Exploring the Transformation of Capitalism from Perspectives of Waya: Economic Changes in a Sediq Community

本文聚焦在賽德克族種植不同作物期間，生產力與生產關係在不同「生產模式」中相互衝突、結合或轉化的方式，其中還涉及技術、知識、資金等新的生產要素形成過程，希望透過這些角度討論當地社會文化秩序之延續與變遷，以及新的社會秩序或文化觀念的形成。 首先，人類學者對於部落社會的「家戶生產模式」」或鄉民社會的「家庭農場」，及其與資本主義生產模式的結合方式，或者可能面對的矛盾與衝突等議題，已經累積許多研究成果。在賽德克部落的經濟變遷過程中，「家戶生產模式」在種植不同作物階段所扮演的角色，而且「家」的意涵在不同脈絡有不同界定方式。 其次，經濟人類學討論「生產模式」中上層結構與下層結構的辯證關係，尤其關心社會變遷過程中人與文化的主動性，並且觸及更基本的議題─「經濟是什麼」。賽德克族民族誌更進一步凸顯︰當地人如何透過原有文化來理解新的生產關係，但是在這過程中也改變了原有的文化；另一方面，資本主義也具有自我轉化的特質，當地人生活方式的慣習也協調了對於資本主義的經驗。因此，賽德克族原有社會文化性質與新的生產方式之間呈現出多元複雜關係，也發展出當地資本主義的特殊形貌。 除了討論「家戶生產模式」在經濟變遷過程中如何結合不同的生產關係，以及當地人最重要的文化概念─waya與資本主義文化之間的關係，本文也呈現賽德克人創造新的社會秩序或文化觀念的過程。 透過這些面向的討論，筆者的基本關懷在於︰賽德克族如何在臺灣和全球政經變遷脈絡中，如何以其?同的社會網絡與文化能動性中介回應各種外?對地方社會所造成的衝擊，並且創造出新的社會文化。This paper investigates the transformation of capitalism from the Sediq viewpoints of production. Economic anthropology is concerned with how the different mechanisms of exchange, production and consumption work to integrate different aspects of society. In regard to the issue of production, this research deals with the capitalist mode of production, domestic mode of production, peasant economy, and the articulation of different modes of production. The meaning of production in local contexts should be considered firstly; especially, how production connects and transforms the relationships among different levels. Further questions follow, including how the locals perceive the process of production and measure the value of objects, and whether the images of work, land and money synthesize several meanings and embody history itself in Sediq society. The Sediq began to grow cash crops and were incorporated into the capitalist market system in 1960s. In deciding whether to become involved in growing new crops, they were not solely influenced by questions of market price and stability, but also had to take into account how new crops fit into their traditional understanding of work and the values they placed on it. In addition, traditional social relationships continued to influence the planting of commercial crops, for example, in the exchange of labour and the lending of land. The use of money, like the choice of new crops and exchange of labour, reflects the fact that the Sediq have not been alienated from each other and from their products by these changes. This research, further, reveals how cultural production and transformation involve each other. On the one hand, the Sediq’s key cultural concept –waya, which is thought to constitute a person’s identity – still influences their acceptance of new crops and the transfer of new agricultural technology. On the other hand, a person’s identity and social relationships changed when the community was drawn into the capitalist system and cash crop production. Objective social structure and subjective individual consciousness then become related dialectically