本文是2016-2019這三年我參與科技部「人文創新與社會實踐計畫」研究與課程發展經驗的反思敘事，內容是探討新竹縣尖石鄉後山泰雅人農耕生態知識的內涵與實踐。本文受到人類學者Tim Ingold關於走動（walking）概念的啟發極大。此外，透過他對生產（production）、歷史（history）、所在（dwelling）、與路線（lines）的概念詮釋，勾勒出我在泰雅家園走動思維的內涵，並據此提出一種對照顧（care）的生態新解，且跟他在概念上進行呼應（corresponding）。在當代，泰雅人農耕的活動越來越被吸納到現代的市場經濟邏輯底下時，原先維繫傳統家園運作的連結也開始鬆動與改變。經由田野蹲點與參與式課程的走動，我觀察到這些維繫家園的元素其實都還存在著，而且用當代的方式開展著。本文透過敘事的方法凸顯這些元素的重要性，並指出它的核心乃在於體認到幫助它者成長的關鍵道理。本文分成五大部分：第一部分為前言，勾勒出本文對於走動的探問；第二部分提出敘事的方法論，強調走動以及敘事（narrative）的互補作用；第三部份用四段敘事來闡述我對於課程走動中所紀錄的泰雅人農耕活動，並對於傳統生態知識的概念進行反省；第四部分則是與Tim Ingold在以生命為何的主軸思考下的對話；第五部分是結論，提出照顧概念的生態新解，以此作為對Ingold論述生命的人類學思維的回饋，用他的話來說即是呼應（corresponding）。

This paper is a reflective narrative depicting the characteristics and practices of the traditional agricultural ecological knowledge of the Tayal people who live in the hind mountains of Jienshi District, Hsinchu County. This paper also initiates a dialogue with anthropologist Tim Ingold’s discourse about walking based on his interpretations of the concepts of production, history, dwelling and lines, which I echo with my understanding of care from an ecological perspective. In contemporary society, Tayal people’s agricultural activities are greatly influenced by the modern market economy. Therefore, the operation of traditional household management is loosened and changed. However, through my fieldwork and action-oriented teaching courses in the university, I found that some elements from their traditional knowledge practices still exist and borrow a modern form to develop. This paper employs the methodology of narrative enquiry to highlight the importance of these elements. Furthermore, my research indicates that the core spirit of these traditional knowledge practices lies in recognizing ways to help others to grow. The paper is divided into five parts. The first part is an enquiry into the concept of “walking.” The second part uses the method of narrative to bring out the complementary relationship between walking and narrative. The third part uses four narratives to illustrate Tayal people’s agricultural stories and related reflections. The fourth part engages in a dialogue with Tim Ingold’s anthropology of life. Finally, an ecological interpretation of care is provided as a correspondence to Ingold’s thought.