The Continuity of The Yami's Traditional House in Orchid Island

• Main Authors: Wang, Tai-pin, 王泰斌
• Other Authors: Kwan, Hwa-san
• Format: Others
• Language: zh-TW
• Published: 2013
• Online Access: http://ndltd.ncl.edu.tw/handle/01306072306183066568

碩士 === 東海大學 === 建築學系 === 101 === With the flood of modernization and globalization, the structure of traditional society of the Yami is unbalanced. A fraction appears in the traditional culture of succession among generations and there is a withered crisis happens to the traditional houses. “Cultural Coneservation” is a modern concept, in which the relevant preservation plans have been introduced to Lanyu. To the Yami, it still could not be understood easily. This thesis emphasizes the dynamic role of the Yami; the method and content of traditional house culture continues till now is discussed based on how the Yami reacts and gets used to the outer impact under the difference of life, conservation concept and cognition. This thesis reviews the cases of traditional house recorded in different period, in which the Japanese colonial period and year 1980s are relied mainly. The case of the Japanese colonial period are mainly from the records of Tadao Kano and Chijiiwa Suketaro. There are four residences in Imorod, one in Iranmelek and two in Ivalino. The year 1980s cases include 15 residences in Ye-Yin recorded in the master’s thesis of FANG, KENG-HSIUNG. In addition, 28 residences in Iraralay and Ivalino surveyed in 2011,2012 are all compared in detail against the spatial organization, material and scale. The difference between the existing traditional house cases and the other period could be analized. The value of cultural heritage of existing traditional house are also identified. The researcher may interview the house owner and when joining the work of surveying and filing constructional records. It helps to get close to the cultural venation of the Yami society and understand how the clansmen last and preserve the traditional house culture upon facing the real life situation. Life is a continuity, which is changing since the traditional culture contacts the foreign culture. However, the traditional culture is always the base and the foreign culture is secondary. Continuity is a process that the Yami choose the innovation or preserve the tradition. The traditional building construction is hard to reappear now. With the repair scheme of traditional house, the construction culture of traditional house could be reappeared. It is found that some modern materials and spatial organization were used in the traditional house since 1960s. However, with regards to the internal important elements, such as the tomok, earthen floor, flying fish cooking stove and other important cultural symbols were not discarded. In that time the cultural operation of traditional society were preserved to a certain degree. After 1960s, the Yami clansmen in the prime of life who returned to live in Lanyu from Taiwan brought back more modern living styles. They also got used to live in concrete house. The traditional house is no longer a part of life but just an expression of “cultural identity”. At present, few old folk still live in traditional houses. In order to get used to the modern life, “the high house” is used as living space more often than main house by the clansmen. The main house is gradually separated from the daily life and further being unused. The main house of four doors is especially confinded by the taboo of traditional house culture, which further becomes one important cultural symbol. The actual scene of culture preserved under the cultural venation of the Yami society is: through the repair scheme of traditional house over the years, it could be found that the repair thinking is based on solving the life issue and improving the living environment, but not the “coneservation” itself. On the contrary, the life “continuity” is the goal. In addition, under the impact between existing Cultural Heritage Preservation Law and repair work of traditional house, the traditional culture would not be lasted. It would rather be a lasting dialectical issue for the Yami and outside world to find out the continuity meaning of traditional house under the current socio-cultural context.