Georgetown, Penang, Malaysia was inscribed an UNESCO world cultural heritage sites in 2008. However, this honor was belied by various issues, with swiftlet framing being one of the trickiest. Swiftlet are a species of birds that can use their saliva to make nest in humans’ homes. These birds’ nest can be cooked into a soup considered a delicacy and a lucrative business in Chinese food culture. The Chinese Malaysian community in Penang started to farm swiftlets beginning in the 1990s, due to the numerous old houses in Penang being perfect for swiftlets. In 2008, when Georgetown became a cultural heritage site, controversies soon arose over bird farming in this city. Ultimately, in order to improve the city for both locals and tourist alike, as well as to preserve the old homes, swiftlet farming was made illegal. Using 4 months of fieldwork, interviews and local archives, my research use the lens of animal geography to illustrate how sound technology creates and extends the tensions of borderlands. Discussing nature and culture, humans and animals, wild and domestication, these binaries are blurred and usually coexist in borderlands. This work give provides a way to rethink how human-animal borderlands renew the local imagination for world cultural heritage and shape the meaning of heritage construction within daily practices. I attempt to explain that borderlands are not only blurred spaces between humans and animals. Borderlands are leveled and multi-meaning, always supported by regions, knowledgeable conditions and daily practices, and embedding the complementary role of transnational economic production spaces.
論文口試委員審定書 i
謝誌 ii
摘要 vi
Abstract vii
目錄 viii
圖片目錄 xi
表格目錄 xiii
第一章、緒論 1
1.1 馬來西亞檳城世界文化遺產與養燕產業的衝突與矛盾 2
1.2 研究問題與研究目的 3
第二章、文獻回顧 5
2.1 動物地理學：人與動物的關係 5
2.2 邊界地帶：從政治、文化到動物地理學 7
2.3 非人動物與遺產地景 8
2.4 遺產地景實作與人與動物的邊界地帶 10
第三章、研究地點概述與研究方法 12
3.1 研究地點的歷史脈絡與現況發展 12
3.2 檔案研究：媒體論述、當地文件與政府政策 13
3.3 半結構式訪談 14
3.4 研究限制與研究者的位置 15
第四章、世界「文化」遺產城市中的「自然」動物 17
4.1「全球－地方」的喬治市：入遺的傑出普世價值 17
4.1.1 多元文化的傑出普世價值：底蘊來自殖民歷史 18
4.1.2 地方地景反應全球尺度的變動：喬治市燕屋的浮現與排除 19
4.2「文化」遺產中的「自然」 21
4.2.1 遺產區養燕的正反辯論：傳統行業的爭議 22
4.2.2「西方－東方」：傑出普世價值的反思 26
4.2.3 何謂普世？誰的價值？ 28
4.3「自然－文化」劃界的遺產日常實作 30
4.3.1 集體的除遺焦慮？ 30
4.3.2「有形－無形」：被市民高度重視的非物質文化遺產 31
4.3.3 喬治市民的遺產實作：不被認同的「傳統」與「活古蹟」的不同想像 32
4.4小結：世界文化遺產的地方新想像 35
第五章、「人類－動物」的養燕產業：非典型畜牧業的都市化 37
5.1「鄉村－都市」：從山洞採集到屋內養殖 37
5.1.1 燕窩貿易合法化：多國參與1996年印尼泗水會議 38
5.1.2 金絲燕物種與燕屋的型態 40
5.1.3 逃難帶來的養燕契機：印尼排華事件 44
5.2真偽難辨的知識傳遞：「野生－畜牧」的金絲燕 46
5.2.1 飄洋過海的卡帶：聲音技術的試誤學習 46
5.2.2 每一個人都自稱「燕屋專家」：社會關係的不信任 48
5.2.3 養燕人的鄰里負面形象 51
5.3燕屋的技藝：人與動物的相互協商 52
5.3.1 因地制宜的燕屋管理：不斷的觀察與調整 55
5.3.2 地景的聲音：聲音技術創造空間 58
5.3.3 燕屋的「害蟲」生態鏈 61
5.4小結：聲音技術延展「人－動物」的邊界地帶 62
第六章、國家條令、房地產業與燕窩市場 64
6.1燕窩與牠們產地 64
6.1.1 消費國：中國人食用燕窩的起源 64
6.1.2 生產國：早期燕窩的貿易路徑 65
6.1.3 華人燕商公會的出現、馬來政府的行業管制 66
6.2 住屋空間微妙互補：燕屋熱潮與房地產低靡 68
6.2.1 增燕於無燕之處：燕屋熱潮帶起低靡的房地產業 68
6.2.2 燕居於無人之處：誰住的「活古蹟」？ 71
6.3 中國毒血燕事件後：質量競爭的燕窩貿易 77
6.3.1 血燕傳說的真相 78
6.3.2 淨燕先於毛燕：燕農公會的出現與抵抗 80
6.3.3 燕農另闢蹊徑：新的燕窩買賣模式 82
6.4 「死不了」的行業：燕窩產業的不同想像 86
6.4.1 燕可富國：《第十大馬計畫》 86
6.4.2 喬治城的華人反動、馬來政府的國家推動 89
6.4.3 哪裡可以養燕？推移的邊界地帶 91
6.5小結：與國家經濟政策相互牽動的邊界地帶 93
6.6討論：邊界地帶的二元悖論？「協商」邊界地帶 95
第七章、結論：邊界地帶不只是共存空間 97
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