基進共享的台南老屋：能盛興鐵工廠作為都市共享域的營造

Abstract

近幾年老屋再生風潮在台南如火如荼的展開，透過再利用各種不具文化資產身份的老屋呈現一種多元的聚集，只是這種多元的聚集背後卻大多指向固定的價值想像，缺乏突破性的解放效果。另外，近幾年都市共享域(Urban Commons)的概念逐漸流行於台灣社會中，多半以共享空間、共同工作空間等形式出現，創造出另類的空間利用途徑。而本文則是連接兩者的概念，以都市共享域的角度，透過台南能盛興鐵工廠的案例研究，試圖找出在台南的老屋再生風潮之下，是否能產生不同以往的另類選擇？ 研究者特別利用建制民族誌的方法，親自進入能盛興的日常生活中，並且運用主觀敘事的段落事件(episode)書寫，帶領讀者隨著研究者的經驗閱讀能盛興的共享過程，看研究者如何解釋一般社會價值與能盛興(基進共享域)磨合之下的矛盾情結、自我懷疑的衝突、共同工作後狂歡的意義，瞭解研究者如何經由各種儀式、對話、事件來跨越共享域的邊界，成為能盛興這個基進共享域廣義的成員。最後，再透過拉出距離客體化研究者於能盛興中的轉變經驗，得出一般共享域「在其中」(in-between)的核心觀念，以及能盛興基進共享域除了「在其中」之外，還多了「關係」作為基進和解放社會的關鍵因素。

Tainan City has been undergoing waves of adaptive reuses of aged houses without the recognition of cultural heritage. Designers and spatial programmers employ various reuse approaches and exhibit a pluralistic assortment of revitalization; however, behind the facade of functional diversity the underlying fixed set of commodity values fail to provide real groundbreaking emancipatory effects. On the other hand, the concept of urban commons has begun to emerge in Taiwanese society over the last few years, mostly in the form of shared spaces or co-working spaces, creating alternative ways of using space. This thesis intends to survey the trend of Tainan’s adaptive reuses of aged buildings and to appropriate the concepts of urban commons and communing to explore new options and opportunities of spatial reprogramming. The particular case of the Lang Cheyn Shin (LCS) Factory is chosen for further engaged research.

The researcher employs the institutional ethnography approach, personally entering the everyday life of the LCS Factory and writing episodes of inter-subjective interactions into a commoning narrative, via which the reader is also guided through the LCS Factory’s commoning process. The researcher’s deliberation of his own contradictions of self-doubt and carnivalesque emotions when working collectively in the urban commons reveals the boundary between the radical practices of the LCS Factory and the social norms that have shaped himself and the society in general. Through the ritual and the habitual, dialogue, events, collaboration, and collective living of the communing practices, the researcher transcended the spatial and social boundaries of the radical commons to be recognized as a semi-member of the LCS Factory. Yet the researcher’s critical distance theorizes the urban commons as a liminal space of in-betweenness and urban experiments for a more sustainable and socially just living, and the evolving “relations” and localized practices of the urban commons further envision a radical and emancipatory society.