本文嘗試用Niklas Luhmann社會系統理論對原住民族實驗教育中的「認同」語意進行二階觀察。由於認同係指藉由建立「相同／相異」的界線，辨識某人或物所歸屬之範疇，所以，認同語意係建立在對人事物的分類、觀察及辨識。本研究在梳理相關文獻時發現，在原住民族實驗教育認同語意之儲備概念中，包含了展現我族與他族之間，部分同質且部分異質的宣稱，在「原住民族／非原住民族」間形成既相異又相同的邊界。原住民族實驗教育學校作為從臺灣學校系統中分化出的系統，宣稱自身具有「民族教育」和「一般教育」等功能和成效，並以自我觀察和自我描述的方式建構自身與其他學校間「相同／相異」界線，形成區隔自身與其他學校的認同邊界。但由於溝通時的偶連性，「族群」意味著對社會分化的複雜性化約，係想像的共同體；因此，原住民族實驗學校對其功能和成效的宣稱將可能遭遇如下的挑戰和困境：一、學生之學習成效源於對環境資訊的內化，學生在接受民族教育課程後，仍有不認同自身族群身分、文化的可能。二、校方的課程內涵與教學運作係建立在對學生和原住民族的預設認知上進行，但其預設的正確與否卻無法得知。在社會不斷分化的前提下，民族文化教育無法兼顧原住民族文化的全部內涵，僅能呈現不斷化約下的想像原住民族。故本研究建議，校方應在意識到個體對自我角色的認同與否係屬個體的自我抉擇；原住民族實驗教育學校僅需提供大量與原住民族相關的資訊和觀察視角，並給予每個個體充足的反思和對話空間，使「認同」構建在系統對自我的溝通和描述上。

This article attempts to make a second-order observation of identity semantics in indigenous experimental education based on Niklas Luhmann's social systems theory. Since "identity" defines the line of similarity and difference for identifying the possesssion of objects, identity semantics is built on the classifying, observing, and identifying objects. This study discovers that the preserving concepts of identity semantics in indigenous experimental education, which expresses the heterogeneousness and homogeneousness between indigenous groups and the other groups, presents a boundary that is both similar yet different to determine indigenous and non-indigenous people. The indigenous experimental education schools are divided from the education system of general schools, building a similar yet different boundary between themselves and other schools by self-observing and self-description. At the same time, the indigenous experimental schools claim to have educational functions and effects in both indigenous culture and regular course. However, due to the randomization in communication, "ethnicity" represents an imagined community which reduces the complexity for social differentiation. The claims above by the indigenous schools will face the following challenges: 1. Learning outcomes are based on students' internalization, so there is a chance that students do not approve of their own identities and cultures, even if they have been receiving indigenous culture knowledge education. 2. The curriculum and teaching of indigenous experimental education schools are based on the default assumptions of students' knowing about indigenous culture, but no one could determine if the assumptions are accurate. As social differentiation continues, the indigenous culture course could not contain all indigenous cultural knowledge, but only present a reduced image of indigenousness instead. This study suggests that the schools should realize that individual identify is a self-decision, therefore the indigenous experimental education schools should simply provide large amounts of information and observational perspectives related to indigenous people, and then allow everyone to have sufficient space for reflection and dialogue. Let "identity" build on the system's self-communication and self-description.