透過采埔社布表人的社會、經濟、文化等歷史條件的研究分析，不但使我們了解其新宗教運動的發生，實是長期的社經結構所發展出聚落內害者與貧者的兩經化、漢人與布農人的對立街突、國家及台灣基督長老教會總會的“超地方主義\"趨勢與布族人來落的“地方化\"傳統特性闊的街突等，而產生社會不安與失序的結呆。但這類“客觀"存在的結構性條件，則有待被研究者透過其主觀上的文化(信仰)觀念來理解，才可能引起集體性的活動反應，並塑造他們社會運動的方式或形式。這個由氏族誌角度出發的個案研究，正可襯托出目前台灣有關社會運動研究中，太看重結構性條件而忽略人的本體、以及被研究者的主觀意識等方面的問題，有助於我們重新思考與界定“什麼?是台灣的社會運動"等基本問題。

Through the study of the historical process among the Bunun， we know that the new religious movement among the Bunun in Taketonpu is derived from the long-term development of the Bunun society， economy， and culture_ This development has led to the polarization of the rich and the poor in Taketonpu， the opposition and conflict between the Bunun and the Han-Chinese， the contradiction between the tendency of superlocalism directed by the state and the Presbyterian church， and the tendency towards Bunun traditional localism， etc， which iIi turn have caused social insecurity and disorder_ But， this kind of“objective" structural conditions need to be recognized by those studied through their own “subjective" cultural (or religious) concepts and collective response which then shape the form of their social movement. This ethnographic study illuminates the weakness of recent studies of social movement in Taiwan which overstress the structural factor(s) without considering the position of the subject and their subjective consciousness.