- 研究生:楊蕙禎
- 論文名稱:原漢的經濟表現與社會網絡：以東埔與草坪頭的茶作經營為例
- 指導教授:郭文般
- 關鍵字:社會網絡、經濟表現、原住民、原漢關係、高山茶
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[摘要]
許多數據與研究皆共同指出，原住民的經濟成就普遍不如一般民眾。對此現象，整體社會傾向以民族習性、資金、勞力、技術、銷售通路、或市場知識的匱乏做為歸因。本研究以社會網絡的觀點探討原漢茶作農家的經濟表現，特別是以信義鄉的東埔原住民聚落與草坪頭漢人聚落做為主要的比較對象，關注的核心則在與茶農所得利潤具有密切關連的茶作經營方式。同時，對於能夠自行從事茶葉生產、製造、銷售的原漢茶農，本研究進一步探他們如何透過社會網絡與製茶師傅、外地的同業朋友、以及茶商產生連結，為自己獲取有利於茶作經營的製茶技術、市場訊息、甚而是關於茶業這一行的整體知識。
在相關理論文獻方面，本研究回顧社會網絡理論、社會資本理論，以及台灣原住民的相關研究。本研究選定高山茶產業，實地至南投縣信義鄉、仁愛鄉、嘉義縣梅山鄉、竹崎鄉、阿里山鄉等地進行田野研究，針對從事茶業的相關人員進行深入訪談。
研究發現，有高比例的原住民茶農選擇利潤最低的賣斷茶菁方式在從事茶作，但在部落中仍可發現少數幾位能夠自行從事產製銷的原住民茶農，藉由這些少數的個案相當程度可以說明，資金、技術、銷售管道…這些因素可能並非影響原住民茶作表現的真正原因。此外，由於部落內部的強聯繫、外部落的原住民茶農相對稀少、與早期歷史經驗的作用，造成東埔能夠自行產製銷的原住民茶農在茶作經營上具有強調獨作營生，以及與整體茶業缺乏聯繫的封閉群體特性。關於這點，具體展現在從事茶作的過程中多是透過部落族人，在連結對象上呈現出單一性；另一方面，在學習製茶技術的過程中，其連結至製茶師傅也呈現出間接性；再者，對於外地同業朋友與茶商的缺乏積極聯繫，也導致他們無法獲得多樣豐富的市場訊息以及茶業這一行的全面性知識。在這之中，隱含在早期歷史經驗之中的原漢不平等關係，透過群體內部社會網絡的傳遞不間斷地進行複製與強化，阻卻日後絕大多數原住民茶農對於原漢關係投資的可能，進而成為原住民在茶作發展上的結構限制。從第五章所討論的三個例外個案可知，正因為他們最終都能某個程度修飾了存在原漢之間必然的剝削關係，因而多少都突破了這種關係結構。也因為透過對於關係的重新界定，及至影響他們比起其他原住民茶農在面對原漢關係時更敢於投資，而投資所帶來的回報不僅讓他們成功的進入到由漢人所主導的茶業中，也讓他們能夠獲得較多關於茶業這一行的整體知識。其中，教會這個組織扮演了重要的角色。藉由三個例外的個案，筆者推論，倘若原住民在教會中具有較高的地位；同時，該教會本身也能有與區域外茶業產生聯繫的社會網絡，那麼透過教會的媒介，原住民茶農比較可能與茶業產生緊密的聯繫，進而能與漢人茶農有相同水準的茶作表現。
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[ 英文摘要 ]
The economic achievements of the indigenous people have been comparatively low through several decades. Many factors were singled out for this particular fact. Among them, psychological defects, technological backwardness, financial insufficiency and fewer sale channels in the markets were the most often cited ones. This study takes a quite different perspective from the former ones and focuses on the differential patterns of social networking among the tea growers of the indigenous people and the Hans. Dongpu and Cao Ping Ding are chosen as the study sites. These two are nearby villages situated in a high-altitude mountain where high-price teas are grown. While Dongpu is an indigenous people’s village, Cao Ping Ding is of the Hans. Qualitative fieldwork and in-depth interviews were administered.
High-price tea growing is one of the most profitable sectors in the Taiwanese agriculture. However, in order to make one a successful tea-grower, that is, one who goes through the whole processes of planting, making and selling teas on ones own, sophisticated tea-making skills, in-time market information and the all-round knowledge of the whole industry are required. However, these cannot simply be obtained from either workshops held by the farmer’s associations or other formal channels, such as publications of all sorts, but should be obtained through aggressive social networking.
In this study, we found only a handful of the indigenous tea-growers are able to do so, most of the indigenous tea growers are shot off the relevant tea industry networks, entirely composed of by the Hans. As a result, they can only engage in low-profit tea-planting business and sell their tea leaves to the Hans. We found this pattern of social division simply a continuation of the former cooperative pattern between the indigenous people and the Hans.
However, a few indigenous people did break through. Extra conditions inaccessible to most of the indigenous people have to be existent. Church is found to be a significant one. Besides its organization among the indigenous people, whenever it links to the Han growers, it provides a point of contact for the indigenous people to the tea industry networks where relevant knowledge can then be obtained.
