陳惠芬李雅玲2019-09-032005-7-212019-09-032005http://etds.lib.ntnu.edu.tw/cgi-bin/gs32/gsweb.cgi?o=dstdcdr&s=id=%22G00T0221015%22.&%22.id.&http://rportal.lib.ntnu.edu.tw:80/handle/20.500.12235/95096【摘要】 1960年代，在國際社區發展運動的擴散及聯合國的推動下，社區發展的理念與實務引進台灣。此後，社區發展工作成為政府施政的重要措施。然而，戰後台灣雖在聯合國的協助下，引進社區發展工作，但其內容與性質卻受到歷史文化與政經環境的影響。幾次政策內容上的轉變顯示出，社區發展工作的內涵由初期自聯合國引進時，著眼於經濟發展的地方建設事項，轉為對精神倫理方面的文化強調。 國民黨政府遷台後，國家的一切建設皆以反攻大陸為依歸。所謂的文化建設亦是以中國民族主義為本位，並作為國民黨政權對抗中共的法統依據。在國民黨威權體制的宰控下，文化淪為統戰的工具與教育附庸的邊陲地位，與台灣這塊土地以及人民的生活嚴重脫節，台灣本土文化受到壓抑而缺乏生機。 1970年代中葉，隨者經濟建設的成長，人民在物質生活上雖有進一步的改善與提升，社會風氣卻日益浮靡。政府遂在「十大建設」之後提出「文化建設」方案。其全面充實地方文化中心的硬體設施、組織架構和軟體活動的作法，不僅展開了以文化發展為主體考量的文化政策新時代，亦使政府文化施政逐漸從中央走向地方主體性的發展。社區總體營造政策的推動，更是以社區文化重建為其重要內涵。 解嚴之後，台灣社會愈益自由化、民主化、本土化，新社會運動勃然以興，民間社團更是大幅成長。此時民間力量的湧現，表現在文化參與的層面上尤為突出，民間文化成為社團關懷的主調，地方文化更獲得社團的普遍重視。 1990年代以後，台灣社會開始省思共同體的意涵，並企圖將其與社區的文化、產業與草根民主整合，民間社團實是促成社區整合關鍵的媒介。除了自我覺醒，政府社區總體營造政策也鼓勵民間組織積極從事社區文化重建工作，因此，不少民間社團展現了豐碩的成果。作為北投地區文化建設的積極參與者，台北市八頭里仁協會有令人矚目的表現。 為促成日治時期北投溫泉公共浴場的古蹟保存並籌設溫泉博物館，北投一批精英分子創建「台北市八頭里仁協會」，並推動社區文化重建。透過積極推廣社區文化藝術活動、舉辦各項鄉土人文活動的導覽與研討會、志工的培訓工作以及會刊《北投社》的發行等，協會鼓勵民眾參與社區活動，認識並珍惜關懷自己的鄉土，為營造更為美滿、健康的社區生活家園而努力。此外，協會經由推動「北投溫泉博物館」籌建的過程，成功地與當地民眾意願「接軌」，使北投地區民眾能透過參與社區事務，形成政府與民間協力合作的公共政策運作模式，此一模式和過去政府推動社區工作有所不同，這也正是解嚴後台灣社會自主力充分展現的結果。ABSTRACT As disseminated by the international community development and propagated by the United Nations in the 1960s, the concept and practice of the community development have been brought into Taiwan. The implementation of the community development has become one of the major issues on government’s policy-making agenda thereafter. However, despite the assistance of the United Nations in introducing the community development into Taiwan after the World War II, the content and nature of the community development in Taiwan have shown a unique character due to the influence of historical/cultural background and political/economic environment. Furthermore, it has been distinctly shown that the content and nature of the community development were more spiritual- and moral-oriented, rather than economic- or infrastructural-oriented as emphasized in the early stage when the concept was first introduced into Taiwan. This shows that the evolvement of “community affairs” has followed a tract which gradually shifted from social welfare to cultural-related issues. After the lift of martial law in Taiwan, the number of civil clubs has increased rapidly as the government evolved from autocracy into democracy and the restriction on convocation, forming political association, and freedom of speech was lifted. Meanwhile, the surge of the civilian engagement has deeply promoted social development, especially in the area of cultural involvement. Not only has the root-grass culture become the keynote of the cultural cerebration, but also the studies on native Taiwanese culture have become the mainstream in academia. Besides, as integrated with the civilian’s involvement and resources, civil clubs have contributed to the improvement of social environment. As a result, they have played an important role in the evolvement and development of future Taiwan society. As we strode into the 1990s, Taiwan society has re-evaluated the integration of community, culture, industry, and root-grass democracy. The driving forces behind the integration were various booming social powers; including the boom of civil clubs as a key ingredient. As drove by self-awareness and assisted by the government’s encouragement through integrated policy on community administration, the civil clubs have actively engaged in the reform of social culture. Being an active advocate of culture reconstruction in Bei-Tou area, the Bei-Tou Community Amity Association (BTCAA) has made a resplendent achievement and set a paragon in the engagement of community affairs by a civil club. During the process of reconstruction of community culture, the BTCAA has actively promoted community cultures and arts, held numerous exhibitions and conferences on native geography and humanity, and trained volunteers for social affairs. Through various community activities, residents would learn more to appreciate the land there live on, be more concerned about humanity, culture, and ecology of the community, and furthermore, enhance community morality and in-family relationship. The BTCAA also issues a publication – “Bei-Tou Community” to persistently promote local geography/humanity, encourage discussion on community public issues, and induce collaborate involvement of residents in community public affairs; all for one purpose – to build a more satisfactory and healthy community life and hometown. In order to appreciate and preserve the precious cultural assets of Bei-Tou area, the BTCAA has successfully operated in line with the public inclination of local residents through the promotion of construction of Bei-Tou Hot Spring Museum. Through the engagement of community public affairs, the residents have formed a “down-to-top” model in the operation and decision-making of the issues that concern the public. In a summary, during the process of the reconstruction of community culture in the entire Bei-Tou area, the BTCAA can effectively consolidate community consciousness and truly realize the nucleus issues that residents are concerned – all thanks to its character of “nativism”. Through the combination of the “consolidation of community consciousness” and the promotion of “native” community associations, the community development in Taiwan has evolved in a fashion that is very different from what the government has been performed in the past. This is a direct consequence of fully-grown independence of the Taiwan society after the lift of martial law.民間社團社區發展八頭里仁協會社區總體營造北投溫泉博物館