包括Linton之（本土運動與Wallace之1复振運動的古典分析方式及Clem-mer最近提出的槪化性理論架構在內，均不足以解釋新的非宗敎性原住民社會政治運 動。在本文中，基於對北美與台灣例子的分析，我提供了兩個用以解釋原住民運動生 成與發展的假設：族群力量與原住民眞理性互動假設和轉化點假設。 在第一個假設中，我論到任一族群，不論其人口多寡，都會在某一時空中，爲了 再強化族群認同，並顯示它的存在而展現出族群的力量。原住族群發起社會政治運動 就是一個力量展現的事實。此外，原住民把f原住民或f最早住在此地的人群的 槪念眞理性化，以代表原住民運動發起的必要性。因此，在我的詮釋裏，一個族群力 量的展現與原住民眞理性互動而構成了原住民運動得以被形成的基礎。 第二個假設，我採用Clemmer的三要素運作架構： <基本信念，意識型態， 及珩爲，再加上一個第四要素——^預期目的—一於听爲之後來進行分析。我認 爲運動推行者每在達到一個目標之後，爲了強化自我的信心，都會以其基本信念檢覆 該目標。

Classic analytic models，such as Lintons ”nativistic movement”，and Wallaces ”Revitalization movoment”，or the theoretical framework recently proposed by Clemmer, are inadequate to explain the new, non-religious, socio-political, aboriginal movements. In this paper, I suggest two hypotheses ----”an interaction between ethnic power and the truism of the term ‘abor- igines ， and ”the hypothesis of transformation points ，----to explain the origin and development of aboriginal movements in terms of case studies from North America and Taiwan. For the former hypothesis, I argue that an ethnic group, no matter how small its numbers, may have to demonstrate its power over a certain period of time for the purpose of reinforcing group identity and establishing its existence as a group .The development of an aboriginal ethnic socio-political movement necessarily implies a demonstration of power. Further, aborigines manipulate the term-----” aborigines” or ”the people who ORIGINALLY lived here” ----as a truism or symbol for the legitimation of the aboriginal movement. Therefore, an ethnic group's demonstration of power and the truism implied by the term ”aborigines” come together to form a base for the development of an aboriginal movement. As for the latter hypothesis，I adopt the three components of Clemmers processual framework: fundamental beliefs, ideology, and behavior , and add a fourth component------expectation goals----these follow from behavior. In addition, I argue that after a goal has been reached, movement activists, will examine that goal in light of their fundamental beliefs, in order to strengthen self-confidence Furthermore, I also argue that a ”transformation point” will explain the relationship between these four components, in order to make a dynamic theory of the development of aboriginal movements. In other words, these transformation points motivate people to move from one position (e.g.funda-mental beliefs) to the next (e.g. ideology). Through an understanding of these transformation points, we can make sense of the whole process of the development of aboriginal movements.