馬祖聚落保存政策之反省：「馬祖閩東傳統建築風貌補助修繕自治條例」與民居修繕動態分析

Abstract

研究主要討論馬祖民居的特性是什麼，從中瞭解補助政策如何挽救馬祖民居文化，而文化、市場和個人需求如何影響民間詮釋風貌補助政策。文中以Nee和Ingram新社會學模式思索馬祖公部門（縣府）和民間（社區保存網絡、工匠和民眾）在民居修繕補助政策裡的相互關係。根據「風貌自治條例」施行的經驗，因為縣府和地方政治環境、府內缺乏整合機制、官僚執行不力等因素造成政府失靈時，民間行為模式儼然超越政策機制。尤其像馬祖家族政治下，民間規範更站了重要位置，而非Nee和Ingram單一組織的上下階層互動關係。 馬祖聚落保存和民居修繕補助政策重視外觀美學更勝於歷史脈絡，馬祖聚落保存的美學思維一來是繼承台灣古蹟保存專業脈絡，二者是政府期待整體聚落風貌來促進觀光，三者是強調改善居住機能，忽略保存議題，四者建構在RC建築材料和技巧基礎上之民間修繕市場裡工匠偏好。 馬祖當局並未清楚思考要傳給下一代什麼樣的文化資產，未進一步思考馬祖民居可變和不可變的特質。除了現今規定維持屋頂、石牆、福杉門窗語彙外，更應考量單體建築、雙重結構、物理調節與民間工匠營造模式的不可變特性，再者缺乏進一步的基礎資料調查和建立相關制度討論，我們也不知道有多少民居需要保存或改建。原本有理想的政策落入圖利民眾和例行公式化補助裡，造成各界多以「屋頂、石牆和福杉門窗」的符號解讀馬祖民居，簡化了民居文化脈絡，如此「風貌式保存」觀念是當前馬祖聚落保存政策和社區營造操作的限制。 從《威尼斯憲章(The Venice Charter)》和《奈良宣言(The Nara Document on Authenticity)》瞭解各文化必須根據自己的社群共識，建立文化遺產的價值評估體系。限於過去物質條件缺乏，部份馬祖民居拆除重建是既定運作路徑，然而現行新修（或新建）民居又造成過去（漁業時期）歷史、工法和材料的消失，而量體改變又直指聚落空間秩序的轉變，換句話說，歷史和美學該怎麼去取捨與規劃，這似乎不是過去單一建築管制辦法或都市計畫法等正式法令可以完全掌控的問題（但它並非不重要），仍需考量民間（諸如社區營造）在此扮演的角色。 總而言之，現階段政府應健全修繕市場，修改發包制度，讓身為出資者的政府可掌握民居修繕市場良好的資訊，即是好的工匠和優良品質的材料，結合民間社區營造的力量，設法扶植發展出屬於馬祖的工匠體制。

In this thesis, I discuss about the characteristics of traditional housing in Ma-Tzu, and thus try to realize how the subsidy policy works. Further more, I also try to figure out how the grass-root apprehends the policy under different causes, such as culture, market and personal demand. As ‘The Rehabilitation and Renovation Regulation Autonomy of Traditional Housing Policy’ and the settlement preservation policy as concerned, they actually focus on the aesthetics much more than the historical context. First, the aesthetics thinking of the policy inherits the professional context of cultural heritage reservation in Taiwan. Second, the government expects to improve the traditional settlement scenery to benefit tourism development. Third, the policy emphasizes housing function improvement instead of issues of conservation. At the last, the development of the policy in the renovation professional market relates to the preferences of the craftsmen, which based on building materials and techniques. Actually the Ma-Tzu authorities have never figure out what kind of cultural heritage will be pass to the coming generation. They have not considered the changeable or the unchangeable characteristic of Ma-Tzu. Besides certain architectural elements included in the regulations, such as the roof, the stone wall, the wooden window frame and doorframe, there are still some characteristics that should be took into consideration like the single house type, the double construction, the climate adjustments and the building pattern of the local craftsmen. The amount of the traditional houses that should be preserved or renewed has not been figured out so far. The original ideal policy became routine subsidy that profits the residents. Thus Ma-Tzu housing is apprehended only as symbols such as “ roof, stone wall and wooden frames”. At the moment, the concept of “keep-the- scene”, which is been simplified its cultural context, limits the preservation of traditional housing policy and the community based building practice. In the thesis, I try to reconsider the relationships brought by the subsidy policy between the Ma-Tzu public sector and the local preservation forces, such as the community networks, the craftsmen and the popular with the new social mode of Nee and Ingram. According to the practice experience, the grassroots’ pattern overtook the policy system because the lack of integration and enforcement within the local government. By far, the grassroots’ regulations follow the paternalistic politics in Ma-Tzu instead of the up-down classes interaction supposed by Nee and Ingram. “The Venice Charter” and “The Nara Document in Authenticity” have set up the point that the evaluation systems of cultural heritages should be built on the base of the consensus of the respective cultural societies. Accepting some of the traditional houses being dismantled in the poorer past days, we still find lots of problems in the current house renovation policy, which results in the disappearance of the fishery history, traditional building pattern and materials. It seems the change of the volume refers to the transformation of the settlement order. Obviously, all of these loss and changes about history and aesthetics can’t be controlled by a single architecture regulation or planning law. Here the role pled by the grassroots, such as the community based building, has to be taken account of. In all, the government has to make the renovation market sound, to revise the contracting system, and to provide the management subsidized sufficient information at this stage. Most important, the government should integrate the force of community-based-building to develop the craftsmen building system in Ma-Tzu’s way.