DC 欄位 | 值 | 語言 |
dc.contributor | 指導教授:林開世 | - |
dc.contributor | 臺灣大學:人類學研究所 | zh_TW |
dc.contributor.author | 謝以萱 | zh_TW |
dc.contributor.author | Hsieh, I-Hsuan | en |
dc.creator | 謝以萱 | zh_TW |
dc.creator | Hsieh, I-Hsuan | en |
dc.date | 2014 | - |
dc.date.accessioned | 2014-11-25T13:08:53Z | - |
dc.date.accessioned | 2018-05-29T05:12:20Z | - |
dc.date.available | 2014-11-25T13:08:53Z | - |
dc.date.available | 2018-05-29T05:12:20Z | - |
dc.date.issued | 2014 | - |
dc.identifier.uri | http://ntur.lib.ntu.edu.tw//handle/246246/260697 | - |
dc.description.abstract | 本論文以泰國中部的一個推廣替代性農法的非政府組織與其接觸的農民/農友為研究對象,指出此替代性農法作為一種不同於慣行農法的耕作方式,對綠色革命所造成的負面影響做出反省,但它亦不是驗證式有機農業,而是一種主張降低農民耕作成本,對環境友善的同時也對人友善的耕作方式,藉由實際的農法操作與試驗,建立起一套屬於農民自己的農耕知識。並且,這樣的耕作方式結合了過往普遍存在於泰國農業社會的米之神信仰,企圖吸引人們放棄慣行農法,轉而崇敬自然的力量;從米之神信仰的形塑過程中,亦能清楚的看見各種不同的力量在其中持續地互動、影響,呈現出泰國當代宗教信仰充滿活力的樣貌。
推行與認同這套替代性農耕理念的人們,視這樣的農耕實踐是種「做功德(ทําบุญ tham bun)」,藉此鼓勵與肯認這樣的耕作型態,賦予其在文化中的道德倫理價值。本論文認為,要理解這套發生在當代的現象,功德概念提供我們很好的切入點,它提供泰國人理解自身所處的位置,以及轉換的可能,更是人與人、人與自然間關係的隱喻。就此而言,功德的內涵並非固定的,它會隨著當代的脈絡而有所轉變,同時亦反映出人們面對當代問題時的焦慮與解決之道。
然而這篇論文亦必須指出,這並非一種唯心論式的立場,這套農法與理念的實踐是奠基在相當具體且長時間的理性嘗試與知識建構上,同時也必須相當誠實地面對農民很根本的生計問題。面對依舊做為泰國農業發展主流的慣行農法,以及迅速崛起的驗證式有機農業,不服膺任何一方的替代性農法,可謂是一種相當另類的農業發展思維,這些參與者以開放的態度,靈活的姿態,持續地協助農民,試圖維持農業發展的多元樣貌。 | zh_TW |
dc.description.abstract | This study focuses on a non-government organization in center Thailand that conducts alternative agriculture and the group of farmers it cooperates with. The research tends to indicate an alternative path other than conventional farming which reflect the defects caused by Green Revolution. It is not organic farming, but a way to cost–down agriculture expenses, to befriend with the environment and the people, and to build a system of knowledge through practical conducts and experiment. In addition, this way of farming combines beliefs of Mae Posop (mother of rice), which commonly exists in Thai- society in order to draw people to give up conventional farming, and turn to respect the force of nature. Various power interact and affect each other endlessly in the making of the belief, revealing the energetic side of religion in contemporary Thailand.
The people who believe in this alternative agriculture and put the idea into action see this process as tham bun, so as to encourage and acknowledge this type of farming, and further assign cultural and moral values into it. This study considers that the notion of tham bun is a key point to understand the phenomenon happening in contemporary Thailand. It provides a way for Thai people to realize their position in life, the possibility to shift this position, and the connotation between men and nature. The notion of tham bun is not fixed. It changes throughout the context, and reflects the anxiety when facing contemporary problems and the solution being made afterwards.
However, the research would also like to point out that this idea is not a statement of Idealism. It is based on both a realistic rational attempt and a longtime knowlwdge building process. It also has to honestly deal with daily problems of the lives of the people. In face of the main stream of conventional farming and fast developing organic farming, it is unique to not comply with any kind of system. Nevertheless, these participants hold an open mind, stand in a flexible position, and continue to help the farmers to sustain a variable picture of the agriculture development. | en |
dc.description.tableofcontents | 誌謝.....................................................i
中文摘要................................................iv
英文摘要.................................................v
目錄.....................................................vi
圖表目錄.................................................x
第一章 緒論.............................................1
第一節 研究動機與問題意識...............................1
第二節 田野地介紹.......................................2
1. KKF..................................................5
2. Nong-Jan村...........................................7
第三節 研究方法.........................................8
第四節 相關文獻回顧.....................................9
1. 關於功德的討論.......................................10
2. 宗教信仰.............................................14
3. 替代性農法/有機農業的發展背景.......................21
第五節 論文章節介紹.....................................28
第二章 奠基在實踐基礎上的「做功德」:KKF與農夫學校......30
第一節 認識KKF..........................................30
1. KKF員工的一天........................................30
2. Khao Khwan Foundation(KKF)的創辦過程...............32
3. KKF的資金來源........................................34
4. 展現資助/庇護關係的組織運作.........................34
第二節 KKF的替代性農法..................................40
1. 綠色革命帶來的後遺症.................................40
2. KKF的農法............................................41
2-1. 病蟲害管理.........................................42
2-2. 土壤管理...........................................43
2-3. 稻種管理...........................................45
3. 從KKF農法看其理念....................................46
第三節 KKF農夫學校......................................48
1. 創立農夫學校的過程...................................48
2. Nong-Jan村的農夫學校.................................49
2-1. 實踐的重要:從做中學...............................52
2-2. 農民如何從慣行農法轉型.............................52
2-3. 稻種基金...........................................54
3. 農夫學校作為資助/庇護關係的展現;功德概念...........55
3-1. 有付出就有回饋的幸福感.............................56
3-2. 功德...............................................58
第四節 KKF農法作為一種做功德............................60
1. 時代的變遷...........................................60
2. KKF農法衍伸出來的功德論述............................62
2-1. 做不好的事,有壞評價...............................63
2-2. 非全部放棄慣行農法,但卻沒有壞評價.................64
2-3. 中途放棄KKF農法,現施行慣行農法....................66
2-4. 成功的例子.........................................68
3. KKF農法作為一種做功德................................70
第五節 小結.............................................71
第三章 結合替代性農法的米之神信仰.......................74
第一節 米之神信仰的內涵.................................74
1. 傳統米之神的儀式.....................................74
2. KKF教導農民祭拜米之神................................76
3. KKF日常生活的米之神祭拜..............................78
第二節 米之神信仰與知識管理.............................79
1. 米之神與知識管理.....................................79
1-1. 稻草製的米之神像...................................81
1-2. 米之神儀式的重建...................................82
2. 象徵米之神儀式的KKF標誌..............................83
第三節 米之神的顯靈事蹟.................................85
1. 米之神顯靈...........................................86
2. 外國靈媒與人們心中的米之神...........................87
第四節 兩次公開的米之神大型運動.........................92
1. 第一次的運動:「帶米之神回家」─向政府爭取「還種於農」95
2. 事隔不到三個月的第二次運動:「歡迎米之神回家」.......98
3. 兩個活動的政治經濟背景...............................99
4. 兩個活動的比較.......................................103
5. 兩個活動產生的效果...................................106
第五節 米之神信仰與KKF:沒有僧侶力量參與的米之神信仰....107
1. 泰北「保護森林」運動的例子...........................108
2. 米之神的性質.........................................109
3. 佛教徒式的修行與KKF米之神信仰........................110
4. KKF的政治立場........................................110
第六節 小結.............................................111
第四章 「新世代農友」崛起與KKF的轉向....................114
第一節 泰國政府對農業政策的轉向:有機論述崛起...........114
1. 泰國替代性農法的發展與政治經濟背景...................114
2. 泰國有機驗證農業的發展...............................117
3. 泰國的有機驗證機構與制度.............................119
4. 政府對有機驗證農業發展的態度.........................122
第二節 不採取驗證有機的KKF..............................124
1. 在慣行農法與驗證式有機之間的一條替代性道路...........124
2. KKF對農民的支持......................................126
2-1. 高於市價購買的稻種基金.............................128
2-2. KKF保價收購........................................129
3. 泰皇的自給自足經濟...................................130
第三節 KKF的轉向:新型態的農夫訓練課程與「新世代農友」..132
1. 新型態的農夫訓練課程.................................132
2. KKF與學員的關係轉變..................................135
3. 「真正的農民」與「新世代農友」.......................137
3-1. Koy和Sang的例子....................................138
3-2. Noo-Koo、Mes和P’Chom合作的例子....................139
第四節 KHAO KHWAN SUPHAN計畫............................140
1. Khao Khwan Suphan品種挑選與生產......................141
2. Khao Khwan Suphan計畫的意涵..........................143
3. Khao Khwan Suphan計畫執行上的困難....................144
4. Khao Khwan Suphan計畫第二年的修正....................144
第五節 小結.............................................145
第五章 持續形塑的米之神信仰:以2013年KKF舉辦之儀式活動為例.......................................................148
第一節 「復原」後的米之神儀式與轉變.....................148
第二節 2013年的米之神儀式活動...........................151
1. 儀式前一天的準備.....................................152
2. 米之神儀式當天──人們到來...........................154
3. 儀式開始.............................................155
4. 頒發KKF訓練課程的修業證書............................158
5. 午餐時間與農產品展銷會...............................160
6. 經驗分享.............................................161
7. 稻米競賽.............................................162
8. 活動結束.............................................164
第三節 米之神儀式活動的分析.............................164
第四節 米之神儀式活動所展現的意涵.......................171
第五節 在當代宗教脈絡中的米之神信仰.....................172
第六節 小結.............................................174
第六章 結論.............................................177
引用書目.................................................186
附錄一:泰文─中文對照...................................195
附錄二:慣行農法與KKF農法之耕作成本比較表................197
附錄三:KKF大事記與泰國替代性農法發展進程對照表..........200 | zh_TW |
dc.format.extent | 5113041 bytes | - |
dc.format.mimetype | application/pdf | - |
dc.language | zh-TW | - |
dc.rights | 論文公開時間:2015/03/01 | - |
dc.rights | 論文使用權限:同意無償授權 | - |
dc.subject | 泰國 | zh_TW |
dc.subject | 替代性農法 | zh_TW |
dc.subject | 稻米 | zh_TW |
dc.subject | 做功德 | zh_TW |
dc.title | 功德的試煉:泰國當代農業非政府組織的創新與實踐 | zh_TW |
dc.title | The Trial of “Merits”: Creative Practices of an Agriculture NGO in Central Thailand | en |
dc.type | other | en |
dc.identifier.uri.fulltext | http://ntur.lib.ntu.edu.tw/bitstream/246246/260697/1/ntu-103-R99125006-1.pdf | - |
item.openairecristype | http://purl.org/coar/resource_type/c_1843 | - |
item.openairetype | other | - |
item.grantfulltext | open | - |
item.cerifentitytype | Products | - |
item.fulltext | with fulltext | - |
顯示於: | 人類學系
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