Abstract
With society development, traditional tribe of Taiwanese aborigines transforms into village or community, and has founded various kinds of community organizations during the pass 30 years. How to connect community organization with tribe traditional structure, or how to interact with other organizations in a community becomes a problem to community members. Alishan Tsou Tapangʉ community has abundant Tsou traditional culture and founds three organizations, Tapangʉ community development association（達邦社區發展協會） Tapangʉ tribe ecotourism association（達邦部落生態旅遊協會）, and kuba culture development association（kuba文化發展協會）. With the growth of social economic and community empowerment movement, competition between traditional structure and community organizations emerges, causes the association change. This study focuses on Alishan Tsou Tapangʉ community, examines the history of how tribe form traditional structure and community organization, aims to find the cause of conflict and competition in the community. In Tsou history, the major clan members get their social status in historical events of tribal development and form Tapangʉ traditional structure, main leaders in structure are peongsi (chief), mameyoi (elder), and euozomʉ (military leader), they determine traditional ritual and tribal affairs through the tribe council. The migration of other clan becomes branch of original clan,with historical events constructs the class between major hosa (main tribe, Tapangʉ) and following denohiyu (following tribe), the traditional ritual homeyaya and mayasvi also reproduce the class consciousness, increases the importance of major hosa and reinforces Tapangʉ traditional structure. When the development of community concept comes into the tribe, the members of traditional structure use their superiority to get higher status by becoming civil servant or clergy to participate community work, the founder or organizers of Tapangʉ community development association often comes from mameyoi and euozomʉ family, they use their social network and experience to connect NGO or government resource to community, and set the construction program of cultural center as a main goal of community empowerment. In the other side, school teachers and staffs in Tapangʉ also join to community work, try to use the education resources to establish new community organizations of ecotourism. Two association members conflict at the way of community empowerment in Tapangʉ, the conflict in community presents that community concept challenges traditional tribe structure. At traditional religion and ritual part, Tapangʉ traditional structure changes the temporary ritual committee to kuba culture development association, supporting education and culture activates, it becomes a new way of combining traditional tribe structure and Contemporary Community Organizations. In Conclusion, this study finds five causes to answer the conflict between traditional structure and community organizations. First, member‘s social status dominates the community organization. Second, the power of traditional structure is superior then nation power. Third, community member has different economic logic at community programs. Fourth, external resources and team can affect the outcome of community program. Fifth, the characteristics and vulnerability of Tapangʉ community. The limitations of the study is insufficient interview data and lack of organizing the government programs, but hoping the study of Tapangʉ community organization change can become a case suggestion to Taiwanese aborigines community policy.