《阿美族丰年祭|当身体决定一个人的位置》

本篇以阿美族丰年祭(ilisin)为例, 观察一个以年龄阶层、禁忌与节奏维系的小型社会结构。 文章不以身体经验为核心,而以文化运作方式为切入点, 呈现丰年祭如何透过位置、规矩与夜间歌舞 维持族群内部的秩序、责任与关系。 同时,也讨论为何汉人与原住民在台湾历史上冲突频繁: 并非规矩多寡,而是规矩性质不同—— 弹性规则与边界规则难以互相翻译。 本文以理解为目的,不以认同为前提, 将丰年祭放回其文化脉络之中。 This article examines the Amis Harvest Festival (ilisin) as a cultural system structured by age hierarchy, taboos, and rhythm-based social training. Rather than approaching the festival through embodied resonance, the text focuses on how rules, positions, and nocturnal singing function as mechanisms for maintaining internal order, responsibility, and relational boundaries within the community. It also addresses why conflicts historically occurred between Han settlers and Indigenous groups in Taiwan: not due to the number of rules, but the differing nature of rules— flexible norms versus boundary-based norms. The piece aims to understand rather than romanticize, placing the Harvest Festival back into its own cultural logic.

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《瑶族长鼓舞|用身体把房子重新盖一遍》

在南岭深山里,瑶族把建屋的二十四道工序写进身体:屈、拧、稳、矮的山地动律,成为造屋动作的底层语法;七十二套路让房子在身体之间一步步站起。对不断迁徙的族群而言,家不靠土地,而靠身体的顺序。跳一次舞,就是盖一次房;房子可能会散,但身体记得家如何再次生成。 In the mountains of the Nanling range, the Yao people inscribed the entire craft of house-building into the body. The mountain’s logic—bend, twist, ground, lower—became the foundation of their movement. Twenty-four construction procedures transformed into embodied memory, while seventy-two routines allowed a house to rise through rhythm and direction. For a migrating people, home is not secured by land but by a sequence held in the body. To dance once is to rebuild a house; the structure may vanish, but the body remembers how home is made again.

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《云南吃花|当身体成为春天的容器》

云南的春天不是用来看,是用来吃的。 金雀花、大白花、棠梨花、木棉花…… 花被采下、被漂净、被火驯熟,再进入身体。 味道变成动作,季节变成身体的节奏。 吃花,是把春天种进身体的方式。 春天最深的路径,是从舌尖走进血液,从锅里走进身体。 In Yunnan, spring is not watched — it is eaten. Golden bird flowers, white rhododendrons, pear blossoms, kapok… Each flower is picked, soaked, tamed by water and fire, then enters the body to become movement, rhythm, and breath. To eat flowers is to plant spring inside oneself. Spring’s deepest path moves not across mountains, but from the tongue into the body.

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