近年來，街邊酒吧逐漸成為臺北都市夜生活的重要場域，相較於傳統夜店或室內酒吧，街邊酒吧具有開放、流動與低門檻等特性，人們透過停留、移動、飲酒與交流等日常實踐，重新使用原本屬於公共空間的人行道、廣場與街角。然而，過去夜生活研究多聚焦於夜店、PUB或夜間經濟等議題，對於街邊酒吧如何作為一種都市空間生產的過程，以及參與者如何在都市治理框架下協商空間使用、生成夜間韻律與情感連結，仍缺乏深入探討。
本研究以臺北市圓山 MAJI MAJI 集食行樂與信義區 Fake Sober 為研究場域，採質性研究取徑，結合田野觀察與半結構式深度訪談，蒐集參與者的空間使用經驗與身體感知，並以列斐伏爾（Henri Lefebvre）空間生產理論作為主要分析架構，透過空間實踐、空間再現與再現空間理解街邊酒吧的生成過程，同時引入韻律分析作為詮釋工具，進一步分析時間節奏、身體移動、感官經驗與都市空間之間的互動關係；並輔以 Maffesoli 的新部落理論，探討夜生活中的情感共同體如何形成。
研究結果發現，街邊酒吧是在都市治理、商業營運與參與者日常實踐持續協商下所生成的夜生活空間。首先，參與者透過身體實踐，鬆動原有都市規劃對空間用途的界定，使公共空間展現新的使用可能。其次，街邊酒吧的形成是在白天與夜晚不同時間節奏的交替下，逐漸生成具有流動性的都市韻律，聲音、光線、氣味、身體移動與人群聚集，共同建構出獨特的氛圍與節奏。最後，參與者在反覆實踐、共同感知的過程中，逐步累積彼此之間的情感連結，形成具有暫時性卻有凝聚力的情感共同體，使街邊酒吧超越消費場所的功能，而成為都市居民協商空間、共享情緒與建立歸屬感的重要節點。
本研究認為，街邊酒吧的意義在於展現都市空間持續生成與協商的過程。透過空間生產、韻律分析與情感共同體三者的整合，本研究說明街邊酒吧如何回應疫情後都市夜生活的轉變，並補充國內都市夜生活研究視角，進一步提供理解當代都市公共空間、夜間文化與生活實踐的新觀點。

In recent years, street-side bars have emerged as an important venue for urban nightlife in Taipei. Compared with conventional nightclubs and indoor bars, street-side bars are characterized by their openness, fluidity, and accessibility. Through everyday practices such as staying, moving, drinking, and socializing, participants reappropriate sidewalks, plazas, and street corners that were originally designed as public spaces. While previous studies on nightlife have primarily focused on nightclubs, pubs, and the night-time economy, limited attention has been paid to how street-side bars are produced as urban spaces and how participants negotiate the use of space, generate urban rhythms, and construct emotional connections within the framework of urban governance.
This study adopts a qualitative research approach by examining two representative nightlife venues in Taipei: MAJI MAJI in Yuanshan and Fake Sober in the Xinyi District. Drawing upon field observations and semi-structured in-depth interviews, the study explores participants’ experiences of spatial practices and embodied perceptions. Henri Lefebvre’s theory of the production of space serves as the primary analytical framework, through which the formation of street-side bars is examined in terms of spatial practice, representations of space, and representational spaces. In addition, Lefebvre’s rhythmanalysis is employed as an interpretive tool to investigate the interactions among temporal rhythms, bodily movements, sensory experiences, and urban space. Maffesoli’s concept of neo-tribes further provides a theoretical lens for understanding the formation of emotional communities within nightlife settings.
The findings indicate that street-side bars are produced through continuous negotiations among urban governance, commercial operations, and participants’ everyday practices. First, participants reshape the conventional functions of urban space through embodied practices, thereby expanding the possibilities for public space use. Second, the formation of street-side bars is characterized by the interplay of daytime and nighttime temporal rhythms, through which a dynamic urban rhythm gradually emerges. Sound, lighting, smell, bodily movement, and social gathering collectively create a distinctive atmosphere and rhythm of urban nightlife. Finally, through repeated participation and shared sensory experiences, participants gradually develop emotional bonds that give rise to temporary yet cohesive emotional communities. Consequently, street-side bars transcend their role as places of consumption and become significant sites where urban residents negotiate space, share emotions, and cultivate a sense of belonging.
This study argues that the significance of street-side bars lies in their capacity to reveal the ongoing process of spatial production and negotiation in urban contexts. By integrating the perspectives of the production of space, rhythmanalysis, and emotional communities, this research demonstrates how street-side bars reflect the transformation of post-pandemic urban nightlife. Furthermore, it extends existing scholarship on urban nightlife in Taiwan and offers a new perspective for understanding contemporary urban public space, nighttime culture, and everyday spatial practices.

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