文化資產保存的自然重構：以公館自來水園區與草山水道為例

Reconstructing Nature in the Conservation of Cultural Heritage: the Cases of Taipei Water Park and Grass Mountain Aqueduct

文化資產保存與自然關係為何？自然如何重構文資保存的論述實踐？本文以資料分析及現場觀察為主，考察公館自來水園區及天母草山水道對自然／水的不同態度與實踐，分析其截然不同的文資保存風貌與內涵。研究發現，自來水園區是文化治理下的集體消費空間生產，忽略自然的影響，僅將自然視為支配對象控制在園區遊憩化空間劇本中。戲水區及淨水廠內的水，在自來水園區內體現文化與自然的分離，符應遊憩與奇觀展演目的。草山水道的保存則緊密扣連自然，藉由天母水道祭、水管路命名的展演，創造結合社區認同、都市社會運動的活水古蹟，以更具公共化方式重新塑造魅化與開放性之水源地神聖空間，使自然保有生命力與野性。本文認為自然是文資保存建構與意義延續的動力。不但促成不同結構的空間生產，也反過來影響自然自身的存續樣態，並結構了行動者的論述實踐與再生產。最後，本研究指出文資保存的論述實踐，需建立於社會秩序與自然秩序的共構基礎之上。

What is the relationship between the preservation of cultural heritage and nature? How does nature reconstruct cultural heritage? Based on the analysis of secondary information and field observation, this article examines two cases. One is the Taipei Water Park in Gongguan, and the other is the Grass Mountain Aqueduct in Tianmu. The analysis shows how the different attitudes towards and practices of nature / water will lead to two distinct outcomes for cultural heritage. It is found out that the Taipei Water Park is produced by the collective consumption under cultural governance in Taipei. Nature is diminished, and it is regarded as a mere object of control in a recreationalized area of space. Inside the Water Park one sees the separation of culture and nature; the water located in water play areas and the water treatment plant suits the purpose of recreation and to create a spectacle. The Grass Mountain Aqueduct, on the other hand, is closely tied to nature. With incorporation of the Aqueduct Festival and the naming ceremony of the aqueduct, the Grass Mountain Aqueduct became a historical site featuring running water. It moreover reconstructs an enchanted, yet accessible, sacred space featuring a water source by making itself more publically accessible. The nature in the Aqueduct therefore shows its vitality and wildness. This article argues that nature can be the kernel to sustain the physical structure of cultural heritage as well as its meaning. Nature triggers the production of space associated with various structures, which then in turn reshape nature itself and structure the actors’discursive practices and their reproduction. The research concludes that the discursive practices centering around cultural heritage should be based on the joint constitution of both social and natural orders.