數位世代下的山林意象與社群圖像

The Image of Mountains on Social Media in the Digital Generation

2004年自由創作人「FROG蛙大」架設網站發表一系列的高山攝影作品驚艷大眾，「天使的眼淚」讓臺東秘境嘉明湖聲名大噪，掀起一波山岳攀登風潮。位於宜蘭礁溪的聖母登山步道，2018年因日籍攝影師小林賢伍在社群媒體分享「抹茶冰淇淋山」而廣受矚目。本文以數位世代下臺灣山林意象為主體，回顧山林風貌如何被形塑與登山活動轉變歷程，探討社群媒體對登山文化的影響。當社群媒體成為引領形塑山林意象的「建構者」，不僅提供登山指南更吸引人們仿效與再現。以Facebook為例，除提供即時性的登山資訊與雙向交流的平臺也滿足社交功能歸屬認同。資訊取得的便利性與迅速性影響登山模式，然而社群媒體建構山林夢幻景致與歡樂遊藝氛圍，形成資訊流動壟斷並限縮使用者的觀看，無形中滲透影響使用者風險感知。但多元化的登山模式選擇與超越審美的登頂自拍分享，不應被武斷歸咎於登山亂象。山難肇因始終根源於風險評估與應對，而風險感知在於個人主觀意識認定及社會長久累積的山林情感結構。

In 2004, FROG, a Taiwanese freelance designer and photographer, set up a website and started to share his photo series of mountains in Taiwan, among which a series featuring Taitung’s Jiaming Lake, also nicknamed “Angel’s Tear” by climbers, caused a sensation and thereafter made mountaineering a popular trend in Taiwan. Meanwhile, crowds of people started to pay their visit to St. Marian Hiking Trail located in Jiaoxi Yilan right after one creative social media post describing the place as ''matcha ice cream mountain'' was shared by Japanese photographer Kobayashi Kengo in 2018. This article focuses on the image of the mountains in Taiwan under the digital generation. By reviewing how the public’s impression on the mountains have been shaped and how mountaineering has been transformed, the study aims to explore the influence of social media on mountaineering culture. When social media becomes a new type of ''constructor'' constructing the public’s perception of mountains, it will not only serve as a guidebook for mountaineering but also bring about the effect of imitation and representation. To take Facebook’s mountaineering communities as an example, they provide real-time mountaineering information and a two-way communication platform as well as satisfy the users’ need of socializing and seeking identity. Nowadays, the convenience and rapidity of information acquisition has brought a new face to mountaineering; however, the rather dreamy and entertaining impression constructed by social media has somehow forms a monopoly on information and influences users' risk perception. Still, the diversified patterns of mountaineering and the fad for posting selfies when reaching the summit should not be arbitrarily concluded as chaos in mountains. Mountaineering disasters always have their causes highly attributed to personal risk perception and response which resulting from personal subjectivity and the society’s long-accumulated structure of feelings for mountains.