本研究以加藤義喜的風土架構為核心，結合自然空間的一次風土、農業的二次風土，以及經時間醞釀而成的人文及產業樣態的精神性風土來論述紹興酒在浙江與臺灣的意象建構與變遷。希冀此案例之脈絡分析，有助於理解20世紀紹興酒移植臺灣的地方產業發展。本研究分為兩階段，首先說明傳統紹興酒意象建構，其次分析紹興酒在臺灣的意象變遷。中國黃酒的歷史久遠，是南方祭儀、養生和飲食生活不可或缺的材料。黃酒種類因地而異，受明清文人高度評價的紹興酒以鑑湖水（酒中血）、糯米（酒中肉）、紅皮硬質小麥製成的麥麴（酒中骨）三大元素與「仿紹」區別。此外，「時間」也是評價紹興酒的重要向度，其中以女兒酒、花雕酒、狀元酒等「老酒」最為知名。臺灣紹興酒的興起以人和制度為核心，包括身懷傳統技法的釀酒師、帶動市場的領導人蔣介石先總統，以及專賣制度。由於重視製酒水源，以遙念故鄉滋味的心情重現紹興酒時，埔里鎮愛蘭湧泉的「甘甜軟水」為產地首選。埔里酒廠銷售的老酒產品除了陳年紹興之外，另有女兒紅和狀元紅，不過社會文化脈絡卻有差異。大陸女兒酒乃用母舅家贈給女嬰滿月的糯米製酒，藏酒直至出嫁取出共飲；臺灣則以「囍酒」定位「女兒酒」。另一方面，本研究認為臺灣紹興酒的社會價值主要展現在「狀元紅」範疇，不論是介壽酒、特權酒都是陳年老酒結合男性社會成就與權力的象徵。最後，埔里酒廠在面臨停產與轉型觀光之際，開發展出以埔里為名的紹興酒蛋、紹興米糕、紹興香腸、紹興鴨翅受到市場肯定，直至今日，儘管酒廠已停止製酒，但衍生商品仍是埔里鎮的特色伴手禮。

This study discusses the image construction of Shaoxing wine and changes to it in Zhejiang and Taiwan, adopting the viewpoint of Yoshiki Kato (1986), who separates the structure of terroir concepts into primary terroir, secondary terroir, and spiritual terroir. Primary terroir is based on climate and the natural environment, secondary terroir refers to agriculture, and spiritual terroir refers to the human and industrial patterns changing over time. This case-study is expected to contribute to the analysis of local industries transplanted to Taiwan during the 20th century The research results are divided into two stages: firstly, the image construction of traditional Shaoxing wine is discussed; secondly, changes to the image of Shaoxing wine in Taiwan are analyzed. Yellow wine in mainland China has a long history, and is indispensable for sacrificial rites, health preservation and dietary life in southern China. The varieties of yellow rice wine vary from place to place. Shaoxing wine, highly valued by scholars of the Ming and Qing Dynasties, is distinguished from “imitation Shao” by three elements: Jianhu water (the blood of the wine), glutinous rice (the meat of the wine), and wheat liquor fermentation starters (the bone marrow of the wine) made from red-skin hard wheat. In addition, “time” is also an important factor in evaluating Shaoxing wine, among which “old wines” such as daughter wine, Huadiao wine and Zhuangyuan wine are the most famous. The rise of Shaoxing wine in Taiwan was connected with people and institutions, including winemakers with their traditional techniques, the market-driven leader President Chiang Kai-shek, and the monopoly system. When replicating Shaoxing wine with the feeling of recalling the taste of hometown, the “sweet soft water” of Ailan spring water in Puli Town was chosen as the best choice. “Old wine” products were sold, in addition to aged Shaoxing, but “Daughter wine” and Zhuangyuan Red were also sold, though the social and cultural context were different. In the mainland, daughter wine is made of glutinous rice and given to the baby girl by her mother’s uncle’s family. The wine is stored until she gets married and is shared with her. In Taiwan, “daughter wine” is defined as “Wedding wine”. On the other hand, this study holds that the social value of Taiwan Shaoxing wine is mainly shown in the category of “Zhuangyuan Red”. Both longevity wine and privilege wine are expressions of the combination of old wine and male social achievement and power. Finally, in the face of tourism and the transformation of wineries making Shaoxing wine, Shaoxing wine eggs, Shaoxing rice cake, Shaoxing sausage, and Shaoxing duck wings also appeared on the market. Today, although the winery has stopped making wine, these derivative products are still characteristic souvenirs of Puli.