再現「原」型：泰雅族公共空間之識覺意象建構

（Re）presenting Indigenous Archetype: The Construction of Atayal Environmental Perception on Public Space

原住民族自有其空間使用、宗教信仰與文化組織等生活方式，其識覺建構來自領域性、空間性知識、經驗及價值觀，產生對環境的情感和意志等精神意涵，而在原住民的空間架構中，公共空間提供了交誼活動與地方依附，成為日常生活中最重要的文化景觀之一。本研究以量化分析及照片引談之質性研究探討歸納泰雅族原住民公共空間類型與景觀空間之隱含（隱喻）之文化、社會及生成的環境背景及意涵，包括領域性（territoriality）／空間性知識、經驗及價值觀、地方依賴與社會連結等內涵，以建構泰雅族公共空間之識覺意象。擇取發展程度不同之烏來區泰雅（新北市）、復興區泰雅（桃園市）與南澳鄉泰雅（宜蘭縣）為研究地區與夥伴，獲致六類公共空間文化景觀群組，依受訪者對類型之描述語意交集收斂命名為：「部落（宗教）凝聚景觀」、「文化傳承景觀」、「傳統技藝景觀」、「交誼活動景觀」、「經濟生活景觀」及「公共造景景觀」，續以照片引談討論泰雅對公共景觀相異之需求。開發最早之烏來泰雅較嚮往傳統之生活方式對「部落 （宗教）凝聚」、「傳統技藝」與「文化傳承」景觀之需求甚殷；而發展最晚的南澳泰雅則較為渴望建設性之公共設施及景觀；開發居間之桃園復興區泰雅則呈現「經濟生計」、「文化傳承」及「傳統技藝」等文化景觀兼而有之的需求。透過量化分類公共空間「共同識覺」，可集中與普同泰雅族對公共空間的文化景觀意象，並藉由照片引談之質性研究以理解公共空間內涵。本研究提出具整合性原住民公共空間識覺意象原型與意涵，可做為政府在部落環境規劃、學術理論方面之參考基礎。

Indigenous people have their own lifestyles, which include distinct forms space utilization, religious belief and culture. The constructions of indigenous perceptions form the basis of their territorial, spatial, experiential and indigenous values. ＂Public Space＂ becomes the most important landscape connecting indigenous interactive activities and public relationships within their daily life. Currently there is a lack of systematic and holistic discussion of indigenous perceptions of images in public space. Most previous studies have measured perceptions using traditional questionnaire survey methods that do not deal with the fruitful affection of their own place or space. In this study, we first interviewed local people to understand the preliminary perceptions of the residents of the Wulai region, Fuxing Township and Au-huar Village in regard to the changes of their own living environment. We next applied Perceived Projective Mapping to confirm the authenticity of local cultural sight photos, and then classified these photos using the multiple sorting and Q-sort methods. The quantitative and categorical data were obtained through multiple sorting, plus multidimensional scaling and cluster analysis, to summarize the residents' perceptions of their environment. Q-sort, on the other hand, was used to assess whether the situations in these photos were suitable or not for local development and to sequence and categorize photos based on their characteristics. With multidimensional scaling analysis, six significant types of cultural landscape groups were found: （1）community cohesion（religion） landscapes, （2） cultural heritage landscapes, （3）traditional crafts landscapes, （4）social and activity landscapes, （5）economic life landscapes, and （6）public artistic landscapes. Different perceptions of such landscapes were also based on three aspects: （a）level of demand, （b）traditional and modern facilities, and （c）daily and nondaily life. The photo-elicitation technique was used to realize the deep meaning and place attachment of indigenous public space. The combination of quantitative and qualitative methods can help identify and assess indigenous perceptions. These results can serve as a reference for government authorities attempting enhance indigenous perceptions of public space to facilitate communication and to set up an indigenous archetypal image analysis mode.