臺灣博碩士論文加值系統

一個人要回答「自己是哪裡人」時，其反映的是自我與他人的定位，及居住地中身處的關係網絡，同時也指涉其對地方的認同。本論文之研究目的在於瞭解何謂「岡山人的地方認同」，田野地是研究者的故鄉─「岡山鎮」。研究者將聚焦於鄭氏時期移居於此的閩南漢人聚落「劉厝里」和國民政府遷台後聚居的「眷村」，以滾雪球法訪談共22名劉厝里與各眷村中的報導人，理解報導人對岡山的印象，並進一步以地方「生活」相關的談話作深入分析，勾勒兩聚落的地方認同，藉此發現存於個人、家戶及聚落中的地方認同層次與內涵，除了用以結構出人們內在「認知」與外在「環境」之間的關係外，並進一步以此作為理解「岡山（地方）」與「羊肉、豆瓣醬和蜂蜜（地方特產）」連結現象的切入角度，反思品牌的樹立在全球化的過程中，與地方區域特色的拉距上，人們在其間扮演著什麼樣的角色，重新面對以經濟動力學解析全球化問題的方式，回返人們與環境間緊密關係的思考途徑，提供一個大環境下從人群出發的視野。

It began by asking the question, “How do local people introduce their place to show their knowledge of “place?”. In this research people are not only living in a place, but also belong to an environment and ecosystem. Their “language” that they use to describe place has meaning only in and through social practices. My source of data is language in conversation, and my conceptual starting point is the concept of “self” and knowledge of self within “cultural models”. I therefore focus on cultural models of place identity as it is structured by the formation of “self” and its opposition to the outside world. Data collection was in semi-structured interviews, and informants were selected by snowball sampling.
“Place identity” is one kind of “identity”, which for some researchers centers on “a sense of place” and “belonging”. This is my conclusion also, though it has been reached in a different way, from the study of cultural models. “Place identity” in my research is not only feeling or emotion that relates to “a sense of place” and “belonging”, but also a cognitive structure of “knowledge”, and it can have force of “motivation”. In this research place and place identity interact with each other. People live in a place here and now, and place identity relates or motivates people to respond to their nested natural-cultural-material-historical environment. But place identity is not only a motive force that can help people to adapt, but also a cognitive structure that is utilized by people to live in culture and society. “Environment” in this article is a nexus of five related facets, different from each other by their core of defining features. Effects are therefore mutual or interactive and place identity and environment are dynamic.
From this understanding of place identity and its complex natural and cultural environment comes the articulation of cultural models of place identity in Gangshan. Not only do I wish to understand that knowledge, but I endeavor to answer the question, “How is this knowledge organized.” For this, from the results of my analysis, I have constructed graphic models of place identity. In my diagrams, people keep different cultural models of “Me (I)／Others”, and they use these cognitive structures to know the outside world, including “others” and “place”. From my analysis there emerged three cultural models for each community. The first describes the construction of self within the village, another relates home and kin to self formation, and the last represents the role of an individual’s life history in the construction of self. Community members appear to simultaneously maintain these three cultural models, and use them when faced with different people or situations. Inclusion and exclusion is flexible and open to subtle manipulation in conversations. Members of the two communities may highlight differences in one context and similarity or shared identity in another. “Boundaries” are fluid and movable. “Boundaries” are also overlapping in type and sometimes conflicting, as when “location” is distinguished from “belonging”.
People not only live in a place, but they also belong. Perhaps to say that “place identity” is a product of both “location” and “belonging” is not enough, but it provides a way to understand my informants’ descriptions of the “here and now”. I have tried to indicate that “place identity” is not a static or rigid cognitive structure. It includes overlapping or nested cultural models that are variously invoked in different environments. Place identity is a means by which we adapt to local environments—cultural, social, natural, and historical. Participation in the world purely from a global economic perspective may lead to environmental problems. This research suggests that “place identity” is a set of cultural models that provides an alternative means to conceive our places in the world and adapt to our environments. “Place identity” is focused on the local, the family, and the self, and at each scale adapts the individual to his or her complex of environments.

中文摘要
英文摘要
目次
圖版目次
表格目次
第一章 緒論：研究緣起與目的1
第二章 文獻回顧2
第一節 文化認知模式 2
第二節 食物與地方認同11
第三節 小結11
第三章 研究架構與方法22
第一節 研究架構22
第二節 研究方法26
第三節 研究過程30
第四章 岡山劉厝里與眷村的聚落生活33
第一節 岡山自然環境與歷史環境33
第二節 劉厝里與眷村的文化環境與社會環境48
第五章 「岡山人」的界定91
第一節 劉厝里人的自我認知與他者印象91
第二節 眷村居民的自我認同與他者印象106
第三節 小結106
第六章 岡山人的「地方認同」131
第一節 岡山人的「地方」與認同133
第二節 岡山人的地方認同 151
第三節 食物與地方認同160
第七章 結論175
參考文獻
附錄（English Summary）appendix: 1-34
附表
附圖

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