台灣原住民移居都市人口以阿美族最多、比例最高；不同的是，這些邦查人會在都會邊緣的荒郊與河岸形成與自然共生的聚居部落。過往政府多以「違建」或「行水區安全」理由將其拆遷，而未注意到這些邦查部落再生成的政經因素，或體認到這些部落社群對社會安全防護的意義，更不知道它們的自立生計能降低政府社會福利負擔。本文回顧邦查部落遷移、誕生與再生成的歷史，認識到邦查人移居都市現象：即從「漂流個體」到「漂留族群」而產生的「邦查部落再生成」現象。這些部落社群恰恰扮演了一種回歸文化母體的生活屏障的角色。它讓「部落」成為祛除疏離、互助協力、短程遞送、完整承受的有機社會福利體。邦查「部落」其實承擔了政府該做但力有未逮的長期照顧、社福提供、社會安全等「原住民福利」工作。藉著人與自然「創造性適應」的互動、新的部落群體協力重構了自然生計經濟體系，邦查部落的再生成也提供了族人「社會性自我保護」的正面作用，使其成員能有尊嚴、自足自在生活；既維持物質與心靈的健康，也提供了社會福利和社會安全網絡，而無需仰賴社會救濟維生。

In the past 50 years, there were a lot of Indigenous Peoples（原住民）who were forced to seeking jobs in the cities. Among them, the Pangcah People constitutes the majority of these “Indigenous Migrants” who has to find a home far away from their birth places. Predicated upon their societal as well as cultural ties, Pangcah People have been reconstructing their tribal settlements（部落）within an urban environment. For lack of entitlement of residential land, these Pangcah tribal settlements were built along the riverbands in the outskirt of the cities. These settlements have frequently been dismantled by the government’s brutal actions, and tribesmen there were forcely evicted, once and again. This study deals instead with the concrete processes of the “re-creation of traditions” of these dislocated people and seeks to appreciate their efforts in rebuilding a self-reliant livelihood in lieu of governmental welfare provisions. The author found that their achievements were not only an heroic act of “societal self-defense”, their “creative adaptation” as such in effect had provided themselves with an effective safety-net together with an ideal site for long-term carings as well as social services, both physical and mental.