台灣原住民教育存研究（1624~1895）--從外來者的殖民教化談起

Abstract

本研究主要探討台灣原住民教育史（1624-1895），時間歷經荷西、明鄭與清 代等三個時期。身為台灣這塊土地最早的居住者，原住民所接受全然是外來者的 殖民教化，時至今日依舊無法改變如此的窘境，原住民在不知不覺中逐漸地被同 化。 荷西時期對原住民的教化，係以基督教化為中心，原住民教育係依附在傳 教的目的之下。此期的殖民教化當以荷蘭傳教士的成果較為恢弘，神職人員不畏 臺灣惡劣的環境，以大員為中心向南向北拓展傳教的版圖，建立台灣第一所學 校，藉由基督教義為原住民帶來基本的識字教育。 明鄭與清代時期對原住民的教化，係以儒家教化為中心。明鄭時期忙於戰 事，對原住民的教化全無建樹。由於，清朝統治者係以少數民族入主中國，對於 台灣原住民的教化較為注意，提供社學、義學（塾）、書院、與學堂等教育設施。 由於經費的缺乏，這些教育設施時常處於廢止的狀態。二百餘年的儒家教化，原 住民參加科舉考試取得功名，造就為數不少的「番秀才」。 面對這段外來者的殖民教化史，經由後現代與後殖民論述的分析，可以顯 現殖民教化的本質。傅柯的「權力/知識」觀點，可見原住民接受殖民者的知識 教化後，逐漸為權力作用所宰制，藉由「規訓」的效果，身體的箝制產生對殖民 者的全然臣服。薩伊德的「東方主義」，闡述殖民者對被殖民者一套完整的偏見 論述。殖民者精密地操作文化移植，造成被殖民者錯誤與混淆的認同，不知不覺 中往殖民者靠攏。 不管是華人，抑是荷蘭、西班牙人，殖民教化的本質全然一致，係在為穩 定統治而服務，目標則是教化原住民成為與殖民者一模一樣的人。回顧這段歷 史，對未來的原住民教育提出下列的建議：制定「語言平等法」，維持身分識別 的教育，具雙語教育的內涵，建立原住民的知識觀與世界觀，擁有教育自治權， 具備多元文化的知識與態度，擁有自我書寫的教育機會，設置原住民教育師資的 培育管道。The main object in this research is to inquire educational history of Taiwan aboriginal people from 1624 to 1895, including Dutch -Spanish, Ming-Cheng, and Ching dynasties periods. Taiwan aborigines, the native inhabitants in this island, have been forced to accept the colonial educations for a long time. They still stand in an awkward cultural predicament and gradually become assimilated by the colonial community. Christian teaching, in Dutch –Spanish period, had been the main object of the education of Taiwan aboriginal people. Overcoming bad situations in Taiwan, the Dutch missionary made a large achievement: They extended Christian preaching northward and southward from Tayouan（now An-Ping of Tainan city）, and set up the first school in Taiwan to instruct the basic literacy to the aboriginal people. In Ming –Ching period, the teaching of Confucianism was the most important part of the education to Taiwan aborigines. As engaging in warfare with Ching, the official authorities of Ming-Cheng totally disregarded establishing any educational institutions. While, Ching authorities, as a governing racial minority, gave importance to the aboriginal education. They instituted 社學 （sia-hak）、義學（塾）（ghi-hak）、書院（su-in）、and 學堂（hak-dong）, although often discarded resulted from financial difficulties. For more than two hundred years, educated by the teachings of Confucius, Taiwan aborigines had been offered opportunities to join the Chinese traditional imperial examination----the passers could get the certification to be officials. There were many 番秀才 （huan-siu-zai）（official title） in that period. We can see clearly what the essence of colonial educations is by studying their histories. It is true that the aborigines were nearly always introduced to a special set of knowledge selected and organized by the colonial governors. To the problems how the aboriginal people could be dominated by the governor’s power, and how they could even be bodily controlled to the extreme obedience by the colonizers’ disciplines, Michel Foucault’s has a subtle and penetrating analysis of power and knowledge. And, Edward W. Said, in his ‘orientalism’, interprets the whole presumptive and prejudiced discourses given by the governing colonizers to the governed aboriginal people. Subtly, the colonizers operated their cultures in order to implant whatever they desired to the aborigines’ minds. Not only those of Chinese, but also of Dutch and Spanish, the first colonial educational target was conformity. All the colonizers tried hard as they could to cultivate the aboriginal people as beings they wished them to be. There are some suggestions in reviewing this history for the Taiwan aborigine education in the future: to enact an equal linguistic act; to maintain the education of identity; to set up the double linguistic education; to initiate the aboriginal people to have their own views about knowledge and universe; to have the autonomic rights; to form the multi-cultural knowledge and attitude; to have self-writing opportunities, and to build a channel of cultivating the teachers of aborigines.