高雄都會原住民的生活地景與社會網絡

Abstract

本研究以高雄市都會區中16個行政區為研究區，探討自1960年代後都市原住民在遷移、落腳至高雄後於居住選擇、生活地景與社會網絡三個面向的發展歷程，探討世代間的差異與延續，並分析不同世代間的空間選擇與文化參與過程。本研究採取質性研究，透過文獻分析、深度訪談與田野調查等方式，結合地圖繪製與參與活動觀察，以呈現高雄都市原住民的生活實況。研究首先歸納都市原住民的居住選擇受到三大因素影響：職業需求、婚姻結構及政府政策，此外，世代間差異亦導致居住選擇改變，第三代族人逐漸脫離親屬網絡影響，轉向重視生活機能與個人偏好，選擇機能完善的新興住宅區，展現現代都市原住民的新興居住型態。在生活地景方面，研究區域內可見族人自發性創造的地景，如以族群信仰為中心的教會、小型聚會空間與秘密菜園；也有由政府或組織促成的地景，如文健站、各式文化活動場地與裝置藝術等。這些地景作為族群日常活動與文化活動舉行的場域，有助於族人適應都市生活與強化集體認同。除了常態性地景外，透過「TAKAO豐潮」等系列活動，短暫建構具有儀式與文化象徵性的公共空間，彌補缺乏實體聚居的聚落，進而強化族群文化認同。在社會網絡方面，除了親屬與部落、同鄉會連結外，高雄都市原住民常透過教會、祭典活動，甚至是網路社群等平台建立支持系統。這些網絡不僅提供精神慰藉與資訊交流，更延伸原有的人際關係，發展出符合都市生活型態的社群互動方式。總結上述，高雄都會原住民族人在空間分散的都市中，儘管缺乏大規模聚居社區，族人依然透過自發性組織和政府挹注資源形塑出一套屬於都會原住民的生活模式與族群認同。儘管都會區中未具備傳統部落的實體型態，但族人透過節慶、聚會與行動參與，展現出對族群文化的認同與實踐，呈現出都市中原住民文化延續的另一種可能。This study focuses on 16 administrative districts within the metropolitan area of Kaohsiung City, examining the development of urban Indigenous peoples' residential choices, living landscapes, and social networks since the 1960s. It explores intergenerational differences and continuities, while analyzing how various generations engage with spatial environments and cultural participation.A qualitative research approach was adopted, incorporating literature review, in-depth interviews, field investigations, map-based analysis, and participant observation to present the lived experiences of Indigenous peoples in urban Kaohsiung. The study identifies three major factors influencing residential choices: employment opportunities, marital structures, and government policies. Additionally, intergenerational variation has significantly reshaped settlement patterns. The third generation of urban Indigenous residents tends to move away from kinship-based networks, instead prioritizing functionality and personal preference, often settling in newly developed residential areas with well-established infrastructure—thus reflecting an emerging pattern of urban Indigenous living.In terms of living landscapes, the research reveals a combination of self-initiated and policy-driven spatial expressions. Self-constructed spaces include churches centered on Indigenous faith practices, informal gathering spaces, and hidden urban gardens. Policy-driven landscapes, such as community health centers, cultural event venues, and public art installations, serve as sites for both daily and ritual activities. These landscapes support urban adaptation while reinforcing a shared cultural identity. Furthermore, temporary ceremonial spaces, such as those created through events like the “TAKAO Austronesian Festival,” symbolically fill the gap left by the absence of traditional village settlements, offering powerful sites of cultural affirmation.Regarding social networks, beyond kinship ties, tribal affiliations, and hometown associations, Indigenous residents in Kaohsiung also build support systems through churches, festivals, and increasingly, digital platforms. These networks provide emotional support, facilitate the exchange of information, and extend interpersonal connections into dynamic, urban-style community interactions.In summary, although spatially dispersed and lacking large-scale Indigenous enclaves, urban Indigenous communities in Kaohsiung have developed distinct modes of living and cultural identity through grassroots organization and public sector support. While the metropolitan setting lacks the physical form of a traditional village, Indigenous residents continue to express and practice their cultural identities through festivals, communal gatherings, and civic participation—demonstrating an alternative model for cultural continuity in urban contexts.