本研究以客家婦女的飲食實踐為核心，探討身體技藝、集體記憶與社會變遷之間的動態關係。相較於將食物視為文化象徵或族群標記的既有研究，本研究更關注飲食實踐作為一種日常性的身體勞動，如何在具體操作過程中持續生成文化意義與記憶結構。 本研究以桃竹苗地區客家婦女製作粢粑與粄圓的技藝為經驗場域，透過田野訪談與生命敘事方法，分析其在揉製、調理、烹煮與節令安排等日常實作中所累積的默會知識與身體經驗。這些技藝並非單純的家庭勞動，而是在長期社會化過程中內化為身體慣習，使文化記憶得以透過重複性的實踐持續被維繫與再生。 在理論層面，本研究結合集體記憶與身體化實踐觀點，指出記憶並非僅存在於語言敘述或歷史文本之中，而是深植於日常勞動與身體操作之中。客家婦女雖長期處於宗族與正式歷史敘事的邊緣位置，卻透過飲食技藝在家庭與社群空間中持續參與文化再製，使集體記憶得以在日常實踐中延續。 同時，隨著都市化與社會結構轉型，傳統飲食製作情境逐漸改變，飲食實踐的形式與意義亦隨之重組。粢粑與粄圓逐漸由宗族生活中的日常習俗，轉向社區活動與文化展示場域中的客家文化象徵。此一過程並非單純的文化保存，而是客家婦女在變動社會條件下，透過身體技藝對傳統實踐進行持續性的轉譯與重組，使集體記憶得以在新的社會脈絡中重新生成。 因此，本研究主張，客家飲食文化不應僅被視為靜態的傳統象徵，而應理解為一種透過女性身體勞動不斷被實踐、調整與再製的文化過程。粢粑與粄圓不僅是節慶食物，更是承載與生成集體記憶的重要日常實踐。;This study focuses on the food practices of Hakka women and explores the dynamic relationship among embodied skills， collective memory， and social change. In contrast to existing studies that primarily regard food as a cultural symbol or ethnic marker， this research pays greater attention to food practices as forms of everyday bodily labor through which cultural meanings and structures of memory are continuously produced in concrete acts of practice. Drawing on the making of ciba (pounded glutinous rice cake) and banyuan (Hakka glutinous rice dumplings) by Hakka women in the Taoyuan–Hsinchu–Miaoli region as its empirical field， this study employs field interviews and life narrative methods to analyze the tacit knowledge and embodied experiences accumulated through everyday practices such as kneading， seasoning， cooking， and arranging festival-related food preparation. These skills are not merely forms of domestic labor; rather， through long-term processes of socialization， they become internalized as bodily habitus， allowing cultural memory to be sustained and regenerated through repetitive practice. At the theoretical level， this study integrates perspectives of collective memory and embodied practice， arguing that memory does not exist solely in verbal narratives or historical texts， but is deeply embedded in everyday labor and bodily operations. Although Hakka women have long occupied marginal positions within patriarchal clan structures and formal historical narratives， they continue to participate in cultural reproduction through culinary skills practiced within familial and communal spaces， enabling collective memory to persist through everyday practices. At the same time， with urbanization and transformations in social structure， traditional contexts of food production have gradually changed， leading to the reorganization of both the forms and meanings of food practices. Ciba and banyuan have gradually shifted from everyday customs within clan life to symbols of Hakka culture displayed in community activities and cultural exhibitions. This process is not merely one of cultural preservation; rather， under changing social conditions， Hakka women continuously reinterpret and reconstruct traditional practices through embodied skills， allowing collective memory to be regenerated within new social contexts. Accordingly， this study argues that Hakka food culture should not be understood simply as a static traditional symbol， but rather as a cultural process that is constantly practiced， adjusted， and reproduced through women’s bodily labor. Ciba and banyuan are not only festive foods， but also important everyday practices through which collective memory is carried and reproduced.
