台灣的學校建築，在現代化的過程中一如其他建築類型，有著根本的問題須被處理，那就是「何種建築形式」才足以代表現代化的學校建築樣式。本文以「文化象徵」的創造與辨識為主題，討論建築師們選擇何種「原型」來作為學校建築的設計概念。
首先說明在各個時期的台灣學校建築形式的發展與象徵性的緊密關係；例如，國民政府時期主要以「效率」為意識形態思考邏輯，反映在校舍的興建上，則出現了易於「管理」而空間構成單一、外在「形式匿名」的學校建築樣式來。這類普同性高，不易區異出個別特色的校舍建築形式，可作為本文關注「地域性」學校建築發展的起點。然後，以921地震後，在台灣山村間出現的數間原住民小學為研究對象，說明台灣原住民學校建築已從符號象徵性的淺層操作開始進入「空間類型」類比化的建築操作模式，而透過案例分析，發現以文化原型所推導出的形式，是依循著建築師對於文化象徵的自主辨識性與轉化手法而有認知程度的差異。
最後，以台灣南部六堆地區的數間客家小學為研究對象，發現以客家文化象徵性所設計的現代學校建築，呈現出兩極化的現象，一種是以「文化圖騰」為原型，直接類比做為形式轉化的來源；另一類，則有意識的凸顯學校主體性，以「低姿態的客家意象」或創造「陌生感」來處理傳統的客家文化象徵性。後者所創造的這些客家學校，在地域性學校建築的現代化過程中，足以提供類型化的參考價值。

For school buildings in Taiwan, the process of modernization entails a fundamental problem that must be addressed as in other building types: “which type of building form” can adequately express modernized school building forms. This paper used the creation and identification of “cultural symbols” as a subject to discuss how architects use “prototypes” as the design concepts for school buildings.
This paper first explained the tight relationship between symbolism and the development of school architectural forms of Taiwan in each period. For example, “efficiency” was the primary ideological logic during the Nationalist government era. As reflected in the construction of school buildings, this architectural logic led to the emergence of easily “manageable” school building forms with homogenous spatial compositions and “anonymous” exteriors. These school building forms high in commonality and difficult to differentiate could be used as the starting point for “regional” school building development. And then examine a number of aboriginal elementary schools which appeared in Taiwanese mountain villages following the 921 earthquake. This paper describes how aboriginal school buildings in Taiwan have moved from shallow manipulation of symbolism to architecturally operationalized models involving analogizing of “spatial forms.” Through case analysis, we find that the forms derived from cultural prototypes differ in awareness according to the autonomous identification and conversion of cultural symbols by architects.
Finally, a number of Hakka elementary schools in the Liu Tui region of southern Taiwan are used as subjects of research. We find that there is polarization in the modern school architecture designed based on Hakka cultural symbolism. One type uses “cultural icons” as prototypes as sources for form conversion through direct analogizing. The second type consciously emphasizes the subjectivity of the school, “low profiled Hakka imagery” or creating “defamiliarization” to handle Hakka cultural symbolism. The latter group of Hakka schools provide reference value for typifying of Hakka cultural symbols in the modernization of regional school architecture.

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