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高雄地區布農族聚落災後重建對於生活方式與文化延續之可能性 = The P...
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國立高雄大學都市發展與建築研究所
高雄地區布農族聚落災後重建對於生活方式與文化延續之可能性 = The Possibility on Lasting Traditional Life Style and Culture of Bunon Tribe in Kaohsiung through the Rehabilitation after Disaster
紀錄類型:
書目-語言資料,印刷品 : 單行本
並列題名:
The Possibility on Lasting Traditional Life Style and Culture of Bunon Tribe in Kaohsiung through the Rehabilitation after Disaster
作者:
林嘉賢,
其他團體作者:
國立高雄大學
出版地:
[高雄市]
出版者:
撰者;
出版年:
2012[民101]
面頁冊數:
205面圖,表 : 30公分;
標題:
莫拉克風災
標題:
Typhoon Morakot
電子資源:
http://handle.ncl.edu.tw/11296/ndltd/04338536044547041790
附註:
含參考書目
附註:
104年5月27日公開
摘要註:
傳統原住民遷徙大多以自主性的方式選擇為主。但到了清領時期及日治時期,為求方便控管及資源獲取等因素,乃採取集團移往之方式,開始對原住民進行集體遷村的政治干預。隨後,國民政府也延續日本殖民手段,透過「山地平地化」、「山地現代化」之方式,將原住民遷離固有家園和傳統生活領域。歷經這些殖民手段,不僅導致原住民社會文化的急遽變革,更使得脫離原生活場域之族人,逐漸失去生產的資源和依靠。現今,莫拉克風災後,政府對於災區安全堪虞或違法濫建之土地劃定特定區域,並限制其居住或限期強制遷居與遷村。原居住於山林間之原住民族群協同移往平地,對於原住民族群傳統文化之永續發展,無疑再次產生一大考驗。本研究針對高雄市桃源區之勤和(Mizuhu)部落在遭受風災破壞後,被政府劃定為不安全之區域,因此必須進行集體遷村。而部落族人對於未來安置之方式極力爭取後,而有三種共識之方式,其一為選擇遷往杉林大愛園區永久屋,主要係由慈濟單位所進行協助及建造,其二為選擇遷移至寶來樂樂段,並以組成之樂樂段重建會為其負責單位,最後則為原鄉就地重建方式。這三種重建方式在自然環境與社會環境上各有其差異。本研究首先藉由高雄地區勤和(Mizuhu)部落的傳統生活經驗,凝聚布農族人的傳統知識及社會文化,利用部落過去的生活經驗,檢視不同重建或遷移聚落的模式,透過此方式進行比較分析勤和部落三種災後重建之模式,透過分析後,以利於了解不同重建或遷移之過程中,運用傳統社會文化與傳統知識的多少,對於其傳統生活文化延續之影響。 Most traditional Taiwan aborigines chose to migrate by themselves. During the Qing-occupied and Japanese-occupied periods, the rulers, for the convenience of control and resource acquisition, adopted political intervention to force them to migrate collectively. Later, the National Government also adopted the same means and made them migrate from their original homelands and traditional living fields through “mountains leveling” and “mountains modernization” methods.All these colonial means not only led to the rapid change of the aboriginal social culture, but also made those migrated aborigines gradually lose production resources and dependence.Nowadays, after the typhoon Morakot, the government designated those insecure, illegal or excessive building lands as specific areas and limited the resident population or forced the indigenous people to move out within a limited time. The indigenous groups originally living in the mountains have to migrate to the flat ground, which was definitely another big challenge for the sustainable development of their traditional culture.This study mainly studied the collective migration condition of Mizuhu tribes in Taoyuan District of Kaohsiung City. After the damage caused by the wind disaster, the original living area was designated as insecure areas by the government. Therefore, it is necessary to carry out the collective relocation. With utmost efforts, the tribesmen agreed with three kinds of future resettlement programs, which were different in natural and social environment. The first was that they could migrate to the permanent house in Daaiyuan District of Shanlin, mainly assisted and constructed by Tzu Chi units; the second was that they could migrate to Lele Section of Baolai and established the Lele Section Reconstruction Society as the responsible unit; the last was that they could reconstruct houses locally.With the traditional life experience of Mizuhu tribes in Kaohsiung area and traditional knowledge and social culture of the Bunun people, this study tries to examine different reconstruction and tribe migration models through their past life experience. In this way, the study compares and analyzes three post-disaster reconstruction models. It is beneficial to know the influence of traditional social culture and knowledge on the sustainability of traditional life and culture during different reconstruction or migration processes.
高雄地區布農族聚落災後重建對於生活方式與文化延續之可能性 = The Possibility on Lasting Traditional Life Style and Culture of Bunon Tribe in Kaohsiung through the Rehabilitation after Disaster
林, 嘉賢
高雄地區布農族聚落災後重建對於生活方式與文化延續之可能性
= The Possibility on Lasting Traditional Life Style and Culture of Bunon Tribe in Kaohsiung through the Rehabilitation after Disaster / 林嘉賢撰 - [高雄市] : 撰者, 2012[民101]. - 205面 ; 圖,表 ; 30公分.
含參考書目104年5月27日公開.
莫拉克風災Typhoon Morakot
高雄地區布農族聚落災後重建對於生活方式與文化延續之可能性 = The Possibility on Lasting Traditional Life Style and Culture of Bunon Tribe in Kaohsiung through the Rehabilitation after Disaster
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傳統原住民遷徙大多以自主性的方式選擇為主。但到了清領時期及日治時期,為求方便控管及資源獲取等因素,乃採取集團移往之方式,開始對原住民進行集體遷村的政治干預。隨後,國民政府也延續日本殖民手段,透過「山地平地化」、「山地現代化」之方式,將原住民遷離固有家園和傳統生活領域。歷經這些殖民手段,不僅導致原住民社會文化的急遽變革,更使得脫離原生活場域之族人,逐漸失去生產的資源和依靠。現今,莫拉克風災後,政府對於災區安全堪虞或違法濫建之土地劃定特定區域,並限制其居住或限期強制遷居與遷村。原居住於山林間之原住民族群協同移往平地,對於原住民族群傳統文化之永續發展,無疑再次產生一大考驗。本研究針對高雄市桃源區之勤和(Mizuhu)部落在遭受風災破壞後,被政府劃定為不安全之區域,因此必須進行集體遷村。而部落族人對於未來安置之方式極力爭取後,而有三種共識之方式,其一為選擇遷往杉林大愛園區永久屋,主要係由慈濟單位所進行協助及建造,其二為選擇遷移至寶來樂樂段,並以組成之樂樂段重建會為其負責單位,最後則為原鄉就地重建方式。這三種重建方式在自然環境與社會環境上各有其差異。本研究首先藉由高雄地區勤和(Mizuhu)部落的傳統生活經驗,凝聚布農族人的傳統知識及社會文化,利用部落過去的生活經驗,檢視不同重建或遷移聚落的模式,透過此方式進行比較分析勤和部落三種災後重建之模式,透過分析後,以利於了解不同重建或遷移之過程中,運用傳統社會文化與傳統知識的多少,對於其傳統生活文化延續之影響。 Most traditional Taiwan aborigines chose to migrate by themselves. During the Qing-occupied and Japanese-occupied periods, the rulers, for the convenience of control and resource acquisition, adopted political intervention to force them to migrate collectively. Later, the National Government also adopted the same means and made them migrate from their original homelands and traditional living fields through “mountains leveling” and “mountains modernization” methods.All these colonial means not only led to the rapid change of the aboriginal social culture, but also made those migrated aborigines gradually lose production resources and dependence.Nowadays, after the typhoon Morakot, the government designated those insecure, illegal or excessive building lands as specific areas and limited the resident population or forced the indigenous people to move out within a limited time. The indigenous groups originally living in the mountains have to migrate to the flat ground, which was definitely another big challenge for the sustainable development of their traditional culture.This study mainly studied the collective migration condition of Mizuhu tribes in Taoyuan District of Kaohsiung City. After the damage caused by the wind disaster, the original living area was designated as insecure areas by the government. Therefore, it is necessary to carry out the collective relocation. With utmost efforts, the tribesmen agreed with three kinds of future resettlement programs, which were different in natural and social environment. The first was that they could migrate to the permanent house in Daaiyuan District of Shanlin, mainly assisted and constructed by Tzu Chi units; the second was that they could migrate to Lele Section of Baolai and established the Lele Section Reconstruction Society as the responsible unit; the last was that they could reconstruct houses locally.With the traditional life experience of Mizuhu tribes in Kaohsiung area and traditional knowledge and social culture of the Bunun people, this study tries to examine different reconstruction and tribe migration models through their past life experience. In this way, the study compares and analyzes three post-disaster reconstruction models. It is beneficial to know the influence of traditional social culture and knowledge on the sustainability of traditional life and culture during different reconstruction or migration processes.
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