| 摘要: | 原住民生活空間與部落社會生計隨著國家政策、市場經濟以及傳統文化的交互激盪，透過族群多元實踐過程內化、文化生產與再生產，形構出部落共融之家園地景（homescape）。本研究以「社會共融」作為建構當代泰雅家園發展之取徑，將從新組合之宜蘭縣大同鄉寒溪與南澳鄉澳花泛泰雅部落為研究夥伴，檢視原鄉生活人地關係異化之家園地景形構，從「時間地理學」視角切入，紀錄泰雅族人家園空間之移動路徑與文化景觀，使用多元尺度量化分類後續以照片引談進行質性訪談耙梳。綜上，規劃二年期之研究計畫，首先從外來政治、經濟與產業對寒溪與澳花部落之社會與空間作用及影響，釐析泰雅傳統價值與部落人地關係空間異化狀態；續再延伸構聯至部落社區發展協會暨地方社團組織，結合照片引談法，分別對社會共融之生計經濟、社會網絡、政策發展與社群融合探究泰雅傳統價值之共勞共享與人地互動關係。最後進行跨區域／部落比較不同部落共融社會連結模式及凝聚力量，提出從泰雅部落家園地景之空間量化分類，轉換深化為質性引談之空間與社會互構內涵之連結，建構以「社會共融」（social inclusion）的傳統價值與生活空間實踐之當代泰雅部落社會生計發展家園風貌，引導出另一種原住民主體性與部落發展的當代在地知識研究。
Indigenous social inclusion homescape is produced through the national policy development, the stationed market economics, traditional cultures, and the internalization of ethnic multicultural practice, cultural production and reproduction. Han-Hsi and Au-Hwa indigenous communities in Yilan County are the recombined Tayal communities; each of them is facing the reduction of indigenous agriculture and cement mining industry, which makes the indigenous people-land relationship alienation. The study based on the social inclusion theory tried to explore the modern indigenous homescape and focus on Tayal communities in Han-Hsi and Au-Hwa indigenous communities. Based on the empirical research, the study aims to adopt the analytical framework of time-geography to examine the formation process of modern indigenous homescape on the alienation of the indigenous people-land relationship and collect the referent cultural landscape photos by accurate positioning the moving paths and tracks in space of their daily life, and then apply the multidimensional scaling quantitative analysis. After that, photo-elicitation technique will be used to discuss and realize the deep meaning and community inclusion of the indigenous perceptions. In summary, the first stage of the two-year study will start by utilizing field investigation, interviews, and record of the Tayal livelihood and space practice to understand the alienation of the indigenous people-land relationship. In the second year, the research will deepen the community organizations scope through the photo-elicitation to understand the process of livelihoods, social network, policies and community inclusion in their traditional values. Finally, compare the social inclusion modes with different regions / tribes, and redirect subject strength of Tayal tribal society; these results from the quantitative classification will be converted into a qualitative deepening narrative, hence, to construct a main traditional values and practical level of Indigenous Social Inclusion Homescape which can enhance indigenous social space with a better way to communicate and to set up a social practice model with indigenous peoples as the subjectivity. |
