臺灣南島語族的海洋文化，不只達悟人有，阿美人也有，相較之下，阿美人的海洋文化長期是被忽略的。本論文我要處理串連花蓮港口阿美人從過去到現在記憶的「海岸空間」。空間中的記憶是人們持續在空間中互動所產生的歷史結果。港口阿美人與海岸空間互動所產生的記憶，不僅與祭儀有關，也與身體實踐有密切且實質的關係。筆者從以下三大軸線論述港口海岸空間中的記憶，即海岸地名、海祭以及海岸空間中的身體實踐： 首先，海岸空間的歷史化論述，討論的就是海岸空間中的記憶。文獻上未曾出現港口的海岸地名，地名指涉的無論是潛出海平面的礁岩、區段或是地點等，皆是港口阿美人在海岸空間中歷經時間過程，具體體現的記憶標記，這些地名承載著港口阿美人從小到大的共同記憶與情感。 海岸地名，呈現出港口阿美人內在文化邏輯，對於海岸空間的認知、命名與敘事。依據港口阿美人的敘事，進一步顯現出有別於過去文獻，記載著對於海岸地景的文化想像。當地人對於海岸地景的想像，大多是以日常生活經驗指涉具體可見的物。港口阿美人回應當代社會、政治、經濟環境變遷對外發聲時，會使用其中一海岸地名，做為宣告港口阿美人自我認同與文化表徵的現代符碼。 除此之外，海祭舉行的空間不是固定的，早期以具有公共空間功能的集會所為主要舉行場所，然而，隨著傳統集會所建築物的消失。之後，海祭舉行空間曾轉移至海岸多處。舉行海祭的過程往往扣連當地人認為過去是如何進行海祭的記憶。籌備海祭過程的海洋生物分類，反映出港口阿美人對於漁獲物的評價，受到物以稀為貴、不易取得以及市場價格三者影響。日常生活中無論男女都有在海岸空間進行的活動，採集與漁獵活動不受性別的限制。 最後，關於海岸空間中的記憶與身體實踐。筆者從身體的感官認知與身體技能，討論港口阿美人在海岸空間中的身體實踐。阿美人身處於海岸空間發展出不同的感官認知，表現在視覺、聽覺、味覺。日常生活港口阿美人在海岸空間習以從事的採集與漁獵活動，這些豐富且活絡的身體活動，亦即阿美海洋文化的身體技能。港口阿美人日常生活大量食用從海岸處取得的海洋生物，當海岸空間中的海洋生物轉換為日常生活食物，因食物進入身體養成的飲食習慣，牽繫著原鄉或是出外的港口阿美人群與海岸空間產生的共同記憶。

Among the Taiwan Austronesian peoples, the Tao and the Amis (autonym: Pangcah, Mandarin name: Amei) can be said as having an ocean culture. Compared to that of the Tao, the ocean culture of the Pangcah has long been ignored by researchers. In this dissertation, I focus on the constructions of social memory among the Kang-Kou Pangcah relating to their seashore space. The memory related to seashore space is the historical result of local people interacting with this particular aspect of their environment. The memory of Kang-Kou Pangcah’s seashore space is illustrated by their ritual and bodily practices. I present the Kang-Kou Pangcah’s memory of seashore space from three aspects: the naming of seashore places, sea ritual and bodily practices in daily life. First, I discuss how the seashore space is historicized through the naming of places along the seashore. I have compiled maps with seashore place names that have never been documented before. Names are given to reefs as well as particular sites on the land along the coastline. A majority of these names refer to historical incidences related to particular places and are therefore collective memory and feeling encoded in the seashore landscape. These names reflect the manners in which Kang-Kou Pangcah cognize and narrate their history. This historical narration differs significantly from those of the Chinese language historical documents. Other seashore place names refer to visual or aural characteristics of particular sites and are intimate to villagers’ daily life. Confronting social, political and economic changes, the Kang-Kou Pangcah demonstrate their agency through the appropriation of specific seashore place names and transform them into code of their self identity and cultural representation in modern era. Secondly, I try to understand Kang-Kou Pangcah’s ocean culture through their sea ritual. The ritual site has moved several times after the traditional public gathering place ‘Talo'an’ has been demolished. Local people rely on memory to carry out the sea ritual. I also discuss the classifications of sea produces used in ritual, how the classification reflects local people’s criteria of evaluation. The evaluation is based on the rarity, difficulty of procurement and market price. In daily life, both the male and female participate in fishing and gathering along the seashore space. Gender plays different roles in daily and ritual occasions. Finally, I discuss how the memory of seashore is related to bodily practices in daily life. I present bodily practices on the seashore from two aspects: senses and techniques. The senses that local people use in cognizing their seashore space include sight, hearing and taste. In daily life, the local people claim their seashore space through the techniques of gathering and fishing. Kang-Kou Pangcah consume a large variety of foodstuffs procured from the seashore area. This dietary habit also significantly enriches the collective memory that the Kang-Kou Pangcah has regarding their seashore space.