筆者透過對馬里闊丸部落群聚會所原生營建過程之紀錄與探究，來探討當地泰雅族人在建築工法與社會關係兩個層面之變遷，並進而了解當地原生建築文化觀，以探求泰雅文化核心精神。論文共分為六個章節，首先界定研究目的及方法，接著將泰雅空間文化與傳統家屋營建之文獻資料進行歸納整理。然後詳細闡述當地聚會所營建工法之過程與意義，進而延伸討論營建過程之社會關係。最後以建築工法與社會關係兩個層面總述泰雅營建文化之變遷以及所引申之泰雅文化核心精神。 在建築工法層面：本研究比較家屋營建與聚會所營建之竹料與木料工法的異同，發現在現代聚會所營建當中竹料工法的傳承促成當地族人世代之間身體勞動的對談；另外木料工法的改變來自於當代環境對木料取得的限制，並反映了族人對家屋觀念的變遷。综合對這兩種工法的探究，我們可以發現泰雅原生工法的基本載體為引洞和绑紮，之後的技術與工具都由這兩個動作加以發展而來。 在社會關係層面：本研究發現營建文化的核心精神為營建過程中社會關係的聯繫。藉由家屋營建以及聚會所營建之社會關係比較，再加上泰雅文獻資料的佐證，證明泰雅傳統社會結構並沒有受到外來文化的影響，依舊潛藏於泰雅部落文化內部，部落在內部活動與組織的運作中，還是以傳統社會結構文化為脈絡加以發展。 本研究將上述兩個層面總稱為營建文化，並且發現泰雅族營建文化引申出泰雅文化核心精神為身體參與的主動性，泰雅族藉此認同彼此並強化gaga信仰。 The author considers the change of atayal architectural methods and the society relationships by keeping track of the course on the indigenous meetinghouse architecture in Maragwang tribes. Understanding the indigenous building culture and then to research the core of atayal culture. The paper has six chapters. First, the explanation of the aim and the method of discourse prints in the part. Second, it concludes the atayal culture of space and household building by studying the documents. Then, explicates the course and its culturally meaning on the constructing methods of the meetinghouse, and then discusses the society relationships shown during the course on the indigenous meetinghouse architecture. Finally, concludes the change and the core of of atayal building culture with the architectural methods and the society relationships. For the architectural methods: the author figures out by passing down the architectural methods of the bamboo house, it helps materialize the dialog between the two generations. On the other hand, the change of the wooden house building methods dues to the abridgement of wood. And it also shows the different ideas on the house of atayals. By researching the wooden and bamboo building methods, we can find that to drill and to tie are the two basic indigenous building methods. For the society relationship: the core of the building culture is the society relationships shown during the course of the architecture. By comparing the society relationships shown during the course of the architecture, and studying the documents of atayal, it proves that the traditional society structure not only has not been affected by exotic culture, but also keeps deep inside the culture of the atayal tribes. The paper sums up the two parts and sees it as the building culture. By researching the building culture, we find that by playing a part actively in the society, the atayals therefore identify oneself with each other and realize their belief of gaga. This is the core of atayal culture.
