本研究探討達瓦蘭族人對傳統領域的「地方依附」及災後重建區：禮納里部落的「無地方感」。研究發現達瓦蘭族人對傳統領域之認知、識覺，充分反映在其對神聖空間的命名，例如大姆姆聖山、百步蛇族的聖地、水精靈居所等。地名建構出生活領域，這也是達瓦蘭族人對傳統領域情感依附的基礎。而達瓦蘭祖先在傳統領域內遷徙的人文史跡，也是族人彼此之間的共同記憶。透過石板屋的研究發現，傳統排灣族家屋的室內空間與圖騰象徵祖靈信仰、親屬倫理、社會階層以及性別關係。達瓦蘭族人對傳統領域的認知感受、家屋的空間概念，影響他們的災後自主遷村計畫，但是在政府的現代化思維框架下，達瓦蘭部落的自主重建計畫根本難以實現，導致達瓦蘭族人無法對禮納里部落產生地方依附與認同。
本研究也發現達瓦蘭族人遷住禮納里部落之後的家園地景再現，是將原居地大社村的家園地景，在生活中逐步實踐在禮納里部落。例如擴建前庭、主屋空間配置、植栽區與菜園、增建柴薪房以及自行運用集會空間。如此將原本「無地方性的地方」改造成為自己的地方，也增進了達瓦蘭族人對禮納里部落的地方依附。
本研究以第三部門/社區治理的觀點，發現政府在災後重建過程中，即使建立了公/私部門的夥伴關係，部落仍然無法充分參與決策以及擁有自主性。原因在於政府的災後重建政策雖然設計了不少社區治理及第三部門參與的機制，但國土保安原則、空間量體最小化等優先政策卻排擠了社區治理機制。本研究也發現pakedjavai家族透過宗親團體、部落耆老其青年會等在地組織凝聚集體意識，運用工藝匠師的傳統技術，並透過協會申請政府補助案，在公部門最少介入的情況下，透過集體行動再現家園地景，充分展現社區自治之在地實踐。本研究最後提出政策建議，認為重建政策應考量原住民族之傳統領域，以社區總體營造方式進行家屋重建，並且公部門在重建過程應和部落在地組織建立夥伴關係。
The Study is to discuss the place attachment to the native land of Tjavadran and the placelessness of reconstruction area. The study tells that the cognition of native land of Tjavadran is affiliated with its sacred space, and as well as represents the humanistic traces of forefathers of Tjavadran, which the collective memories of clans are. Unfortunately, constraining by the modern ideology of government, the project of autonomous rebuilding of Tjavadran Tribe is difficult to achieve, and so that it makes Tjavadran unable to bring about the place attachment and place identification to Rinari Tribe.
The study also discovers that the reproduction of homescape after Tjavadran moves to Rinari Tribe is to practice the primordial homescape, to reform the place of placelessness, and eventually to enhance the place attachment.
Within the perspective of community governance, the study ascertains that the priorities such as homeland security and the minimization of space body edge the mechanism of community governance out of the principal policies, albeit the reconstruction policies are filled with the participation of the third sectors. The study also digs out the Family of Pakedjavai represents its practice of community autonomy to reproduce homescapes are agglomerated by the collective memories, which are constituted within clans, tribal seniors, and traditional skillfulness of craftsman, and by the minimum intervention of governmental subsidies. Conclusively, the study deems the most appropriate reconstruction policy is to consider the native land of aboriginals, rebuilding their homes via promoting integrated community development, and eventually framing
