1949年以降，金門成為國共軍事對峙與世界冷戰衝突的前線，軍事 統治下的社會控制及身心教化，壓抑了原來傳統宗族的社會力量，切斷了與海外僑居地的密切聯繫，直到1992年解除戰地政務為止，長達四十三年。在這段期間，除民間社會被高度動員，成為民防自衛的武裝力量外，各地更建立許多的精神地標，如戰史館、紀念碑等，以作為反共復國、軍事教化的意識形態工具。

本文旨在分析金們戰史館為主的文化展示與民間社會的集體記憶之分歧斷裂，以及在時空環境劇烈改變的今日，現有戰史館作為觀光資源之矛盾與困窘。首先，討論這些戰史館、戰役史蹟等教化機構，是在什麼樣的脈絡下被建構起來，其展示文本為何，又如何再現;接著將這些敘事結構與民間社會的集體記憶加以此對，以呈現不同主體的歷史詮釋，特別是國族歷史與個人歷史之間的衝突;最後指出，身處後冷戰時代、中國大陸觀光客到訪的當前，金門戰爭歷史書寫與文化展示的立場與可能性。

From 1949 on, Quemoy became the battlefront between the warring
Nationalists and Communists as well as the frontline between Cold War
nations. Under military rule, social and thought control suppressed the community
power of traditional clans and severed their connection with fellow
countrymen living abroad. Up until 1992, for 43 long years, not only was
civil society highly mobilized for military self-defense, many symbolic landmarks,
such as war museums and monuments, were also built to encourage
patriotism and to serve as the ideological tool for anti-Communism and military
indoctrination.
This paper analyzes the break between the cultural exhibition of war
museums and collective memories of local society in battlefield Quemoy. It
also discusses how the war museum became an anachronistic embarrassment
in the drastically changing circumstances. First, I will demonstrate the
historical context from which these ideological institutions were constructed,
what the exhibited texts are, and how they are presented. Secondly, I will
compare the narrative texts from these institutions with the collective memories
of local society to present interpretations of different subjects, especially
the contradictions between national history and individual histories. Finally, I
try to point out a possible new post-War perspective for historical writing
and cultural exhibition of war museum in Quemoy that will accommodate
the flourishing tourism business from PRC.