Tesis sobre el tema "Atayal (Peuple de Taiwan)"

This study explores the construction of indigeneity in two indigenous villages of Taiwan and how it has been intertwined with environmental politics since the end of the Second World War. Drawing on Stuart Hall's idea of articulation (1996) and Michel Foucault's concept of governmentality (1991), I develop a theoretical framework that regards the construction of indigeneity as a continuous and historically inflected process, and treats environmental politics as a complex dynamics among various 'regimes of ecology', i.e. regimes of government that aim to govern the relations between humans and the environment. The data analysed include government documents, interviews with scholars and governmental officials, and ethnographic data from and archive materials about two indigenous villages, Cinsbu and Hsinkuang. Starting with the Japanese occupation of 1895-1945 and continuing until the early 1990s when the process of political democratisation officially began, the dominant regimes of ecology in Taiwan were exploitative and coercive in nature. One crucial effect of this in Cinsbu and Hsinkuang was the articulation of resistant indigeneity, a product of the villagers' active engagement with these colonial regimes of ecology and the critical ideas and actions that were developed to challenge them. Since the early 1990s, 'neoliberal ecology', a set of regimes of ecology that is more liberating and characterised by more commercialised human-nature relationships, has prevailed. In Cinsbu and Hsinkuang, such a shift from colonial to neoliberal ecology has been manifested mainly through the promotion of tourism and community-based natural resources management by the state, tourism industry, professionals, local indigenous villagers and environmentalists. As a result, a more complex politics of indigeneity and nature, rather than one simply of domination and resistance, has developed, both between the villagers and the state and within the indigenous communities.

Diss.--Graz--Univ. für Musik und darstellende Kunst, 2005.
En annexe, interviews avec les chanteuses taiwanaises Chang Ri-Guei, Wu Hsiobi et Hong Hsiu-Ian en allemand avec la trad. chinoise en regard. Glossaire p. 413-416. Sources et bibliogr. p. 417-427.

Cette thèse traite des usages linguistiques des Aborigènes 'amis de Taiwan vivant en milieu urbain. Elle s'appuie sur des enquêtes réalisées par questionnaires auprès des enfants 'amis, ainsi que par entretiens semi-directifs dans deux grandes villes, Hualien et Taipei. Une réflexion théorique générale tente d'abord de montrer que l'objet des sciences du langage est l'homme en tant qu'il parle, ce qui implique que la linguistique est intrinsèquement une science sociale, centrée sur les locuteurs et non sur les langues. Puis la démarche et les grandes orientations de la sociolinguistique sont illustrées par l'analyse de divers travaux. La description des terrains d'enquête est suivie d'une présentation des résultats des questionnaires. On constate que les enfants déclarent encore quelques compétences en 'amis, mais presque aucun usage de cette langue, remplacée par le chinois. Les représentations envers la langue ethnique restent positives. Les entretiens viennent confirmer le transfert linguistique du 'amis au chinois. Mais les générations âgées manifestent des bilinguismes divers, et des phénomènes de contacts de langues en découlent : interférences, emprunts, mais aussi insécurité linguistique ou identitaire. L'influence de l'urbanisation sur les pratiques est d'abord une accentuation de ces phénomènes par rapport à la campagne, notamment par l'accentuation du phénomène de minorité. D'après les critères de l'Unesco, la langue ethnique apparaît comme sérieusement en danger ; sa préservation passe par un équipement lexical, une standardisation de l'écriture; et d'autres mesures de politiques linguistiques ; celles adoptées jusqu'à maintenant sont loin d'être suffisantes.

Le présent travail porte sur l'analyse du cycle annuel dans la société 'amis de 'Tolan (Taiwan Est). La culture du millet (Sectaria italica Beauv. ) commande l'ensemble des rituels saisonniers de l'année auxquels les rites du cycle de vie humaine sont reliés ou opposés. Les humains ont une reletion interdépendante avec leur agriculture. Nous proposons d'exposer comment se forme cette corrélation pour comprendre les notios de vie, de temps et la cosmologie impliquée dans ce système social. La première partie de ce travail présente la reletion sociale et le cycle de vie au sein de la maison. La relation frère-soeur apparaît comme une paire, liée à la composition et à l'extension de la maison. La deuxième partie traite du cycle annuel dans lequel la relation homme-femme, qu'elle soit frère-soeur ou époux-épouse, est au coeur de l'analyse de la culture de millet et du parcours de vie des humains
In this thesis, the author analyzes the annual cycle of the 'Amis of 'Tolan, an Austronesian speaking people on the east coast of Taiwan. The culture of the millet (Setaria italica Beauv. ) commands the calendar of seasonal rituals of the whole year with which the rituals of human life cycle are cooperated or separated. The human beings are therefor conceptualized as maintaining an interdependance relationshipwith their agriculture. We try to explore the question of how this interdependance is formed and to understand the notions of life, of time and the cosmology in the social system. The first part of this work is concentrated on the construction of the social relations within the house and the life cycle rituals. The second part deals with the annual rituals in which the brother-sister relation and the man-woman relation are at the center of the discussion

Cette thèse traite de la parenté et du chamanisme chez les Kalavan, Austronésiens de la côte est de Taiwan qui ont vécu, jusque dans les années 1940, au sein d'une société matriléaire et matrilocale à polyandrie diachronique. Nous tenterons de parvenir à la source des pouvoirs variés détenus par les femmes et de montrer que dans le système de représentation kavalan, le genre social constitue à la fois l'effet et l'instrument de ces pouvoirs. Nous nous attacherons enfin à suivre les transformations connues par la société kavalan depuis les chocs successifs des colonisations han et japonaise jusqu'à aujourd'hui. Au cours de ces périodes, les Kavalan ont eu à faire face à une politique de sinisation, à la pénétration du christianisme, à l'intégration dans un cadre étatique moderne et enfin à l'inclusion dans l'économie de marché
This thesis deals with kinship and shamanism among the Kavalan, an Austronesian speaking society on the East coast of Taiwan, which has been, until the 1940s, matrilineal and matrilocal, having practiced diachronic polyandry. I attempt to analyse the source of different powers held by women and to show how, in Kavalan culture, social gender constitutes both the agent and recipient of these powers. Finally, I devote my attention to the transformations engendered in Kavalan society by successive regimes of Japanese and Han Chinese colonization until the present. During these periods, the Kavalan have had to confront the politics of sinisation, the penetration of Christianity, their integration within the modern state and lastly their inclusion within the global market economy

Pour les musiciens de Falangaw, la technique de l'improvisation et le timbre de la voix de chanteur jouent un rôle de signature personnelle, c’est-à-dire, une sorte de l'identification. L'organisation et les activités musicales d'un groupe musical sont basée sur la relation humaine entre les musiciens. Souvent, les chanteurs de groupes, de générations ou de villages différents n'ont pas la même opinion concernant la "tradition" musicale. C’est parce que la "tradition" n'est qu'un résultat de la construction de connaissance et changera en suivant la situation sociale et politique au fils du temps. On a constaté des exemples qui indiquent les décalages entre les documents historiques et les points de vue des Amei de Falangaw d'aujourd’hui, ceux-ci insistent que leurs opinions maintiennent la "vrai tradition". À travers l'examen sur le rite de Nouvel An, on étudie la hiérarchie du système des classes d’âges, la relation homme et femme, afin de proposer de nouvelles interprétations concernant le lien entre la musique et la structure sociale. Les échanges musicaux avec les cultures extérieures reflètent non seulement le goût des habitants de Falangaw, mais aussi la construction de leur identité nationale. La clé du phénomène de la polyphonie dans la musique vocale de Falangaw réside dans une technique de l'improvisation. Cette technique rend la forme musicale instable et ouvre une possibilité du changement du style. Le système musical lui-même présente donc un caractère dynamique. Les musiciens cherchant consciemment un style musical conforme à la "tradition", la pratique réelle les conduit pourtant un sens contraire
For the musicians of Falangaw, the improvisation skill and the voice represent a personal signature, ie, a kind of identification. The organization and activities of a musical group are based on the relationship between the musicians. Often, the singers from different groups, generations ou villages do not have the same opinion on the musical "tradition". That's because the "tradition" is just a result of the construction of concept and will change with the social and political situation. It was found examples which show the differences between historical documents and the point of view of Amei of Falangaw today, they insist that their views maintain the "true tradition. " Through the examination on the New Year Ritual, we will study the hierarchy of the age-grade system, the relationship man and woman, to propose new interpretations concerning the link between music and social structure. The musical exchanges with external cultures reflect not only the taste of the Falangaw people, but also the construction of their national identity. The key to the polyphony in vocal music of Falangaw lies in the technique of improvisation. This technique makes the musical form unstable and opens a possibility of the change of style. Therefore, the musical system itself is dynamic. The musicians consciously seeking a musical style consistent with the "tradition", the actual practice, however, leads to the contrary

Cette thèse propose une étude trans-autochtones des oratures ancestrales et des littératures contemporaines des Dakotapi d’Amérique du Nord, peuple connu et popularisé par les sociétés dominantes, et des Paiwan de Taïwan, qui font partie des populations autochtones méconnues, et dont la littérature demeure en marge des études scientifiques actuelles. Cela permettra de construire des modes d’analyse et d’établir une forme de dialogue littéraire entre eux, afin de faire ressortir les similarités et les différences de ces productions orales et écrites considérées dans leur propre situation continentale. Les processus différenciés d’acculturation ciblant les Dakotapi et les Paiwan, avec la puissance coloniale américaine d’un côté, et celles japonaise et chinoise de l’autre, ont tous eu un impact violent sur la culture et sur l’identité de ces peuples autochtones. Toutefois, comme les héros et héroïnes de leurs oratures respectives, les jeunes adultes autochtones ayant assimilé l’écriture au sortir des écoles gouvernementales américaines et taïwanaises, ont détourné la technique graphique et le pouvoir symbolique du colonisateur pour écrire leur(s) propre(s) histoire(s). Cette recherche met également en avant la place cruciale que les littératures des peuples autochtones commencent à occuper sur la scène littéraire mondiale, au moyen de genres et de thèmes auto-centrés, et de critiques et de théories auto-référentielles. Ce sont des littératures de la résilience qui puisent leurs références, leurs thèmes, et leurs paradigmes dans leurs propres cultures autochtones, qu’elles se sont réappropriées en entreprenant une reconquête de leur identité et de leur souveraineté tribales
This dissertation provides a trans-indigenous study of North America’s Dakotapi and Taiwan’s Paiwan’s ancestral oratures and contemporary literatures. The Dakotapi are a well-known People popularized by dominant societies, whereas the Paiwan are amongst the most unknown indigenous populations, and their literature remains in the margins of current scholarly studies. It will allow the creation of methods of analysis and the establishment of some form of literary dialogue between them, in order to highlight the similarities and the differences of the oral and written production considered within their own continental situation. The differentiated acculturation processes targeting the Dakotapi and the Paiwan, of the American colonial power on one hand, and on the other hand of the Japanese and Chinese colonial powers, all had a violent impact on the culture and identity of these Indigenous Peoples. However, just as the heroes and heroines from their respective oratures, the young literate indigenous adults, who graduated from American and Taiwanese governmental schools, diverted the graphic skills and the symbolic power of the colonizer to write down their own (hi)stories. This research also stresses the crucial place that Indigenous literatures occupy on the global literary scene, by means of Indigenous-centered genres and themes, and self-referential critique and theories. These are literatures of resilience that draw their references, themes, and paradigms in their own Indigenous cultures, that were reclaimed by engaging in a reconquest of their tribal identity and sovereignty

Using a feminist approach in a postcolonial setting, the interactions between weaving, identity, gender, tourism development, and post-colonial history are explored. This ethnographic research is focused on the indigenous female weavers in Wulai, Taiwan who have experienced both colonialism and tourism development. During Japan’s occupation, the Atayal – one of twelve indigenous groups in Taiwan – were forced to abandon their most important socio-cultural activities: facial tattooing, headhunting, and weaving. The Atayal lost most of their original textiles because many of them were taken to Japan. Today, these textiles are preserved in a few Japanese museums. Meanwhile, in Taiwan, the Atayal’s textiles are now reconstructed by the hands of some indigenous women in Wulai who weave primarily for museums. Others, on the other hand, weave for domestic tourists although they have little success in competition with less expensive Han Chinese' factory-made woven products. The reintroduction of weaving not only required the Atayal weavers to retrace their weaving history and to reconstruct and revive lost skills but also opened up a new opportunity to create new motifs with imported looms. The reintroduction of weaving has had multiple effects on the Atayal community. The meaning of weaving has changed from the representation of the Atayal women’s gender identity alone to the representation of the Atayal’s collective ethnic identity as a whole. Now the Atayal proudly claim their weaving culture as a part of their ethnic identity. It has become an ethnic symbol and a tourism product. However, the indigenous residents of Wulai are now barely involved directly with tourism business although symbols of their identity are used to promote tourism.

碩士
國立政治大學
亞太研究英語碩士學位學程(IMAS)
104
Taiwan’s Indigenous Peoples, Austronesian speakers with cultural ties to other Pacific Islanders, have encountered waves of outside political, cultural and economic forces. While their political situation has markedly improved with Taiwan’s democratization, their social and economic marginalization remains an issue. Reflecting recent shifts in Taiwan towards more human-centered, post-modern development policies, Atayal People of Jianshi Township have started a movement promoting community values and the transition to organic farming. This paper explores this transition and the work of the Jianshi “Farmers’ Academy.” Their aims are to collectivize organic agricultural production, transportation and marketing, promote and share traditional crops and knowledge as well as connect spread-out villages through shared culture, education and development. Situated in the broader contexts of Alternative Food Networks and Alternative Economic Spaces, which are typically explored in Western contexts, and Alternative Development (typically explored in the developing world), this qualitative research examines these marginalized communities’ efforts to formulate a grassroots model of culturally and environmentally sustainable development. The findings suggest that the people in the research area are choosing organic farming for various economic and non-material factors as many of their livelihood goals are culturally bound, outside the purview of conventional macroeconomic theories and critical of mainstream capitalist practices, thus supporting a more locally informed, pluralistic concept of economic development.

碩士
國立陽明大學
社區護理研究所
88
Abstract From a medical perspective, alcohol-use has become a grave illness cause found in many aboriginal tribes of Taiwan. In particular, female aborigines with maternal obligation aggravated the public’s concern for their alcohol use, obliging related professionals to impose health education on female aborigines. This study deals with Atayal women’s excessive use of alcohol in an attempt to comprehend the meaning and connotation of alcohol use in the cultural context. Ultimately, the study is in the hope to provide more effective health services for those who need them. Conceptually speaking, the study encompasses feminism epistemology, and subjectivity and discourse. Under the umbrella of the topic-oriented ethnography, data collection was done through ethnographic interview and active participation while theoretical sampling was applied. In addition, as a graduate student and a public health nurse at a health station the researcher stayed with the tribe, observed their everyday intake of alcohol while keeping the logs. Finally, the constant comparison and ethnographic data analysis were used for data analysis. The result showed that working female aborigines were under high pressure from both the career life and the gender stereotype, which led them to seek comfort in alcohol. The alcohol use in Wu Lai’s Atayal women was found to have entailed three different cultural themes as listed below: 1. Cultural meaning and function of alcohol to Atayal women; 2. Meaning and conflicts lurking behind the professional discourse of dah-gwa-gun (“alcoholism” in Atayal language); 3. Transition for Atayal women- symbiosis with alcohol.

碩士
國立臺北護理健康大學
中西醫結合護理研究所
105
Purpose: Utilizing valid body constitution questionnaire (BCQ) for assessing Traditional Chinese medicine body constitution correlations to heart rate variabilities. This investigation is to analyze the control of autonomic nervous system over heart rates to determine their relationships for a group of indigenous Atayal people from northern Taiwan. Materials and Methods: This research is of a descriptive correlation design. A total of 110 subjects belonging to the Atayal tribe was conveniently sampled. A valid BCQ index was utilized for assessing the correlation between Traditional Chinese medicine body constitution to heart rate variabilities were monitored by a heart rate monitor than can analyze the temporal and spatial changes of heart rates to determine the effect of the autonomic nervous system. Results: Most of the subjects exhibited no "Yang deficiency", "Yin deficiency", and "phlegm & dampness" conditions. Subject "mental stress" is correlated with "Yang deficiency", "Yin deficiency", and "phlegm & dampness" conditions. Subject with "Yang deficiency" and "Yin deficiency" exhibited statistical significance in "level of education" and "subjective health status". Subject "phlegm and dampness" is significantly correlated with "subjective health status".Conclusion: The indigenous people were found with good daily living routines and diet. Most of the subjects exhibited no "Yang deficiency", "Yin deficiency", and "phlegm & dampness" conditions. According to subject heart rate variabilities, the subjects were determined with good body and health conditions and most of the subjects were with semi-healthy status.

碩士
臺北醫學大學
醫學人文研究所
103
A relative chasm exists in academia about indigenous knowledge, use and cultivation of plants in Taiwan at a time when it has emerged as an important site of research in Austronesian studies. Indigenous gardening practices and small-scale cultivation have been historically overlooked in academic and anthropological records, failing to acknowledge and take into account long-held indigenous traditions of living with the land. This study, based upon interviews with indigenous residents, experts and historical documents, argues to the contrary: these small family vegetable gardens have always existed, for survival and self-sufficiency. Even today, Wufong‘s gardens play a key role in providing fresh, nutritious and importantly, free produce, to the modern indigenous diet. Furthermore Wufong and its extremely diversified food system are excellent models to look at to understand the ethnobotany and its evolution, here and in Taiwan.. To explore indigenous use of plants ethnographic techniques are employed, using the anthropological approach of triangulation, a trifacta of methods in this case: participant observation, interviews/focus groups and consultations with experts. Three Gardens, one Saisiyat and two Atayal, were chosen as representative of indigenous vegetable gardens, and therefore merit particular focus in this study. Over 40 field visits were conducted over the 2012-2014 period in Wufong Township (五峰), Hsinchu County, interviewing in Mandarin more than 60 indigenous residents and experts. The aims of this research were threefold: to identify as many plants as possible in this area; interview residents about their usage, cultivation, preparation; and finally, determine the species‘ introduction to the area. With the help of Professor Hu Jer-ming, from NTU‘s Institute of Ecology and Evolutionary Biology, the plants‘ true source of origin and introduction to the area were revealed in the resulting Compendium, which lists 129 species that are eaten, grown, sold, cultivated or gifted in this area. Wufong‘s example shows how the Aboriginal vegetable garden has evolved, especially in the past century as many species -- ‗outside‘, ‗foreign‘ and ‗nontraditional‘ were adopted, incorporated into the local diet. By pinpointing the plants‘ origins, this study illustrates the impact on local diversity of several waves of plant introductions that have occurred throughout history. Limitations of this study were that the Compendium may not be entirely exhaustive, encyclopedic. There was sometimes difficulty in confirming data that was available, as well as challenges in overcoming identity, language, cultural and recollection issues related to this topic. For instance there were gaps in informants‘ recollection, several indications of waning plant knowledge for functional and medical purposes in favor of plants based on individual preference. There are several recommended areas for further research: genetic testing of plants; determining nutritional value of certain ‗leaf vegetables‘ important to the local diet; and finding the true origins of some of the more ‗mysterious‘ species in this research; examining the health impact of adopting certain harmful elements of the Modern diet, particularly salt, sugar, saturated fats, commercial alcohol and cigarettes; improving access to emergency, mental health care and palliative care to this community. Finally, public officials are urged to invest in local tourism as one strategy to alleviate certain social and health issues affecting this and Taiwan‘s other indigenous communities. These are some improvements that could be made to bridge the 10-year gap in life expectancy between indigenous communities and the rest of Taiwan‘s population.

碩士
國立政治大學
地政研究所
95
From the perspective of “common pool resources” (CPR) theory and public choices, the tribal resources of aboriginals and traditional territories are a “closed-access” type of common pool resources. If aboriginal tribes manage the CPR in a self-governing way, the communities may be able to, through the cooperation of individuals within, create collective interests, leverage traditional knowledge regarding the ecosystem, utilize local organizations in order to avoid the lapse of aboriginal land, and achieve the sustainable development of resources. However, people are limited to the hypotheses of “homo economicus” and “raison d’état” along with an overlook of the fact that mutual influences and restrictions lie between humans and natural resources. They often quote the essay “Tragedy of the Commons” by Hardin (1968), according to which common resources are under the constant threat of overuse that will eventually degrade the environment. To establish clarity on this issue, this paper uses an Atayal county with two CPR self-governing cases to observe three types of common pool resources currently seen today: tribe landscape, river fish and forest produce. The time horizon starts at the time point when these resources were placed under tribal management for conservation purposes, and ends at the time point when these resources are expected to prompt economic development. This paper conducts empirical investigations and comparisons based on the theoretical foundations of new institutional economics, and analyzes three aspects of these issues: choice of personal systems within an organization, collective management organizations in a society, and Social-Ecological Systems (SESs). This paper discusses the factors that affect how individuals conform to social norms, formal and informal. How a public choice is made to design the rules which are proper to local CPR situation and maintains the organization long-term sustainability? How do the interactions between society and the natural ecosystem come into being? By exploring the internal and external factors of self-governance of natural resources by tribes and the resulting interactions, this paper aims to provide a foundation for subsequent studies in the design of the management systems for common resources.

碩士
國立中正大學
政治學所
94
Recent concerns on the deterioration of the environment and the exhaustion of resources result in a rapid growth of literature on the subject of Common-Pool Resources (CPRs) and Common-Property Right. Researches indicate the importance of environmental management and specifically such decentralized management as Community-Based Conservation. Scholarly community in Taiwan has accumulated some empirical studies that demonstrate the functions of aboriginal governing mechanisms in regulating resource appropriating behaviors. Such indigenous institutional settings might be much more efficient and feasible than any artificially formulated rules that have no roots traditions. While these indigenous institutions might have been destructed by external governing apparatus, how to restore these tradition by combining and empower local residents to enforce these rules seem to be very important to achieve sustainable development in different localities of Taiwan. This study lays out the aforementioned ideas by telling the stories in three tribal communities, Atayal Smangus, Cinsbu and Smagus, all are located in Hsin-chu County. A special arrangement stemming from aboriginal tradition, Tnunan (meaning a cooperative operation system), has been developed in Smangus to help the community members to grow with equality. Such an arrangement also prevents local hotel owners from vicious competition in attracting visitors. The cooperative business-running arrangement also stimulate some kind of community spirit that have proven to be beneficial to conserve local natural resources, namely the forests and livings associated with it.

碩士
元智大學
資訊社會學研究所
95
Over the years in the health status of the aboriginal people, including average life expectancy, mortality, health indicators, such as the incidence of major diseases, the aboriginal people in Taiwan were more vulnerable. The health issue of the aboriginal people catches more attention in recent years. Even though, not only the problems of unequal distribution of medical resources are unsolved, but it is also important a cultural-blinded health strategy is addressed. An fully understanding of aboriginal culture is important, thus we be able to establish a culture-friendly policy for aboriginal health education and medical systems. The purpose of this study is based on exploring the values of the aboriginal origins, regarding health and diseases. We will also look into how they explain and deal with diseases. It will provide us with a understanding of how we could approach in the future health education for the aboriginal people. Using a snowball sampling method,the data gathering method for this study is in-depth interviews. Two informers helped us to get in touch with the Atayal tribe as well as to act as interpreters. One of them is a health care worker of the Fushing Village while the other is a resident living in the Fushing village. Under their introduction, we had interviewed 22 aboriginal people belong to the Ayatal tribe in Fushing Village. Our questions include their views toward health and disease, how they explain and deal with disease, their views on the medical system of Taiwan as well as their trust on the system. Major findings are as follows : 1. The Atayal tribe believes that the disease is a part of the natural cycle of life. Therefore, when people is ill, they do not try to get rid of disease from life, but try to regard it as part of the life cycle. 2. For the Atayal people, “feeling of pain” is a cru signal for them to look for medical help. 3. To the Atayal people, mental health is the basic element of healthy people. 4. The Atayal people explain the reason for diseases which come from four factors - psychological, cultural, biological as well as environmental factors. 5. Western medicine system is the major approach for the Atayal people to acute diseases. 6. In early stages of disease, Atayal people will not take immediate action to seek medical help. They will resolve by self-recovery approach, using their willpower to let the body recover by itself.

碩士
國立政治大學
應用經濟與社會發展英語碩士學位學程(IMES)
106
Previous studies have discussed the importance of distribution of benefits from Community Based Tourism (CBT) in the community for its success. Scholars also agree that these distribution should be as far and as wide as possible. Many CBT enterprises are based on cultural heritage and natural environment as key tourism resources. In certain cases, the natural environment as a tourism resource is a Common Pool Resources (CPR). However, the issue of CPR in tourism has not been studied much in either the tourism or the CPR literature. This study explains the relationship between the tourism CPR management framework - when it is the key CBT tourism resource - and its relationship with benefit distribution from tourism. By conducting a mixed method approach of questionnaires (quantitative) and interviews and observation (qualitative), the research analyzes how perceived benefit distribution from CBT affects the satisfaction with the way the Tourism CPR is managed. Two key understandings emerge from the study: (1) There are different “stages” of benefit distribution from CBT result in different relationship with the CBT management. When the benefit distribution is relatively equal in the community, benefit distribution does not impact the satisfaction of the Tourism CPR management. In such case, participation in managing the CPR is important to the community; (2) When the CBT is based on multiple family or group-owned enterprises, the perception of benefit distribution from CBT positively affects the satisfaction with how the Tourism CPR is managed.