本文藉由探討與味覺與食物有關的客家諺語，發現其隱喻現象及文化意涵。本研究取材於客家諺語的書籍、與客諺有關的論文、及客語字典，並採用概念映照模型(Ahrens, 2002)與概念合成理論(Fauconnier & Turner, 2002)，作為分析語料的理論基礎。目的在探討：(1). 客語中的味覺與食物隱喻現象；(2). 客家人如何理解諺語；(3). 味覺與食物隱喻裡客家人認知與文化的呈現。筆者更進一步採用問卷調查來了解客家人對諺語理解的程度。藉著應用味覺與食物的隱喻現象作客語教學，可幫助年輕一輩的客家人及客語學習者更容易認識語言並了解其文化。
研究結果顯示「味覺」在諺語中，可以映照到以下的目標域(target domain)：「人際關係」,「個性」,「生活方式」,「補救方法」及「優勢」目標域。最常見的「個性」目標域中，食物隱喻大多有負面或反諷的語意。像客家話說『鹹魚頭』就有諷刺的意味，批評別人很小器。而「食物」在諺語中，則映照到以下的目標域：「生活方式」, 「外觀」, 「個性」, 「人際關係」, 及「婚姻」。最常見的是「外觀」和「個性」目標域。像客語『冬菜盎』，是指人的外型矮胖。有些食物則會映照到特定的目標域，像『豆腐』大多用來指人際關係；『瓜類』則用來指婚姻等等。
再者，根據本文的調查報告，客語受試者是藉由上下文、或本身所熟悉的文化背景，來理解諺語的意義。然而，受試者所熟知的諺語大部分是有負面語意的。若受試者對該諺語不熟悉，大多數人會試著用上下文而非客家文化來理解語意；這樣的研究結果證實年輕一輩的客家人的客語能力與文化素養有待加強。
因此、從味覺與食物的隱喻現象，我們不僅可看出客家人的烹調文化、生活經驗與人際關係，也了解客家人孝順、勤儉與注重養生的理念。以飲食文化而言，客家人重 ‘鹹’ 與 ‘甜’，所以常吃的食物中，有很多像鹹魚這樣的醃漬品以及甜粄這類的甜食，這種獨特的飲食文化在客家諺語中一覽無遺。客家人重視孝道的精神也可從諺語中略知一二。『還生一粒豆, 當過死了開紙票』的例子，則是勸人要盡孝道，且行孝要及時。
總而言之，本文藉由探討客語味覺/食物的隱喻，來了解客家人的認知與文化。諺語不僅記載著祖先們的智慧與生活習慣，也透露前人將善良、勤奮、與合群這些傳統傳承給子子孫孫的理念。若能將客家文化特性融入於客語教學中，必能使課程內容更加活潑生動，令學習者對客家文化有更深入的認識，進而活用於日常生活中，達到潛移默化的效果。

This study investigates TASTE and FOOD in Hakka proverbs for a better understanding of metaphorical expressions and the subsequent cultural implications. Data are mainly collected from Hakka proverb books, proverb-related theses and a Hakka proverb dictionary. Conceptual Mapping Model (Ahrens, 2002) and Conceptual Blending Theory (Fauconnier & Turner, 2002) are the theoretical backgrounds to analyze the data in this thesis. We attempt to answer the following research questions: (1) What are the target domains selected by the source domains, TASTE and FOOD? (2) How do Hakka native speakers comprehend proverbs? (3) How can Hakka TASTE and FOOD metaphors reflect their culture and cognition? We further conduct a survey to understand young Hakka speakers’ comprehension of proverbs.
The results show that, firstly, TASTE metaphor in Hakka is mapped onto several target domains: HUMAN RELATION, PERSONALITY, LIFESTYLE, REMEDY, and SUPERIORITY. The most common one is the PERSONALITY domain, in which most FOOD metaphors have negative and ironic connotations. For instance, ham5 ng5 theu5 鹹魚頭 ‘salty fish head’ is a sarcastic lexicon that refers to stinginess. On the other hand, FOOD in Hakka is mapped onto several target domains: LIFESTYLE, HUMAN APPEARANCE, PERSONALITY, HUMAN RELATION and MARRIAGE. The most frequent target domains include HUMAN APPEARANCE and PERSONALITY. Tung1 choi3 ong1 冬菜盎 ‘cabbage bowl’, for instance, is conceptualized as a pudgy shape. Some foods are also conceptualized as certain images with respect to the mapping relations, e.g., bean curd stands for HUMAN RELATION; gourd stands for MARRIAGE.
Secondly, as shown in the survey, Hakka participants comprehend Hakka proverbs depending on either context or their knowledge about the Hakka culture. The proverbs that are familiar to the participants mostly have negative connotations. For the proverbs that they are not familiar with, they depend on context rather than culture to comprehend them. This finding suggests younger Hakkas need to improve their Hakka language ability and cultural knowledge.
Thirdly, the analyses of TASTE and FOOD metaphors reveal not only details about Hakka cooking culture, life experiences and opinions about interpersonal relations, but also their focus on filial obedience, attitude to hard work and issues related to maintaining good health. Take cooking culture for instance. Hakkas love salty and sweet food, so they have a variety of fermented dishes and sweet snacks, such as salty fish and sweet cake. This specific food culture can easily be seen in Hakka proverbs. Hakka people’s focus on filial obedience is also shown in the proverbs. For example, han5 sang1 it4 laip8 theu3, tong3 ko3 si2 liau2 khoi1 cii2 phieu4 還生一粒豆, 當過死了開紙票 tries to persuade people to fulfill filial piety in time when their parents are still alive.
In sum, investigating Hakka TASTE and FOOD metaphors from a cognitive and cultural perspective can help people better understand the ancient wisdom and life experiences recorded in Hakka proverbs, and reveal Hakka ancestors’ aims with regard to encouraging younger people to be kind, industrious, and sociable. Teaching Hakka with the embedded linguistic phenomena of TASTE and FOOD metaphors facilitates both language learning and cultural understanding for learners.

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