歐美國家從1990年代即大力倡導生態旅遊。這股風潮也快速影響世界各國，乃至臺灣，紛紛效尤，視為發展觀光的新形式，頗有蓬勃發展的趨勢。由於臺灣具備發展生態旅遊的景點，泰半位屬原住民生活及識覺的空間，這不但涉及地方環境的保育，更涉及文化的保存，使得原住民部落發展生態旅遊更增加文化向度的思考，成為複雜而又不可忽略的議題。由於原住民部落長期住處空間及社會結構的邊陲，被形塑成漢人的「差異地點」，遂成為遊客追求異時空、差異經驗的熱門去處。這使得觀光過程存在著「看」與「被看」的不平等權力關係，也存在生活空間被入侵的困擾，空間的權力性格油然而生。目前臺灣部份原住民部落的觀光發展，已較過去為佳，其成功的運作模式例如達娜伊谷採取封園、護溪、嚮導...等空間權力策略，幾乎與其他國家成功案例及學界論述相互輝映，也成為其他部落仿傲的對象。 本文認為，原住民部落發展生態旅遊，固然是跳脫空間與社會結構邊陲的轉機，但同時也潛在著可能的危機。原住民固然藉由掌控空間的生產與控制，以掌握社會權力之源，但是外力微妙地介入，主流知識的滲透，原住民部落很難免創造並提供一個生產、循環、交換和消費的物質基礎，這正也是創造一個資本積累的環境。原住民部落開發成滿足漢人的休憩空間，在Harvey的資本邏輯下，是屬於一種「摧毀性的創造」，新的原住民部落如司馬庫斯，勢必被次第開發出來，同時舊有部落的休憩空間如鳥來也將被摧毀。況且原住民部落生態旅遊模式建構，如果忽略社會與空間的辯証邏輯，未予辨明區域的差異，一味仿傲，將使得不同區位的生態旅遊模式趨向同質，也終將失去遊客兼顧生態及異族觀光的動機。 本文基於時空發展脈絡，分別從北、南、東臺灣各選取司馬庫斯、達娜伊谷、布農文化園區等部落，各就其社會與空間的辯証，考察、比較並分析各部落運作及經營模式的異同，作為未來在規劃發展部落生態文化旅遊更深一層的思考，同時也提供其他非原住民部落發展生態旅遊的對照與參考。

Since the 1990s, European and American countries have been advocating ecotourism. Countries around the world will soon be persuaded to follow the trend. Developing ecotourism as a new form of attraction seems to be booming. As scenic spots for developing ecotourism in Taiwan mostly implicate the living space and perceptual existence of the aborigines, not only does this involve the conservation of tribal environment, it also concerns the preservation of culture. Therefore, considerations have to be made in the direction of culture when developing ecotourism in aboriginal tribes, making it an issue that is complex and not to be ignored. As the aboriginal tribes have long existed at the edge of space and social structure, their environment has been described as heterotopia by the Han Chinese, and has thus become attractive spots for tourists seeking exotic space-time and experience. The result is the existence of an unbalanced power relationship during the process that involves “looking" and “being looked”. There also exists annoyance steeming from the invasion of living space, creating the characteristics of power over space. Currently, tourism development in some aboriginal tribes in Taiwan has shown considerable improvements. Successful cases include spatial power strategy such as enclosing areas in Ta-Na-Yi-Ku, protecting rivers and providing tourist guides. These cases are almost on par with successful cases in other countries and theoretical principles of the academic world, and have become model examples for other tribes. This Study points out that even though developing ecotourism in aboriginal tribes is an opportunity to escape the fate of an existence at the brink of space and social structure, there are also potential risks. While the aborigines are able to enjoy the source of social power from production and control of space, the intricate interference of external forces and filtration of mainstream ideas will inevitably create and provide a material foundation of production, circulation, exchange and consumption. This is also an environment for creating capital accumulation. Based on Harvey's capital logic, developing aboriginal tribes as recreational space that satisfy the Han Chinese is a kind of “destructive creation". New aboriginal tribes such as Smakus will be developed while old tribal recreational space such as Wulai will be destroyed. Furthermore, if the unique distinction of society and space is ignored and regional differences is unidentified when building the ecotourism model in aboriginal tribes, the ecotourism model in different areas will incline toward similarity as each becomes a copy of the other and tourists will lose interest in eco-cultural tourism. This Study explains the formation of ecotourism, and distinction of society and space, in tribes such as Smakus, Ta-Na-Yi-Ku and Bunun Cultural Park. These tribes are selected based on historical development and are located separately in northern, southern and eastern Taiwan. The Study also compares and analyzes the existence and operating model of each tribe. The result of the Study will provide a basis for further thoughts on developing eco-cultural tourism in tribes and as reference for development of ecotourism by other non-aboriginal tribes.