認同、文化與關係
主持人:黃盈豪 教授
(國立東華大學 民族社會工作學士學位學程)
主持人:黃盈豪 教授
(國立東華大學 民族社會工作學士學位學程)
A. 發表人:Betty Betharia S. Naibaho
(National Taiwan Normal University, Department of Geography) 題目:Agency and Culture in the Traditional Land Development Process of the Lake Toba Area, North Sumatera, Indonesia Betty’s research was to investigate agency and culture in the traditional land development process of the Lake Toba Area at North Sumatera, Indonesia. By her research background, there are the national tourism policies from the central government of Indonesia, they want to develop an area of Indonesia to be an international tourism destination. And because of the policies, so there’s the land developments and also increase of economic interests, and so triggered the land sales and land conflict. By the theory of Healey, the development process is the assemblage of transformation, agents, resources, rules, ideas, and values. On the other hand, the land in the research side is at the same stage as Bryant’s research, which is non-urban use with pressures for change. The interview results were then triangulated with a follow-up interview with the local NGO and the local government representative. The results state that there are five agencies' roles in the traditional communities that have influence in the process, that are the traditional leaders (elders) , the community/adapt (custom) community member, the government, the local non-governmental organization(NGO), and the land dealers. These five agencies have their own roles in changing or transforming the traditional land in their area. The perception and strategies of the agencies comes up after identifying the area. |
Those who affect the perception of strategies include the local people and the elders, the government, the land leader and the NGO.
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B. 發表人:Pakorn Phalapong
(Department of Taiwan and regional Studies, NDHU) 題目:Milk Tea Alliance: The construction of transnational identity through the consumption of milk tea in the Asian context 「奶茶聯盟」:亞洲脈絡下的奶茶消費與跨國認同之建構 From the research background, there’s some factors that lead to this topic. Firstly, Vachirawit Chivaaree and his girlfriend were blamed by the Chinese netizens due to their posts indicating Taiwan as a country. Besides that, “China and Thailand as one family” addressed by the Chinese Embassy in Bangkok led to the launch of Milk Tea Alliance and Milk Tea is Thicker Than Blood. Milk tea became a transnational symbol for countries which were oppressed by authority governments in Asia, its cultural meaning was contested and changed. This research is to demonstrate the consuming of milk tea of the Thai young generation and the Taiwanese young generation under the Milk Tea Alliance’s manifestation. And also to scrutinize the cultural meaning of milk through the consumption in the Asian context as the political identity and connection of identity of milk tea between the Thai young generation and the Taiwanese young generation in order to portray the transnational identity of the movement. Drinking milk tea, during a particular circumstance is not only about how you quench your thirst but also how you consume its connotation to support the movement. A certain place, time and consuming means matter as they are explicity paramount in constructing the new cultural meaning of milk tea. The consumption of milk tea blossoms into an identity processing which enables us to explore the socio-political space which can manifest the connotation behind a particular commodity. |
Only a few informants did mention that they did not especially echo any political identity through their consumption of milk tea. Politicization of culture in terms of the transnational identity of milk tea.
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C.發表人:吳柏毅 同學
(國立東華大學 族群關係與文化學系) 賴淑娟 教授 (國立東華大學 族群關係與文化學系) 題目:店鋪、人與地方:以「關係性」論述探究雜貨店的地方意義 此研究之焦點為台灣的雜貨店,講者將藉由雜貨店開業的地理位置、社會關係與地方文化、消費者行為和城鄉差異來探討傳統的雜貨店是否會受到科技的進步或便利商店的普及影響而將被取代,抑或是會屹立不搖?講者引用David Harvey的關係性空間(Relational Space)以及Doreen Massey的全球地方感兩個理論進行分析。在地方與全球地方感的觀點上,David Harvey認為資本是移動的,地方是固著的,而Doreen Massey則認為地方是流動而非固著的,地方互動界定了地方的獨特性。 科技日趨進步,便利商店比比皆是的今天,為何有的雜貨店依然能持續經營?「關係性空間」何以成為雜貨店在地方持續經營的特性?以及在全球化脈絡之下,雜貨店的地方意義為何?此研究針對高雄市仁武區的灣內雜貨店進行調查,發現地方產業發展與雜貨店的經營有著密切的關係,店鋪中的商品、記憶與變遷以及人與人透過店舖與地方互動的關係下,如何產生地方的意義? 空間的理性治理與情感安排上,如連鎖加盟便利商店的空間性質對比雜貨店的空間性質來說,二者皆呈現出了不同的情感安排。一般門市講求盈利效率、一致性的制度以及理性的空間治理;具深厚關係性的雜貨店空間則顯示店鋪與店主的情感安排、店鋪間的差異以及空間中的互動默契。 全球化下雜貨店的地方意義以關係性空間及全球地方感二者出發,講者認為Harvey的關係性空間可以連接到情感安排的空間性質,以及形塑地方的社會過程。而Massey的全球地方感一方面可見雜貨店顧客網絡是跨越邊界的互動關係,以及全球化的地方特質或混雜或許也出現在此。 |
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D.發表人:林冠妤 同學
(國立東華大學 自然資源與環境學系) 題目:A World Project_國立東華大學外籍生的跨文化組織參與 Throughout these years, the number of foreign students in NDHU increases gradually. It is because Taiwan promoted international education policy these years, most of the universities also focus on the numbers of students. However, there are not enough supporting systems for international education. It causes some barriers such as language, culture, social connection and lack of information to the international students. On this behalf, we make a solution to organize the intercultural student organization. Nearby Donghwa, there’s local students, community and international students that live in a different world at the same place. So we try to reach all of them by hosting some intercultural programs. We are trying to challenge language barriers, eliminate cultural conflicts, and build an accessible platform as communication is based on trust and understanding. Intergroup dialogue is a form of civic engagement. Culture hybrid is not only a phenomenon, but also an opportunity to communicate with mainstream culture. |
A World Project tries to build a community with collective power, hoping to affect the school’s decisions from the bottom up, and listen to the needs of the international students. |
關鍵字
#customary land, land development, cultural value, agency, tourism development, Lake Toba Area, Batak people
#Milk Tea Alliance, milk tea, consumption, material culture,transnational identity.
#雜貨店、關係性空間、地方、全球地方感
#外籍生/國際學生、高教國際化、組織參與、文化交流、賦權
#customary land, land development, cultural value, agency, tourism development, Lake Toba Area, Batak people
#Milk Tea Alliance, milk tea, consumption, material culture,transnational identity.
#雜貨店、關係性空間、地方、全球地方感
#外籍生/國際學生、高教國際化、組織參與、文化交流、賦權
討論與反思
1.In the approach of how people combating the traditional land, you mentioned the specific strategy of more popular with an aged group like younger folks who are more interested with NGO versus trying to work within the institution.
We can’t say which is more popular between the younger or the elder, but it's more like how thigh they are to the culture, for the close type , they are mostly like the custom people who follow their custom, no matter young or elder generation. It’s not because of age but they are more thigh to their culture. The close-type community usually do these together, but people who are not custom, they get in another way like more open-minded, they don’t see custom as important anymore. They adjust to the current time, the development is more important that following the custom, they decide to register their land to prove the ownership and to make it easier to sell the land.
2.Your paper identified five different agencies, and we all know that these agencies are established by human beings individually, and human beings have mobility, so how do you deal with this mobility and this type of situation? How do you situate their role?
Yes, mobilization is important. Usually people in the remote area have the pressure to change. They seldom seek help from the NGO, as it is a traditional land so there is no certificate. The local people see this traditional land as their own land, but some land is included as forest land. The local people usually ask for help from the NGO. The locals have a high trust on NGO, they don't understand how to protect their traditional land. but the NGO also has their own opportunity to promote their movement and also help them on funding to their agent. The land dealer usually tries not to deal with NGO, so they approach the elder.
3.The milk tea alliance or the drinking behavior is kind of a political symbol to resist the authority of China, however in Thailand, some people has some different opinion on the royal family or ministry group, does these milk tea alliance triggered some kind of resistance or contest between the Thai society?
When I refer to the research, of course they did portray that the identity is a way to receive the Thai royal family and the government. Domestic political resist the royal family and the government.
4.可否說明全球化的地方特質/混雜為何?
研究過程中發現,雜貨店的附近有許多工廠,而部分的移工回到店裡休息。但此現象不是因為雜貨店裡提供了與移工國家文化相關的消費品,而他們只是將雜貨店作為暫時休息的地方,在此該如何將全球化雜貨店的地方意義進行串聯?是否該透過不同族群在雜貨店的互動描繪出來才能夠做出回應?或是該就便利商店為象徵全球化經營的模式對比雜貨店回答全球化的地方意義以及全球化的地方特質/混雜的問題。
5.個案中,有關全球化下的地方特質,在雜貨店中觀察到的屬於地方的關係,聯繫地方的文化特質為何?
此研究企圖回答夾在便利商店之間的雜貨店如何生存?若雜貨店代表著地方,而便利商店代表著全球化,那雜貨店裡的互動或與其他地方組織的關係該如何去定義?若雜貨店提供的東西大抵相似,人們為何會選擇去雜貨店採買?對多數年紀較長的訪談者來說,雜貨店是一種熟悉感,是透過關係串連起來的情感,成為他們持續在雜貨店消費的原因。
6.結論的部分,Harvey 和Massey對於全球和地方的論述非常不一樣,可謂是相對的觀點,為什麼講者會把此二者放在一起進行討論?另外,前面提到有6、7間便利商店跟雜貨店是共存在一區域中的,然而中立理論提出,這一六角形的區域正好代表這一區位是非常重要的,請問講者會如何解釋除了情感因素,還有什麼因素可以使得雜貨點得以在七間超商的包圍下維持其生存?
講者在構思理論觀點時有考慮過Harvey和Massey觀點的差異,且對於Harvey關係性空間的觀點很好奇。在思考雜貨店的觀察中,一開始我不太知道如何描述一個空間當中充滿關係的互動。而從Harvey的關係空間中我找到了可以看待的現象解釋。而Massey的全球與地方之間的連結,有沒有可能透過全球地方感的理論得以進行對話。
7.關於中立理論的回應,前人認為也許一間雜貨店的存活與其顧客年齡層有關,若經常光顧的長輩不在了,雜貨店將面臨什麼結果?若一間雜貨店面臨轉型時,其特質是否還能保存?
過去提到全球化時代,人們多會認為便利商店與雜貨店同屬一類型,但如今的話題則會與在地食材、在地營運生活相聯繫。在一脈絡之下,雜貨店會成為一信任關係,這有助於在減塑、減碳等現今備受重視的議題。
8.As you mentioned, there are some government policies that try to pull international students to Taiwan but they didn’t provide much space for them. Do you have any reflection on the government in your opinion?
We tried to discuss with the OIA before, but it was hard as there are only a few people, and we need more international students to stand up. I think this needs time, maybe it will happen in the future?
9.This is good research. Like what you have said, there's a lack of support system for the international students, but what’s your movement to solve the problem to help the international students that are busy, and can’t afford to attend your activities?
Is there any way to reach up to the busy students who are hard as they are also lonely in a foreign country? Maybe we can try it in a different way such as joining the language exchange group to interact online. There's another case where we try to translate a Chinese menu into an English menu. it hasn't happened yet, but we think that it would help the international students.
1.In the approach of how people combating the traditional land, you mentioned the specific strategy of more popular with an aged group like younger folks who are more interested with NGO versus trying to work within the institution.
We can’t say which is more popular between the younger or the elder, but it's more like how thigh they are to the culture, for the close type , they are mostly like the custom people who follow their custom, no matter young or elder generation. It’s not because of age but they are more thigh to their culture. The close-type community usually do these together, but people who are not custom, they get in another way like more open-minded, they don’t see custom as important anymore. They adjust to the current time, the development is more important that following the custom, they decide to register their land to prove the ownership and to make it easier to sell the land.
2.Your paper identified five different agencies, and we all know that these agencies are established by human beings individually, and human beings have mobility, so how do you deal with this mobility and this type of situation? How do you situate their role?
Yes, mobilization is important. Usually people in the remote area have the pressure to change. They seldom seek help from the NGO, as it is a traditional land so there is no certificate. The local people see this traditional land as their own land, but some land is included as forest land. The local people usually ask for help from the NGO. The locals have a high trust on NGO, they don't understand how to protect their traditional land. but the NGO also has their own opportunity to promote their movement and also help them on funding to their agent. The land dealer usually tries not to deal with NGO, so they approach the elder.
3.The milk tea alliance or the drinking behavior is kind of a political symbol to resist the authority of China, however in Thailand, some people has some different opinion on the royal family or ministry group, does these milk tea alliance triggered some kind of resistance or contest between the Thai society?
When I refer to the research, of course they did portray that the identity is a way to receive the Thai royal family and the government. Domestic political resist the royal family and the government.
4.可否說明全球化的地方特質/混雜為何?
研究過程中發現,雜貨店的附近有許多工廠,而部分的移工回到店裡休息。但此現象不是因為雜貨店裡提供了與移工國家文化相關的消費品,而他們只是將雜貨店作為暫時休息的地方,在此該如何將全球化雜貨店的地方意義進行串聯?是否該透過不同族群在雜貨店的互動描繪出來才能夠做出回應?或是該就便利商店為象徵全球化經營的模式對比雜貨店回答全球化的地方意義以及全球化的地方特質/混雜的問題。
5.個案中,有關全球化下的地方特質,在雜貨店中觀察到的屬於地方的關係,聯繫地方的文化特質為何?
此研究企圖回答夾在便利商店之間的雜貨店如何生存?若雜貨店代表著地方,而便利商店代表著全球化,那雜貨店裡的互動或與其他地方組織的關係該如何去定義?若雜貨店提供的東西大抵相似,人們為何會選擇去雜貨店採買?對多數年紀較長的訪談者來說,雜貨店是一種熟悉感,是透過關係串連起來的情感,成為他們持續在雜貨店消費的原因。
6.結論的部分,Harvey 和Massey對於全球和地方的論述非常不一樣,可謂是相對的觀點,為什麼講者會把此二者放在一起進行討論?另外,前面提到有6、7間便利商店跟雜貨店是共存在一區域中的,然而中立理論提出,這一六角形的區域正好代表這一區位是非常重要的,請問講者會如何解釋除了情感因素,還有什麼因素可以使得雜貨點得以在七間超商的包圍下維持其生存?
講者在構思理論觀點時有考慮過Harvey和Massey觀點的差異,且對於Harvey關係性空間的觀點很好奇。在思考雜貨店的觀察中,一開始我不太知道如何描述一個空間當中充滿關係的互動。而從Harvey的關係空間中我找到了可以看待的現象解釋。而Massey的全球與地方之間的連結,有沒有可能透過全球地方感的理論得以進行對話。
7.關於中立理論的回應,前人認為也許一間雜貨店的存活與其顧客年齡層有關,若經常光顧的長輩不在了,雜貨店將面臨什麼結果?若一間雜貨店面臨轉型時,其特質是否還能保存?
過去提到全球化時代,人們多會認為便利商店與雜貨店同屬一類型,但如今的話題則會與在地食材、在地營運生活相聯繫。在一脈絡之下,雜貨店會成為一信任關係,這有助於在減塑、減碳等現今備受重視的議題。
8.As you mentioned, there are some government policies that try to pull international students to Taiwan but they didn’t provide much space for them. Do you have any reflection on the government in your opinion?
We tried to discuss with the OIA before, but it was hard as there are only a few people, and we need more international students to stand up. I think this needs time, maybe it will happen in the future?
9.This is good research. Like what you have said, there's a lack of support system for the international students, but what’s your movement to solve the problem to help the international students that are busy, and can’t afford to attend your activities?
Is there any way to reach up to the busy students who are hard as they are also lonely in a foreign country? Maybe we can try it in a different way such as joining the language exchange group to interact online. There's another case where we try to translate a Chinese menu into an English menu. it hasn't happened yet, but we think that it would help the international students.