博碩士論文 987306012 完整後設資料紀錄

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DC.creatorHsiu-Chin Chungen_US
DC.descriptionNational Central Universityen_US
dc.description.abstract民間故事透過大眾集體口頭創作,具有獨特而豐富的故事內涵,反映出一個民族的精神,對於文化的傳承,是最佳的一項途徑,在現代資訊發達、文明進步的社會,過去先人的智慧受到強力的衝擊,漸漸淹沒在時間的洪流,早期在茶餘飯後以口傳方式傳達禁忌、經驗、思想的故事,似乎不復為新生一代記存。 客家人與原住民居住環境相類似,民間故事經常流傳互動而容易產生借用或影響,本研究以臺灣客家與原住民民間故事之動物變形為對象,試圖以文本分析、比較文學的方式,將蘊藏於兩族的文化特色及民族特性抽絲剝繭,分析其異同,同時依地區、種族之不同做內部差異的比較。 本論文根據所收集的文本依區域、種族、變形類別、變形原因加以歸納整理,從夫妻關係、親子關係、信仰與社會處世關係、女性形象來說明客家與原住民呈現的文化意涵。以文本呈現夫妻同心、感情失和、失去親人等面向來探討兩族夫妻關係之異同,發現客家夫妻間的不平衡關係,妻子角色的隱形化,而原住民妻子個性明顯強勢,表達方式較直接。再以文本呈現之親子衝突、家庭成員不合、父母懲罰、因果關係來比較兩族親子關係的文化特色,發現客家父母教養態度有兩極化現象,一為父母疼惜子女,另一為親子對立。原住民的教養觀也呈現不同,一種為動物託人類扶養子女,另一種冷漠不理睬,任其自生自滅。又以文本呈現之實現願望與造福鄉里、命運及風水、生活禁忌、生活教育分別看出兩族的民俗信仰與社會處世關係,客家族群受佛教、儒家思想影響,故事多以勸化、教導世人,行善行孝。原住民天性單純樸實,崇尚自然與祖靈崇拜,大自然萬物是平等、不分彼此的。最後以文本呈現之巧女形象、惡女形象、女性主義的發揚等分析兩族的女性形象,發現客家與原住民女性從小均須學習持家、製衣縫補、處理農事,兼備內外事務的技能使其能支撐家庭。 筆者發現透過文字化的保存,可提供後人研究資料,相對的也容易產生單一化的情形,作者或故事家基於某種緣故,挑選情節較吸引人的故事,改編或增減故事情節,忽略其他個人以為較不吸引人的故事,或尊重原有情節,漸漸故事的多樣多元性產生變化,語言、詞彙的使用,已失去民間故事的原味,期望在未來能繼續補其不足研究之。 zh_TW
dc.description.abstractFolklores are endowed with unique and rich stories reflecting the spirit of a race via collective creation with oral diction. Folklores are also the best way to pass down the ethnic cultures. In the contemporary society of massive information flows and advanced civilization, the intellectual products of our ancestors are oftentimes attacked and buried in the current of time. Thus, the stories of social taboos, experiences and ideas that our forefathers passed down by speaking to their children after dinner no longer exist in the memories of the new generation. The living environment of Hakka and aboriginal people are very similar. Therefore, the folklores of these two ethnic groups were easily shared, borrowed or influenced with each other. This Study targets the stories of animal metamorphosis in the folk stories between Hakka and aboriginal groups in Taiwan, and analyzes the differences and similarities in cultural and ethnic features of these two groups by means of comparing the story texts and literatures. Meanwhile, the Study hopes to compare the internal differences of these two groups based on regions and races. By collecting and summarizing the regions, races, types/rationales of metamorphosis in the stories, the author hopes to explain the cultural connotation of Hakka and aboriginal culture from the relationship between husband and wife, the relationship between parents and their children, the relationship between religion and social customs, and the images of women. The Study presents different scenarios in a family, such as the bondage between husband and wife, the broken relationships, and loss of families, hoping to investigate the differences and similarities in a matrimony bond of the two ethnic groups. The Study found out that the relationship between husband and wife in Hakka people is rather imbalanced, and the role of wife is almost invisible. To the contrary, the wives in aboriginal families have strong characters and tend to be more straightforward in expressing themselves. In addition the Study compares the cultural features of parenthood by presenting the texts of conflicts between parents and children, conflicts between family members, punishments from parents to their children and the cause-effect relationship. The Study also found out that the parent-child relationships in Hakka families are very extreme: Either the parents love and spoil their children, or they oppose against each other. The way of raising children among aboriginal people is also very distinguished. One type of family entrusts human beings to take care of the offspring of animals, whereas the other type of family tends to be oblivious to their survival. The Study also presents the folk beliefs and social norms of these two groups with texts of folklores about people’s dreams of contributing to home towns, belief in destiny and “Fong-shui”, taboos, and life education. The Hakka people are greatly influenced by Buddhism and Confucius thinking so most of the focuses in their stories are about teaching people to behave well and contribute to the society. On the other hand, the nature of aboriginals is pure and austere, and they worship everything in the Mother Nature as well as the spirit of their ancestors. They also believe that everything and everyone in this world is equal; nothing/no one is more superior to the other. Lastly, the Study analyzes the images of women by presenting the texts of stories about good and bad women, and the promotion of feminism. The Study found out that the women of both Hakka and aboriginal families are required to learn how to undertake family chores since they were little, including sewing and agricultural/farming skills. They have to be trained to be equipped with the capabilities of taking care of affairs inside and outside their home life as a token of supporting their families. The author noticed that the preservation of words leaves traces of research for the future generations. However, it also leads to a monotonous view. That is to say, the authors or writers of the folklores only selected the most attractive parts of a story and edited the content by ignoring the less attractive parts for some unknown reason. They may also keep the original plots of the story without changing anything. But the stories will still become more and more diverse and different. The choice of language and rhetoric has altered the original spirit of the stories. I sincerely hope that the future studies will be able to make up for this shortcoming. en_US
DC.subjectcomparative literatureen_US
DC.subjectaboriginal in Taiwanen_US
DC.subjectHakka in Taiwanen_US
DC.subjectanimal metamorphosisen_US
DC.titleA Study of Animal Metamorphosis in Hakka and Aboriginal Folklores in Taiwanen_US
DC.publisherNational Central Universityen_US

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