三、由上而下的協力關係營造的公共設施，顯然無法呈現原住民自主學習的環境。 In this research, observations have been made on the living circumstances of urban-dwelling indigenous people who are adapting to living in environs foreign to them. Through interviews, subjects were asked to provide suggestions regarding public space allocated for themes on Taiwanese indigenous peoples’ culture in the Taipei area. An attempt will be made to understand how indigenous people engage in cultural activities while living on the marginal edge of mainstream society after moving to the city, by interpreting the subjects’ perspectives of cultural activities after examining their ideas of “memories of life in the old home town”.
For the purpose of this paper, analyses of three case studies of public space constructed on themes of indigenous people’s culture examined the content that has been created with these constructions and how to faithfully present a cultural environment that would be accepted by indigenous people living in cities. We will be looking at a design strategy that focuses on creating a learning environment that combines elements of park and daily life to develop an experimental case, entitled “Urban-dwelling Indigenous Peoples’ Activity Center”. The design strategy involved in the construction of this activity center has been developed from determining the needs of indigenous people in their cultural and traditional life styles to recreate genuine interaction in authentic scenarios of indigenous people’s daily lives. The objective of this research is to vitalize public space and environments for urban-dwelling indigenous people to participate in interaction and learning so that these public spaces will become an appropriate venue for them to engage in cultural activities. There are two underlying premises in the planning strategies: 1. Public space constructed on aboriginal cultural themes should reflect an appropriate interpretation of indigenous people’s traditional cultural environment.
2. The construction of “Urban-dwelling Indigenous People’s Activity Center” should involve indigenous people’s participation during the design stage; the living space created in the activity center should be constructed gradually in the manner that resembles the learning process of traditional construction.
This vitalized public space is not merely a concrete presentation of aboriginal culture; it should be a space that offers authentic experiences of traditional lifestyles and learning of aboriginal culture. By having the urban-dwelling indigenous people take part in the design and construction of such public space, we will be able to provide static and dynamic learning experiences that will, in turn, enhance cultural understanding and awareness of traditional lifestyles. In addition, this will allow us to create a learning environment for urban-dwelling indigenous people to experience their culture from the “memories of lifestyles in the past”. Finally, based on the analyses of interviews and case studies, the following discoveries were made:
1. The “home town life scenarios” created by urban-dwelling indigenous people in their attempt to design and construct public space allows them to engage in traditional daily exchanges. 2. Existing public facilities built on aboriginal culture themes are lacking in terms of relevance to the daily lives of urban-dwelling indigenous people. 3. Existing BOT projects of public facilities are apparently inadequate to recreate environments of independent learning for urban-dwelling indigenous people.
