島嶼的想像與文化Imagination and Culture of Islands

摘要 Abstract：

1897年日籍人類學者首度踏查紅頭嶼，首度建立現代國家視角的島嶼輪廓，1903年美船(班傑明修厄爾號)事件發生，日本政府正式於島內樹立現代國家政體，透過各式統治機構(如駐在所、蕃童教育所)建構國家對蘭嶼的治理存在。1945政權更替紅頭嶼再度迎來國家視角的改寫，蘭嶼島取代紅頭嶼，中華民國政體的統治機構亦於1945年起延續至今，達悟族的「本島」更逐漸成為當代國家的「離島」。

「地景地名的改寫」係為此歷程國家治理重要途徑，留下統治歷程的紀錄，亦反映達悟族社會與國家的互動軌跡。本文即以蘭嶼島的地名演進探究達悟族社會與國家的互動演進，採用地圖資料包含：1897年「菊池主殿呈總督府報告地圖」、1897年「臺灣假製二十萬分之一地圖」、1903年「美船事件報告地圖」、1921年「二萬分之一台灣堡圖(大正版)」、1924年「五萬分之一地形圖(陸地測量部)」、1954年「五萬分之一地形圖」、1985年「二萬五千分之一經建版地形圖」，以及作者於2010年後進行蘭嶼傳統領域地景地名調查資料為例，針對蘭嶼島之村落與特定地景地名進行綜整分析，藉以窺視各時期的統治狀態與影響。

本文也將結合蘭嶼近代發展脈絡，分析各時期的政治與社會發展樣貌，以地景地名變遷為切入點，建構出達悟族的「本島」成為當代國家「離島」的發展演進文本。

關鍵字 Key words：地景地名、紅頭嶼、蘭嶼、達悟族、國家

摘要 Abstract：

This paper explores the identity formation of islands by examining geographical reversals of the Quemoy island, which in its developmental history switches its orientation several times either toward the ocean or the continent. In spite of an anthropomorphic analogy, an island likewise orientates itself toward the direction of its people’s attention, whereby reveals its three pairs of spatial relations—first and foremost, front-rear, and sequentially left-right and up-down. In the tradition of humanistic geography, these six words are more than signifiers of directions, but also value-attached tropes: front, right and up with positive association; in contrast rear, left and down often with negative connotation. A reversal of the front and rear directions thus can indicate islander’s opposite attitudes toward the continent and the ocean, and sequentially manifest them in shaping of their home-island landscape. Viewing small islands in this manner suggests their similarity to sailboats which adjust themselves to various currents, atmospheres, and circumstances in moving forward. Rather than the absolute, cardinal directions—north, south, east and west—adopted in vast territories, small island’s directions in a self-centered manner are relative and fluid.

As places are socially constructed over time, island identity forms in the change of geo-relations and thus orientations during the geographic reversals in the history. Quemoy has faced the mainland China serving a colony to supply for horses, salt and land while at other times it has looked outward to search for traces of pirate ships, European galleons, and LCVP (landing craft, vehicle, personnel) boats for wartime provision. Depending on its function to the mainland regimes, Quemoy has been recognized as pasturelands, saltworks, and fortifications of the imperial coastal defense system, all of which however were given identities imposed on the small island by imperial decrees. It was only when the islanders found their interests differed from the continental did their struggle for interstitiality lead to the formation of self-identity. In this light, the reversal, or precisely its process, offered opportunities for the island’s identity coming into being. As the island being set to pursue its own course, it is hence not in the state of belonging, but strategically endures in a constant process of becoming.

關鍵字 Key words：geographical reversal, identity formation, Quemoy, landscape evolution

摘要 Abstract：

小琉球在2000年被劃入大鵬灣國家風景區後，逐漸從漁業轉向觀光產業，並置身在「自然環境 vs. 社會經濟」的二元對立論述中。在島嶼永續意識下，島民亦受到「要環境，還是要經濟？」、「總量管制」的質問。然而，島嶼研究必須突破二元論、貼近其全貌觀，藉由島嶼主體及其特質，才能洞見永續方針。

本文緊扣島嶼性（islandness）所強調的「島嶼及島民的關係實踐」，藉由船、海與神之三項元素，探究小琉球身為一座「島嶼」的特殊性。首先，綜整小琉球的地理區位、聯外距離、環境資源與聚落人口等基礎背景。接著，以「船」探討當地社會經濟的變遷，如竹筏、漁船、交通船與半潛艇等設施。再從「海」看見島民在發展歷程中，與珊瑚、潮間帶生物及海龜的互動關係。最後，「神」是小琉球漁業至觀光時期共有的在地語彙，反映出長期根植於島內的文化特質。

研究者自2022年1月至9月、2023年9月迄今，於小琉球進行非正式訪談、參與觀察、半結構式訪談與具體行動，並兼具研究／返鄉者的身份，切身洞察島嶼的多元及混雜。小琉球的物質（船）、非人（海）及宗教（神）正體現著島嶼有其限制，卻又與外界頻繁連結的動態張力、矛盾特質。本文認為，面對小琉球永續發展的挑戰，應先脫離單一或二元的研究、規劃與決策之視角，並實際「居」於島內，經驗其置身在界限——流動間的過程與方式。

關鍵字 Key words：未提供