新作坊

新作坊 Humanity Innovation and Social Practice

不好說的那群人:番婆鬼生命史的敘事重建與轉譯應用
The Ones We Don't Talk About: Reconstructing the Life History of Fanpo-Gui and Adapting it for an Animated Film

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摘要

番婆鬼,巴宰和噶哈巫原住民語為Maxa-daxedaxe,是徘迴游蕩人間的鬼魂或惡靈,為埔里特產和無形文化資產,此名稱只出現在埔里,深刻影響人們日常行為。隨著大時代環境變遷,番婆鬼人物逐漸消聲匿跡,僅存散落民間口傳故事,未曾好好整理,而其豐富的番婆鬼文本素材,實足建構番婆鬼群體的生命史篇章。
從保存常民文化記憶而言,一方面收集各類型番婆鬼民間傳說,進行生命史階段整理;另方面鑽研歷史研究,嘗試回答番婆鬼在埔里被創生的主客觀因素,以及巫文化體系,二者結合始能重構富有時代意涵的番婆鬼群體生命史,既反映當初中部平埔族群移墾內山埔里的生存課題。此外,從活化地方文史角度而言,本文將呈現從地方文化保存到轉譯應用的過程,透過番婆鬼動畫創作,包括劇本結構、人物造型,再現族人觀點的番婆鬼群像,保存早期埔里人對番婆鬼敬而遠之的文化風景;最終,探討巫文化內涵的當代存續課題,巫文化並未消失,代以隱晦方式附著於主流社會,依舊持續巫的文化實踐。

Abstract

Fanpo-Gui—known as Maxa-daxedaxe in the Pazeh and Kaxabu Indigenous languages—are wandering spirits believed to roam the human world. Unique to Puli Township in central Taiwan, Fanpo-Gui are not only localized spiritual entities but also a form of intangible cultural heritage deeply embedded in everyday social practices. More recently, Fanpo-Gui have largely vanished from public discourse due to broader socio-historical transformations and survive today only in fragmented oral traditions. Nonetheless, the diverse narratives surrounding Fanpo-Gui hold the potential to reconstruct a collective life history of these spirits that reflects Indigenous cosmologies and localized responses to colonial and developmental pressures.

To contribute to the preservation of vernacular knowledge, this research collects and categorizes Fanpo-Gui folk narratives, while also exploring the historical conditions—both structural and symbolic—under which Fanpo-Gui emerged in Puli. Central to this inquiry is the embeddedness of Fanpo-Gui within a shamanic cultural system,where ritual knowledge and local belief intersect. By weaving together oral traditions and historical analysis,this study aims to reconstruct a situated life history of Fanpo-Gui that speaks to the survival strategies of Plains Indigenous communities during their relocation to Puli.

At the level of cultural praxis, this paper further explores how Fanpo-Gui narratives are being reinvigorated through creative reinterpretation.Specifically, it documents how ethnographic materials were transformed into an animated movie as a means of local knowledge production and intergenerational transmission. This cultural intervention not only revives marginalized Indigenous cosmologies but also creates a visual manifestation of the affective and ethical dimensions of local memory while respecting the distance that early Puli residents maintained from these spectral presences.Finally, the paper reflects on how shamanic practices have been reconfiguredin more opaque and symbolic forms in contemporary daily life.