有「臺中後花園」之稱的大坑，在民國七○年代土雞城興起時，曾帶來一波榮景，然而九二一震災後，大坑陷入蕭條；當地農園於九二年後，逐漸轉型成庭園式的休閒農場，成爲大坑地區新興的休閒景觀。由於休閒農場的穫利主要還是仰賴餐飲，因此除了以自然景觀營造優美的飲食情境外，如何開發餐飲的特色，便成爲業者轉型的迫切問題。爲了了解大坑本地農園轉型休閒餐飲的特色與發展，本文選定了「新月傳說」、「荔園」、「青青農園」三家為訪察對象，一則此三家皆是民國九○年代初，二代（兼含三代）子弟返鄉經營的家族式庭園餐廳；二則他們在自然景觀與餐飲食單的規劃上，有獨特理念而能成功地突顯其經營特質；三則此理念與經營特質，乃根於他們所擁有的家族土地資源與生活經驗，由是，融合土地與家族記憶，便成爲他們共同的經營理念與方式。本文嚐試透過此三家休閒餐廳的轉型及其招牌食單，探究他們如何藉由土地與生活的記憶承傳，建構其飲食圖譜，並進而思考此類寓含地方與家族色彩的餐飲意象，成爲建構大坑飲食意象與新人文地景的可能性；同時此種圍繞土地、自然與家族記憶的飲食圖譜，如何與在地、有機的新健康飲食概念結合，成爲一種既能凸顯傳統，又能繫連現代生活，乃至抗衡全球化的地方餐飲特色。

Da-Kung, famous as a back-garden of Metropolitan Taichung City, was blooming in 1970s while the chicken diners were on the rise. It suffered a severe economic depression after the September 21 (921) earthquake of 1999. Inspired by the success of the Lavender Forest Restaurant and positively coached by the Agriculture Committee, many farms with weak productivity made the transition to garden-style leisure farms. This development was noted as something new in the Da-Kung area in the years after 1992. However, the profit from leisure garden restaurants was much less than the one in the Hsin-Se area, because tourists only just passed through Da-Kung, rather than staying for short periods. Thus the urgent transformational issue for Da-Kung business owners became one of how to create the right food characteristics in addition to the construction of an elegant dining atmosphere, that would entice people to stay. Three restaurants were chosen as interview and observation models to identify the developing characteristics of the food, along with the combination of land and clan memory as a common business operation idea during this transition period. Through examining the events of the transition and menus of specialty foods, the author explores how local entrepreneurs created their own clan and local dietary imagination, as well as how they went about linking the new dietary culture with historical and cultural landmarks in the Da-Kung area. The article also shows how characteristics resulting from novel and healthy concepts grounded on the land, clan memory, and localized organic production, becomes a linkage with modern life and source of resistance against globalization pressures