莫拉克災後，政府將大社、瑪家和好茶三個部落集體遷移到瑪家農場， 在這個面積約30公頃的地方，共有三個部落、近五百戶人口居住，是目前 原住民人口最多的集合村落。本文擬以瑪家農場的遷村為例，嘗試從局內人 角度檢視這場遷村，探討族群與部落衝突、災難與社會的脆弱性，並從族人 的語意中解讀這個集體行動在文化中的意義。
本文以這次受災最為嚴重的古茶波安（好茶）部落為例子，探討他們在 遷村過程中與國家官署之間的櫂力拉扯，剖析在災難歸因與咎責中被忽略的 社會脆弱性問題。同時藉由災難現場的考察，討論家園、部落、傳統領域對 這些族人的象徵意義，以及為什麼遷村與永久屋政策，會遭受族人強烈的反 對和批判？災難過後，族人如何迅速從災難中組織、動員、彼此召喚來恢復 他們的生活。當中是什麼樣的動能，支撐他們從災難中復原？本研究發現， 好茶遷村的悲劇，來自於當初政府對現代化的浪漫想像及錯誤決策，導致一 連串的社會和文化變遷，不僅社區逐漸解體，文化系統也面臨傳承的困難。 莫拉克災後的重建政策，刻正複製從前的錯誤想法，以為只要提供安全的住 居環境即可。本研究認為政府應該檢討遷村的模式，審慎面對遷村地所帶來 包括土地、文化、教育、生計等問題，並長期的關懷和投入資源，幫助遷村 的部落建立文化再發展的基地。

After the 2009 Typhoon Morakot, the Taiwanese government relocated three indigenous villages, Dashe, Majia, and Haocha, to an area of about 30 hectares. At present, now christened Rinari and with a total population approximately 1500, this area is the most populous indigenous community in Taiwan. Using the Rinari community’s Haocha Village (Kucapungane) as a case study, this paper examines conflict and social vulnerability as they are brought about by relocation. In Kucapungane’s case, this is not the first time in recorded history that the village has been relocated, and many reconstruction policies appear to be constructed around the same notions as the earlier relocation： the government continues to believe that simply providing indigenous disaster victims with a safe place of residence will do. This study investigates the significance of space to the community, using internal viewpoints to discuss post-disaster government actions regarding resettlement, relocation, and other issues of political significance. Why did the state, which attempted to protect indigenous peoples, promote the continuation of cultural traditions, tribal integrity, and sustainable development through relocation and provision of permanent housing, not only fail to get the support of tribesmen, but also recieved criticism and backlash from the community? When disaster strikes, how can the residents of a community reorganize and mobilize? In what ways does disaster reconstruction play a role in restoring their lives, and what effect does it have on culture?
In fact, due to populations residing in different ecological and social
environments, they adapt differently to natural disasters and strain. Therefore, in disaster research, if one does not start from within the study population to understand the practical implications of the disaster in a specific cultural context, and if one is unable to separate oneself from subjective social and cultural contexts, one’s analysis will deviate from the facts and will not help understand the root causes of the disaster. As for the long-standing interdependent relationship between indigenous people and the land, it includes a community’s life experiences, material culture and collective memory. Once indigenous people are removed from their ancestral living space and traditional territory, their livelihoods as well as interpersonal relationships are difficult to maintain. History has proved that relocation not only affects space, productivity and social structure, it also has effects on cultural preservation.
Political compromise shaped Rinari, just as the geography of the administrative enclave includes both cultural heterogeneity and the ability of the community to live together in conflict as recorded in history. Miscellaneous factors may lead to both ethnic cooperation as well as continued conflict in the future. Rinari’s crowded living space, and an obvious shortage of arable land, are sufficient to cause new problems and difficulties in industrial development. The future, if one considers the difference and particularity of the individual ethnic groups in language, culture and lifestyle, and uses a generalized mode of thinking to simplify complex ethnic issues, most likely holds another disaster, this time of another sort.. In postdisaster reconstruction it is not just "housing" that must be settled, or the construction of public facilities. The reconstruction process must also factor in the consideration of the people’s mentality, health, culture and society. Our research suggests that relocation methods should be reviewed and due consideration be given to land, culture, education, and economic livelihood issues in newly established areas. Policies that determine fundamental considerations and make use of detailed assessments to carry out practices may minimize the negative impacts of relocation and resettlement on indigenous cultural survival, and form a base for cultural development.