隨著遺址外考古（off-site archaeology）和分佈式考古 （distributional archaeology）研究興起，考古學者開始將研究範圍擴至道路系統和農業遺留。農業遺留物作為人類與自然環境互動下，所留存之物質文化，考古學者可從農業遺留之空間分布位置，探討農耕行為是如何受環境因素限制，同時也理解人群是如何認識環境並改造環境。
在統計分析、地理資訊系統（GIS）隨著電腦計算快速發展的今日，唯物主義下地景研究更是受到考古學者青睞，透過電腦運算找尋物質文化和環境變量間之規律，此舉往往導致考古學者會以最理想覓食模式，和理性經濟模型去解釋人類是如何理性地開發地景。

然而，僅從理性經濟人假設的地景研究，容易忽略社會文化對於土地使用模式的影響。僅由土地客觀屬性進行討論，會使土地使用模式遭到錯估，因此常與民族誌觀察有所出入，原住民族有其認知與環境利用的分類邏輯，且原住民族對環境資源的使用方式，也並非完全符合理性資源域分析所採用的模型假設。

為反應資源域分析的不足處，筆者欲舉排灣族Tjuvecekadan（老七佳）部落作為研究案例，從地景考古學的觀點出發，由於地景本身是人類與環境之間，相互影響下物質和空間展現之結果。因此筆者希冀藉由地景考古學全觀性（holism）的理論框架，運用資源域分析（site catchment analysis）與民族考古學策略，試圖分析老七佳部落的農耕遺留分布位置與環境資源間之關係，以及農業地景背後所隱含社會秩序和文化邏輯概念，從其相互辯證之結果，用以討論與解釋Tjuvecekadan住民是如何去建構自身的農業地景。

With the rise of off-site archaeology and distributional archaeology, archaeologists began to expand their research to road systems and agricultural heritage. Agricultural artifacts are the material culture that remains under the interaction between humans and the natural environment. Archaeologists can explore how farming behavior is restricted by environmental factors from the spatial distribution of agricultural artifacts, and understand how people understand and transform the environment.

With the rapid development of statistical analysis and geographic information systems (GIS) with computer computing today, the study of landscape under materialism is even more favored by archaeologists. Computer operations are used to find the laws between material culture and environmental variables. Archaeologists will use the most ideal foraging mode and the hypothesis of economic man to explain how human beings rationally develop the landscape.

However, it is easy to ignore the influence of culture on land use patterns only from the landscape research assumed by hypothesis of economic man. Discussions based on the objective attributes of the land will make the land use pattern mis-evaluated Because indigenous peoples have a set of logical thinking to deal with the environment, and the way they use environmental resources does not completely conform to the model assumptions used in site catchment analysis.

In order to reflect this deficiency, the author would like to use the Paiwan Tjuvecekadan village as a research case. From the perspective of landscape archaeology, the landscape itself is the interaction between human beings and the environment. Therefore, the author hopes to use the theoretical framework of landscape archaeology, site catchment analysis and ethnoarchaeological strategies, to try to analyze the relationship between the distribution of farming legacy and environmental resources of the Tjuvecekadan village

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