從隘墾區到地方社會的形成：以苗栗三叉河雙連潭為例的討論(1856-1946）

From Frontier to the Formation of Society: The Case of Shuanglientang village, Miaoli County(1856-1946)

魏玉芳(Yu-Fang Wei)

指導教授 ： 連瑞枝

國立交通大學/客家文化學院/客家文化學院客家社會與文化學程/碩士(2014年)

https://doi.org/10.6842/NCTU.2014.01078

摘要

本研究主要場域在三叉河的雙連潭社會，以社群、祭祀圈、在地化等理論觀點為基礎，藉由三叉河雙連潭社會的拓墾勢力、樟腦產業的發展及地方信仰等三項在地化的媒介，探討清末到日治時代，三叉河雙連潭從隘墾區到地方社會的建構過程。
首先採地方誌與歷史學文獻研究的方法，回顧最早進入三叉河雙連潭社會的拓墾勢力 - 金華生、金慎昌、廣泰成的拓墾史，並探討拓墾範圍內的家族勢力及樟腦產業的發展。
其次，以田野調查及參與觀察，蒐集天后宮祭祀活動相關資料，劃出天后宮天神良福、媽祖、及王爺三個主神信仰所形成不同的祭祀範圍，同時以祭祀社群概念觀察，在地的王爺公、天神良福、媽祖三個祭祀團體，團體成員身分具有高重疊性，且與參與祭典活動的互動性高，這一社群強度極高的祭祀社群，也因此使雙連潭村民成為一個地域共同體。
此一隘墾社會的形成可分為三期：其一，拓墾初期（1856~1886），拓墾組織緊密的連結了人與地的關係；其二，製腦業興盛期（1887~1934），國家力量介入製腦造林，隘線也往前推進；其三，信仰重整期（1935~1946），天后宮的建立，整合了地域裡的人群，文化界線超越了地理界線。
總之，藉由社群觀念，確實能更細膩地剖析三叉河雙連潭社會形成的現象，然而，本研究認為再增加歷史地理之地域社會視野，才更足以解釋此一隘墾社會人地變遷的現象。

關鍵字

雙連潭 ； 祭祀圈 ； 在地化 ； 隘墾社會

並列摘要

With the primary occasion focused on the society of Shuanglientang in Sanchaher district of Miaoli county and the theoretical points of view based on the community, the religious circle and the localization , by the localization media with reclamation foces , camphor industry development, and local religion , this study investigated the constituting process of a society-with-defile in Taiwan from the late Ching dynasty to the Japanese colonial era.

Firstly, the method for studying the location chronicle and the historical literature was applied to review the reclamation history of pioneers such as Jin-Hwa-Sen, Jin- Sheng-Chuang and Kuang-Tai-Chen which were the earliest enterprises came to the society of Shuanglientang, and to explore the family influences of the reclamation organization and the camphor industry.

Secondly, the field survey and on site observation were conducted to collect the information on the worship activities in various festivals held in Matsu temple. The three different worship spheres formed due to individual belief in Heaven God, Matsu God,and Royal Highness God,were drawn. On inspecting the three local groups which worship Heaven God,Matsu God and Royal Highness God, respectively, with the concept of worship community, it had been found not only the membership of these worship groups was overlapped, but also the participants in these worship activities were highly interacted. This highly cohesive worship community enabled the Shuanglientang villagers to form a regional consortium.

The formation of this society-with-defile took a long time which could be divided into three periods. Among them, the first stage (from 1856 to1886) was at the beginning of the reclamation, the organization had its people and land linked together tightly. The second stage (from 1887 to1934) was a period of Camphor industry flourished period. The ruling government divided Camphor Manufacturing business . As a result, Narrow lines are dragged forward. The third stage (from 1933 to1945) was a period of time for a rally of the religious belief. Founding of the MATSU temple united the people in the region. The invisible cultural borders exceeded the visible geographical borders.

Generally speaking, by means of the concept of worship community, it was indeed able to analyze subtly the phenomena happened to the formation of the society of Shuanglientang in Sanchaher district. However, it was believed the phenomena happened to the transition of the people and the land in the defile community could be better described and explained if the historical and the geographical points of view in the regional society could be considered.

並列關鍵字

shuanglientang ； religious- circle ； localization ； reclamation- society

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