| Summary: | 碩士 === 國立清華大學 === 人類學研究所 === 95 === In the light of the history subjectivity of Taiwan indigene, indigenes have fought for human right from the intrusion of colonial regime. It has special meaning to report how indigenous elite, who have been neglected for ages, struggle to survive. This paper applies the approach of the anthropology life history to describe and analyze the indigenous elite like Ciwas, a Tayal female warrior, who dedicated to Taiwan indigenous movement under the specific space-time. In face-to-face mutual experience and everyday dialogue, I adopt my own realization to sense and conceptualize Ciwas’ self-expression of objective subjectivity.
Ciwas’ life history presents lucidly a series of self-identity clash with society and adaptation cycles, which stimulated her life potence and abstracted a rigid surviving attitude by depending on strong family support. Regarding the participation social movement as a meaning of ritual behavior, Ciwas chose to turn the force of previous self-destruction to collectivized movement when she was confronted with life misfortune impelling her to a higher level of social phase. Ciwas strived for keeping the promise to her mother, in the meantime, she re-interpreted the cultural spirit of perseverance of Tayal tattoo and unfolded the astonishing life energy by imagining herself to become a Tayal warrior. Owing to the previous experiences, Ciwas developed her unique personalities and emotions. However, her gender and hybrid blood was regarded as discrimination tools of the resources competition and the powers control in the reality that still men elite handle the territory of indigenous movement. Ciwas’ life history weaved power battles of gender, race and class, the ideal-self of a Tayal tattoo warrior eventually became the sources of unstable and contradictory emotions.
This life history respecting toward individual subjectivity is a reflexivity ethnography, just as a “rebel” role played by Ciwas in Taiwan society. Her life with knowledge-orientated disposition was so special that she has challenged what has been considered as the normal thought in mainstream society and also made up the insufficiency of academic discourse about indigenous movement in the past. This paper provides a “voicing” example to people or groups who standing at the edge of our society.
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