2015年10月7日 星期三



The participants at the 18th General Assembly address this Declaration to intergovernmental organisations, national and local authorities and all organizations and specialists, recommending the following actions:

1. Sharing and experiencing community identity through tourism and interpretation 
1.1 Sharing community identities: opportunities to empower communities and tourists 

a. Community identity is rarely uniform or static but is a living concept that is constantly evolving thanks to an interplay of past and present in the context of current geo-political circumstances. Around the world, contrasting – and often conflicting – community identities are expressed through (and can be shaped negatively or positively by) the range of activities and service provision offered at cultural heritage tourist destinations that are intended to take advantage of the economic, social and cultural benefits of tourism.

b. Community engagement in tourism through service provision, entrepreneurship, cultural production or volunteer activities can mediate an appreciation of their cultural heritage and provide opportunities (supported by capacity building) for promoting the diverse identities of resident communities in a positive way. 

c. Community traditions – festivals, dances and culinary traditions – shared with visitors subtly change over time and this can lead to an inferior experience for residents and visitors alike. A community with highly-developed cultural awareness and the capacity to identify unique cultural values within their community is in a position to be empowered to protect the integrity, authenticity and continuity of the cultural heritage recognised within that community. 

d. Community involvement with cultural heritage sites affected by disaster and conflict offer opportunities for healing and reconciliation. In rebuilding the fabric of their own lives in the face of painful memories, communities retain or create physical memorials in the landscape recording the psychological damage of ‘crimes against humanity’ or devastation of disasters in terms of human lives lost. In turn, as visitor attractions, opportunities arise for a range of community interpretations and ongoing dialogue with tourists. 

e. Increasing knowledge and cultural awareness of the heritage of a place – tangible and intangible - among a host community and visitors fosters meaningful inter-cultural dialogue, engenders respect for cultural differences at a personal level and enhances the quality of the tourist experience, linked to the concept of travel for knowledge. It is the foundation for peaceful co-existence.

1.2 Cultural interactions and communication: building knowledge and changing perceptions through experience a. Sustainable conservation and safeguarding intangible cultural heritage in a local tourism context can be achieved only by fostering awareness, in-depth knowledge and understanding among local communities of the significance of their heritage and diverse influences that have come together to create – and continue to create - a unique culture.
b. Building intergenerational capacity among local community members, especially in young people, to support them in engaging with and interpreting their heritage and in communicating successfully with visitors, has the dual benefit of enhancing visitor experiences and strengthening their own sense of self-worth and identity.
c. Two-way communication between visitors and communities can also stimulate curiosity, allow multiple interpretations (when appropriate), and enable hosts to recount their own stories in a personal way.
d. Community-based tourism development responds to increasing visitor expectation for more personalized and life-enhancing experiences. Collaborative and ethical local tourism networks are drivers of specialist tourism where cultural interactions are central to active visitor participation.
e. Authentic holistic immersive experiences of cultural heritage are a key component of intercultural dialogue through tourism and an important element of a community’s diaspora reengaging with its past as tourists. f. Cultural events are strategic tools for many communities seeking to attract tourism. Sharing and enhancing the balance of mutual knowledge, sorrow and enjoyment through a carefully structured inclusive approach to local rituals – religious or secular - and entertainment through cultural festivals can, if well managed, lead incrementally towards an enhanced territory.

3 Cultural places: finding frameworks for cultural heritage developments
a. Creative solutions to planning the physical environment can lead to a deeper symbiotic relationship with a place for both visitors and communities. Cultural corridors, for example, can highlight the value of historic research and cultural significance with the sensitive reinstatement of traditional routes.

b. Access to cultural heritage places at tourist destinations requires a multi-layered approach to planning and interpretation in order to be effective. Physical, intellectual, emotional and economic access need to be reconciled within bespoke strategies for interpretative planning and quality assurance mechanisms.

c. Creative spaces – virtual and real – are dependent on the interwoven interrelationship between tangible and intangible cultural heritage. Memories of the ephemeral is itself an integral part of the visitor experience and new methods must be found to preserve them and enhance them for the future.

d. Coherent community-led strategies for cultural tourism development depend on the recognition of the significant nexus between places and dynamic cultural traditions.

e. Governance related to safeguarding, protecting and managing cultural heritage sites within tourist destinations requires a holistic set of integrated plans, policies, regulations and practices that embrace but go beyond conservation planning.

f. Integrated spatial and tourism planning can: promote the role of communities; set an agenda for the co-creation of quality cultural products and cultural heritage experiences; support innovation and adaption to changing priorities across the global tourist and heritage industries in a particular place at a specific moment in time, thereby reinforcing community identities.

2. Landscape as cultural habitat 2.1 A community-based approach

a. The concept of landscape, whether urban or rural, is increasingly becoming a new paradigm for harmonious development, offering an approach that can integrate economic, social and environmental processes.

b. There are multiple interrelationships between urban and rural landscapes related to cultural, socio-economic and environmental processes, as well as to the well-being of the population.

c. The involvement of local communities, the recognition of, and respect for, their cultural heritage, as well as innovative and traditional practices can favour more effective management and governance of multifunctional landscapes, contributing to their resilience and adaptability.

2.2 Landscape as a fusion of culture and nature
a. Cultural landscapes should not only be interpreted as conservation areas but also as places where sustainable development strategies can be successfully applied.

b. In many landscapes, concepts such as “natural” and “cultural” have lost much of their meaning, being replaced by a biocultural understanding, where not only settlements and agriculture, but also species and habitats are determined and preserved by people.

c. The time has come to challenge the artificial separation between conservation and innovation, seeing cultural landscapes as lessons to be learnt in light of new models of economic development, responses to climate change, risk management, biodiversity conservation and the human well-being.

3 The landscape as a driver for growth

a. In order to gain a better understanding of the interplay between biological and cultural diversity at a landscape level and its implications for livelihood and wellbeing, further interdisciplinary and trans-disciplinary research is needed.

b. It is necessary to overcome major intellectual differences arising from the distinction between the natural sciences and the social sciences and humanities. Wide-ranging cooperation between these disciplines is needed in order to develop new tools for landscape planning, management and conservation.

c. Public awareness and political action are needed to implement effectively national and international commitments related to cultural landscapes.

3. Sustainability through traditional knowledge

3.1 Quality of daily life produced by traditional knowledge

a. Study and awareness raising of the role of traditional knowledge systems for development that are based on what has been handed down from previous civilizations should be promoted.

b. The importance of identities, social cohesion, community involvement and quality of life produced by traditional knowledge should be recognized.

c. Further research is required into the meaning, symbolism and rituals related to traditional techniques and procedures.

d. Traditional systems held by communities with regard to well-being, nutrition and ways of life should be identified.

e. Support is required for the rights of local communities and indigenous people who are the holders of traditional and indigenous knowledge and systems.

3.2 The value of traditional knowledge and practices as the basis for balanced technological, innovative development programmes and sustainable development

a. Knowledge of traditional systems should be enhanced in order to promote a new technological paradigm.

b. A typology identification system for traditional knowledge should be created, as should a database of case studies and best practice.

c. A balanced use of traditional and modern techniques and technologies should be promoted using a holistic non-invasive and sustainable approach.

3.3 Respect for sites and the decision processes that safeguard communities and people

a. Methods should be assessed for the protection of traditional knowledge that can be implemented by individuals, communities, disseminators and innovators of traditional techniques.

b. Resilient traditional techniques should be promoted, as should their use in every country in order to face global challenges and risks, such as climate change, natural catastrophe, migration, and poverty. Identify resilient technologies and promote the use of traditional knowledge to achieve energy efficiency and reduce CO2 emissions.

c. The emergence of virtuous collective responses and participatory actions for the prevention of catastrophes should be encouraged, in order to better protect those heritage sites and properties at greater natural and anthropic risk.

d. Communication and interpretation should be facilitated in order to create sustainable policies and programmes supported by learning systems and legislation.

Community-driven conservation and local empowerment

4.1 Community engagement in the enhancement of heritage

a. The connection between communities and their heritage should be recognized, respecting the community’s right to identify values and knowledge systems embodied in their heritage. Heritage places, be they sites or landscapes, may take on different values for the various communities associated with them and the process of value identification must take each group into consideration.

b. Collaborative networks should be set up at different levels among multiple stakeholders in order to address issues related to heritage and create new value chains through innovative synergies.

c. Dynamic, flexible, inclusive and integrated processes of engagement need to be employed for assessing long-term social impacts of heritage conservation programmes.

4.2 Bottom-up approach for effective conservation and management of heritage a. It is important to establish an active role for communities within formal planning/managementsystems giving the community a voice within conservation decision-making processes.

b. The role of heritage professionals should be recognized as being that of providing technical advice in community-led conservation initiatives and that of a facilitator when a community’s engagement with its heritage is fragmented.

c. The ‘human’ scale of development as a foundation for creative bottom-up approaches should be reinstated.

4.3 Linking heritage conservation and sustainable local socio-economic development.

a. Heritage conservation should contribute to sustainable development objectives.

b. Good practices (based on measurable evidence) should be promoted, connected to the contribution of heritage to well-being, social cohesion, and sustainable economic development.

c. Innovative approaches and tools, such as crowd-funding, should be used that can stimulate a pro-active role for community networks, transforming desirable future visions into reality.

5. Emerging tools for conservation practice

5.1 Cultural heritage objectives need to drive the development of emerging tools, not vice versa, so they can consolidate the centrality of cultural heritage

a. New tools and technologies should support the various steps of the conservation process, as a means and not an end, promoting the centrality of cultural heritage as a human right.

b. Guidelines and networks should be drawn up and shared for theoretical and methodological objectives and applications to ensure authenticity in conservation practice.

c. Guidelines should be developed for interdisciplinary research (including those related to funding policies) in a collaborative way in order to fill gaps - technological, but primarily cultural - between technology specialists and heritage practitioners, between managers and users of information.

5.2 Promote new technologies that are accessible and inclusive for shared cultural growth

a. Local and traditional knowledge should be respected in order to ensure a fair and profitable balance between cultures, knowledge, materials, traditional and innovative technologies.

b. The key role of non-governmental organisations in strategic partnerships should be recognized in order to improve conservation outcomes.

c. Platforms and tools for the dissemination of knowledge should be consolidated and shared in order to overcome cultural and social inequalities.

d. There should be an active contribution to the exchange of best practice in conservation processes through debate and discussion in professional communities, while seeking to avoid the duplication of efforts.

5.3 Facilitate collaborative standardization and simplification of procedures and tools

a. Internationally recognised and applicable tools should be developed in order to ensure accuracy, reliability, and verifiability of results and ensure the possibility of comparative analysis both geographically and over time.

b. Priority should be given to user-friendly and low-cost technologies to ensure the adoption of tools that can be used for cultural heritage documentation, conservation and monitoring, as part of a virtuous circle.

c. On-line toolkits and open source platforms should be developed as a priority, to provide access to standards and procedures in cultural heritage conservation practice in a democratic way.

d. It should be ensured that the application of technologies to cultural heritage responds to elldefined key objectives, avoiding the risk of only making progress in the technological sector without improving conservation practice.

2012年10月6日 星期六

2012東港迎王動畫

很有趣的動畫,有別於以往看到的記者會,嚴肅中帶著輕鬆活潑~
雖然不喜歡用瘋迎王這樣的字眼!~
但...說實話,動畫做的還不錯,按個讚^O^


2012年8月27日 星期一

「辨正現撈魚與現流魚」

(本文節錄自:如果出版社出版:《臺灣魚達人的海鮮第一堂課》作者:李嘉亮。)

市場攤位的魚販,拉開大嗓門喊著:「現流仔!現流仔!」許多不懂閩南話報導新聞的記者,翻譯寫成一般人容易懂的「現撈仔!」,今天很多魚攤招牌都跟著寫。一字之差,這些魚貨就由死了數個小時以上的冰鎮魚,變成剛離水死亡的活肉魚,一定讓人產生誤會。向來評審嚴格的饕客,就不會認為一字之差沒關係。活肉魚(現撈魚)、冰鎮魚(現流魚)對絕大多數的魚種而言,滋味確實有差別。

如果您常常有機會搭漁船,特別是從事漁撈、垂釣的漁船,可能會赫然發現,上了年紀的老漁夫,將剛打上船的某條魚,丟向船隻一個照不到陽光的陰暗角落,然後補上一句閩南話:「嘿魚是我家己要吃的!」親見此事者一定會訝異,魚不是冰鎮保鮮才好吃嗎?活魚為甚麼不冰呢?如果您好奇詢問老漁夫,漁夫多半回答說:「冰了就不是活肉了!」相信這句話,多數人
絕對有聽沒有懂。多數人對魚鮮滋味體驗不足,不知不覺認同「現撈魚」就是「現流魚」的新聞報導,給自己鮮味鑑賞能力的提升,豎立新的障礙。

晉朝末年陸路入閩的中原人民沒有討海經驗,多數人可能不知海洋潮汐為何物,所以後來的閩南人把潮汐現象引起的漲潮、退潮的「潮水」稱為「流水」,而有閩南話俗諺:「人吃嘴水、魚吃流水」。前一句說做人嘴巴要甜才吃得開。後一句說,魚跟隨潮水活動,才會吃餌上鉤、入網就擒。現流魚的意思,是說剛剛的潮水打撈上來的魚。既然是不久前那一趟潮水打撈上岸的魚,不就是現撈魚了嗎?若進一步了解漁撈、物流流程,就不會認為如此了。

漁船抵達漁場捕獲魚鮮,可能馬上回航,可能再進行第二、三次作業,漁獲死亡時間差距隨之增加。出海第一次與回航前最後一次的漁獲時間差距,短則一天,多則數天。魚船回航,航行多久返回漁港?是不是正好趕上拍賣?有時可能等上半天、一天。魚販標下拍賣的魚,是不是正好趕赴第二天菜市場叫賣?有些魚販把魚標下混合其他不同鮮度的魚貨,再轉手賣給攤販,攤販進貨擺攤之間常有耽擱。所以漁船第一次漁撈捕獲的魚物流到魚攤,常有一到數天的耽擱,若冰鎮的是容易退鮮金線魚、花身雞魚,那已經跟冷凍魚差不多了,魚販喊著「現流魚」叫賣,勉強還能解釋當趟潮水上岸的,只是漁撈、物流耗時。若事已至此,現流魚跟現撈活肉魚實在差太多了。

早年有所謂的現流魚,主因沿岸漁場盛產魚鮮,行船數十分鐘抵達漁場,收網時間控制得宜,返航抵達漁港,耗去一、二小時分門別類、整理漁獲,剛好趕上拍賣。魚獲拍賣時間都在後半夜到凌晨,魚攤標下魚貨剛好趕上市場叫賣,魚離水最慢一天抵達市場,這樣才配稱為現流魚,或者稱現撈魚也不至於太吹噓。今天沿岸漁獲少,能支撐這樣的鮮魚物流,除沿岸季節性盛產的白帶魚、冬季正時的肥美紅目鰱、鑽油平臺的黃雞魚等等,其他的實在沒幾種,夠資格稱為現流魚,更不配稱現撈魚。

部分魚種死亡後一、二小時內,不冰碎冰,與冰碎冰者,熟食、生食相互比較,滋味、肉質有微妙的差異,許多釣客、漁夫,為了擁有那一點微妙的滋味差異,都不將漁獲冰鎮,尤其打算自己食用的魚。這種死亡時間短、甚至剛死亡、活殺安樂死,未經冰藏的魚肉,特別稱為活肉,是比現流魚更上一級的現撈魚。不過本文還是必須強調,活肉魚、冰鎮魚各有不同的滋味,見仁見智未必最新鮮的最好吃,本文只是要嚴格定義所謂的鮮度而已。

活肉魚,也就是道地的現撈魚的滋味,應該分熟食與生食等兩個方向說明。活肉魚煮熟的肉質特別鬆軟綿密,鮮甜度常比現流魚還要更上一層樓,是漁夫、釣客招待親友最自豪的海鮮,烹調方式也都非常簡單,以抹鹽巴清蒸、煮稠湯等方式最具代表。但是活肉魚數小時後才冰碎冰,與離水馬上冰碎冰者,肉質又不一樣。前者再冰已無法變成現流魚,切生魚片、煮熟肉質多呈鬆軟、鬆散狀,味道也差一些,離水時間越久再冰鎮,肉質鬆散、鮮味消退的情況越嚴重,很多海上交易的魚都有此現象。

其次,日本廚師料理活肉魚生魚片,多採取薄造(切成薄片)的刀工,除了擔心太大塊嚼不動,大塊肉血水(組織液)流淌,饕客食不下嚥,也是考量的因素之一。釣友常在無人島、釣魚船上剖切活肉生魚片打牙祭,這種經驗知之甚詳,不少人還因此特別偏執,挑剔不滴血水的生魚片,不夠鮮猛豪邁!但也不是所有的魚種生食、熟食都要活肉才好吃,滋味常是各有千秋,必須一種一項逐一討論,吃魚的學問難就難在這裡。

2012年8月15日 星期三

東港最好吃的蝦─鐵甲蝦


美味的食物總是帶有幾分危險性,鐵甲蝦──可算是蝦中之王!

新鮮的鐵甲蝦口感甜脆多汁味美,可惜...因為生態環境變遷數量有逐年漸減少的趨向!
     
        畢業後很少吃到這麼大的鐵甲蝦,頭到尾大約是我的手掌長,甜美豐厚的肉汁與Q彈口感實在令人太感動了,好久沒有吃的這麼過癮!

        前些時間總看到小小隻的鐵甲蝦,脫了外殼比我的無名指還小,沒辦法沒有門路老是搶輸一些饕級熟客。不過在妹婿調到冷凍廠工作後反倒開啟另一條海鮮門路,幸運到令人樂翻天,不過他的工作倒是挺辛苦的,雖然工作不輕鬆但卻時常有新鮮味美的海鮮可吃,而我們一家也跟著受惠,實在太感謝他了!

        鐵甲蝦好吃,但吃的時候總要小心翼翼,一個粗心大意就被扎的滿手是傷,然而剝蝦當然是有技巧的,該怎麼解蝦殼很難用文字敘述,有興趣可以買來吃,被扎個兩、三隻就知道該怎麼剝了!

         難得吃到這麼大的鐵甲蝦,心裡到是希望政府不要開放六海哩的捕撈,因為在撈下去,很多蝦蟹魚都快沒了,而沿岸的小兵沒了,我家的鮪釣船也很難抓到鮪魚,而我呢...也吃不到喜歡的生魚片了呀!

2012年8月3日 星期五

揪團喝咖啡、聊迎王是非

轉貼自日木水巷~有休假的趕快報名!!!
http://www.facebook.com/www928
【揪團喝咖啡、聊迎王是非】~2012東港迎王多元文化講座
我們預計8月18、19日【週六、日】0830-1730在大鵬灣簡報廳辦理有關“東港迎王”的多元觀點講座:預計邀請多位長期參與東港迎王的老師……以輕鬆詼諧座談會的方式,談談以紀錄片、旅遊、在地、年輕人、祭典禁忌等多元化觀點來看迎王!敬請先行排入各位伙伴的行程中,一同參與“東港迎王”的多元文化饗宴。
拜託拜託!當然了,也請
各位幫忙宣傳轉寄,堅強的講師也需要更多聽眾參與,預計報名人數100人﹝需統計午餐、紀念品、茶點﹞。
感謝感謝、拜託拜託!

※ 電話報名:08-8336928賓ㄚ【10點至17點、週一休】
※ Mail報名:www928@gmail.com【蘇老師】
※ Facebook社團報名:直接留言,再以fb訊息告知電話及用餐葷素
1. 東港好厝邊
2. 東港七角頭轎班網路聯誼會
※ Facebook粉絲頁報名:直接留言,再以fb訊息告知電話及用餐葷素
1. 東港迎王
2. 東港大鵬灣
※ Facebook訊息報名:木日水巷‧轎伕驛站‧Li Chien Hua‧三五
※ 為響應環保概念,請自行攜帶環保筷、杯子。

※第一天8月18日【六】課程表
0800-0815【第一天報到、歡喜來逗陣】
0815-0830【開幕】
0830-0920題目:【淺談東港迎王】/講師:『蔡誌山校長』
0920-0930休息時間
0930-1020題目:【淺談東港迎王】/講師:『蔡誌山校長』
1020-1030休息時間
1030-1120題目:【精神加盟,行動歸隊】/講師:『張振勳老師』
1120-1130休息時間
1130-1220題目:【精神加盟,行動歸隊】/講師:『張振勳老師』
1220-1330活力午餐
1330-1420題目:【東港迎王的網路傳奇】/講師:『吳家男老師』
1420-1430休息時間
1430-1520題目:【東港迎王的網路傳奇】/講師:『吳家男老師』
1520-1530休息時間
1530-1620【山管人丁‧水管財】-東港四縣份與七角頭/講師:『林文隆老師』
1620-1630休息時間
1630-1720【山管人丁‧水管財】-東港四縣份與七角頭/講師:『林文隆老師』

※第二天8月19日【日】課程表
0815-0830【第二天報到、歡喜來逗陣】
0830-0920題目:【東港迎王的旅遊指南】暫訂/講師:『洪銘隆老師』
0920-0930休息時間
0930-1020題目:【產業‧宗教‧人文】-「如何用影像紀錄東港的在地文化」
講師:『施良達導演』
1020-1030休息時間
1030-1120題目:【產業‧宗教‧人文】-「如何用影像紀錄東港的在地文化」
講師:『施良達導演』
1120-1130休息時間
1130-1220題目:【產業‧宗教‧人文】-「如何用影像紀錄東港的在地文化」
講師:『施良達導演』
1220-1330活力午餐
1330-1420題目:【魯笠—創作迎王紀錄片的歷程】/講師:『吳育銘導演』
1420-1430休息時間
1430-1520題目:【魯笠—創作迎王紀錄片的歷程】/講師:『吳育銘導演』1520-1530休息時間
1530-1620題目:【神樂與迎王的關係】/講師:『何彥勳老師』
1620-1630休息時間
1630-1720願景交流座談會:【東港迎王的未來?!】

※2012東港迎王多元文化講座『講師群介紹』
『蔡誌山校長』:東港鎮文史學會榮譽理事長,對東港的人文保存與在地文化, 有深入研究及獨特見解
『張振勳老師』:又稱「班頭」,為目前記錄東港迎王部落客之第一把交椅,影響年輕網路族群甚大,著重東港文化傳承,意義深遠
『吳家男老師』:又稱「Kokone」,長期經營PPT東港迎王版,以詼諧有趣文章清楚介紹東港信仰文化
『林文隆老師』:前任東港東隆宮董事,對於東港歷史淵源及東港迎王頗有研究
『洪銘隆老師』:又稱「Melon」,以規劃東港旅遊、單車活動行程見長,極力推廣東港文化結合深度旅遊、美食小吃之先驅
『施良達導演』:長期紀錄台灣傳統文化,以影像紀錄迎王祭典的演變
『吳育銘導演』:身為東港七角頭-頂中街轎班,花費3年時間創作東港迎王的紀錄片
『何彥勳老師』:東隆宮大漢樂團指導老師,長期培訓大漢樂團國樂人才擔任東港迎王中神樂之要務,對推廣東港傳統音樂文化貢獻良多

2012年7月27日 星期五

迎王祭典的禁忌與注意事項



《參加的禁忌》
  1. 不管參與遶境人員或是觀看的民眾,應該服裝整齊,不得穿著拖鞋奇裝異服和說褻瀆神明的話。
  2. 遶境隊伍行經之處,量在外頭的內衣褲要受起來。
  3. 不要站在樓房上看遶境隊伍,尤其是千歲經過時在樓上者要迴避。
  4. 不可從擺陣的陣頭及神轎隊伍中間穿過,且陣頭拜廟時不可站廟門口中央觀望。
  5. 不可直呼扮神將人員的姓名。

《送王的禁忌》
  1. 恭送王駕是千歲爺巡狩完畢,要押送邪煞惡運替身離境,所以當夜,王船經過的路線兩旁街坊大多緊閉門戶。
  2. 當王船推向海灘,矗起船桅、揚起風帆、鞭炮聲響、開始由天河時,各陣頭馬上偃旗息鼓,悄悄的快速離開。

※禁忌,是對神明的虔敬表現,是約束自身的行為,是尊重別人的態度,雖然沒有述諸文字的約束,但是代代口耳相傳,卻是維繫王船祭典順利進行的無形力量!

資料來源:「送王船‧千歲平安‧導覽手冊」己丑正科迎王平安祭典

2012年7月25日 星期三

小琉球觀光夯 潮間帶遭嚴重破壞


20120709-公視晚間新聞-小琉球觀光夯 潮間帶遭嚴重破壞


小琉球是一個很熱門的觀光景點,平均每天有超過1000人湧入,但潮間帶的生態也因此遭到破壞。有學者發現,這裡的生物量只剩下20分之一,因此屏東縣政府決定,從8月1­號起,破壞最嚴重的杉福漁港,每天限制300人到此一遊。


中天新聞》屏東縣小琉球因為自然生態豐富加上碧海藍天,成了這幾年超級夯的觀光勝地,沒想到卻有網友po文把4年前拍到的乾淨沙灘,和今年舊地重遊的照片一比較,嚇壞了!­遊客帶來大量垃圾,原本乾淨的貝殼沙灘全被垃圾堆取代,嚴重破壞生態環境,只能希望日後的遊客多點公德心,讓美景能夠讓更多人看見。