戰地政務解除後金門血緣性聚落的發展：以古邱、埔後為個案研究

金門傳統聚落以血緣性聚落為主，經歷傳統聚落時期(1945年以前)、戰地政務時期(1945年-1991年)與戰地政務解除後（1991年至今）三個時期，居民的經濟、社會生活受生活環境影響而變遷。戰地政務解除後，人口流動頻繁，古邱、埔後均為倚賴金城鎮城區生活機能的血緣性聚落，然而埔後聚落成為人口移入區，擴張顯著；古邱聚落為人口移出區，維持原有聚落規模。本文採用「生活方式」為研究概念，從經濟及社會生活探討原本規模相似的兩個血緣性聚落，在戰地政務解除後聚落規模擴張的差異下，兩者發展的異同。經濟生活方面，傳統聚落時期，古邱、埔後居民維生方式為農耕，聚落維持小規模；戰地政務時期，國家力量管制使人口遷移停滯，大量國軍的湧入成為地方經濟發展的出口；戰地政務解除後，兩聚落居民的就業結構均以第三級產業為主，農業式微，土地從必要的維生條件中解放，隨著區位轉變與土地政策改革，埔後聚落既有農地轉為大片建地；古邱聚落則在區位的轉移下人口外移嚴重。社會生活方面，傳統聚落時期，兩聚落的社會組織強調包覆生產資源（勞力、土地）的功能，宗族為古邱、埔後聚落主要的社會組織，廟宇以「境」界劃分建構出居民的生活空間。戰地政務前期，地方祭祀活動均不興盛，戰地政務後期，居民經濟生活改善，祭祀活動恢復生機；戰地政務解除後，兩聚落的社會生活差異逐漸擴大。就變異的共同部分來看，宗族組織部分，此時期經濟生活不再倚賴土地生產，土地從「祖業」轉換成「可置換／買賣」的資源；廟宇組織部分，隨著現代化與市鎮化，境界與「神明靈力」亦面臨衝擊。但聚落的宗族組織與廟宇祭祀組織並非隨著聚落解構而消失，由於現代社會對人際社會網絡的依賴，聚落內與聚落間的互動聯繫反而變得更加密切，本文借用「社會資本」的概念，將社會關係視為個人資本的累積，詮釋在經濟生活與產權觀變遷下，社會網絡成為新的「維生方式」，兩聚落居民藉由不同的社會網絡形式推動聚落發展，塑造不同的區域特色。

關鍵字

血緣性聚落；生活方式；古邱；埔後

並列摘要

The traditional settlement in Kinmen was mainly based on consanguinity. Guqu and Puhou all depend on the consanguineous settlement in Jincheng Township to maintain life functions. After removing government affairs in the battlefield, migration of population become frequent. In this study, "life style" serves as concepts for research to investigate and compare the differences of the two originally similar scales in these two consanguineous settlements in the perspectives of development after removing the government affairs in battlefields. As for economic life perspective, in traditional settlement time period, residents in Guqu and Puhou mainly lived by agriculture and the settlement was limited in small scale. During the War Zone Administration period, control of government power made the migration of population stagnate and large amount of national revolutionary army flew in and became the exit of local economic development. After removing government affairs in battlefield, the employment structure of residents in two settlements both have been mainly tertiary sector, which indicates the declines of agriculture. Lands were liberated from the essential subsistence conditions. As the alteration of niche and under the influences of land policy reform, the existing farmlands have become large amount of building sites. The settlement in Guqu suffered from severe emigration under the influences of niche transfers. As for social life perspective, in traditional settlement time period, the social organizations of two settlements emphasize to cover the functions of production resources (labors, lands). Patriarchal lineage is the main social organization in Guqu and Puhou. Temples use "territory" boundary lines to divide the living space of residents into different regions. In Pre-War Zone Administration, religious festivals were not so prosperous. However, in Post-War Zone Administration, religious festivals recovered vitality. After the lifting of war zone administration, the differences between social lives in the two settlements have become larger and larger. As for patriarchal lineage organization part, economic lives in this time no longer can depend on the productions from lands. Lands became "replaceable / trading" resources rather than "ancestral assets". As for temple organization part, as the modernization and town-formation phenomenon, territory borders and "the spiritual power of god and goddess" also faced impacts. However, the existing social organizations of settlement would not disappear as the deconstruction of settlement; and because the modern society over-relies on interpersonal skills and social networking, the interactions within and outside the settlement became closer instead. This study refer to the concept of social capital to regard social relationship as accumulation of individual capital, and then turn social networking into a new “Livelihood Style” so that the residents in two settlements can advance settlement develop and create a region with unique features through different forms of social networking.