清初大批文士被強制流放東北荒地，逐一命名塞外山水，成為絕地逢生的貞定姿態。換言之，殘酷的現實世界或許早已無視棄人、絕地的栩栩風采。被迫遠道而來的異地者，卻通過相互界義，開展出彼此的生命景觀與地景圖像，扭轉看似本無所逃的棄絕命運，成就「是地即成土」的豁達想像。此乃清初流人「絕域」紀游所蘊藏的豐富意涵，學界偶見論述，可惜著墨不詳。本文預計考察清初流放東北文士的域外山水紀游，主要以方拱乾、張縉彥與吳兆騫之子吳桭臣、楊越之子楊賓的書寫為主。再參酌其他流放文士，如楊越、吳兆騫、祁班孫等相關詩篇、散文。採取人文地理學的觀點，將絕域景觀視為象徵符號的地域移動，一套由人群信仰與實踐所塑造的表意系統。從而察看流放文士如何挾其書寫優勢，主動且積極地介入本為無名、無稱的域外之地。一方面結合中國文人貶謫之幽旅情志；另一方面承續《水經注》以來，偏向客觀實錄的書寫特色，寫下兼具遊記與方志特性之「絕域」紀游，為現實中同樣默默無聞的棄人、棄地留下足為後人深知的歷史聲名。

In the beginning of the Qing dynasty, a great number of scholars wereforced into exile and sent to the desolate northeastern region of China. One byone they came to view this region beyond the Great Wall as a place for a newlife. While their going to this distant locale was not by choice, these scholarswere able to change what seemed like a dismal fate and to view their new homewith the sanguine mindset of“this is our land”by mutually developing a newoutlook on their lives and the landscape around them. This is the underlyingmeaning of the travelogues of these early Qing scholars. Unfortunately, whilethis topic has been addressed by scholars to some extent, it has yet to be giventhe attention and analysis it deserves.This paper will investigate the travelogues on the remote regions by thescholars exiled to the Northeast in the beginning of the Qing dynasty, withparticular attention being given to the writings of Fang Gongqian方拱乾, ZhangJinyan張縉彥, Wu Zhaoqian’s 吳兆騫 son Wu Zhenchen吳桭臣, and YangYue’s 楊越 son Yang Bin楊賓. The poems and essays of other exiled scholarswill also be considered, including Yang Yue, Wu Zhaoqian, and Qi Bansun祁班孫. Through application of geographic concepts, these scholars came to viewthe landscapes in this land of exile via symbolic eyes, which through belief andapplication transformed into a set system of expression.In addition, the way these scholars used their writing ability to activelyintegrate themselves into this region that was originally without a name willalso be addressed. In one sense, these writings are a corpus of the emotionof these exiled scholars. In another sense, they fall into the tradition startedby the Commentary on the Waterways Classic (Shuijing zhu水經注), whichtends toward an objective recording of places visited. In essence, they are anamalgamation of travelogues and gazetteers, leaving behind a clear record forlater generations of the forgotten people that occupied these remote regions.