文獻指出，世界各地原住民均有其特殊的文化規範，並常以宗教、尊重耆老等方式融洽解決部落內之衝突與犯罪事件。Braithwaite(1999)指出，修復式、懲罰式及隔離式正義等刑事政策模式之間應有一種先後次序的互動影響關係。先採用良好的修復式正義即可減少懲罰式正義及隔離式正義模式的使用。本文主旨有二：了解我國泰雅族群對傳統正義概念內涵之認知，以及分析比較泰雅族傳統正義觀與不同的正義模式之關係。此不僅為了解原住民的傳統文化進一份心力，更可以開闊刑事政策之視野。 本研究係以深度訪談為主要資料收集方法，文獻分析法為輔。首先從所收集的文獻中發展出訪談大綱，再以配額抽樣法針對研究場域中之調解人、召集人與公正人士共獲得9名樣本進行10次的訪談。文中歸納受訪者對傳統正義概念內涵之認知，並與文獻上各個不同的正義模式逐一作比較與分析。研究發現：泰雅傳統缺少犯罪的概念，而是以「不對的事」來界定之；泰雅族的傳統正義概念涵攝在其「祖靈信仰」(Utux)之天人合一、和諧社會、追求良善及贖罪等概念之內。研究也發現，泰雅族傳統正義概念與應報式正義大相逕庭；而與賠償式正義以及復仇式正義或有關聯；但泰雅族正義概念與修復式正義之間兩者有著極高的關聯性。

Aboriginal literature have shown that aboriginals around the world usually possess particular cultures, and used religion or tribal leaders to peacefully resolve conflicts or crime. Braithwaite (1999) pointed out that, we ought to use restorative justice model first to deal with crime, and then we can reduce the need to use punitive or incapacitation justice model. There are two purposes for this study: to investigate the content of Atayal traditional justice concept and to compare it with other justice models. This study used in-depth interview to collect data. Data were collected from 8 mediators or pastors or Atayal police officials working in Atayal communities. Data analysis indicates that there is no concept of "crime" in the Atayal tradition, instead a "wrong" in used. It is also found that the traditional Atayal justice is deeply influenced by the Atayal belief system of Gaga that there should be social harmony, redemption and pursuit of absolute good in the handling of crime. This study also found that there is no punitive element in Atayal concept of justice. The Atayal traditional concept of justice is partially related to Reparatory Justice and Blood Feud model. However, the Atayal traditional concept of justice is highly related to the Restorative Justice.