本研究以仍持續利用野生動物資源的東魯凱達魯瑪克部落為例，採質性研究取徑，以文獻回顧、訪談及參與觀察蒐集田野資料，藉Ostrom（2007）提出的社會－生態系統架構，來分析其野生動物資源治理體制。田野資料蒐集自2017年8月至2019年2月，錄有參與觀察33場、報導者20人，紀錄共57筆。田野資料呈現，在日治中期前的自治時期，達魯瑪克族人對外透過協議、爭戰等方式界定疆域；對內藉家族獵場區分狩獵區域；在個人資源利用層次，以時序、占卜等方式限制資源用量。由使用者的面向分析，今日，雖然整體社會政治經濟環境與以往大不相同，但因道路系統須經過部落，可有效限制外人的野生動物資源使用。在部落內部，獵區雖已個人化，但獵人間的默契，節制了每一獵區的使用人數與每條獵徑的使用時機，能維持狩獵的安全性、效率及數量。由治理系統分析，達魯瑪克部落內部持續傳承運作的會所制度（網絡結構），支持著具備在地知識的獵人進行狩獵，也支撐並監督著相關的社會規範。有別於一般常見的經濟誘因，達魯瑪克在社會文化上的狩獵需求，也是其野生動物治理制度仍具效力與可持續性的關鍵因子。以本研究結果照看新近林務局啟動的自主狩獵計畫，其與部落社區的連結較弱，交易成本稍高。建議原住民狩獵或宜以多元治理的質譜來討論。

It was a case study of sustainable use on wildlife resources in Taromak, a Rukai community in East Taiwan. We adopted the qualitative approach, used literature review, participant observation and interview to collect information in the fields, and applied the Social-Ecological System Framework by Ostrom (2007) to analyze its governing institutions on wildlife resources. The field work was mainly conducted from August 2017 to February 2019, which involving in 33 occasions by participant observation and interviews for 20 informants with totally 57 records. The results showed that Taromak people claimed their territory by negotiating or combating with other tribes at its autonomy age before the middle of Japanese ruling period. Then, in the tribe, people divided the hunting fields by families. Individual resource use was limited by local calendar and divination. Nowadays, the road crossing the village played a key role to limit outsiders to access wildlife resources by the road, although there have been big social change for the Taromak community. Also local hunters self-controlled numbers of people to enter the hunting fields and the timing to walk through the hunting paths which maintained safety, efficiency and volume of hunting, though privatization been applied in the hunting fields in the tribe. Analyzing by the governing system aspect, the enduring inherited man house (Alakua) system (network) has being the supportive institutions of hunting by hunters with local knowledge and the monitoring mechanism of relevant social norms. Different to general economic incentives, local social and cultural needs on prey also played a key role to maintain and sustain operation of governing institutions for wildlife resources in Taromak. Based on results of this study, it was argued that the recent self-hunting project initiated by the Forestry Bureau had weaker links with communities, and higher transaction cost. We suggested that multi-governance shall be introduced for the debates of indigenous hunting.