetry and balance, rely
ing on topoftherange photographic equipment. Ex
tremely large prints are then produced for display. That
is to say, Tou has been deeply involved in every stage of
the process in order to bring out an atmosphere that is of
“almost absolute objectivity.”
When it comes to highquality photographs and prints,
we tend to think of those excessively edited portraits that
we so often come across nowadays. But Tou goes against
that grain in considering how to present “faithful” por
traits to his audience. Those who visit his exhibition and
63
創作主體的後退：影像與文論
他在作品展覽前，便邀請各個領域的專家學
者與被攝者本人，書寫關於這件作品的想法或
延伸。他不是主動地提出藝術家論述（A r t i s t
Statement），而是將各種不同的詮釋角度（包括
互斥的），並置於展場，邀請觀者閱讀這些文章
並提出自己的詮釋。
他不只在影像風格的表現上後退，甚至在藝術
家的觀念宣稱上也跟著後退。與其說他在製作藝
術，不如說他像在建立新住民二代的檔案庫。這
種極致的後退，反而形塑了杜韻飛的特殊方法，
但也有可能弔詭地落入「無風格的風格」或「非
林家豪新竹縣 2018 Lin Jiahao, Hsinchu County, 2018 美學的美學」的窠臼。
有趣的是，假如杜韻飛只是效仿Thomas Ruff
呈現極緻的純粹肖像，可能依舊是美學形式的表
現；但他透過文論的邀請書寫，也補足肖像後的
脈絡，以及作品背後延伸的國族、共同體、身分
認同的議題，這些文論與肖像也互為表裡地形塑
作品的開放性與豐沛意義。
gaze on the large-scale portraits may in fact feel a sense

of eeriness because the portraits are so real—more real
than reality itself in that they show the pores, fine wrin-
kles, pimples and other defects on the subjects’ skin.
Stepping back: Images and writings
Prior to the exhibition, Tou invited experts from
various disciplines and his subjects to write about their
reactions to this series of photographs, as well as the
issues raised by it. Instead of furnishing his own artist’s
statement, he introduced various critical perspectives
into the exhibition, including those which contradict
each other. He invited his audience to read these writ-
ings and to come up with their own interpretations.
Tou takes a step back and breaks away from others not
only in his photographic style, but also in the articula-
tion of his artistic concepts. More than creating art, he
seems to be compiling an archive for second-generation
immigrants. This radical approach has enabled Tou to
shape his unique methodology, although in doing so

沈琍盈台中市 2018 Shen Liying, Taichung City, 2018
65
張修瑋台東市 2018 Zhang Xiuwei, Taitung City, 2018

將「我們」投射至未來
《未來祖宗像》透過影像與文論的收集與編
檔，提醒了關於「我們」的概念是不斷地流變與
轉化，我們不是受制於國族主義的管理，也不是
透過純種血脈來排斥混種，更不是多元文化政策
收編後的一員。事實上，我們當中充斥各種複雜
的文化肌理、矛盾衝突以及異質交融，這狀況恰
恰就隱藏在生活中，如同杜韻飛揭示的皮膚細
節，以及他所建立的檔案。僅管《未來祖宗像》
在此時此刻發表，但他所隱含的問題將投射到未
來，同時預示未來台灣群像的變貌。 l
劉育瑄彰化市 2018 Liu Yuxuan, Changhua City, 2018
he also risks falling into other clichés, such as an “anti-

style” style or a “counter-aesthetic” aesthetic.
Interestingly, if Tou had merely followed Thomas
Ruff in creating utterly pure portraits, his work would,
in spite of himself, have been regarded as an aesthetic
expression. However, by means of the solicited critical
writings, he provides full contexts for the portraits and
elucidates the issues of nationhood, community and
identity that are raised by the portraits themselves.
Complementing each other, the writings and the por-
traits shape the series’ openness and rich meaning.
Projecting “us” into the future
By gathering and arranging the images and writ-
ings, Ancestral Portraits: The Future reminds us that the
idea of “we” is always in flux. “We” are not defined by
nationalism, “we” do not exclude others through pre-
tensions of purity of blood, nor are “we” a product of
multicultural policies. In fact, the idea of “we” is full of
complex cultural textures, differences and conflicts, and
it involves the integration of heterogeneous elements.
Like the minute details of skin that Tou reveals to us,
and the documentary data he has put together, all of
these elements exist unnoticed in our daily lives. De-
spite the fact that Ancestral Portraits: The Future is dis-
played in the here and now, the issues implicit within
it will project themselves into the future, presaging the
changeful countenances of future Taiwanese people. l
(Shen Bo-yi/photos by Tou Yun-fei/tr. by Brandon Yen)
67
全球視野　GLOBAL OUTLOOK
移地研究．看見彼此
政大東南亞研究中心
Learning from Each Other:

Scholarly Exchanges
in Southeast Asian Studies
文•蘇晨瑜　圖•政大東南亞研究中心提供　版面設計•王敬勛
一個多小時飛行時間，菲律賓與台灣在同一從馬尼拉到碧瑤市約六到八小時車程，車行
時區內，竟然在社會、經濟、勞工等議題上，也相當久。窗外飛掠景色從繁華的城市漸入鄉
有著相似的問題。政大東南亞研究中心的青年學村，一路北行所見城鄉差距，讓同學們有相當強
者，正透過學術圈平台鏈結的力量，扣敲問題的烈的感受。類似菲律賓冬季學校這樣的工作坊，
核心，希望為亞洲的土地改革、貧窮與文化保存是政大東南亞研究中心與東南亞學術圈相互交流
等問題，找出一條解決之道。的一部分。
2016年政大成立東南亞研究中心，目的是強
車子出了馬尼拉市區後，終於脫離塞車的噩夢。化對東南亞區域研究的能量，並培養更多青年領
去年，來自台灣、菲律賓、柬埔寨、越南等共袖。東南亞研究中心旨在推動東南亞國際關係、
15名學生，參加了首屆的菲律賓研究冬季學校工作外交政策、政治經濟、社會文化與族群語言等跨
坊系列課程。這場別出心裁的課程，由國立政治大領域的區域研究計畫，也積極強化政大與國際東
學東南亞研究中心與菲律賓東南亞研究區域學術交南亞研究頂尖學術機構間的雙邊合作與交流。
流基金會（Southeast Asian Studies Regional Exchange
快速串聯世界頂尖研究中心
Program, SEASREP）、國立暨南大學東南亞學系，
以及臺灣亞洲交流基金會合辦，旨在培養台灣與亞「政大加強東南亞研究，不出手則已，一出
洲熟悉東南亞事務的年輕學者專家。手就與全世界十個最好、最頂尖的東亞研究中心
各國學生們在菲律賓進行為期九天的系列課簽訂備忘錄。」政大東南亞研究中心兼任研究員
程，探討菲律賓的社會變遷現況，也體驗一下亞王雅萍形容，這就像是學術圈版的區塊鏈連結。
洲有名的馬尼拉大塞車。而為了更深入當地的人 2015年政大成立「東南亞研究中心籌備處」，透
文參訪，課程特別安排同學到碧瑤市參訪。碧瑤過中央研究院社會學研究所特聘研究員蕭新煌教
市是菲律賓有名的避暑勝地，氣溫比馬尼拉涼爽授的促成，與執國際東南亞研究領域牛耳的日本
很多。京都大學東南亞研究地域研究所共同合作，由政

S eparated by a little more than an hour’s flight, 研究員王雅萍與來自泰國的青年學者丁永興
合作，促成台泰學術圈交流。（林旻萱攝）
Taiwan and the Philippines are in the same time Researcher Ong Nga-ping has been working with
zone and face similar social, economic, and labor Warasiriphong Chittaworn, a young scholar from
Thailand, to promote exchanges between Thai and
issues. By harnessing the power of academic plat- Taiwanese academic circles. (photo by Lin Min-hsuan)
forms, young scholars at National Chengchi Uni-
versity’s Center for Southeast Asian Studies hope to
find solutions for issues such as land reform, pov-
erty, and preservation of cultures. Studies workshop. The course was jointly organized
by National Chengchi University’s Center for South-
Once out of Manila, the nightmarish traffic jams were east Asian Studies (CSEAS), the Philippines’ Southeast
finally behind them. Asian Studies Regional Exchange Program (SEASREP),
Last year, 15 students from countries including Tai- National Chi Nan University’s Department of Southeast
wan, the Philippines, Cambodia, and Vietnam partici- Asian Studies, and the Taiwan–Asia Exchange Foun-
pated in the first Winter School for Advanced Philippine dation (TAEF). The workshop aims to cultivate young
69
政大青年（中）拜訪泰國N G O組織L P N，聆聽界文化遺產，這套以人類智慧結晶建構的龐大灌
W i n Ti n g先生（右）現身說法，從受難漁工轉為
LPN的一員，為其他漁工而努力。溉系統，卻不敵社會快速變遷的衝擊，梯田所在
At LPN, a Thai NGO, an NCCU student (center) talks
with Win Ting (right). Formerly an exploited fisherman,
區域正面臨著青年人口外移、梯田崩壞、祭典文
Win Ting is now a member of LPN, working to help 化消失等打擊，「而這些都是台灣與菲律賓共同
others in the fishing industry.
面臨的處境。」
這樣的課程以更深層的方式去了解菲律賓的政
治、社會、文化、教育及經貿發展，上完課後馬
大國際關係研究中心副主任楊昊教授擔任執行上有實際參訪的機會，能夠與來自各國的博碩士
長，並進一步與越南社會科學院東南亞研究所、生交換意見，因此可以更貼近當地，而不會一直
菲律賓東南亞研究區域學術交流基金會等單位建以外來者的觀點來思考。
立夥伴關係。政大東南亞研究中心不只與各國學
心與心貼近，才能了解土地的溫度
術圈交好，彼此交流頻繁，更常年舉辦論壇及工
作坊，快速深化整個東南亞研究領域。此外，真正的移地研究有許多好處。除了讓青
在政大東南亞研究中心舉辦的各類活動中，菲年學者不會閉門造車，也創造了許多在研究室埋
律賓冬季工作坊就是其中一項人才交流的實踐場頭苦讀所不能感受的體驗。例如在深入的學術交
域。這項工作坊除了強化夥伴關係，打造多元學流中，台灣的青年學者更加了解菲律賓的土地問
術網絡以外，更有助於青年學者以不同角度來觀題。菲律賓土地改革失敗，大量的農村人民流浪
察每個社會的問題。「青年學者需要到當地去做到馬尼拉，在過度擁擠和失控的城市中，讓碧瑤
田野調查、做移地研究。」這項課程把青年學子的原住民更加喜愛自己的原鄉。對家鄉的依戀，
送到海外，透過當地頂尖大學師資授課，並有機以及回家後的那種安適自在，只能意會，不能言
會接觸當地人文風情，了解當地社會所面臨的挑傳，書本無法傳遞這種情感。
戰。「在課程中，學生先學習到『觀點』，然後「我們在書本閱讀這些知識時沒有感覺，但
再到田野現場實察。你會發現，原來台灣與東南是來到這裡，就比較能夠貼近當地人的所思所
亞國家有很多共同的議題。」王雅萍說。想。」王雅萍看到學員回傳的照片，有時會會心
以王雅萍及同學們曾造訪的伊富高梯田為例，一笑，「到了這裡你才會知道，這裡的梯田是這
1995年伊富高梯田被聯合國教科文組織認證為世麼漂亮。」「聆聽傳統『呼得呼得』（hudhud）

Taiwanese and Asian scholars and experts who are families; Dr. Michael Hsiao, a distinguished research fellow at
iar with Taiwanese and Southeast Asian affairs. Academia Sinica’s Institute of Sociology, acted as facilitator.
The students traveled to the Philippines, where they With Dr. Alan Yang, deputy director of NCCU’s Institute
took part in a nine-day series of courses dealing with the of International Relations, serving as executive director,
current state of social change in that country. To delve CSEAS has established partnerships with institutions such
deeper into the local culture, the students made a special as the Vietnam Academy of Social Science’s Institute for
trip to Baguio City, a six to eight-hour bus ride from Ma- Southeast Asian Studies and SEASREP in the Philippines.
nila. As scenery on the northbound journey flashed past, The Winter School for Advanced Philippine Studies, one
the young people got a good feeling for the gap between of the various exchange programs CSEAS has organized,
urban and rural areas. Workshops like the Philippine Win- is a practical means of enabling young scholars to observe
ter School are part of the exchanges between CSEAS and Southeast Asian countries’ social problems from different
Southeast-Asian academic circles. perspectives. “Students first learn new ways of looking at
In 2016, National Chengchi University established issues, then go on to conduct fieldwork. They find that Tai-
CSEAS to promote interdisciplinary regional research proj- wan and Southeast Asian nations are faced with many of
ects in areas such as international relations, foreign policy, the same problems,” Ong Nga-ping says.
political economy, society, culture, and ethnic languages, One example is the Rice Terraces of the Philippine Cor-
and to strengthen bilateral cooperation and communica- dilleras, inscribed on the UNESCO World Heritage List in
tion between NCCU and top international institutions in 1995, which Ong visited with Winter School participants
Southeast Asian studies. last year. A product of human ingenuity, the vast irrigation
Linking top research centers systems in Luzon’s Ifugao Province have felt the effects
“NCCU is stepping up its Southeast Asian research. of rapid social change—an outflow of young people, the
We’ve already signed memoranda of understanding with collapse of terraces, and the disappearance of traditional
the world’s top ten Southeast Asia research centers,” says cultural rites have all negatively impacted local communi-
Associate Professor Ong Nga-ping, chair of NCCU’s Depart- ties. “These problems are common to both Taiwan and the
ment of Ethnology and a researcher with CSEAS, describing Philippines,” says Ong.
the connection as an academic blockchain. In 2015, NCCU Feeling the land’s warmth
established the CSEAS Preparatory Office in cooperation By engaging in in-depth academic exchanges, young
with Kyoto University’s Center for Southeast Asian Stud- Taiwanese scholars have become more aware of land
菲律賓冬季研究工作坊，青年領袖特
別走訪菲律賓的聖地亞哥古堡，了解
當地歷史文化。
Young leaders attending the Winter
School for Advanced Philippine Studies
visit Manila’s Fort Santiago to gain a
greater understanding of Philippine
history and culture.
71
吟唱，感受人與土地結合的力與美，這就是移地衍生的蓬勃「寺廟文化產業」。
研究迷人的地方。」「這樣的行程非常難得，」王雅萍說，尤其
一位參與冬季工作坊的同學也深有體會。孤單深入當地N G O組織，探討勞工剝削問題，以
的學術研究之路，竟然在參加冬季工作坊後全然一般學者獨立的研究能量，很難進入這樣的場
改觀。「原來有一群人跟我一樣，在朝同一個方域，做如此近距離的第一手觀察。能讓眾緣聚
向前進。」觀點的匯流與激盪，創造出更鮮活的合，是東亞研究所博士生丁永興的居中牽線，
學術氛圍。一位來自泰國的博士生，就在工作坊透過與N G O組織關係良好的泰國國立法政大學
期間詢問了來自台灣的學生：「你覺得我做的這（Mahawitthayalai Thammasat）跨領域學院副院長
個環境發展議題研究怎麼樣？」「可否以你的台 Dr. Rungnapa Thepparp代為安排，才能夠在如
灣觀點，告訴我有什麼需要補強的地方？」此短的時間內，獲得這樣好的研究題材。這也
讓人看到，政大東南亞研究中心所具備的學術
夥伴關係助學術研究一臂之力
影響力。而這次活動參與的學生橫跨政治、日
今年8月，東南亞研究中心舉辦「東協文化文、教育、傳播、民族、歷史、法律等科系，
與經貿發展跨國見習計畫：台泰交流．南向前除了廣納不同領域人才，也希望透過海外見習
行」，安排學生到泰國見習。除了讓學生深入活動，能夠培養我國經貿文化人才，並深化國
當地NGO組織LPN（Labour Rights Promotion 際間的學術連結。
Network Foundation），了解當地人口販運中的「政大現在幾乎每日『東南亞』。」王雅萍表
勞工剝削問題，也安排參觀安帕瓦水上市場的示，每週政大都有許多場跟東南亞相關的國際工
河岸生活，並赴五座佛寺，了解因信仰文化而作坊與講座，各種和新南向國家的合作連結與合
作協議，到訪的學者很多，友誼的緊密程度前所
未見。
政大時任校長周行一（右）與印度弗來明大學校長身為東南亞研究智庫，政大東南亞研究中心發
Devi Singh 簽署雙邊合作備忘錄。揮學術平台具備的社會科學研究影響力，正把世
Chow Hsing-yi (right), then president of NCCU, signs a
memorandum of understanding for bilateral cooperation 界各地的東南亞研究領域串聯起來，讓年輕世代
l
with Devi Singh, then vice-chancellor of India’s FLAME
University. 學者，發揮更大的力量。

印尼大學Ani Soetjipto教授（右三）於政大國關中心 RightsPromotionNetworkFoundation(LPN),wherethey
演講有關巴布亞省地區人權跨國倡議網絡的案例。
Professor Ani Soetjipto (third from right) of the University
delvedintoissuesoflaborexploitationandhumantraffick-
of Indonesia, pictured at NCCU’s Institute of International ing,studentsalsogotatasteofriversidelifeatBangkok’s
Relations, where she lectured on human rights networks
and transnational initiatives in Indonesia’s Papua Province. AmphawaFloatingMarket.
Holdingindepthdiscussionsonlaborexploitationwith
a Thai NGO “was a rare opportunity,” says Ong, adding
thatitwouldbedifficultformostindependentscholarsto
issuesinthePhilippines.Afterlandreformeffortsfailed, begrantedsuchaccess.WarasiriphongChittaworn,adoc-
large numbers of rural residents migrated to Manila. Liv- toral student at NCCU’s Graduate Institute of EastAsian
ingintheovercrowdedandchaoticcity,Baguio’sindigen Studies, acted as intermediary, taking advantage of the
ous people wistfully recall their ancestral homeland. NGO’sgoodrelationswithDr.RungnapaThepparp,associ-
“We couldn’t get a feel for these things simply by atedeanoftheCollegeofInterdisciplinaryStudiesatThai-
readingbooks,butbygoingthere,wewerebetterableto land’sThammasatUniversity,whomadethearrangements.
understandlocals’thinking,”OngNgapingsays,smiling Currently, NCCU holds weekly international work-
at photos and messages students sent back: “You don’t shops and lectures related to SoutheastAsia, establishing
real ize how beautiful the terraces are until you come cooperative links and agreements with countries targeted
here.”“ListeningtotheHudhudchantsoftheIfugao,we by Taiwan’s New Southbound Policy. Theuniversity wel-
feel the power and beauty of humans’ relationship with comesmanyvisitingscholars,andfriendshipshavenever
theland.Thisiswhatmakesfieldresearchsofascinating.” been closer.
Partners in the quest for knowledge As a preeminent SoutheastAsian studies think tank,
InAugust 2019, NCCU’s Center for SoutheastAsian CSEAS uses its influence to link together worldwide re-
Studies hosted the “ASEAN Cultural and Economic search in SoutheastAsiarelated fields, allowing younger
Developm ent CrossCountry Internship Program,” generationsofscholarstofindtheirvoices. l
allowing NCCU students to gain firsthand experience (Sharleen Su/photos courtesy of CSEAS/
inThailand.InadditiontovisitingtheThaiNGOLabour tr. by Robert Fox)
73
全球視野　GLOBAL OUTLOOK
遭遇自然
感受創山林解禁的社會學意涵
Adventure Fosters Creativity

—The Social Benefits of Greater Wilderness Access
文•鄧慧純　圖•莊坤儒　版面設計•王敬勛

《心向群山》作者羅伯特•麥克法倫寫道：「我
們如今所稱的『山』，實際上是自然的形態加上
人類的想像所合力構成——是一座心目中的山。」
台灣坐擁豐富的自然資源，小小的一座島嶼
3,000公尺以上的高山就有268座，但立足在台灣
的子民對山林卻少有想像。擁有超過1,500公里
長的海岸線，但多數的民眾卻不下水。究因台灣
人不假思索的畏懼山，抗拒水的心態為何？
今（2019）年4月起，由新經典文化舉辦的環
島巡迴講座「Reading Mountains╱展讀群山」，
由文化評論人詹偉雄和樂評人陳德政主講，想與
台灣社會討論「山」與「冒險」的故事。
“W hat we call a mountain is… in fact a col-

laboration of the physical forms of the
world with the imagination of humans,” writes British
author Robert Macfarlane in Mountains of the Mind.
Though our island is small, Taiwan’s abundant nat-
ural resources include 268 peaks over 3000 meters tall.
Yet few Taiwanese let their imaginations roam Taiwan’s
wilderness. Why do we recoil from our mountains?
Thinkingdom Media’s “Reading Mountains” lecture

tour, which began in April 2019, featured cultural critic
Chan Wei Hsiung and music critic Chen Te-cheng dis-
cussing tales of mountains and adventure with Taiwanese
audiences.
A shackled sense of adventure
Chan presented the program’s first talk, tracing the
development of Western attitudes towards mountains
from fear through engagement and on to love. He argues
that the rise of Romanticism and its radical individualism
in the 19th century led to the idea that people should strive
to lay bare their senses to the world, and that their experi-
ence of the natural world and danger would create new life
narratives. This expectation changed their attitude towards
mountains, which transformed into places in which people
sought unique life experiences. People of this era went into
the mountains again and again to feel more “alive.”
75
恐懼感。提到山，就會聯想到黑色，常聽到的黑
被禁錮的身體，被囚禁的冒險心
色奇萊就是一例；但退休後開始走覽百岳的詹偉
其實在人類文明史中，大部分的時間人類對雄親自登上後才發現，奇萊山上是一片如茵的綠
山是恐懼的，講座第一講詹偉雄即帶入西方從懼色草原，黑色的意象是我們從合歡山公路眺望，
山、入山到戀山的發展軌跡，直到西方19世紀浪奇萊山的大崩壁被太陽擋住，看來像是黑色，再
漫主義興起，這種激進的個人主義，它期許個體加上當地山難不斷，而有黑色奇萊的傳言，對於
竭盡所能地打開身體的感官去經驗世界，藉由遭山的觀感果然來自人的想像。
遇自然、面對危險，創造出新的生命敘事。自此再者，過往台灣幾乎有近30年是世界最大的製
人對山岳的態度有了轉變，山成為人們去經歷那造工廠，製造業生產線的思維，無形中形塑了台
「絕無僅有」生命經驗的所在，人們一再再走入灣社會的意識形態，個人只是社會中的小螺絲，
山，體驗那活生生「活著」的感受。更重要的是位階更高的集體，集體的重要優先於
而如何解讀台灣社會、媒體對於登山活動的負個人，個體的任務就要保全自己的身體，使之不
面印象？詹偉雄則從歷史歷程觀察，提出台灣漫傷害到集體，也因此各種冒險活動都以牴觸集體
長的戒嚴時光，使我們入山、出海都受到管制，的利益為前提，被汙名、被禁止。
連帶也造成社會對於山林、海域產生無邊無際的「那個年代從對身體的規訓管理，到最後創造
出一種集體共榮的意義原則，反過頭來，壓抑了
個人的身體主觀探測世界的能力。」詹偉雄說。
人類文明史經歷了懼山、入山到戀山的軌跡。但隨著全球化經濟型態的變動，在90年代多數
Humanity’s attitude towards mountains has tracked a path from
fear to exploration to love. 製造業西進中國大陸，台灣因之發展出一種特別

詹偉雄稱爬山是打開身體的感官去經驗世界， “That period’s style of management disciplined the
藉由遭遇自然、面對危險，創造出新的生命敘事的過程。
Chan Wei Hsiung says that climbing mountains opens up the
body and ultimately gave rise to a valorization of collec-
body’s senses to the world, and that experiencing nature and tive glory. The other side of this was a suppression of the
danger brings forth new life narratives.
individual’s physical subjectivity and ability to explore
the world,” says Chan.
But with globalization, manufacturers began relocat-
How then should we understand the negative depic- ing to mainland China in large numbers in the 1990s, and
tion of mountain climbing in Taiwanese society and me- Taiwan developed a new economic model: taking orders
dia? Chan views it through the lens of history, proposing and developing designs in Taiwan, manufacturing in
that Taiwan’s restrictions on venturing into the wilder- mainland China, and exporting to the rest of world.
ness and onto the ocean during its long years of martial This economic shift wrought a change in Taiwanese
law engendered a terrible fear of these environments. society’s expectations of individuals. Instead of merely
He sees Taiwan’s nearly 30 years as one of the world’s requiring people to march in lockstep, they are now
largest manufacturers as another formative factor, ar- asked to be creative. With this new focus on innovating
guing that manufacturing’s production-line mentality rather than following, individuals are expected to have
treats individuals as nothing more than society’s small- adventures because adventures and experiences are the
est cog, less important than the higher-level collective. wellsprings of creativity.
In this way of thinking, the individual’s mission is to Experiencing the world through the body
preserve the collective of which it is a part, and ensure Consider how children understand the world. From
that it does not injure the collective. Adventurous activ- the moment we’re born through our early childhood,
ities are seen as opposed to the primacy of the collective we experience the world around us through our five
good, and are therefore denigrated and prohibited. senses. But once we enter the educational system,
77
的模式：「台灣接單，台灣設計，中國製造，全但很難說哪一件產品是有台灣性，「台灣的設計
球運輸。」都是在解決問題，是已經發明了某一個東西的原
在這轉折裡，台灣社會從過往只需要照表操型，我們將之不斷的改良。比較不像外國的設計
課的製造業思維，變成要求個人要有創造性的社是在創造一種新的價值、新的生活方式。」
會，是創新者而非追隨者時，就意味著台灣需假如台灣的設計產業要有一點突破的話，其實
要、也是該用身體去感受冒險，因為冒險的行為是要讓我們的身體甦醒，進入自然的世界裡，一
或遭遇是創造力的來源。方面讓細胞醒過來，一方面重新認識身體所處的
環境。詹偉雄表示，一如他當初登上奇萊山的稜
該是用身體認識世界的時候
線上，一面可見台中、彰化的西部平原，另一側
回想嬰兒時期認識世界的方法，我們一出生就則是花蓮市區的燈火，在那一刻，他被自己與台
通過視覺、聽覺、嗅覺、味覺、觸覺來感知周圍的灣的土地是如此緊緊相連而觸動。
世界，但進入教育體系後，大量的語言文字鋪天蓋觀察到這幾年台灣的設計展，發現大山進入
地而來，「台灣孩子認識世界的方法比較抽象、了展場。格式設計的「U P TO 3742｜臺灣屋脊
科學式，而不是直觀式。對世界的想法也趨向經上」，描述旅人進入自然與自我對話；2018年文
世致用的價值觀。」我們對世界的知識是來自於博會以「從身體創造」為主題，當中「一座高山
我們想要「使用」這個世界，而不是這個世界會博物館」，上到雪山進行採集；台東設計中心的
帶給我們感官或心靈的衝擊。因為沒有被自然深刻「台東採集計畫」，走了一趟嘉明湖，背後都隱
地教育過，我們的人生裡面也比較少創造性。藏著以身體去感受、歷練自然的洗禮，才有創造
舉設計產業為例，台灣生產許多工業產品，性的產生。
爬山就是一種感受自然的途徑，當路徑湮滅
時，找路就是一種創造性的行為。面對危險時，
台灣坐擁豐富的山林資源，奇、險、峻、秀兼備，
身體在極限中想盡方法尋找脫困的途徑，也是創
且濃縮從熱帶到溫帶的山林景緻。造的萌發，會帶給經歷者真實活著的感受。
Taiwan has an abundance of mountains encompassing
a variety of characters and climatic zones. 自然回報入山者，是感官的饗宴，比如說視覺

language takes over. “Taiwanese children come to know
the world in abstract and scientific ways, rather than
through direct sensory experience. Their conception of
the world orients around its administration and use.”
We have less creativity in our lives because we haven’t
been thoroughly educated by the natural world.
Take the design industry as an example. Taiwan pro-
duces large numbers of industrial products, but few with
any kind of distinctively Taiwanese character. “Taiwanese
design is all about solving problems and refining models
that have already been invented. In other nations, design
focuses more on creating new values and new lifestyles.”
Chan says that if we want Taiwan’s design industry
to progress, we need to awaken our bodies and get out
into the natural world, in part to wake up our cells and
in part to renew our acquaintance with the environment
in which our bodies exist.
Chan has observed Taiwan’s design expos for the last
few years, and notes that mountains are beginning to
appear in exhibition spaces. InFormat Design’s “Up to
3742: Top of the Ridge” relates travelers’ conversations
with themselves while exploring the natural world.
The 2018 Creative Expo Taiwan, which took “Body
爬山就是一種感受自然的途徑，
Know ledge” as its theme, included an “alpine mu-
它會帶給經歷者真實活著的感受。
seum” called Body Knowing that was populated with Mountain climbing is a way to experience
the natural world, one that gives climbers
items and images from a trip up Xueshan (Mt. Snow). a sense of being truly and vibrantly alive.
And the Taitung Design Center’s “Raw Trip: A Trip of
79
的、味覺的、嗅覺的、聽覺的，在山裡待久了，家，這與你的領域有沒有山沒有關係，跟冒險
遭遇了山上的植物，你眼睛裡面就有一套台灣色心是相關。」詹偉雄說。
系；山上的一景一物，成為你生命的素材，因此他決定號召朋友，一起為他們籌募資金，讓
每回入山，詹偉雄就是盡量放空，「有遭遇才會兩位新世代的登山家有更完備的後援，更安全
有思想。」的上山，同時，他也想藉此跟台灣社會溝通。
這是一個機會，讓社會知道有兩個年輕人正為著
至少我們出發了
自己的夢想，花費十多年的努力，準備與它正面
去年，詹偉雄健走中央山脈南二段，借宿嘉明對決。其二，每個人是否都該對我們認知外的世
湖山屋時遇到張元植，他在山屋當管理員，聊到界，抱持強烈的好奇，並且願意去挑戰與探索；
計畫和呂忠瀚（綽號阿果）要去爬K2（海拔8,611 最後，以此為鏡，「如果每個台灣人能在自己
公尺，世界第二高峰）。的生命世界裡找到一座屬於自己的K2，然後
K2是詹偉雄從青少年時期就認識的山，知對它全力以赴，台灣就可以脫離這個轉型的泥
道K2是一座非常險峻的山，甚有「野蠻之山」沼。」詹偉雄說。
（savage mountain）的別稱。「K2，We Too」的slogan就這樣發想而來。
2000年時，台灣的登山者曾與中國大陸組團 2,283位募資參與者，他們的名字被印上K2的旗
挑戰，到達7,000多公尺之處，那之後台灣就無
人挑戰了。但相較我們周邊的國家，如日本、
新加坡、韓國的登山家已經登上K2很多次了。
創作者從自然山林獲取許多靈感。圖為台東設計中心的
「新加坡境內沒有高山，英國境內也少有高《台東採集計畫》。
Creators find inspiration in the mountains. The photo shows the
山，但是英國是第一個去登上阿爾卑斯山的國 Taitung Design Center’s “Raw Trip: A Trip of Collecting Taitung.”

Collecting Taitung” depicted a journey to Jiaming Lake 台灣新一代登山家張元植（右）和呂忠瀚（左）挑戰攀
登K2，也以募資的方式，把這個夢想分享給台灣社會。
and suggested that a physical “baptism” in Nature was
（陳德政攝影）
a necessary precursor to creativity. Chang Yuan-chih (right) and Lu Chung-han (left), members
of Taiwan’s younger generation of climbers, attempted
Climbing mountains is one route to experiencing na- to summit K2, the world’s second tallest mountain. Their
ture. When your path disappears, finding a new one is a fundraising for the climb enabled them to share their dream
with Taiwan at large. (photo by Chen Te-cheng)
creative act. When you face danger, your body does its
utmost to come up with a way to escape it. These mo-
ments are the seeds from which creativity grows, and
provide those who experience them with the feeling of achieving their dreams. He wanted to encourage people
being truly alive. to remain curious about unfamiliar parts of the world,
At least we set out and be willing to take on challenges and explore. “If
Last year, Chan hiked the second southern segment every Taiwanese person could find their own personal
of the Central Mountain Range trail system, from the K2 to challenge, and then put their all into climbing it,
Dongpu trailhead to the Xiangyang trailhead. While Taiwan could easily make it through the morass of its
stopping at Jiaming Lake, he met Chang Yuan-chih, who current transformation,” says Chan.
was working at the mountain cabin where he stopped These kinds of ideas led to the fundraising effort’s “K2,
over. As the two chatted, Chang mentioned that he was We Too” slogan. Chan had the names of the 2283 people
planning to climb K2, the world’s second-tallest moun- who contributed money to the climbers’ attempt inscribed
tain, with Lu Chung-han. on the flag the two young men carried up the mountain,
Chan had learned about K2 as a boy, and knew to encourage us all to seek our own personal K2s.
that the 8611-meter-tall “savage mountain” was very Mid-July looked like the perfect time for the climb—
dangerous to climb. the weather on K2 was unusually good, and Lu and
He decided to organize some friends to help the two Chang were in tiptop condition. But faced with an elev-
young climbers raise the money they would need for ated risk of avalanches on the descent, they decided to
a support team that would make their attempt safer. halt their ascent at 8200 meters.
Chan also wanted to use Chang and Lu’s climb to com- “We felt that setting out to make our climb was
municate with Taiwanese society at large, seeing it as an more important than reaching the summit, because
opportunity to let people know that two young people most Taiwanese never do. In Taiwan, setting out is the
were willing to invest more than a decade of effort into hardest part.” In Chan’s view, the act of setting out was
81
幟，讓兩位登山者帶著上路，形同也砥礪我們要詹偉雄期許讓冒險的精神再回到台灣這一座小島上。
Chan Wei Hsiung hopes to bring the spirit of adventure
在人生事業場裡找到自己的K2。 back to Taiwan.
7月中旬，K2山上的天氣異常的好，呂忠瀚和
張元植也把身體狀態調整到絕佳，有天時、人
和，卻必需考量地利的因素（雪崩架繩需要的時
間，及回程時可能遇到的風險），今年K2的計畫了，媽寶級國家！」未來台灣政府將擺脫家父長
先暫止於8,200公尺。制的擔憂，不再無限上綱「安全」作為限制登山
「我覺得最重要是『出發』了。『出發』這的理由，修正草案拿掉了國家賠償的緊箍咒，政
件事情在台灣其實是最困難，台灣大多數的人是策轉向讓個人負責自己的行為與安全，這樣有助
不出發的。」在詹偉雄來看，「出發」即代表事於台灣的冒險精神與創造力的培育，況且，親近
情成功八九成。今年的經驗，也將是台灣未來從山林本該是全民的權利。
事高海拔攀登的指引路標，阿果明年將繼續挑戰這樣的轉變，詹偉雄解釋，是官方觀察到民
K2，這是他人生的志業；張元植將轉攻技術型的意的轉向，亦是台灣邁向轉型的關鍵，他樂見的
攀登路線。說：「最終能把台灣帶出泥沼的，將是你所在的
『自然』。歐洲阿爾卑斯山所帶來的、對超越性
山林解禁
意念的追求，他們面對著海洋，像英國庫克船長
五月底的行政院跨部會會議通過「國家賠償對人類無窮邊界的探險，將會重新回到台灣這一
法」第六條修正草案，今後在山域、水域從事具座小島上。」
有風險性的野外活動，民眾必須隨時注意自然變走進山中，體驗自然，用自己的身體去遭遇
化，國家除了提供適當警告和標示之外，不負任世界，它會帶來獨屬於自己的哲學與感受，然後
何損害賠償責任。並自6月1日起，除國家公園將我們自己的人生會被自己的想法所打造，加總起
配合調整，取消入山管制，農委會林務局也將開來台灣就會成為一個非常偉大、了不起的國家。
放所有林道。「2019年是很關鍵的一年，是一個黎明跟一個黑
行政院政務委員張景森也在臉書上寫下「再見夜的分界點。」詹偉雄如是說。 l

equivalent to achieving 80% or 90% of their objective. liability, and make individuals responsible for their own
Plus, this year’s experience would set a benchmark for actions and safety. This change should help cultivate a
future attempts on big peaks by Taiwanese climbers. greater spirit of adventure and creativity. Besides, every
A ban lifted citizen should have the right to experience nature.
At the end of May, an Executive Yuan interdepart Chan Wei Hsiung explains that this kind of change
mental committee approved a draft amendment to the is crucial to Taiwan’s progress and transformation. He
State Compensation Law, with the effect that people en says: “The natural world will be what finally leads
gaging in risky outdoor activities in Taiwan’s mountains Taiwan out of the morass. The pursuit of transcendent
or waters will merely be required to be aware of changes ideas that the Alps inspired, and the spirit of explora
in the natural environment. While the government will tion that Europeans like Captain James Cook felt when
provide appropriate warnings and signage, it will not as they looked out to sea, will return to our small island.”
sume any liability for injuries resulting from these activ Walking into the mountains and interacting with na
ities. In response, the national parks intend to abolish ture, experiencing the world through your body, leads
restrictions on entering mountain areas, and the Forestry to the development of a personal philosophy and feel
Bureau plans to open all forestry roads to visitors. ings, enabling us to build our lives on our own ways of
Minister without Portfolio Chang Jingsen com thinking. This will in turn make Taiwan an even more
mented on Facebook: “Goodbye, nanny state!” Moving exceptional nation. “The year 2019 is crucial. It is the
forward, Taiwan’s government will no longer invoke transition from dark to dawn,” says Chan. l
safety as a reason for limiting access to mountains and (Cathy Teng/photos by Chuang Kung-ju/
forests. The amendment will relieve the government of tr. by Scott Williams)
83
島嶼行旅　AROUND TAIWAN
何俊賢的非典型教育現場
DoGoodHouse:
Doing Good Things
文•蘇俐穎　圖•林旻萱　版面設計•王敬勛

早在真正踏進度咕屋以前，不曉得
與它錯過了多少回。
屹立淡金公路旁，車輛呼嘯而過的
跳石海岸邊，那沙漠色、蟻穴外型的房
子，分外惹人留心。
它既非咖啡館，也非民宿，從高空
俯視，像一隻蹲伏在海岸邊的海龜，房
子的主人何俊賢將之命名為度咕屋。
它像閩南語諧音的「度咕」（打瞌
睡），令人放鬆、舒心，也像英文名
「DoGoodHouse」，被賦予使命，要藉
此do something good。
C ars whiz past Tiaoshi in New Tai-

pei City’s Jinshan District, on the
coastal highway linking Jinshan with
Danshui. Beside the road, a desert-colored,
anthill-shaped home draws the eye.
Viewed from above, the unusual struc-
ture looks a bit like a sea turtle crouched
near the shore. Neither cafe nor B&B,
owner Hoch Ho calls the home “dugu wu”
(“dugu house”).
He explains that “dugu” sounds like
the Taiwanese for “nap,” suggesting some-
thing laidback and comfortable. It also
sounds like “do good,” which both ex-
presses the house’s purpose, and provides
its English name: “DoGoodHouse.”
85
還記得小時候與手足在家裡玩躲貓貓的光景，三伏天裡，何俊賢迎來了一組又一組不畏炎熱的
家裡成了處處玄機的遊樂場，充滿遊興，踏進度客人，包括我們。
咕屋的心情，就像這樣。曾是數學老師的他，言談裡還保有教師的威
不同多數建築的稜角分明、光滑無暇，拱形的嚴，在介紹房子前，他先率著一大群人到對岸的
結構體、扇形的窗櫺，牆面還有著凹凹凸凸的觸海邊淨灘，一人撿一只擱淺在岸上的寶特瓶。
感，充滿了意趣。原來，當初買下這片面海背山的土地，何俊賢
2008年，屋主何俊賢領著一批建中、台大的除了在這裡種菜，農閒時，他時常不畏豔陽地到
學生，以及鄰近的農友親躬造屋，費時三個月完海邊撿垃圾，即便當地人喊他「憨仔」也不以為
成，這間沒有冷氣，卻冬暖夏涼的小屋，讓他以苦，就這麼一撿就撿上了兩、三年。
素人之姿奪下第一屆台灣綠建築比賽首獎。
與老天的一場對話
隨著聲名遠播，想拜訪度咕屋的人著實不少。
令人意外的是，那時的他並不快樂。
出身貧窮的何俊賢，從小就奮發苦讀，也爭氣
地一路攻讀到台大工程科學及海洋工程博士，畢
業後的他白手起家踏入補教業，也與太太生下兩
個女兒，平步青雲的人生，已讓許多人望塵莫及。
「難道，人生就是不斷不斷地賺錢嗎？」彼
時，理應邁向不惑之年的他卻提早發生「中年危
機」，為了緩解無來由的鬱結，每天清晨四、五
點，他摸黑出門打高爾夫，把北部的球場都打上
了一輪。
直到在北海岸的球場上，一名球友向他分享個
人的體悟：「為什麼要花這麼多時間，去賺自己用
不到的錢？」啟發了他給自己一道命題：「如果
只剩下一年的壽命，什麼事情是最重要的？」
「家人的健康。」答案呼之欲出。
因此，喜愛北海岸風光的他，買下了一塊農
地，決定在這裡耕種，用健康的食物照顧家人，
豈料卻因此開啟了一場「與老天無聲的對話」。
把海廢變成「有用的東西」
作為農業的門外漢，何俊賢坦率地說，一開
始的他也是漫無章法地亂種，到後來改採「三明
治耕種法」，這種以一層有機土、一層穀殼與廚
「一間奇特的房子，不是民宿也不是咖啡館，那主人一定
有他的想法。」何俊賢這樣想。他建造度咕屋，藉機吸引
人聽聽他的理念。
“When people see a unique house that isn’t a B&B or a cafe, they
think, ‘The owner definitely has his own ideas about things,’” says
Hoch Ho, owner of DoGoodHouse. People have been interested
in what Ho has to say ever since he finished building his home.

雖沒有藝術科班的背景，但何俊賢師法自然，並從廢料取材，不論造型肖似
貓咪的浮球時鐘，或者從海龜背甲取經的立燈，都很吸睛。
Ho has no formal training in the arts, but he has managed to craft eye-catching
items from trash, including this cat clock and turtle-shell lamp.
Do you remember how your childhood self felt when Asked about the connection between beach cleanup
playing hide-and-seek? Your home became an amuse- and DoGoodHouse, he explains that he first came to the
ment park, filled with interesting and mysterious nooks area to grow vegetables. When he wasn’t gardening,
and crannies. DoGoodHouse feels something like that. he would often walk the beach picking up trash. Locals
The sharp corners and sleek busyness of a typical called him an idiot for his efforts, but he kept at it for
building are nowhere to be found. Instead, the house two or three years.
has an interesting arched structure, with fan-like lattice- A conversation with God
work on the windows and textured walls. He says he wasn’t happy in those days.
Owner Hoch Ho built the home with labor from a Born into poverty, Ho had studied hard, earned a
team of students from Taipei Municipal Jianguo High PhD from National Taiwan University’s Department
School and National Taiwan University, and neighbor- of Engineering Science and Ocean Engineering, and
ing farmers. Erected over the course of three months in founded his own cram school. He married, had two
2008, it earned Ho, a novice builder, the top prize at the daughters, and became more conventionally successful
first Taiwan Green Architecture Design Awards, and than most of his peers.
thrust him into the national spotlight. But he began to have doubts about his path, wonder-
The resultant renown has drawn many visitors to ing, “Is life just about earning more and more money?”
DoGoodHouse. Ho welcomes group after group of Entering what should have been his “stable” forties, he
them, ours included, into his home during the hottest instead experienced an early midlife crisis. Seeking an
part of the summer. outlet for his feelings, he began setting out at four or five
A former mathematics teacher, he retains some of a o’clock every morning for a round of golf, eventually
teacher’s authoritative bearing. Before bringing us into playing all the courses in northern Taiwan.
the house, he leads our group to the beach to do a bit This continued until one day, while playing a north-
of cleanup, requesting that everyone pick up one of the coast course, a golfing buddy wondered aloud: “Why do
plastic bottles washed up on the shore. we spend so much time making money we’ll never use?”
87
度咕屋一共有兩間，相互對望，洋人稱這是「哈比人變成愛地球的東西。」何俊賢動念想，坊間常見
的村落」。
DoGoodHouse consists of two buildings facing one another. 把垃圾製作成裝置藝術，但如果不實用，頂多延
A Western visitor referred to them as a “hobbit village.”
遲了再被丟棄的命運，只有讓垃圾變成實用性的
東西，才能永續。
海邊常見、大大小小的浮球，經過他的巧思稍
餘、一層有機土的種植方式，讓廚餘成了堆肥，作加工，利用球體的形狀，做成燈飾、音箱、時
且不會發臭，相當適合城市菜園。鐘，甚至吸引到藝廊前來商量想合作販售。
無法杜絕的海洋廢棄物，也給了他許多啟發。巨大的保麗龍垃圾，也提供了他靈感。他將廢
為了清除被垃圾淤塞的涵管，他發明了特殊的工棄的保麗龍箱設計成蔬菜箱，下層蓄水、上層種
具，疏通以後，在潮間帶生活的海蟹循著水源到菜，交錯堆疊，再以尼龍繩相互串聯，透過毛細
此繁衍，生態也因此豐富了起來。現象調節貯水，讓作物仿擬野地裡的植物，可以
他也觀察到了垃圾的變化，早年主要是台灣本靠「天水」養活，不需額外澆灌。
地的，後來有大陸沿海省份來的，隨著對岸的發這一日，他則領著客人將寶特瓶加工，做成
展，居然也有從內陸省份漂來的。他每天撿上三豬造型的撲滿，「只要今天做了一件對地球好的
大袋，為了處理更是煞費苦心。事，就在撲滿裡面投一塊錢，存滿了，拿去犒賞
工學背景出身的他，做事講求科學基礎，發現自己吃一頓大餐。」他鼓勵大家。
問題後更要求解決問題。為了消化掉讓清潔隊員
活用課本知識，蓋自然宅
也頭痛不已的海廢垃圾，他帶著女兒用廢油炸保
麗龍，體積一舉縮小50倍，但這樣仍然不夠。因著長時間在田間勞動，讓何俊賢動念想蓋一
垃圾終歸還是垃圾，「應該要讓害地球的東西間農舍。但既然要蓋，何不就學以致用？

The moment marked a turning point in Ho’s life, leading how much he picked up. His solution: “You have to
him to ask himself: “If I had only one year left to live, turn something harmful to the Earth into something
what would matter most to me?” helpful to it.” If people could turn trash into something
The answer that came to him was his family’s health. useful, something they could use in their everyday
His love for the scenery along Taiwan’s north coast lives, they could reduce the volume of trash.
prompted him to buy a patch of land there, nestled You often find large and small fishing net floats
between the mountains and the shore, to grow healthy washed up on the shore. Ho took them and, with a little
vegetables to feed his family. The decision started what bit of effort, turned them into round lanterns and speak-
he calls a “silent dialogue with God.” ers. They were so cute, he even received an inquiry
Making marine waste useful from a gallery about jointly selling them.
An amateur farmer, Ho admits that at first he had He also found inspiration in the huge volume of
no idea what he was doing. Over time, he adopted the styrofoam trash: turn waste styrofoam boxes into plant
“sandwich” method of preparing the ground. This in- boxes. He stacked them, growing vegetables in the up-
volves placing a layer of kitchen waste and grain husks per layer and storing water in the lower. He also con-
between two layers of organic soil, and turns trouble- nected the two layers with nylon cords, using capillary
some kitchen waste into useful fertilizer that, surpris- action to draw the stored water into the soil, enabling
ingly, doesn’t stink. the plants to subsist entirely on rainfall.
He also observed that the marine trash washed up by Building a “natural” house
the tides came not just from Taiwan, but also from the Since he was spending large amounts of time working
coastal provinces of mainland China. As the mainland’s in his vegetable patch, Ho decided to build a hut to rest
development progressed, trash from its interior began in. He then thought that as long as he was building a hut,
to appear as well. Ho’s painstaking beach cleanup ef- he might as well learn something about construction.
forts filled three large bags with trash every day. The summer heat, winter cold, humidity and salti-
Trained as an engineer, Ho seeks solutions to the ness of the air at the shore, and pollution from passing
problems he encounters. traffic, were challenging issues, but also spurred his
In this case, there was always more trash, no matter imagination.
89
何俊賢領著大、小學生一
同以竹子編田埂。
（何俊賢提供）
Ho oversees elementary and
university students as they
use bamboo to lay out paths
through a patch of farmland.
(courtesy of Hoch Ho)
「讀書有什麼用？」正規教育裡沒有回答的，的空間，竟有待在昏暗處的客人，不知不覺瞌睡
就利用這一間房子說個清楚。了起來。
雖然，濱海嚴苛的溫度、濕度、鹽度，還有公
從國英數理化到生命教育
路上的車輛所帶來的空汙，給了許多的挑戰，但
也激發了他的想像。在海岸邊淨灘的日子，幫助何俊賢經歷了一趟
他決定採拱型結構體，這是國中數學二次函數自我療癒與身心的重構。他的朋友、台大心理系
的線條，這種原始的建築型式，就像愛斯基摩人副教授連韻文告訴他，那沉浸當下且忘我的狀態，
的冰屋，耐得住17級的颱風、8級的強震。在心理學上稱這作「心流」。雖然日復一日地淨
就在拜訪的當日，外頭近40℃的高溫，一行人灘，看似機械化，但藉此先放下一切，僵化的心
迫不及待地踏入室內避暑。才會出現破口，讓新的想法、創意主動湧現。
這一間節能宅的秘密，簡單的國中物理就能「如果我只在乎自己，我就等於全世界的
解釋清楚。何俊賢說，首先在建材上不是使用最 100％，但是，當我去做不只為自己好的事情，
常見的鋼筋水泥，而是隔熱效果良好的砂質回收就算我不高興，也只佔了1％，若我關心的人高
土；另外，在屋子的低處與高處，加開許多通風興，我還是會為了他們感到幸福快樂。」他有所
孔，風可以經過戶外草皮降溫，流到室內，熱空體悟。
氣上升，則從上方被帶走；同時，西南向開的氣如今的度咕屋不僅是農舍，也是他推動「環
窗，可以迎接夏季的西南風，並阻擋寒冷的東北保、綠建築、新農業」理念的夢奇地。6年前，
季風。他終於說服家人賣掉了公司，全心投入現在的人
建造上，他選擇以層層堆疊的方式來構築圓弧生志業。
的曲線，牆面刷上水性、多孔隙的奈米漆，讓水雖然從教育的第一線離場，但作為一名教師，
氣、熱氣均可以自由進出；最後在外層塗上光觸何俊賢對於學生的關懷卻沒有因此減少。
媒塗料，能夠自行分解油汙與動物糞便，因此即尤其，當他觀察到現今的社會的功利導向，
便經過了12年，依舊嶄新。雖然物質條件富裕了，但人的精神狀態卻更加貧
晌午，當陽光從屋頂的天窗，再經過頂樓的病，「他們像玉一樣，沒有彈性。」許多次領著
樓板折射後盈盈灑落，屋裡明暗交錯，形成何建中、台大的學生一起工作，他發現即便拔尖卓
俊賢口中說的「用光線來作隔間」，在如此放鬆群的孩子，面對起大環境的考驗，也深感焦慮，

Ho decided to go with a vaulted structure, a form nanometer coating. He says that this enables the build-
described by the quadratic functions kids learn in ing to “breathe,” allowing hot air and moisture to pass
middle-school math. Shaped something like an igloo, freely in and out. Finally, he painted the exterior with a
the home was designed to withstand typhoons ranging photocatalyst that naturally breaks down oils and ani-
up to force 17 on the extended Beaufort scale and earth- mal waste, which has kept the home looking as good as
quakes measuring up to intensity 8. new for the 12 years since it was built.
The temperature was near 40°C on the day we vis- Changing gears
ited, and a line of people waited impatiently to get The time Ho spent picking up trash from the beach
inside DoGoodHouse. The secret of the energy-saving enabled him to heal and rebuild himself, body and soul.
home’s warmth in winter and coolness in summer can “When I only cared about myself, I was my whole
be found in middle-school physics. world. But when I began to do things for other people, I
First of all, the home isn’t built from reinforced con- was making those people happy. I was only a small part
crete, but rather recycled sandy soil, which is a good of the world, so even when I was personally unhappy, I
insulator. It also has openings for ventilation both low was happy for them.”
and high. The lower vents are on the southwestern side DoGoodHouse’s site isn’t just a vegetable patch. It’s
of the home to draw in the prevailing summer winds, also a place for Ho to promote his vision of environmental
which are cooled by their passage across the turf out-
side. The upper vents expel hot air, keeping the interior
comfortable in the summer. There are no vents on the
northeastern side of the home, which helps keep out the
何俊賢在石碇和平國小的水梯田作品「山澗水」，教導學生
prevailing winter winds. 水資源與糧食議題，同時結合了山中小學的地景。
Ho built up the home’s curves by layering material, Ho built these stepped pools at Shiding’s Heping Elementary
School to teach students about water resources and food crops.
and then covered the walls in a porous water-based They also integrate with the school’s mountainous surroundings.
91
但那樣的焦慮，極其隱微，連家長、老師都難以箱，高高低低的木箱象徵了鄰近的高樓華廈，裡頭
察覺。種植的香草會依照季節輪轉生長──當然，這些全
因此，他開始利用目前的工作，教導學生在學都沿用蔬菜箱的設計，只靠雨水，不須人工澆灌。
校課堂上，老師所無法講授的內容，不是國英數何俊賢邀請我們席地而坐，體驗這片草地的穩
理化，而近乎環境教育、人生哲學之種種。固與舒適，他一面啜飲著特地帶來的冰咖啡，眺
離開教室、走下講台的他，卻更符合古人所望遠處的城景，「在這裡，不比到附近的飯店喝
說：「師者，所以傳道、授業、解惑也。」下午茶差吧。」語氣裡不無愜意。
位於台北另一頭的郊區石碇、倚山而建的和平
教室外的另類課堂
國小，校內的水資源則在他的闢劃下建構出一套
另一天的午後，我們跟著何俊賢來到繁華鬧新論述。天然的山泉水以及學生洗手後的廢水，
區、位在101旁的博愛國小。這個暑假的他相當導引到了生態池，經過水生植物與曝氣作用的淨
忙碌，趁著學童放假，同時在三所校園施作小規化，成為乾淨的水源，除了供學生戲水，也為一
模的工程，這便是其中之一。方水梯田作灌溉。
當我們拾級而上到三樓，只見一片綠意襲來。環保、食農、科學應用，通通都放在設計細節
這片連接兩幢建築物間的露臺，本是烈陽直接曝中，他說：「藉此，可以向孩子傳遞理念，也用
曬的空地，如今在他的規劃下翻新成一處美麗的不著講大道理。」
空中花園。現在的何俊賢稱得上退而不休，他以校園作為
其中一側鋪上了離地種植的草皮，融融綠意象輻輳點，推廣自己的理念，雖然時常往返奔波各
徵了毗鄰的象山；另一側排成了三座環型的蔬菜地，相當辛勞，但談起與學生互動的點滴，卻神
采奕奕。
問他，現在是否還去打高爾夫？「沒時間，也
沒興趣了啦。」他朗笑回答。畢竟，現在的他已
蔬菜箱中，只仰賴雨水就能自行長大的蔬果。
Rainfall provided all the water these peppers needed. 經找到了心之所向的幸福。 l

座落精華區，為豪邸環繞的博愛國小，何俊賢坐在親自設計 herbs growing within them cycle with the seasons. He
的草坪上，幸福感不言可喻。
Located in a wealthy neighborhood, Taipei’s Bo Ai Elementary
also tells us that the whole arrangement uses only rain
School is surrounded by luxury apartments. Ho sits on the sward water, and requires little labor to maintain.
he designed for the school, his satisfaction evident.
Ho has also worked on water resources at Heping
Elementary School in the suburban Shiding District of
New Taipei City. The system he designed for the school
conservation, green building, and new farming practices, routes water from mountain springs and graywater
a place for him to experiment and innovate. He has dedic from hand sinks to an eco pond, where it is purified
ated himself to this new endeavor since persuading his using a combination of water plants and aeration. From
family to sell their company and retiring six years ago. there the water goes to the school’s paddling pool, be
A different kind of classroom fore irrigating terraced paddies.
We spend another afternoon with Ho at Taipei’s Bo The design possesses environmental, agricultural
Ai Elementary School, in a bustling neighborhood near and scientific dimensions, and Ho describes it as a way
Taipei 101. to plant ideas in kids’ heads without lecturing them.
There, he shows us a wide footbridge connecting two Retired but still active, Ho sees schools as a means of
of the school’s buildings. Once nothing more than an promoting his ideas. Though his projects often take him
open concrete space bathed in blistering sunlight, it was away from home, he lights up when talking about what
hated by the students who had to cross it. he and the kids get out of their interactions.
Ho installed grass on a raised platform along one Does he still play golf? “I don’t have any time to, nor
side, its green representing nearby Elephant Mountain. really any interest,” says Ho. Instead, he’s found a pur
On the other side, he shaped three rows of planters into pose that brings him joy. l
rings. He explains that their varying heights are meant (Lynn Su/photos by Lin Min-hsuan/
to represent the neighborhood’s highrises, and that the tr. by Scott Williams)
93
島嶼行旅　AROUND TAIWAN
把種子
種
回生活
Seeds for Life:

Conserving the
Cultural Context of
Traditional Crops
文•鄧慧純　圖•林格立　版面設計•王敬勛
一顆種子，不僅僅是生命的起源，更有自身的儀式，並訪問部落種植小米和布農豆豆的達人。
文化脈絡。因此，保種不僅是保存那僅此一株的開著中古的手排車，一路顛簸震動，趁著這段長
生命體，更應是將其背後相關聯的文化體系、情約100公里路程的空檔，簡子倫一路說著他人生
感記憶、生態智慧等都能被傳承、保存。這種非從「古物」到「穀物」的歷程。
典型的文化保種運動，簡子倫正用生命實踐著。
種子野台慢慢騎
清晨五點，天剛濛濛亮，我們與簡子倫相約在大學修習的是藝術，考上古物所的那年暑假，
花蓮車站，驅車往卓溪南安部落，開始一天的工簡子倫卻在一趟澳洲打工度假的歷程中，對農作
作。簡子倫要拍攝小米收成和部落聚會所的開工起了好奇，「種子」因之在他生命中發了芽。

A seed is more than just the source of a single life;
it is also an embodiment of culture. Culturally
grounded seed conservation isn’t just about keeping
to drive to the Bunun Aboriginal village of La muan
(Chinese name Nan’an) in Hua lien County’s Zhuoxi
Township, where Jian plans to film the millet harvest
plants alive; it also aims to pass down the legacy of and the groundbreaking ceremony for the construc
related cultural systems, emotional memories and tion of a new village hall. He also wants to interview
ecological wisdom. Jian Zilun has devoted his life to those in the village with expertise in planting mil
this alternative movement of cultural preservation. let and Bunun beans. On the trip down, Jian Zilun
explains how he has turned his focus from “arti
The sky is just brightening at 5 a.m. when we meet facts” to “grains” over the course of his career as a
Jian Zilun at the Hualien Train Station. We proceed conservationist.
95
他先在「農法學堂」學怎麼當一個農夫，之後留存。」「如果僅是保種，卻不知道怎麼照顧種
繼續在花蓮「大王菜舖子」擔任菜車駕駛。將各子，及它背後的文化脈絡與情感故事，這樣的種
類蔬菜送往迎來的過程中，他成了農業資訊的交子保存是很空洞的。」簡子倫說。
流站，但也發現讓人費解的問題：「種子留就有跟隨簡子倫一天的工作行程，我們才約略捕捉
了，為什麼一定要買？」進一步才了解到在商業了一絲絲他所提的文化脈絡線索。
機制的運作下，以求取產量為選種的標準，造成一早，抵達南安部落拍攝小米收成，跟t i n a
作物單一化，種子的多樣性逐漸喪失。（布農語稱呼女性長輩）潘竹菊聊今年的收成情
個性裡有一股傻勁，簡子倫想到就去做。覺得況；上午十點，接續拍攝南安部落聚會所的開工
保種很重要，一定要跟大家多多宣導，利用農閒儀式，看著部落頭目的祝詞、陳列的祭品、儀式
之餘，他騎著一台電動三輪車，車上載著種子和的科典等，都與部落文化緊密聯繫，屬於部落生
凱風卡瑪書店捐的生態書及繪本，在花東縱谷上活的日常。
慢速奔馳，一邊跟在地居民交換種子，一邊分享午後，我們再折返回tina家，簡子倫要為日後
保種的概念，「但現在回想起來真的天真，種子紀錄片的拍攝預訪準備。
交換真不是那麼單純的事情。」簡子倫說。潘竹菊面對鏡頭，把玩著手中拿來留種的布農
豆豆，緩緩道出：
保存種子背後的文化脈絡
「這個bainu mew（部落暱稱八家將豆）不要曬
2013年，他遠行到印度，為了了解當地的種子交乾，新鮮的來煮比較好吃，曬乾的話要煮很久才
換的機制。這個南亞大國當初引入基因轉作，致會一樣鬆軟」，蒸熟後打碎，（口感）就像麻糬
使跨國公司壟斷種子市場，農夫借貸買種子，一樣。」
卻因無力償還，造成許多小農破產自殺。鑑此，「上回去埔里參加布農族運動會發現那邊還留
印度民間紛紛成立種子銀行，以不合作運動的概有bainu（豆）mew （眉毛）的豆豆品種，才又找
念，教導農夫自己設法留種，透過分享種子，跟回來。」
基改說不，拿回種子自主權跟糧食自主。細看她手中的品種，光豆類就有樹豆、花豆、
去了一趟印度，簡子倫發現種子交換其實是萊豆、鵲豆、斑豆等，又可再從大小、顏色、花
一個龐大的機制，而不僅只是單純的交換種子，紋、質地等做出品系的區別，這位國寶級的部落
「其實難的是交換之後，要怎麼樣讓品種繼續豆豆達人藏種的多樣性可見一般。
「人藏夢•夢藏種•種
藏人」展覽結束後，一
部分展品搬到傳統市集
打游擊，同時進行傳統
作物食譜工作坊。
（種子野台提供）
At the close of “People
Conserve Dreams •
Dreams Conserve Seeds •
Seeds Conserve People,”
the organizers “brought
the fight to the street”
by moving some of the
exhibition materials to a
traditional market, as well
as by holding workshops
on recipes that use
traditional crops. (courtesy
of Wild Seed Library)

On a slow-moving tricycle
At university Jian Zilun studied art. The summer af- 簡子倫不只想把種子再種回「土地」，
還要再種回「生活」中。
ter he qualified for admission to the Graduate Institute Jian Zilun doesn’t just want to replant heirloom seeds
of Conservation of Cultural Relics and Museology at Tai in the soil: He wants to replant them in our lives.
nan National University of the Arts, Jian became inter

ested in farming. He first learned how to be a farmer
at the Nongfa Xuetang natural farming school, and he
also worked as a driver for Big Wang’s Vegetable Shop.
As he delivered vegetables of various kinds, he came to
serve as a moving hub of information about agriculture.
But when he was asked some tough questions (such as
“Why should I buy new seeds when I can simply save
some from this season’s crop?”), he discovered that com-
mercialization and mass production had led to mono
cultures, with a gradual loss of seed diversity.
Believing in the importance of seed conservation, he
began to slowly travel the East Rift Valley on an electric
tricycle vending cart, carrying seeds and books—his
Wild Seed Library. He exchanged seeds with the local
residents and spread an ethos of conservation. “But in
truth, seed exchange isn’t that simple,” he says.
The cultural pulse behind conserving seeds
In 2013 he traveled to faroff India. That South Asian
nation had just begun to introduce genetically modified
strains, a trend that allowed multinationals to corner the
seed market there. Farmers had to take out loans to buy
seeds, and when they couldn’t pay those loans back, some
small farmers went bankrupt and committed suicide. In
response, many Indians came together to establish seed
banks, helping farmers to keep their own seed stocks and
thus reclaim power over their own seeds and crops.
The trip to India left Jian with a key realization: “If
you don’t know how to protect both the seeds and the
cultural milieu and emotionally resonant stories behind
them, then engaging in seed conservation is devoid of
meaning.”
By following Jian over the course of one day at work,
we begin to gain a sense of the culture surrounding
seeds here in Taiwan.
Early in the morning, we arrive at Lamuan to shoot
an elderly Bunun woman—or tina—named Pan Zhuju
harvesting millet. At 10 a.m. we move locations to shoot
the groundbreaking ceremony for the village hall. The
tribal chief blesses the spot, and there is a series of offer
ings and other ceremonies that are tightly connected to
the culture of the village and daily life there.
97
tina潘竹菊採收今年的小米，
她對傳統作物有很深的情感。
Pan Zhuju, a tina (elderly Bunun
woman), harvests millet. She
has a strong attachment to
traditional crops.

文化脈絡這龐雜的體系著實過於抽象難以理潘竹菊的各類布農豆豆藏種，
有紋路者為bainu mew，部落暱
解，細看簡子倫為拍攝紀錄片條列的採訪大綱，稱八家將豆。
Pan Zhuju saves and plants all manner
內容跨及夢的指引、農耕歲時、田間出現的物 of Bunun beans. Bainu mew (“eyebrow
種、農作流程、農耕工具、煮食方式等面向，我 beans”), with their distinctive surface patterns,
are known as “Eight Generals” beans for their
們從採訪過程能窺見的實在有限，但從tina的話 resemblance to the face paint of the “Eight Generals” in
temple performance troupes.
語中，約略體會到簡子倫所說種子的文化脈絡，
tina對作物的情感，這些烹煮的知識與味覺的記
憶，是保種任務中更需要傳承的，理解種子背後
的故事，也是保種人的任務。 In the afternoon, we go back to the tina’s house for
an interview. Facing the camera, she picks up a handful
填補多樣性的家庭菜園 of Bunun beans that she is saving as seeds and says: “You
在四處遊走的經歷中，簡子倫開始接觸和聽聞 don’t want to dry these bainu mew [“eyebrow beans”];
they’re better cooked fresh. If they’re dried, you have
各地方傳統作物，也發現村落「食」的品種逐漸
to boil them for a long time to soften them again. But if
減少，甚至消失。舉例來說，豆類是原住民族的
you then steam them and crush them into a paste, they
重要食材，它易於保存，又是最好的蛋白質和蔬 have a mouthfeel like mochi.”
菜來源，至今他們仍保有食用豆子的習慣，「品 “When I visited Puli for a Bunun sports event, I dis
種能夠留存不僅是商業因素，有些是情感，牽涉 covered they still had bainu mew so I brought some back
到情感因素就會跟文化扣連得很緊，阿嬤教他怎 with me.”
麼吃，他就繼續教他的孫子怎麼吃。可是當年 Looking carefully at the size, color, markings and
textures of the beans in her hands, one can see that
輕人口外移，小孩子不在部落裡長大，這樣的味
they include pigeon peas, speckled kidney beans, lima
覺經驗、記憶在文化情感層面斷裂得很快。」簡
beans, hyacinth beans and pinto beans, among others.
子倫憂心地說。
The biodiversity in the hands of this national treasure is
所幸我們還有家庭菜園。「在保種的運動中， quite impressive.
維持多樣性最強的角色是部落或地方的媽媽。」 The nuances of the cultural context are difficult to
她們知道如何在一小片土地裡，維持最高的多樣 understand in the abstract. What we can learn on a brief
性，養活一家人，這就是家庭菜園的概念。 visit like this is limited, but we can at least gain a sense
簡子倫帶我們拜訪在南安遊客中心工作的宋大 of what Jian means when he talks about “seed culture.”
The tina’s feelings about the various crops, and her
姊，她在遊客中心後方自家的菜園，種了小米、
cooking knowledge and taste memories, are important
刺蔥、豆類及各類族繁不及備載的野菜。乍看之
legacies that need to be passed down. Understanding
下這塊土地像被自然徵收般的雜亂無序，但跟著 the background stories connected to seeds is a duty of
宋大姊的腳步，東一區小米、西一叢玉米，裡面 those involved in seed conservation.
還有重新種回來的龍爪稷，僅管會除草，但會特 Family vegetable gardens maintain biodiversity
別留下野生的山萵苣，旁邊一棵大樹上攀附著八 During his travels Jian began to see and hear about
月豆的藤蔓，這才領略到家庭菜園的厲害之處。 all kinds of traditional local crops. But he also discov
ered that the number of vegetable varieties used in rural
部落媽媽深深清楚土地的個性，保持原有的地
cooking was falling. Beans have long been an excellent
貌，不做大規模開墾；智慧地選擇留下灌木，當
source of protein, and the Bunun still are accustomed
作支架；她們挑選不需精細操作的物種，產量不
to eating beans: “The passing down of these varieties
高，但相對的栽培管理也比較輕鬆。 involves emotional factors that are closely connected
媽媽們就是靠一小塊地維持餐桌上的多樣性， to culture,” says a worried Jian. “With such an outflow
同時也透過不斷的種植、分享來保種。 of young people, when children don’t grow up in the
99
「有種棲息所」搭建一座意義轉化過的穀倉，供人與種子共
找到自己的保種位置處以感受共同的生命時間，再牽續人與作物與自然的關係。
（種子野台提供）
在印度觀摩了農業前端的交換機制，簡子倫 The Pahanhan No Sapaloma—or “seed habitat house”—was a
granary installation invested with transformational meaning, where
又去了日本，想了解後端行銷的真義。在日本見 people could coexist with seeds and reflect upon their relationship
with crops and nature. (courtesy of Wild Seed Library)
習才發現他們把食物玩得很高段，「在我的角
度看，它其實是一種食物策展。」日本對古來種
（傳統品種）作物的飲食研究，還能追溯到德川
幕府時期，甚至可以呈現料理的考古學，再現彌在慈心基金會協助南安的稻田有機轉作和布農豆
生時代的餐桌。豆專案，是倡議者。
日本的經驗也讓簡子倫驗證了自己心中所想採樣的小米要作成標本，要送交到不在現場的
的：「在保種任務中，每個人都有自己的位置。」研究者林志忠手中，這又出現了保種任務中學術
看到日本的合作機制，他領悟到保種不可能是單打研究者的角色。
獨鬥的事業，保種牽涉到的是整個產業環境的問少小離家的蘇志民，現在屏東經營「小農餐
題。產業有不同的分工，過程中每一種身分，如種桌」，他帶著一家子回來，打算運用布農豆豆研
植的人、保存傳統品種的人、做加工料理的人、做發新菜色。他是保種中料理人的身分，同時也是
歷史研究的人、報導的人、做推廣教育的人，都有文化的繼承者。
自己的位置，甚至「今天任何一個品種留下來，都設計公司三月半負責計劃案整體形象設計和包
是因為祖先們很認真地吃它們，努力地吃也是一種裝。而支持這次文化紀錄計畫的是林務局花蓮林
保種行動。」簡子倫眼睛發亮地說。區管理處。
比如說，上午六點就下田，拿著小刀動作俐落在南安遊客中心，遇見的tina Buni，她在遊客
地把一株株結實累累的小米穗採收下來的tina們中心前擺攤賣布農豆豆，她向族人收購豆豆，最
是保種任務的種植者，也是留種者。清楚部落裡種豆豆的情況，「這也是保種的一個
拿著攝影機，在一旁拍攝訪問的簡子倫是保種角色，她是布農豆豆總經銷。」簡子倫說。
任務中的紀錄者。同一個場景，我們就見習了保種任務中每一個
邀請簡子倫參與這次的紀錄行動的是羅紀彥，人的位置。

indigenous community and do not build these taste cooperative mechanisms in place in Japan, he came to
experiences and memories, the cultural and emotional understand that protecting seeds could never be a soli-
connections to varieties can quickly be lost.” tary pursuit: Seed conservation involves issues related
Fortunately, there are still home gardens. “In the seed to the entire production environment. As industry has
conservation movement, mothers in tribal villages or brought division of labor to our working lives, so too
other locales are playing the strongest role in preserving do we have different roles to play in seed conservation.
biodiversity.” “Any variety that has been passed down to the present
Jian then brings us to visit “Big Sister” Song, who has made it here because our ancestors deliberately
works at the Lamuan Visitor Center. In her home garden, continued to eat it. Eating is thus an action to protect
she plants millet, alianthus prickly ash, beans and all seeds.” Jian’s eyes sparkle as he says this.
manner of wild vegetables. At first glance, her garden For instance, the Bunun grandmas who plant gar-
looks disorderly, as if nature has reclaimed it, but as we dens are also protectors of seed stocks.
follow Song’s footsteps, we see that there’s a clump of Holding a camera and asking questions alongside
millet here and a clump of corn over there, and to the them, Jian is a documentarian.
side there’s a tree on which hyacinth bean and lima bean Playing the role of advocate is Lo Chi-yen, who
vines are growing. She is not planting in large quantities invited Jian to document these events. Lo is a project
and has chosen crops that aren’t fussy. Although she’s not research fellow with the Tse-Xin Organic Agriculture
bringing in big harvests, her crops are easy to care for. Foundation, who assisted with the organic conversion
Mothers are maintaining access to biodiversity for their of rice paddies in Lamuan, and the Bunun bean project.
kitchens with just the small plots of their home gardens. The collected millet samples are to be prepared as
And they are continuing to plant and share their seeds. botanical specimens by someone who is not on site: Lin
Finding one’s own role in seed conservation Zhizhong, in the role of academic researcher.
Jian also went to Japan to gain a better grasp of mar- Su Zhimin, who left Lamuan at a young age, now
keting. There he discovered that the Japanese really runs a restaurant in Pingtung called Kakanan Nua
know their food. In Japan, research into traditional crop Qemuma- Quma. He is planning new dishes for his
varieties has traced some of them back to the shogunate menu by drawing on research into Bunun beans. His
of Ieyasu Tokugawa in the late 16th century. roles in seed conservation are those of culinarian and
One conclusion from his experiences in Japan reso- cultural inheritor.
nated strongly with him: “In terms of our duty to pro- The Forestry Bureau’s Hualien District Office has
tect seeds, everyone has their own role.” In seeing the supported this project of cultural recording.
族人齊聚開工儀式，頭目念誦
祝詞，簡子倫從旁記錄，可見
每個人在保種行動中的角色。
Amid assembled tribespeople,
the chief offers blessings at the
groundbreaking ceremony for a
new village hall while Jian records
the event. The scene captures the
different roles that people play in
the seed conservation movement.
101
果不在生活裡實踐，就不具意義。沒有在生活裡
喚回人與自然的連結
佔有一席之地，它就會被遺忘，沒有和它產生關
運用自己的專長，簡子倫投入許多非典型的係，你就不會重視它。」
保種，早些年的「種子野台」、「人藏夢•夢藏 2016年，過度工作的簡子倫，無預警地倒下
種•種藏人」傳統作物策展，希望大眾重視傳統了。到院前沒了呼吸心跳，昏迷了七天，嚇死了
作物的續存與記憶；在花東台11線上舉辦的森川身邊的親人朋友。
里海濕地藝術季創作「有種棲息所pahanhan no 休養了一年，重新回到保種行動的簡子倫，仍
sapaloma」，搭建一座意義轉化過的穀倉（阿美持續自己從印度回來後堅持的就地、異地並行的
族語ariri），供人與種子共處以感受共同的生命保存機制，在自己的一小塊地種下分享來的品種，
時間，再牽續人與作物與自然的關係。他也拍攝形成一份移地的備份，並堅持倡導種子就地保種的
紀錄片，還有為花蓮農改場80年場慶策展。重要性，因為有了文化脈絡，種子才是活的，並
簡子倫戲稱「我就是雜務長呀！」「我會做有機會發展出新的多樣性。他也繼續選用不同媒
那麼多雜事，是因為保種真的是需要從另一個角介，說保種的故事，讓更多人知道保種的重要。
度被帶進生活。」當今現代人的生活與自然脫離一路的探尋，簡子倫逐步修正自己的步伐與路
太久，許多理所當然的事情卻被忘了。「保種如線，一開始是孤身一人騎著三輪車的種子野台，
如今，他學會兜攏一群志同道合的人，一起來實
踐。他在中間成為媒合者，用攝影、用策展、用
藝術，跨域的合作，建構相互理解的過程。
把種子和種子的故事傳續給下一代，在生活中保種，
「幫大家找到保種運動中的位置，使保種與每
在日常裡實踐。
The seed conservation movement seeks both to pass 個人產生關係，這樣就可能是改變的開始。」他
l
down stories about seeds to the next generation and to
bring seed conservation into daily life. 的初心，始終沒變。

A tina named Buni, who sells Bunun beans from 幫大家找到保種運動中的位置，簡子倫的初心始終不變。
Helping people find their place in the seed conservation
a stall in front of the Lamuan Visitor Center, is also a movement, Jian Zilun has never wavered from his original
wholesale bean trader. She clearly understands the state goals.
of bean farming in the tribal villages. “She plays yet an

other role in seed conservation,” says Jian.
In the same field of seed conservation, we can see
how different people fill different niches. the time they got him to the hospital, his heart and
Calling for reconnection with nature breathing had stopped. He was in a coma for seven
Drawing on his own strengths, Jian has thrown him days, terrifying his family and friends.
self into various atypical forms of seed conservation. After convalescing for a year, he once again found
Early in his career, he curated an exhibit on traditional a place for himself in seed conservation work. He uses
crops titled “People Conserve Dreams • Dreams Con various different media to tell the story of seeds, so that
serve Seeds • Seeds Conserve People.” His hope was more people will come to understand the importance of
that the general public would pay more attention to conserving them.
the importance of remembering and continuing to farm In his long quest on behalf of seeds, Jian has gradu
tradi tional crops. At the Mipaliw Land Art Festival, ally come to adopt new approaches. At first, he pursued
held along Provincial Highway 11, he created the “Pah his seed conservation work as a lonely figure riding
anhan No Sapaloma” (a “seed habitat house”). Its tradi around on a threewheeled electric vending cart. Today
tional ariri granary highlighted connections between he has learned to pool his efforts with others who share
people, crops, and nature. his goals.
“I’ve gotten involved in such a range of activities “By helping everyone find their place in the seed
because seed conservation requires us to take different conservation movement and by finding connections be
approaches to bring it into people’s lives,” says Jian. “If tween everyone and seed conservation, we are perhaps
seed conservation isn’t manifested in real life, it has no at the beginning of real change.” He has remained true
meaning. If it has no place in people’s lives, it will be to his original ideals. l
forgotten.” (Cathy Teng/photos by Jimmy Lin/
One day in 2016, an overworked Jian collapsed. By tr. by Jonathan Barnard)
103
產業新創　ENTREPRENEURSHIP
Gendered Innovation
—Three Women Make Their
Mark in Agriculture
文•曾蘭淑　圖•林格立　版面設計•胡如瑜
熊亞萍、楊佳慈與蘇秀蓮，是女性，是女性的農夫，還是智慧
科技女農。熊亞萍運用科技創新農業生產與管理；楊佳慈迎戰氣候
變遷對農地帶來的挑戰；蘇秀蓮突破傳統、偏鄉、性別與族群的疆
界，開墾友善土地的有機農場，創造了包容性與永續的發展。他們
三位正呼應了亞太經合會（以下簡稱APEC）長年推廣的目標：善
用性別化創新、掌握包容性機會。
J ennifer Hsiung, Yang Jia-cih and Su Siou-lian are women. They are
women farmers. They are women farmers who use smart technology.
Jennifer Hsiung uses technology to make innovations in agricultural
production and management. Yang Jia-cih is taking on the challenges
posed to farming by climate change. Su Siou-lian has broken through
the barriers of tradition, a remote location, gender, and ethnicity to
found an eco-friendly organic farm that generates inclusivity and sus-
tainable development. These three fit right into the goals that have been
智慧科技女農：熊亞萍、
楊佳慈、蘇秀蓮。（由左至右） promoted for many years by the Asia–Pacific Economic Cooperation
Women farmers who use technology forum (APEC), of promoting innovative gendered approaches in smart
(left to right): Jennifer Hsiung, Yang
Jia-cih, and Su Siou-lian. agriculture, and harnessing opportunities for inclusiveness.

105
根據聯合國農糧組織的統計，東亞和東南
農產品商品化、產業化
亞（不含日本）的農業女性勞動人口約佔
49.5％，女農可以成為經濟成長和脫貧的重要很難想像，五年前熊亞萍剛創立鮮綠時，穿著
動力。然而，以往婦女對農業的貢獻，卻往往套裝與高跟鞋，被封為「田間LV小姐」的她，被
被忽視。農民拒於「田」外。如今，鮮綠旗下有一百多位
為了讓女性在經濟發展的過程中成為重要的契作的玉米農，年契作面積超過五百公頃，年產
力量，行政院性別平等處處長吳秀貞指出：量8億5千支玉米，並且是全台灣最大的食用玉米
「A P E C 2016年的領袖會議宣言，鼓勵女性進供應商。
入科學、技術、工程與數學（簡稱S T E M）等原本在摩根、匯豐擔任理財專員，2013年底匯
領域。2019年A P E C更進一步提倡，鼓勵婦女豐宣布裁撤台灣的資產管理部門，她面臨了中年
參與智慧科技農業，不僅可以減少農業婦女的失業的危機。「我對外說是退休，其實是被layoff
勞動負擔，更可以增加農業生產，創造包容性（資遣）。」熊亞萍說。
與永續性成長。」曾試著到柬埔寨管理製鞋工廠，在被迫跨出
熊亞萍、楊佳慈與蘇秀蓮，這三位挑戰職業舒適圈的茫然中，無意之間吃到一支清甜又爆
性別藩籬，在農業領域發光發熱的科技女農，漿的水果玉米，「驚為天人」之餘，她嗅到營
正是呼應2019年APEC倡議的典範。運商機。
科技引領的雲林西螺玉米田導入科技企業化管理
身處烈日曝曬、高溫焚身的玉米田中，雖然先生陳順情的家族是西螺果菜中盤商，熊
穿著布鞋、輕裝簡從的鮮綠農業科技（簡稱鮮亞萍卻捨棄傳統果菜市場拍賣的管道，她從創新
綠）董事長熊亞萍，卻完全無懼豔陽與紫外線，的角度，切入生產、加工與行銷的生產鏈，將玉
時而神采奕奕地問候收割的工人，時而在田邊與米、玉米筍等農產品變成商品。換句話說，她把
契作的農民洽談市場收購價格。玉米當成基金的金融商品來經營。
（右圖）熊亞萍將契
作的農民當成公司的
員工，讓農民願意供
應質量穩定的玉米。
(facing page) Jennifer
Hsiung treats her contract
farmers like company
employees, boosting
their commitment to
supplying high-quality
corn in reliable quantities.
鮮綠有產銷履歷的農
產品，成功打入超市
等通路。
Great Agri Technology
Company has gained
Traceable Agricultural
Product certification for
its produce, paving the
way for successful entry
into supermarkets and
other sales channels.

According to statistics from the United Nations Food Jennifer Hsiung, Yang Jia-cih, and Su Siou-lian—
and Agriculture Organization, women account for 49.5% these three hi-tech women farmers who are challenging
of the agricultural workforce in East and Southeast Asia professional gender barriers and are shining in the field
(excluding Japan). Women farmers can become important of agriculture—fit right in with the model called for by
engines for economic growth and overcoming poverty. APEC in 2019.
However, in the past women’s contributions to agriculture The hi-tech cornfields of Xiluo
have often been ignored. Amid the heat and intense sunshine of the
Wu Hsiu-chen, director-general of the Executive Yuan’s cornfields of Yunlin County’s Xiluo Township
Department of Gender Equality, notes that in order to en- we find Jennifer Hsiung, president of Great
able women to become an important force for economic Agri Technology Company. Dressed simply and wear-
development, “the 2016 Declaration of the 24th APEC Eco- ing sneakers, she fearlessly braves the sunlight and
nomic Leaders Meeting urged members to facilitate wom- ultraviolet rays. Sometimes, she is animatedly greeting
en’s and girls’ access to science, technology, engineering, and the field workers who are doing the harvesting, and
math [STEM] education. In 2019 APEC went a step further, sometimes she is off to the side of the fields discussing
encouraging women to participate in the use of smart tech- market prices with the farmers who grow corn for her
nology in agriculture, which can not only reduce the burden under contract.
of labor on women farmers but also increase agricultural Commercializing agricultural produce
production, creating inclusive and sustainable growth.” It’s hard to imagine that when she founded Great
107
一檔賣得好的長青基金，要篩選、配置、包昔日為攏絡資產規模動輒上千萬元的客戶，
裝，還要有保本能力與穩定的績效。鮮綠為了直不時舉辦品酒會、彩妝講習；今日，她發揮女
接打進超市等通路，提供穩定、安全的貨源，一性溫柔親切的特質，將「汗滴禾下土」的農民
開始就申請「產銷履歷」標章，正巧碰上食安風當成公司的員工，邀請他們來中秋節烤肉與員
暴，有「食品身分證」的農產品成為各通路的搶工旅遊，營造向心力；還為農民做制服，讓農
手貨，所以讓鮮綠玉米短短二年，就席捲全聯、民揪感心之餘，真正打動農民的是以高於一至
好市多（Costco）等通路的貨架。二成的保證價格收購，讓農民願意供應質量穩
在生產管控這一部份，當清晨即收割、還冒定的玉米。
著田間熱的玉米，送到鮮綠時，就以一條龍的加鮮綠也與輔導產業轉型的中衛發展中心合作
工、機械化的包裝，迅速地將大量新鮮的玉米，「農業科技雲」，透過田間裝設氣象站，監測
送上高級超市的通路。土壤、水質、溼度、酸鹼值、農藥濃度與陽光
等條件，透過大數據算出噴藥時間、最佳採收
田間經濟學：把玉米當基金
日期，也透過App的管理，提高採收效能、確保
特別的是，能讓笑她是LV小姐的農民，心甘情用藥安全。
願地交出玉米讓她賣，熊亞萍發揮累積了18年從熊亞萍向理專時期的客戶募集資金，花了上億
事理專的長才與優勢。元蓋標準廠房，讓鮮綠處理玉米可以機械化，是
將農產品產業化，走向農企業的關鍵。雖有向股
熊亞萍發揮理專的長才與優勢，將農產品操作成農企業。
東交代獲利的壓力，還肩負了照顧員工生計的社
Jennifer Hsiung has used her skills and knowledge from years 會責任，中年轉業的熊亞萍說：「每天與真誠的
as a financial manager to create a modern business around
agricultural produce. 農民在一起，真的很開心。」

細心、有定性，並且坐得住的中年女性員工，仔細剔除
「跳米」（有變色），不斷重覆地去除毛茸茸的玉米鬚，
以呈現玉米光鮮亮麗的賣相。
Meticulous female workers remove corn silk and discolored corn,
so that the corn offered for sale has a good appearance.
produce by auction to wholesalers. She took an inno-

vative approach, creating a production chain that en-
compassed crop production, processing, and marketing,
thus transforming corn, baby corn, and other products
into consumer goods.
In order to sell directly into supermarkets and other
distribution channels, and to provide a reliable and safe
supply of goods, Great Agri applied for certification
to use the “Traceable Agricultural Product” label right
from the start. At that time there had been a number of
food safety scandals, so TAP-certified produce became
coveted by sales channels. This enabled Great Agri corn
to dominate the shelves of outlets like PX Mart and
Costco within just two years.
Treating corn like a financial product
Hsiung gets the farmers who jokingly called her the
“fashion lady” to willingly sell their corn to her, and she
brings to bear the skills and knowledge she accumulated
over 18 years in financial management.
Mobilizing her feminine warmth and kindness,
Agri five years ago, Hsiung—who wears suits and high Hsiung treats hardworking farmers like company em-
heels and is known as “the fashion lady in the fields”— ployees, inviting them to Mid-Autumn Festival barbe-
was cold-shouldered by farmers. Today, Great Agri has ques and on company trips to build loyalty. She also gets
more than 100 corn farmers contracted to it, growing polo-shirt uniforms made for them, touching their hearts.
more than 800 million ears of corn per year on over 500 But what really motivates the farmers is that she guaran-
hectares of land. It is the largest supplier of corn for hu- tees to buy their corn at 10–20% above the market price,
man consumption in all of Taiwan. so they are happy to supply corn of dependable quality
Formerly a financial manager at JP Morgan and in reliable quantities.
HSBC, in 2013 Hsiung faced a midlife unemployment Great Agri has also worked with the Corporate Syn-
crisis when HSBC announced it was closing its asset ergy Development Center, which guides enterprises
management division in Taiwan. “I told people I was through industrial transformation, to create an “agritech
retiring, but in fact I got laid off,” she says. cloud.” Through weather stations installed in fields,
She tried going to Cambodia to manage a shoe fac- conditions such as soil quality, water quality, moisture,
tory, but this job was too far out of her comfort zone. acidity, pesticide concentration, and sunshine can be
However, later she happened to eat a sweet and juicy monitored. Using big data, the system can calculate the
ear of sweetcorn, which not only tasted heavenly, but best time for spraying pesticides and the best date for har-
also sparked the idea for a business opportunity for her. vesting, and through a management app, it can increase
New management model harvest efficiency and ensure the safe use of pesticides.
Although the family of her husband, Kevin Chen, Having changed careers in middle age, Jennifer
are wholesalers in the Xiluo fruit and vegetable market, Hsiung says: “Being with these down-to-earth farmers
Hsiung abandoned the traditional channel of selling every day really makes me happy.”
109
間防治研究行之有年，帝霖透過技術移轉的方
嘉義中埔種苗溫室對抗氣候變遷
式，選出有利菌種作成植物疫苗，在種苗進行無
在嘉義中埔鄉的種苗溫室，秋天的涼意完性繁殖時注入疫苗，就好像人出生要打預防針一
全起不了作用，高達攝氏30多度的悶熱溫樣，提升植物對病蟲害的抵抗力。
室，包得只剩二隻眼睛的帝霖公司執行長楊佳慈，帝霖的抗病種苗單株要19元，與單株12元的一
摘老葉、噴藥，隔離病株，一做就是八小時。般種苗相比，農民第一個反應：「這麼貴。」出
由於氣候變遷加劇，使得植物遭受病蟲害的情身屏東佳冬鄉香蕉世家的業務長張恭豪，先向親
形愈來愈嚴重，楊佳慈與團隊將香蕉、草莓的種戚叔伯推銷。他說，「一旦香蕉遭到黃葉病的侵
苗打上預防針，讓植物更能抵抗氣候的變異與病襲，甚至高達五成的香蕉樹死掉，必須廢園。抗
蟲害。病種苗縱使貴一點，親戚們也願意支持。」有了
帝霖公司的抗病種苗，吸引供貨給好市多、親情贊助，再加上那一年香蕉一公斤破百元，有
7-11的專業蕉農採購，目前一年銷售量達到12 賺到錢的農民願意投資，帝霖公司順勢地第一年
萬株，使用的田區超過100公頃。因應增加的訂就賣了五千株種苗。
單，博士農夫楊佳慈又再斥資上千萬元，在嘉義
口碑行銷，專業諮詢
中埔擴廠。
至於抗病種苗的成效如何？楊佳慈誠實地說，
白手起家，學以致用
市場的反映不一。有一處香蕉園，先前黃葉病的
2013年中興大學生物科技研究所畢業的楊佳罹患率高達20％，用了抗病種苗後，罹病率降到
慈，適逢科技部推出「創新創業激勵計畫」，鼓零；但也有蕉農反映抗病種苗「沒有用」。
勵將科研結果商品化、產業化，楊佳慈與中興大由於農民之間口耳相傳是最重要的行銷管道，
學的學弟張恭豪等三人集資300萬元，創立了帝看得懂植物性狀與病蟲害的她，親自到田間診
霖公司─興大苗圃，培育「抗病種斷，不分大農、小農，提供用藥防治的諮詢，是
苗」。肥料用太多造成肥傷，或是田間淹水太嚴重，利
由於中興大學教授黃介辰等用LINE隨時回覆農友的疑問，用心服務，因而建
學者，進行香蕉黃葉病的田立了口碑，還有遠從金門、澎湖離島的農友來訂
楊佳慈與學弟張恭豪
創立了帝霖公司，將抗
病種苗的科研成果商品
化、產業化。
Yang Jia-cih and her
schoolmate Chang Kung-hao
founded Telome to commercialize
scientific research results.

A seed nursery in Zhongpu
Inside a greenhouse at a seed nursery in
Chiayi County’s Zhongpu Township, the cool of
autumn brings no relief whatsoever. In the hot
and stuffy greenhouse, Yang Jia-cih, CEO of Telome
Seedlings Company, is entirely wrapped up in clothing,
leaving only her eyes visible, as she plucks away old
leaves, applies pesticide, and quarantines sick plants.
She sticks at her task for eight solid hours.
As climate change accelerates, plants are increasingly
seriously affected by pests and diseases. Yang and her
team inoculate banana and strawberry seedlings so that
the resulting plants will be more resistant to climate
change, pests and pathogens.
Disease-resistant seedlings supplied by Telome
have been purchased by specialist banana farmers who
supply Costco and 7-Eleven. Currently sales volume
is about 120,000 plants per year, and they are used on
more than 100 hectares of banana plantations. To meet
the increasing number of orders Telome is getting, “PhD
farmer” Yang Jia-cih has decided to make an additional
investment of some NT$10 million to expand her com-
pany’s operations in Zhongpu.
Starting from scratch
Yang, who gained her doctorate at the Graduate In-
在種苗進行無性繁殖時注入疫苗，可以提升植物對環境病蟲
stitute of Biotechnology at National Chung Hsing Uni- 害的抵抗力。
versity in 2013, was just in time for the “From IP to IPO” Plant vaccines injected during asexual propagation of seedlings
can make plants more resistant to environmental pests and
program launched by the Ministry of Science and Tech- diseases.
nology. The program aims to encourage the commercial
application of scientific research. Yang, together with
her schoolmate Chang Kung-hao and another partner, nose problems and give advice. She gives consultations on
amassed NT$3 million in capital to found Telome Seed- the most effective use of chemicals for disease control, and
lings Company and breed disease-resistant seedlings. answers farmers’ questions via messaging app, on every-
Thanks to technology transfer based on many years thing from damage caused by excess fertilizer use to how
of field research into the prevention of Panama disease to cope with flooding in the fields. Through this attentive
(Fusarium wilt) in bananas by professors at Chung Hsing and diligent service Telome has built up a sterling reputa-
such as Huang Chieh-chen, Telome turns beneficial bac- tion, and has even received orders from offshore islands
terial strains into plant vaccines, which they inject into including Kinmen and the Penghu Islands.
seedlings produced by asexual propagation. Just as a An organic farm in Guangfu
human baby benefits from inoculations against illnesses, Su Siou-lian, who stands less than 150
the vaccines increase the resistance of plants to pests and centimeters tall, started out with no farming
diseases in the environment. experience at all. But in 2002 she began learning
Because word of mouth between farmers is the best farming from scratch in the Fata’an indigenous
form of marketing, Yang, who has a keen eye for plants’ community (Chinese name Matai’an) in Hualien County’s
condition and for damage cause by pests and diseases, per- Guangfu Township.
sonally visits banana plantations large and small to diag- From the beginning, she started with organic vegetable
111
邦查農場推廣野菜，
除了傳承阿美族的文
化，更是基於憂心氣
候變遷的考量，因為
野菜不需要細心的照
顧，而且較能抵抗病
蟲害。
At Pangcah Organic
Farm, space is set
aside for growing wild
plants. This is not only
a way to preserve Amis
culture, but also an
expression of concern
over climate change.

邦查農場的有機蔬菜經過挑選，當天直送全聯超市。
Organic vegetables grown at Pangcah Organic Farm are screened
before being delivered direct to PX Mart supermarkets the same day.
蘇秀蓮摘取野生藤心，經過處理後，成為台北餐廳菜單裡的
珍饈。
Su Siou-lian extracts hearts of wild yellow rotang palm, which, after
processing, will become a delicacy served in Taipei restaurants.
購，讓楊佳慈第三年就賺到當時的投資額，並且
有信心加碼投資在中埔擴建種苗廠。
花蓮光復邦查有機農場
身高不到150公分的蘇秀蓮，從沒有
務農經驗的她，2002年在花蓮光復鄉馬
太鞍部落從頭開始學習務農，希望藉此追求生活
的穩定。
她一入門，即從成本高、產量少的有機菜園開
始，自行育苗，堅持不用化肥、除草劑，培育豐
沃好土，大地也回饋她，從三分地到現今14.9公
頃，一年至少可以生產五千公斤的蔬菜、七千多
farming, which has high costs and low production
公斤的雜糧與稻米，並且成功將菜蔬供應全聯等 volumes. She raised her own seedlings, refused to use
超市。 chemical fertilizers or herbicides, and cultivated rich and
fertile soil. Nature has repaid her care, and her farm has
挺住歧視做自己
expanded from 0.3 hectares to 14.9 hectares today. It can
2001年的桃芝颱風重創山地部落時，總是打 produce at least 5000 kilograms of vegetables and 7000
零工的蘇秀蓮，在2002年參加教會舉辦的「馬圵 kilos of rice and other grains annually, and has become a
supplier of vegetables to supermarkets like PX Mart.
共同農場」（馬圵就是重新開墾之意）重新復育
Being herself despite discrimination
被風災破壞的土地，學習耕作。她一邊學有機農
After Typhoon Toraji ravaged mountain indigenous
法，一邊利用前夫家的一分地，試著種植紅蘿蔔
communities in 2001, in 2002 Su Siou-lian, who had al-
與小白菜，雖然種成功了，但賣不出去，只能自 ways worked odd jobs, joined the “Ma-Tang Collective
己吃或把菜打掉，收入不穩定。 Organic Farm,” organized by the local church, in order
為了生計，蘇秀蓮參加縣府以工代賑的計畫， to restore the land damaged by the typhoon and to learn
到大興村裸露的山坡地去種樹。工作以一期一期 how to farm. (In the Amis language, ma-tang means “to
計，收入更不穩定。 begin cultivating anew.”)

In 2004 she joined a program offered by World Vision
由於長期處於工作不穩定的不安全感中，極
Taiwan to teach indigenous women job skills. Many of the
欲追求生活安定的她，下定決心回來全心務農，
trainees only attended because there were subsidies, and
2004年參加世界展望會為了培訓部落婦女一技之 when the subsidies ended they just idly stayed at home.
長的計畫，許多學員因為有補助就參加，沒有了 Only Su stuck with the program from start to finish.
補助就賦閒在家。只有蘇秀蓮一路接受培訓， In 2009 she returned to Guangfu Township, where she
113
沒有間斷，進一步學習農場管理與有機驗證的申
善用管理知識，訂定栽培計劃
請，接著到鳳林鄉擔任吉拉卡樣農場經理，從做
中學。蘇秀蓮不像一般農民跟著搶種市場價格最好
2009年她回到光復鄉，租了三分地，從種植的菜蔬，不管彼時高麗菜價飆得多高，她依據
地瓜葉、南瓜與四季豆開始了邦查有機農場。不同菜蔬的生長節期，訂定生長與栽培計畫。
一個離了婚的女人回到部落，當地的人當著初秋種植龍葵、野莧、木鱉子葉，11月換成高麗
蘇秀蓮的面數落她：「妳是原住民，又是個女菜、紫背菜與山茼蒿。然而，種苗行不願根據
人，不可能獨當一面的啦！女人就是要依附在她的需要供應種苗，求人一次、二次，最後她
老公與家族底下。妳種菜還不噴農藥，不可能決定「不求人」，自己培育種苗。
成功的！」蘇秀蓮當時心裡反彈著：「我要做但培育種苗的技術談何容易，種苗行也不願
的事情，不是由你們來決定。」她不畏人言，傳授know-how，蘇秀蓮土法煉鋼，從失敗中學
毅然決然繼續走著有機耕種的路。習，不斷摸索，大約花了三年時間，浪費了許
燠熱的田間，不斷重覆著勞動與體力的工多耗材、種子，才慢慢領悟出育苗的技術與時
作，她不以為苦，經常一陣涼風吹來，比吹冷程。她現今將育苗的SOP系統化，同時公開，供
氣還要舒服的田間小確幸，聊慰著她的心。需要的人索取。「因為我走過那段路，歷經許
多的失敗，我希望這些免費的資訊，可以幫助
跟我一樣不是很有錢的人。」蘇秀蓮說。
一開始通路有限，她勤跑有機市集、有機農
依據栽種計劃，培育當季菜蔬。
Seasonal vegetables are grown according to the farm’s 產品展，因而接到重視食安健康的基金會訂
cultivation plan.
購，從三斤的蔬菜箱，成長至每週有一百多斤
的訂單，成為穩定的客源之一。
也因為按著栽培計畫育苗、耕種，供貨穩
定，加上有機認證的加持，隨著全聯超市推出
小農直送計畫，邦查農場從三家爭取至20家全
聯超市的訂單。
有機耕耘，生機盎然
由於不用除草劑，農場前兩年蟲害嚴重，收
入少是經營有機農場初期必經的困境，蘇秀蓮
以堅毅的語氣說著：「坐在地上哭，作物就會
活過來嗎？只能快快振作，打掉重種。」
經過多年的復育，現今的邦查農場，踏在鬆
軟的農地上，地瓜葉、龍葵等菜蔬中，看得到
牧草、牛筋草、香覆子與刺莧，以及小蝸牛、
椿象、芽蟲與瓢蟲的多樣性生態。
蘇秀蓮走在堅持有機種植的這條路，不只讓
自己有了穩定的營收，隨著超市等通路訂單的
增加，也為部落的婦女提供了工作機會，農場
裡即聘用了八位二度就業、平均55歲的婦女。
「有土地就有工作。」蘇秀蓮的努力正說著「春風
能叫大地回春，勤勞可使五穀豐登」的故事。 l

邦查農場為部落的婦女與族人提供了就業機會。
Pangcah offers jobs to indigenous people, especially women.
leased 0.3 hectares of land, launching the Pangcah Or few times, she finally decided to grow her own seedlings.
ganic Farm by growing sweet potato leaves, pumpkins, It took her three years to be able to do this successfully.
and green beans. Today, Su has systematized standard operating proce
Returning to her community as a divorced woman, dures for growing seedlings, and she makes her knowhow
local people scorned Su to her face: “You’re an indigen freely available on request. “Because I experienced so
ous person and a woman—you won’t make it on your many failures, having been there myself I hope that this
own! Women should be subordinate to their husbands free information can help people who, like me, don’t have
and families. You plant vegetables but don’t spray pesti much money,” says Su.
cides—you’ll never succeed!” At the time Su thought to Because she grows her seedlings and cultivates her
herself: “It’s not up to you all to decide what I want to crops according to a plan, she can provide a dependable
do.” Unafraid of what people were saying, she resolutely supply to buyers. When you also consider that her farm
continued to pursue organic cultivation. has organic certification, it is no surprise that when she
Setting cultivation plans joined a program for small farmers to deliver directly to PX
Unlike most farmers, Su does not focus on growing Mart supermarkets, Pangcah Organic Farm was able to ex
those vegetables that command the best market price. No pand from selling to three stores to taking orders from 20.
matter how high the price of cabbage gets at any given “Where there is land there is work.” The dedicated ef
time, she continues to set her own cultivation plans based forts of Su Sioulian are a reallife version of the saying “the
on the growing seasons of different vegetables. spring wind can call the earth back to life, hard work can
However, seedling firms were unable or unwilling to produce abundant harvests.” l
supply the seedlings she needed. After finding no sellers a (Esther Tseng/photos by Jimmy Lin/tr. by Phil Newell)
115
多元族群　COMMUNITIES
文•曾蘭淑　圖•阮秋姮提供　版面設計•胡如瑜
越南新住民阮秋姮（右）與客家電
視台主播向盛言（左）共同主持
2018年國慶典禮。（總統府提供）
Vietnamese immigrant Nguyen Thu
Hang and Hakka TV anchor Paul
Shiang (left) jointly hosted the 2018
National Day ceremonies. (courtesy of
the Office of the President)
出生在偏僻北越農村的阮秋姮，高中畢業後受邀在越南河內主持外貿協會主辦的越南台
茫茫然，無所事事。靠著在台灣幫傭的媽媽辛苦灣形象展，身穿飄逸秀麗的越南國服奧黛，阮
存下來的積蓄，阮秋姮2000年決定來台灣留學，秋姮台風穩健，說著一口流利國語、越南語，
課餘辛勤打工，教授越南語、撰寫越語發音書，向越南廠商介紹台灣頂尖的貿易實力。
並且受邀主持2018年國慶典禮，是第一位主持國經常受邀主持駐台北越南經濟文化辦事處晚
慶大典的新住民；她更掌握機先，經營「Hang 宴的阮秋姮，今年開始在世新大學擔任「越南
TV - 越南夯台灣」頻道，成為突破十萬粉絲的語入門」的講師，同時籌劃撰寫第二本越南語
網紅，亦是介紹台越文化的平台。發音的書，還是「Hang TV - 越南夯台灣」頻道

Taiwan Lit Up My Life
—Nguyen Thu Hang
Breaks Down Stereotypes
I n 2018 Nguyen Thu Hang, a teacher of Vietnamese

and writer of Vietnamese pronunciation guides,
was invited to be the first Southeast-Asian immi-
grant to host the National Day ceremony. Prior to
this, spotting the rising wave of Taiwanese You-
Tubers, she started a channel of her own to share Tai-
wanese and Vietnamese culture—“Hang TV,” which
has since blown past 100,000 subscribers and become
an online sensation.
As the invited host of the Taiwan External Trade De-

velopment Council’s Taiwan Expo in Vietnam, held in
Hanoi, Nguyen Thu Hang, clad in a traditional Vietnam-
ese ao dai, presented confidently in both Mandarin and
Vietnamese, introducing Taiwan’s top traders to Vietnam-
ese manufacturers.
Frequently invited to host dinners for the Vietnam Eco-
nomic and Cultural Office in Taipei, Hang this year began
lecturing for beginner’s Vietnamese courses at Shih Hsin
University, while also writing her second book on Viet-
namese pronunciation and continuing to produce weekly （林格立攝　photo by Jimmy Lin）
videos for her YouTube channel Hang TV. To say she leads
a busy life would hardly be an exaggeration. was NT$36,000 a semester, plus we still had family
Ten years ago, though, things were quite different. Fresh debts to pay off.” To lighten the load on her mother,
out of high school in Vietnam, she spent her days at home during her first year in Taiwan Hang lived with her
playing video games until a year later, in 2010, she decided mother at her employer’s home, saving on rent and us-
to go to Taiwan to study, a decision that would prove a ing her free time and vacations for work.
turning point that led to the remarkable life she leads today. “Summer vacations were particularly valuable be-
A tough life as a foreign student cause there are no restrictions then on the hours a for-
“Back then my mom was working as a domestic helper eign student can work.” In the mornings she worked
in Taiwan for about NT$17,000 a month, but my tuition in a breakfast shop, and at lunchtimes in a self-service
117
阮秋姮擔任越南語發音的老師，深受學生的喜愛。左為阮秋姮撰寫的
《我的第一本越南語發音》，書中提供南越與北越不同的發音方式。
Nguyen Thu Hang works as a teacher of Vietnamese pronunciation and is very popular with
her students. On the left is Hang’s book Vietnamese Starter!, which teaches Vietnamese
pronunciation, even explaining differences between northern and southern accents.
的網紅，每週拍片錄製節目，生活忙碌且充實。由於愈來愈多的台商與學生想學越南語，阮
然而十年前的她，從越南高中畢業後，整天無秋姮拜此機會，開始兼課教授越南語，厲家揚追
所事事打電動，直到一年後（2010年）她決定到求她之餘，也報名上課當學生。兩人研究如何用
台灣留學，成為現今閃亮人生的轉捩點。更吸引人的方法來授課，因此就用周華健的《朋
友》這首朗朗上口的歌曲，作成越南語教學的
辛苦的留學生涯
影片，參加移工與留學生的影片競賽，以素人之
「2010年，剛好我的媽媽在台灣工作的合約滿六姿，得到破百的轉分享，在無心插柳的情況下，
年回到越南，我問媽媽可不可以到台灣念書？」在兩人的臉書粉絲專頁累積了數千的粉絲。
媽媽梁氏紅兒的支持下，阮秋姮先到台灣大學語文受惠於「新南向政策」的推動，阮秋姮因此受
中心念了一年語文學校，接著就讀德明科技大學。到注目，經常受邀主持駐台北越南經濟文化辦事
「當時媽媽在台灣幫傭每月薪水1萬7千元，處晚宴、各地縣市政府舉辦與越南主題有關的
可是我一學期學費就要3萬6千元，還要幫家裡還活動。
債。」為了減輕媽媽的負擔，阮秋姮第一年住在當時正逢YouTube頻道興起，他們抓住機會，
媽媽的雇主家，節省房租，利用課餘、寒暑假拚在2016年底創立了「Hang TV - 越南夯台灣」頻
命地打工！道，將她的越語教學、自傳，在台灣生活的經驗
「尤其是暑假很珍貴，因為沒有限制外籍生打作成影片上傳。阮秋姮為了精益求精，到台灣師
工的時數。」早上在早餐店美而美打工，中午在範大學課程與教學研究所進修，並且寫了專書
自助餐廳打菜，下午在彩券行賣彩券，晚上在快《我的第一本越南語發音》，幫助想學越南語的
炒店做外場，「我是一個從東南亞來的窮小孩，台商與台灣學生。
為了找一個新的機會來到台灣。」阮秋姮說。
用生命照亮女兒的未來
然而機會也在滾滾砂礫中閃爍著金光。2015年
阮秋姮在客串華視新住民節目的打工機會中，認在「Hang TV - 越南夯台灣」頻道的影片中，
識了從事廣告傳播工作、幫學長代班的厲家揚，「我的媽媽是外籍幫傭」的故事，感動了許多網
兩人因緣巧合而邂逅。友。當阮媽媽2018年在台灣工作期滿準備返回越

canteen. Then, in the afternoons, she sold tickets at a With a new wave of YouTube video creators on the rise
lottery store, and in the evenings she was a waitress for in Taiwan at the time, the pair seized the opportunity and
a stir-fry restaurant. “I grew up in a poor family and in 2016 started Hang TV, uploading videos teaching Viet-
came to Taiwan for a chance at a new life,” says Hang. namese and introducing Hang’s life in Taiwan.
Then, in the midst of all this hard work, opportunity Lighting up her daughter’s future
knocked. In 2015, while guesting on a TV program for One particular video, “My Mother the Foreign Domes-
Southeast-Asian immigrants on CTS, Hang happened tic Helper,” touched many viewers. Hang’s mother’s time
to meet John Li, who was helping a friend with some in Taiwan came to an end in 2018. When they went to see
advertising work. The two hit it off almost immediately. her off at the airport as she headed back to Vietnam, every
After Hang began teaching Vietnamese part time one was weeping, no-one more so than her now former
and Li became her student, the two began working employer—everyone, that is, except for the elder Nguyen.
together, thinking up ways to make language teaching A lot of viewers were puzzled: why didn’t she cry too?
more attractive to students. They took singer Wakin “Actually I felt quite sad for my mom! Before she came
Chau’s well-known classic “Friends” and used it as the to Taiwan she was fragile, and whenever something pain-
basis for a Vietnamese teaching video. They entered the ful happened she would dwell on it and cry to the point
video in a competition for migrant workers and foreign she’d almost pass out,” explains Hang.
students, and despite being total newcomers, saw their After 14 years of working in Taiwan, though, she had
video shared over 100 times and got thousands of new become as strong as steel and much less openly emotional.
fans on their own Facebook pages. “She swallowed all the loneliness and homesickness she
阮秋姮在北越富壽省農村的老家與國中同學合照。
Nguyen Thu Hang and her junior high school friends back in Phu
Tho Province in northern Vietnam.
（左圖）阮秋姮的媽媽梁氏紅兒（中）在台灣隻身奮鬥
14年，供應阮秋姮與阮氏妶莊來台灣念到研究所。
(left) Nguyen Thu Hang’s mother Luong Thi Hong Nhi (center)
struggled on her own in Taiwan for 14 years so that she could
provide Hang and her sister Nguyen Thi Huyen Trang with the
chance to come to Taiwan for university and graduate school.
119
南，在機場送行時，每人都掉下分離的眼淚，尤好，孩子們都很乖、很認真念書，縱使債主上門
其是她的雇主更是哭得淅瀝嘩啦，只有阮媽媽沒來討債也不敢講。」阮媽媽為了不讓孩子們擔
有掉一滴淚。但也很多網友不解，為何阮媽媽沒心，也壓下所有的心事，信裡或電話裡也都說她
有哭？在台灣很好。
「其實我是很心疼媽媽的！她來台灣工作前，在欲言又止的沉默後，阮秋姮透露：「我後來
十分軟弱，遇到難過的事會想很多，甚至會哭到才知道，媽媽剛到台灣時，雇主一天只讓她吃一
昏倒！」阮秋姮解釋。個便當，中午吃一半，晚上吃剩下的一半！」甚
但是來台灣工作14年後，阮媽媽成為一個堅硬至阿嬤過世，阮媽媽在台灣工作無法回來奔喪，
如岩、喜怒不形於色的人。「我媽媽把她個人的阮秋姮只能在喪禮念媽媽從台灣寄來的弔唁詩，
孤單、思念家人的煎熬、工作的磨難與苦楚，現場所有親戚聽了都哭成一片！
一個人全吞了下來！當離開台灣時，她已沒有阮媽媽希望女兒們可以嫁個好人家，但工作結
眼淚，頭也不回地進入海關。」眼眶泛紅的阮束回到越南後，發現家裡仍然如此貧寒，一旦有
秋姮說。人上門提親，可能會耽誤了女兒們的未來，因此
阮媽媽在阮秋姮很小的時候就來台灣工作，身先向親戚借錢蓋房子，加上栽培女兒念書，於是
為老大的她從國中開始，就扮演媽媽的角色照顧她又再啟程到台灣，賺錢還債。阮媽媽在台灣隻
兩個妹妹，當時最小的妹妹才讀幼稚園。身奮鬥14年，用生命照亮三個女兒的未來；阮秋
那時沒有手機，每隔一、兩個月才收到媽媽姮說，她一生最感謝的就是媽媽。
一封信，成為生活中最大的安慰，尤其是母親
打破刻板印象
寫的詩，總是邊看邊哭。「後來媽媽可以打長
途電話了，可是我們家沒有電話，都必須到鄰居阮秋姮與厲家揚在2018年結成連理，兩人共同
家去接聽；因為很不方便，媽媽寄錢回來裝了一經營的「Hang TV - 越南夯台灣」頻道在2018年
支電話！」底時也累積2萬5千個訂閱人數。
「親友都叮囑我們，媽媽在國外工作很辛苦，由於兩人深感許多台灣人、越南人對台越之
不要讓媽媽擔心，因此我們回信都會說家裡很間，抱持著似是而非、根深蒂固的刻板印象，因
阮秋姮主持2016年越南勞動
文化嘉年華活動。
Nguyen Thu Hang hosting
the 2016 Vietnamese Migrant
Workers Culture Carnival.

阮秋姮出席內政部長徐國勇2019
年向新住民拜年的記者會，暢談
台越兩國文化。
Hang chats about Taiwanese and
Vietnamese cultures with Minister
of the Interior Hsu Kuo-yung at
a press event hosted by Hsu to
express Chinese New Year wishes
to Southeast-Asian immigrants.
felt and the hardships of her work, and by the time she ested party should visit them at home. To solve this, she
left, she had no more tears to cry. She just went straight to borrowed money from relatives to build a house and get
Customs and never looked back,” Hang says, welling up. her daughters educations, and then set off back to Tai-
After a moment’s hesitation, Hang then reveals, “Later wan to earn money and pay back the debt.
on I found out that when my mom had just arrived in Breaking down stereotypes
Taiwan, her employer would only let her have one boxed In 2018, Hang and Li tied the knot. Today, the YouTube
meal a day, half for lunch and half for dinner!” Even channel they run together has more than 100,000 sub-
when Hang’s grandmother passed away, her mother scribers and continues to do remarkably well.
couldn’t attend the funeral because of her work in Tai- With the two of them profoundly aware of the often
wan. All Hang could do was read out the eulogy sent erroneous, yet deeply rooted stereotypes Taiwanese and
over by her mother, which brought all the family mem- Vietnamese have of one another, Hang and her husband
bers in attendance to tears. hope that her story and his Taiwanese perspective can
Hang’s mother hoped her daughters could marry into help them serve as a bridge between the two cultures for
good families, but after returning to Vietnam at the end their viewers.
of her first stint working in Taiwan, she realized that As an illustration, Hang notes that when Taiwanese peo-
the family was still living in such poor conditions that ple learn she’s from Vietnam, their first assumption is often
it would probably hurt the girls’ prospects if any inter- that she was a mail-order bride. After she explains that she
121
此阮秋姮希望能用她個人的故事，以及她先生阮秋姮先生厲家揚同心協力經營「Hang TV - 越南夯台灣」
頻道，作為傳遞台越文化交流的平台。（林格立攝）
以台灣人的角度，提供多元的觀點，作為傳遞 Nguyen Thu Hang and her husband John Li run a YouTube
channel, Hang TV, which they use as a platform for exchange
台越文化交流的橋梁。 about Taiwanese and Vietnamese cultures. (photo by Jimmy Lin)
阮秋姮解釋，例如台灣人一聽到我從越南
來，會說：「妳是嫁來台灣的越南新娘嗎？」
「我是從越南來台灣讀書的留學生！」 came over as a foreign student, they then assume that since
「那妳家裡一定很有錢？」「我是窮留學 she’s married to a Taiwanese man, they must have gone
生，我必須要努力打工，才能賺得學費的！」 through a matchmaker and he must be old and ugly.
「妳嫁台灣人一定是透過仲介，妳的老公一 At first, this was a constant source of anger for Hang,
定又老又醜！」阮秋姮起初會很生氣，但久而 but over time she realized that even in Vietnam when peo-
ple heard she had married a Taiwanese man their first re-
久之她發現：「連越南人知道我嫁台灣人，很
sponse was often that she had done it for money. Breaking
多人的反應是『我是為了錢！』」如何打破這
down these prejudices and stereotypes became the core
樣的偏見與刻板印象，變成他們製作影片的核 mission of their videos, out of a sense of responsibility to
心宗旨和自我期許的社會責任。 society.
阮秋姮與厲家揚決定從2018年11月起更認真 When she hosts big events, the organizers will gener-
經營「H a n g T V — 越南夯台灣」頻道，每週 ally introduce her as a “new resident from Vietnam” or
上傳一支影片，至今已突破十萬訂閱量，成績 an “Internet celebrity from Vietnam.” “Those are both
me, but the one I really don’t like is being introduced as
斐然。
‘Vietnam’s Tzuyu’ [referring to the Taiwanese member of
阮秋姮擔任重要典禮主持人時，主辦單位常
Korean girl group Twice]. I hope that when people get to
會介紹她是「越南的新住民」、「來自越南的
know me, they can just take me for who I am, and call me
網紅」。阮秋姮說：「這些都是我，但我比較 ‘Nguyen Thu Hang, from Vietnam.’” l
不喜歡別人介紹我是越南的周子瑜，我希望大 (Esther Tseng/photos courtesy of Nguyen Thu Hang/
家認識我，可以說我是『越南的阮秋姮』。」 l tr. by Geof Aberhart)

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全 球 ． 在 地 ． 人 文

中華民國108年11月 第44卷 第11期

A Century-Old Earth God Shrine

8 封面故事 Cover Story

2 無私奉獻•讓愛延續 1 百年伯公 52 月月好讀

島嶼行旅 Around Taiwan

84 度咕屋，Do Good Things

（林旻萱攝 photo by Lin Min-hsuan）

6 台灣光華 Taiwan Panorama

8 台灣光華 Taiwan Panorama

“N ot all of us can do great things,” said Mother

10 台灣光華 Taiwan Panorama

蒲敏道找上交情甚篤的菲律賓嘉爾默羅修女會幫 Once the Sacred Heart Home was completed, Sister

12 台灣光華 Taiwan Panorama

14 台灣光華 Taiwan Panorama

16 台灣光華 Taiwan Panorama

18 台灣光華 Taiwan Panorama

P opular around the world, the “Adventures of Tintin”

20 台灣光華 Taiwan Panorama

Some 20 years ago, Yves Nalet rode a bicycle from

22 台灣光華 Taiwan Panorama

24 台灣光華 Taiwan Panorama

26 台灣光華 Taiwan Panorama

28 台灣光華 Taiwan Panorama

“L ord, make me an instrument of Your peace; where

We visit the Hsincheng Catholic Church in Xincheng,

30 台灣光華 Taiwan Panorama

（戴宏基提供 courtesy of Gabriel Délèze）

32 台灣光華 Taiwan Panorama

34 台灣光華 Taiwan Panorama

36 台灣光華 Taiwan Panorama

38 台灣光華 Taiwan Panorama

40 台灣光華 Taiwan Panorama

C reating a deeper understanding of the lives of migrants

42 台灣光華 Taiwan Panorama

44 台灣光華 Taiwan Panorama

46 台灣光華 Taiwan Panorama

48 台灣光華 Taiwan Panorama

Thank you for accompanying us on

第一部 奇密花（摘錄） 外獅部落大戰清國淮軍之處。那是

左營，再 轉台 鐵，由 左營 到屏東。 官兵的戰爭。

到了枋寮，小 君不覺 精 神一振。這 火車進入大武山區，這是當年大

就進入一八七四年牡丹社事件時所 龜 文的中心 地區，風景 絕美。小君

謂「瑯嶠」，或一八七五年「開山撫 和男友心情好h i g h。車到大武，終

番」以後 的恆春 縣 地 域了。火車 經 於到了台灣的東海岸。火車沿著太

過 加 祿 站、內獅 站，小 君更 興奮， 平洋走，山勢、海景更 是令人 如 醉

她 讀 過陳 耀昌的《獅 頭 花》，知道 如 癡。過了知本之後，火車進 入台

這裡是當年大龜文部落酋邦內獅、 東 及花 蓮的 縱谷。荷 蘭人、漢 人 進

的，由瑯 嶠跨 越中央山脈 尾端，漢 東最有歷史意義的大廟了。那有名

再到花 蓮。開山撫番伊始，後山全 加上歲月洗禮及焚香煙薰，綠底金

稱 為「台東州」，後 來 把 卑 南 大 溪 字，小 君 看得吃力，也無法 辨出題

流 域 稱 為「台東」，把 秀 姑 巒 溪 流 款的字。反而是她查了G o o g l e，知

域 分出為「花 蓮」。當 年 花 蓮 是台 道這匾是光緒七年立的。「所以 是

東州的一部分，但現在卻稱 為「花 那些事件以後才立的了」，小君想。

偉，縱谷又 如此 秀麗。過了卑南大 趨，交 通首 要，八 通古 道，迫 於 修 書名： 苦楝花

道這裡有個大型的老兵醫院或養 意 難 料，瘟 疫 大 行，手足 惶 錯，素

開拓史的地位。連她男友都不知玉 草屋，吳光亮將軍 親 題，後山保障 丹 一帶，經由浸水營古道 遷 來，他

里舊名「璞石閣」，小君嘆息著。這 匾額，以奉祀迄今。後山居民，族群 們則認為自己是馬卡道，不是西拉

也是她論文選擇「東部開發」為題 龐雜，阿美布農，平埔客家，漢民雜 雅，也不是 大 武 壠。你們家 混的，

目的原意，「其實我也是多知道一 處，嫌 隙 難 免，爭 端 時 起，幸 賴 神 是大武壠還是馬卡道？」

點點而已。」她想。 召，和諧共居。…… 男 友 苦 笑 道：「妳 問 我，我 問 誰

男友的父母，顯然對小君印象不 男 友 在 旁 邊 補 充 著：「是啊，我 啊？」又 問：「妳 剛 剛 為 什 麼 一 直

錯，在晚飯時與她談了許多花蓮的 們 這 裡 的 血 統 很 複 雜，高 山 原 住 笑，在笑什麼？」

美景與物產。他們很好奇小君為什 民有 布 農、阿 美，平地 在 閩、客 之 「好 啦，」小 君 笑 道：「 其 實 我

全球．在地．人文

中華民國108年11月第44卷第11期

（林旻萱攝　photo by Lin Min-hsuan）

（戴宏基提供　courtesy of Gabriel Délèze）

第一部奇密花（摘錄）外獅部落大戰清國淮軍之處。那是

左營，再轉台鐵，由左營到屏東。官兵的戰爭。

到了枋寮，小君不覺精神一振。這火車進入大武山區，這是當年大

就進入一八七四年牡丹社事件時所龜文的中心地區，風景絕美。小君

謂「瑯嶠」，或一八七五年「開山撫和男友心情好h i g h。車到大武，終

番」以後的恆春縣地域了。火車經於到了台灣的東海岸。火車沿著太

過加祿站、內獅站，小君更興奮，平洋走，山勢、海景更是令人如醉

她讀過陳耀昌的《獅頭花》，知道如癡。過了知本之後，火車進入台

這裡是當年大龜文部落酋邦內獅、東及花蓮的縱谷。荷蘭人、漢人進

的，由瑯嶠跨越中央山脈尾端，漢東最有歷史意義的大廟了。那有名

再到花蓮。開山撫番伊始，後山全加上歲月洗禮及焚香煙薰，綠底金

稱為「台東州」，後來把卑南大溪字，小君看得吃力，也無法辨出題

流域稱為「台東」，把秀姑巒溪流款的字。反而是她查了G o o g l e，知

域分出為「花蓮」。當年花蓮是台道這匾是光緒七年立的。「所以是

東州的一部分，但現在卻稱為「花那些事件以後才立的了」，小君想。

偉，縱谷又如此秀麗。過了卑南大趨，交通首要，八通古道，迫於修書名：苦楝花

道這裡有個大型的老兵醫院或養意難料，瘟疫大行，手足惶錯，素

開拓史的地位。連她男友都不知玉草屋，吳光亮將軍親題，後山保障丹一帶，經由浸水營古道遷來，他

里舊名「璞石閣」，小君嘆息著。這匾額，以奉祀迄今。後山居民，族群們則認為自己是馬卡道，不是西拉

也是她論文選擇「東部開發」為題龐雜，阿美布農，平埔客家，漢民雜雅，也不是大武壠。你們家混的，

目的原意，「其實我也是多知道一處，嫌隙難免，爭端時起，幸賴神是大武壠還是馬卡道？」

點點而已。」她想。召，和諧共居。…… 男友苦笑道：「妳問我，我問誰

男友的父母，顯然對小君印象不男友在旁邊補充著：「是啊，我啊？」又問：「妳剛剛為什麼一直

錯，在晚飯時與她談了許多花蓮的們這裡的血統很複雜，高山原住笑，在笑什麼？」

美景與物產。他們很好奇小君為什民有布農、阿美，平地在閩、客之「好啦，」小君笑道：「其實我

麼唸歷史，問小君說，唸歷史除了外，還有許多西部的平埔西拉雅或是笑這碑文的文字，道盡漢人的偽

當國中、高中老師以外，還可以有馬卡道，在十八、十九世紀因被漢善與假仁假義。我們唸歷史的，都

什麼職業？男友搶著回答說，當國人壓迫而越過中央山脈，遷徙到知道吳光亮在後山，殺了不少原住

中老師一年有三個月寒暑假，有什此。我本人是客家，我們祖先是清民，但他卻頒布了〈化番俚言〉，好

麼不好？！小君笑笑，沒有說些什朝光緒年間過來的，雖然才短短像他只強調感化，從不殺戮似的。

麼，但其實心中有些不滿，她想，豈五、六代，我懷疑我說不定也有平過去漢人統治者一貫如此，滿口仁

可如此小看唸歷史的。埔血統呢。」義道德，作為凶狠毒辣。這也許就

第二天早上，小君和男友到了對台灣史較熟稔的小君說：「你是原住民一直不喜歡漢人，不信任

「協天宮」。這協天宮，以玉里小鎮們這裡的平埔，是自台南頭社或玉漢人的原因吧。」

的規模，可算是金碧輝煌的大廟。井一帶遷來的。他們認為自己是大小君又說：「例如剛剛大殿那個

當年吳光亮在光緒元年開通了現武壠或大滿，與西拉雅有些不同。『後山保障』，大家認為吳光忠所

在稱為「八通關古道」到璞石閣，另外有些是由屏東林邊放索、萬題的匾，又是另外一個例子。『後山

住民的，難道是吳光亮保障了原住俗，轉成禮義廉讓之風』。」是秀麗的山巒。瑞穗是由舊名「水

民嗎？恰恰相反，是保障了入侵後山小君有著感概。加禮宛事件她略尾」轉換過來的諧音日文漢字。秀

的漢人啊！」男友在一旁苦笑著。知一二，但阿棉、納納的地名今已不姑巒溪到了這裡就無法再行船溯溪

小君看到表情尷尬的男友：存，因此不知詳情。但總之，這就而上了，所以叫「水尾」。

「唉，現在是多元共榮啦，也沒要是台灣原住民的「被漢化過程」，自瑞穗大橋起點到出口終點的

你們漢人搬出後山，只是要你們不當然包括日常風俗的改漢姓、穿漢長虹大橋，長二十二公里，以奇美

要繼續這一付道貌岸然，滿口道德服……等，把「漢化」當「教化」。村為中間點。由瑞穗大橋到瑞穗

的漢人沙文主義觀點就是。」又說：小君感慨著，這就是過去不尊重少鄉奇美村是前半段，溪流雖然相當

「高中課本決定不採用連橫的《台數族群的漢人沙文主義及擴張主快，但船仍算平穩，仍可欣賞兩岸

灣通史序》，就是因為原住民詩人義，自以為是的偏見。秀麗景色。船近奇美，船老大大呼：

莫那能的一句話：『你們的篳路藍一直要到這幾年，台灣社會才慢「過了奇美，秀姑巒溪水流湍急，

縷，我們的顛沛流離！』」慢了解原住民文化有其融自然天大家把重心坐好，不要翻船。若翻

男友打哈哈說：「只道你們這些地於一體的優點。在過去漢人讚美船不要驚慌。」

唸歷史的最冬烘，誰知反而思想最「人定勝天」、「愚公移山」、「戰小君聽到「奇美」，覺得怎麼這個

前衛，最進步了。佩服佩服。」勝大自然」的時候，漢人看不到原名字似乎缺乏原住民味道，令她想

小君說：「唸歷史是為了反省，以住民優點，認為原住民懶散、笨拙，到「奇美醫院」、「奇美博物館」，

史為鏡，說的就是這個。你們學醫只會唱歌跳舞。要等近幾年屢屢與這山中野趣很不搭調，「難道就

的，醫人醫獸；我們學歷史的，醫國出現大自然的反撲之後，我們才恍沒有好一點的名字？」小君納悶著。

家醫社會，作用大著呢，豈是為了然大悟，原住民文化比我們看得更自奇美村到秀姑巒溪出口，靜浦

三個月寒暑假。」遠……。其實日本人早看出了這一的長虹大橋，是泛舟下半段。秀姑

男友說：「哎呀，失敬失敬。我必點。森丑之助說，站到山上，青翠的巒溪穿過海岸山脈，彎彎曲曲，高

須多了解一些台灣史了。」地方就是番人的，光禿禿的地方就高低低，落差六十五公尺，果然溪

小君笑說：「那還用說！」但又是漢人的。這正是現代才有的「水水湍急，多處險峻之處，橡皮艇險

感慨。她說：「其實，在台灣史方土保持」的生態思維。而當年，則象環生，自顧不暇，無法觀賞景色。

面，我們過去承緒了太多漢人史視為原民之疏懶。在一九二五年之上了岸，小君雖然疲累，卻遊興不

觀，都是一面之詞，因此要好好重前，森丑之助就看出了原住民文化減，硬拖著已經精疲力竭的男友，

新評估。許多歷史事件，原住民的的優越，但他也無法勸服那個年代找到了地圖上溪流出口的小島獅球

觀點沒有能留下來，因而真相不太的日本總督府，所以他只好在基隆山，上去逛了一圈，心情滿足。上了

清楚。例如這位吳光亮，在〈化番港跳海……。長虹大橋，南岸是靜浦小村，他們

俚言〉卷首，又加了一篇光緒五年在火車到瑞穗的途中，小君一路在此訂了民宿。到了靜浦街道，太

『諭後山各路番眾』的曉諭，也說上讚嘆著窗外花東縱谷的秀麗景陽已經偏西了。小君往溪的北岸望

得冠冕堂皇。先舉前幾年阿棉、納色。她的男友，則臉色有點臭，帶女去，想起那附近山巒正是齊柏林的

納、加禮宛等社，經吳光亮『親統友來旅行，女友則沒有柔情蜜意，墜機之處，心頭一陣愴然。於是回

大軍，嚴加痛剿，以張天威』，然後而卻鍾情於歷史和原住民，還一路過頭來，走上一個小坡。

經過設立番學，教番童識字讀書，上談歪理，倒有些像是在譴責他。小坡盡頭是靜浦國小。國小的標

最後以這三十二條『淺近野俚』的兩人終於到了瑞穗大橋的秀姑示聳立校門，校門內傳來學童嬉笑

面是一個大操場，兒童活潑地跑跳日蛋糕，兩人繼續在房間中喝酒。而愈走愈快，小君離他們的距離

著。這幾年台灣少子化嚴重，小君這是兩人交往近一年後第一個愈來愈遠。

見了兒童就有說不出的欣喜。小君過生日宴。男友酒興很高，一直勸校門在望了，小君發現竟有大聲