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.