本研究透過文獻分析法、參與觀察法、深度訪談，嘗試理解目前以文化經濟作為治理與地方發展的臺北客家義民嘉年華中，如何進行客家認同的打造，並與1980年代他者建構的客家認同有何不同。而本文理論視角強調該族群節慶如何透過文化經濟模式，進行治理、地方發展，與客家認同的建構。 研究分析指出以下四點：第一、藉由行動者間的治理關係分析，第三部門的行動者在對公部門與私部門具有曖昧的關係，從中顯示了資源的進入與領導權的爭奪，造成關係的質變；第二、透過Ray文化經濟四模式分析地方發展模式，文化展演將臺北客家義民嘉年華展現客家為兼容的「多元」文化、「殊異」於現代都會的文化慶典，成為擴大非客家族群參與的策略；第三、本研究特殊在於，透過區分對內部行動者與對外非客家族群，不同對象的地方認同上具有不同的指涉與操演。如內部行動者涉及原鄉與臺北的地方認同，而對非客家族群，則是將臺北形塑為「多元族群融合」的地方，以啟動其地方認同；第四、在這樣地方認同的操演機制下，透過節慶，乃是建構義民爺代表的忠勇精神作為客家精神與文化傳承的族群形象。 / By conducting document analysis, participant observation, and in-depth interviews, this thesis focuses on the context where cultural economy serves as governance and local development. This study analyes the formation of Hakka identity in the cultural economy of Taipei Hakka Yimin Festival which is different from that in 1980s. The main findings of this thesis center on the following: Firstly, from the perspective of “governance”, due to resources and competition for leadership, the relationships among third sector, public sector, private sector are ambiguous. Secondly, using the four models of cultural economy from Ray to analyze local development, this study identifies that cultural performance is used to construct Taipei Hakka Yimin Festival as a multi-culture which shows compatible of Hakka culture and a festival which is distinct from modern city. And using these features to attract participation of non-Hakka. Thirdly, through distinguishing insider of actors and outsider of non-Hakka, there have different place identity logic to different target. To insider, place identity refers to hometown and Taipei place identity. To outsider, by constructing Taipei as a multi ethnic city is a way to active place identity. Lastly, in demonstration of place identity, the festival is used to build an ethic image which implies the spirit of Yimin as brave and loyalty are seen as Hakka spirit and cultural heritage.

台灣自1980年代以來，興起了一波波的社會運動風潮，在這樣的歷史脈絡下，族群運動成為其中的一環。客籍菁英有感於自身語言文化所處的不利地位，乃透過社會運動的方式，提出訴求。二十多個年頭過去了，這些運動所造成的後果，可見的部分是官方族群政策的擬定與執行，不可見的部分則在於對於客家族群認同的文化要求。這類的文化期待隱含著血緣與認同的合一性，並且對於「怎麼做才合乎客家族群身份」，也有著本質化的想像。首當其衝的便是面對這些要求的客家年輕人。 　　然而，本文並不預設客家年輕人「天生」就應該有客家認同，或者應該要對客家「建立」認同感，而是以一種社會建構的觀點，試圖去理解已經觀察到的經驗現象：社會中對於客家的文化想像，是如何被建構起來的？而時常被這些客家文化框架要求的後生客家人，作為被框架要求的主體，他們如何去理解自身的客家經驗？透過本研究，我們發現後客運世代的客家人正處於某種歷史現實之中。他們的客家身份或輕或重地對他們的生活產生不等的影響，而他們的客家文化認同，也沿著世代、地域的軸線而產生分歧，然而，他們現階段所面對的客家文化期待，除了是一種同質化的文化要求，同時也是一種強調傳統卻又包含突兀創新的客家建構。這些要求所形成的文化框架，脫離了日常生活的層次，也窄化了人們對於客家的想像。因此，本文認為，唯有對客家抱持著開放性的文化想像，將差異納入思考，對於後生客家人也才能有更為務實的理解。 / There have been a lot of discussions about the ways how “the Hakka” or “Hakkaness” could be or should be understood and performed ever since the Taiwan Hakka Cultural Movement occurred in the late-1980s. It is implied that, with certain cultural imaginations, the Hakka would develop a new form of ethnic identity. Consequently, members of the Hakka people, especially those of the younger generation, have often been required to live a life that meets these imaginations and expectations. 　　This thesis aims to examine the historical-cultural process whereby the identity of “Hakkaness” has been culturally and socially constructed and to explore how the younger Hakka members born after the Hakka Cultural Movement have been interacting with these constructions. A contrast between the lifestyle expected or suggested in accordance with “Hakkaness” on the one hand and the life world experienced by the post-movement generation on the other is highlighted. Regional and generational differences of the “imagined” Hakka communities are discussed as well.