本論文探討的是，六十五年前台灣受過苦難的白色恐怖政治受難者重回受害地，成為人權博物館兩園區志工之傷痕記憶轉化歷程。此歷程從個人傷痕記憶著手，含括他們參與人權館說故事後的自我轉化，及轉化後對該館於臺灣社會實踐轉型正義中的角色扮演期待。探索個體與集體記憶是件困難的事，是故起點回到綠島、景美兩處受難地，幽暗無聲卻蘊含飽滿故事的場所，參觀者在此可認識歷史並感受他們受過的苦難。 研究動機肇始於，研究者觀察到不是每位經歷過苦難的人都能重回曾經的受害地，更遑論驅離自己內心的黑暗，點亮傳遞人權之火。很多人仍噤聲不語的生活，惟卻有幾十位受難者志工願意回到園區，說出自己的經歷。國家暴力導致之歷史事件，讓他們成為監獄受害地的一部分，監獄經過社會政治制度的轉變成為博物館，出獄多年後或遺忘或埋藏的人與事，當再進入博物館重見押房牆面留存舊時斑駁痕跡，便即喚起他們內心的傷痕記憶。情境讓記憶甦醒，園區成為說故事場所，他們說故事也觸動個人生命轉化。 研究對象以1950～1970年代十位不同意識型態受難者志工為主，研究者經過近兩年多長期間的相處觀察，與兩個多月訪談分析，看見與熟悉著不同受訪對象的情緒風貌，瞭解他們傷痕記憶的異與同，經歸納分析後，提出不同年代他們有所差異的傷痕記憶建構模式。 研究者更透過該等模式深刻瞭解，十個故事中個體與集體，彼此記憶交錯的幾種複雜情緒，與情緒及內心正面力量的交互作用；也分析不同傷痕故事中隱存之歷史脈絡，與脈絡及個體在過去所想、所看的當時集體社會狀態之關連。更獲知，另有一群受難者，有別於當下臺灣社會認知主流冤錯假案外之另類記憶。人與空間的複雜關係，在過去，如暗室囚禁的恐懼，強化傷痕記憶深植於受難者心中，此記憶並與實質囚房空間密切聯結著；時空改變後，現在，監獄囚室的受害場所內涵轉化為展示歷史的博物館，空間與傷痕感受聯結之記憶，便以故事形式於人權館再現。人權館成為受難者生命質變的場所，它讓他們說故事的意義變得不一樣，產生自我傷痕解構後的療癒結果，也對不同年代他們，不僅對自我，也對參觀者、更對台灣社會產生正面影響。 本研究發現，轉型正義必須從人開始，積極實踐的基礎則是，賦予社會生活中的每個人應重視人權教育，與點燃其探詢歷史真相的熱忱，及擁有維護社會公平正義的態度。除了前述實踐基礎發現外，受難者與人權館又促成另者改變，個體轉化後對群體社會狀態的正面影響，即參觀過該館的年輕人開始關注阻止身邊不正義的現象，與挺身制止違反公共道德的主動行為。此等個體與群體行為的改變，更強化受難者更積極投身人權館，促成該館公共性價值的形成，此價值是民主制度構成之關鍵核心原點，即是公民參與由下而上的集體動能。此動能再促使該館運作更符合社會各界期待，令它在台灣實踐轉型正義失落中，扮演還原歷史真相、教育思想傳遞的關鍵角色。 / This research was aimed to live through and to record the transformation and transcendence of the 65-year-old bitter, traumatic memories of White Terror as the surviving victims returned to the sites of terror, namely Green Island and Jingmei, now both divisions of Taiwanese National Human Rights Museum, to work as volunteer narrators. The records of this sublimation process started with the victims’ memories of sufferings, and as they began to voluntarily tell their own stories, they turned their personal traumas into eager expectations for the National Human Rights Museum to trigger the practice of transitional justice in the entire Taiwanese society. To explore every piece of individual as well as collective memory, both sites of terror, where gloomy silence used to haunt with heart-breaking stories untold, were repeatedly visited so that the painful history could be relived. For the rest of their lives, many victims of White Terror could only live in total silence, never to bring themselves back to the place of sufferings again, let alone lighting up the dark corners inside their hearts and passing on the torch of human rights. However, this study was motivated by the observation that several dozens of White Terror victims did come back to where they had been tortured to tell people their sad stories. In the Museum, every little trace on the walls of the preserved prison cells brings back these victims’ traumatic memories. As these victims relive their painful years in prison and share their stories, the Museum becomes a place where history is passed on and life is lifted up to a higher level. The subjects of this research were ten volunteers, each with a different ideology, who had been prisoned for political reasons during the 1950~1970 period. Through more than two years’ close observation as well as intensive depth interviews that spanned more than two months, the researcher was able to depict these storytellers’ deepest emotions and form a time-bound traumatic memory construction model after analyzing the similarities and differences of the interviewees’ traumatic memories. By applying the model developed, the researcher was able to detect several complicated emotions hidden behind intertwined individual/collective memories as well as some conflicting interactions between those dark emotions and certain positive energy inside. Meanwhile, the historical context could also be revealed by studying those traumatic stories, and so could the relation between the social status perceived by the individuals and the historical context at that time. Notably, this study also discovered that a certain group of White Terror victims actually bear in mind some alternative memories of fear that are off the mainstream and are distinct from the so-called cases of injustice. Dynamic relationships have always existed between human beings and space. In the past, fears towards the dark prison cells were planted deeply in the victims’ hearts. Yet, as the very site of persecution has been turned into a window for history display, the memories that used to connect the fear and the prison cells have now become stories that are passed on and on for the sake of human rights enhancement. The storytellers’ lives have thus sublimed, for the repeated actions of storytelling have been decomposing and healing the traumas inside their hearts, and having positive influence to the visitors of the Museum and to the whole Taiwanese society as well. This study has confirmed that transitional justice has to start with people. To actively put transitional justice in practice, every individual in the society has to be well educated to cultivate a good sense of human rights, a positive attitude towards social justice, and enthusiasm for the exploration of historical truths. In the Human Rights Museum, the volunteer narrators have not only transformed their lives from miserable victims into determined social justice promoters but have also influenced and encouraged young visitors to start paying attention to incidences of injustice happening around them and to take actions against them. The positive influences form a cycle and reinforce one another, helping to shape a collective, bottom-up value system that is the very core of democracy.