林慧年等學者（2011）提出原住民「獵人學校」利用環境教育及解說的型式，促進環境保育、社會正義以及部落經濟的功能，但此種重視由外而內的其功能，可能忽略了獵人學校對部落族人所產生潛移默化的改變。本研究強調部落族人透過獵人學校的形式，呈現出傳統文化的想像，而被認同的形塑文化，是現在式的舞台進行，不同於文字記載的文化片段。筆者試圖從台東鷺山（Sazasa）部落、花蓮水漣部落（Ciwidian）、台東拉勞藍部落（Lalaolan）中，將獵人學校的形式分成「生態旅遊式獵人學校」以及「文化精神式獵人學校」。筆者試圖透過參與觀察法將深入探討獵人學校背後的意涵與困境。

Lin (2011) indicated that indigenous hunting schools used the forms of environmental education and interpretation to promote environmental conservation, social justice and tribal economics. However, what Lin indicated only highlighted external functions, which may ignore internal changes to tribal people. This study focuses that indigenous people use the form of hunting schools to illustrate their imagination of traditional culture. The culture that tribal people revitalize is still an ongoing event, different from what was recorded in traditional styles of publications. By using participatory observation in the tribes of Lalaolan, ciwidian, Sazasa, the authors categorize hunting schools into two types, ecotourism-oriented and cultural spirit-oriented. This study provides in-depth meanings that hunting schools reflect on as well as the struggles theyencounter.