石板屋建築是魯凱族與排灣族傳統物質文化的重要表徵，在當代逐漸重視多元文化共榮的社會氛圍中，重建蘊含傳統意象的石板屋建築已成為族人文化復振重要的實踐行動。近年隨著博物館族群文化展示與導覽解說，賦予石板屋石質構材擬人化的性別區分解說內容被引用，此對應性別的公石、母石鮮明二元區分，容易吸引民眾的好奇，經常成為石板屋建築解說的亮點。本文主要探討傳統時期魯凱族與排灣族石板屋建築分布區域是否存在這類擬人化的石材性別辨識文化慣習，以及傳播流行的地域範圍與詮釋內容差異的可能原因。初步可歸納出石材擬人化性別區分的說法最初可能主要集中在隘寮溪流域周邊區域，包含魯凱族隘寮群與排灣族拉瓦爾群，可能與此區域重視男生，由長男承家，而非其他排灣族由長嗣承家的文化慣習有所關聯。近年因為文化復振、文化觀光及多元化資訊傳播媒介的快速擴散，石材性別區辨的說法逐漸出現跨地域之流行現象。此趨於流行的公石、母石說法具有性別區分的二元性特質，擬人化的比擬文本相對容易理解，然相關的材質岩性特色、適用範圍及文化連結等並未發展出相對應的邏輯連結關係，可能的原因在於對材質岩性理解的視角差異，致使背後對應的詮釋內涵難以具共識而出現各自解釋之現象。地域性差異的留存是文化多樣性表現的根基，吾人應思索，傳統部族社會時期，原住民族社群的大傳統由無數的小傳統累積所構成，大傳統中自有各地的小格局，部落間雖文化同源，但命運殊異，時間的長河中，保有地方特色才是維持文化多樣性的命脈泉源，當代文化展示與相關解說不宜過度跨地域援引造成均質化表現，因而折損了文化具特色的地域性特質。

Slate houses are a key symbol of the traditional material culture of the Rukai and Paiwan peoples. In a contemporary society increasingly focused on the coexistence of diverse cultures, reconstructing these traditional stone houses has become a crucial step in revitalizing their culture. In recent years, the concept of gendered anthropomorphic stone structures has gained traction in museums and guided tours. This clear distinction between male and female stones has captured public curiosity and often serves as a focal point for interpretations of slate house architecture. This article examines whether this cultural practice of gendered stone anthropomorphism existed in the distribution of Rukai and Paiwan slate house architecture during the traditional period, and explores the possible reasons for its widespread prevalence and variations in interpretation. Preliminary conclusions suggest that the concept of gendered stone anthropomorphism likely originated primarily in the Ailao River basin, encompassing the Ailao group of the Rukai and the Lawal group of the Paiwan. This may be related to the regional cultural custom of valuing male children and having the eldest son inherit the family property, as opposed to the eldest son inherited as is common among other Paiwan people. In recent years, driven by cultural revitalization, cultural tourism, and the rapid spread of diverse media, the concept of gendered stone identification has become increasingly popular across regions. This increasingly popular concept of male and female stone possesses a binary gender distinction, and while the anthropomorphic metaphors are relatively easy to understand, the associated material and lithological characteristics, scope of application, and cultural connections have yet to develop a corresponding logical connection. This may be due to differing perspectives on the material and lithological properties, leading to a lack of consensus on the underlying interpretations and resulting in divergent interpretations. The preservation of regional differences is the foundation of cultural diversity. We should consider that during traditional tribal societies, the grand traditions of indigenous communities were composed of countless smaller traditions, each with its own local patterns. While tribes shared common cultural roots, their destinies diverged. Preserving local characteristics is an important means of showcasing cultural diversity. Contemporary cultural displays and related interpretations should not excessively cross-regionally reference, resulting in homogenized presentations that undermine the distinctive regional characteristics of the culture.