六堆客家區域移民及文化適應之探究—以內埔鄉大和社區為例

A Research on the Regional Migration and Cultural Adaptation of Hakkas in Liudui：Taking Ta-Ho Community as an Example

鍾玉桂(Chung Yu-Kuei)

指導教授 ： 李梁淑

國立屏東科技大學/人文暨社會科學院/客家文化產業研究所/碩士(2019年)

https://doi.org/10.6346/NPUST201900322

摘要

本研究主要藉由文獻查考、實地田野調查及地方耆老訪談等方式，探究日治末期新大路關客家人遷徙至內埔鄉東勢村河川浮覆地的歷程、大和聚落的形成與發展、移民在遷入地的互動及文化適應等議題。本研究發現新大路關客家人遷徙至內埔大和庄的推力，不單純是政治移民及水患因素，尚有原住地自然環境惡劣、興建昌基堤防隘寮溪改道致使耕地流失、土地資源有限人口不斷增加的壓力、族群的衝突等因素。而遷入地吸引新大路關人移居的拉力，則有日本政府的土地規劃、移居地離原住地距離不遠、移居地提供住屋基地及可耕地、屏東平原廣大蔗糖產業人力之需求等因素。遷徏路徑和方式：在枯水期跨過隘寮溪河床經過西瓜園（鹽埔鄉振興村）、頂大新、下大新、番子庴（內埔鄉建興村）至大和庄或經過西瓜園、碰坑（水門）、頂浮圳、下浮圳（龍泉）至大和庄。
移墾大和庄初期以種植甘蔗、蕃薯、花生等耐旱作物為主，移民就地取材，在日本人分配的住屋基地搭建穿鑿屋居住。早期耕地多為砂礫壤土，水源缺乏，僅能種植旱作兼營養豬副業維生，後來購買泥土填農地才開始種稻。民國七十年代以後，水稻產值下跌，紛紛改種檳榔、蓮霧等經濟作物，2009年科大路竣工通車，拓展了大和封閉的農村視野，對大和聚落的發展影響深遠。
移居大和的新大路關客家人承襲了客家傳統信仰文化，在聚落四周設立地方守護神─土地伯公，也入境隨俗，融入、認同原在地住民信仰文化，跟著原在地住民祭拜中壇元帥及義勇公杜君英。但在文化上保有原鄉客家夥房建築文化與還太平福、四孤搶粄等習俗，並在長期的接觸、磨合、互相影響後形成具有在地特色的文化，例如客家人受閩南人的影響，將拜拜的三牲改用菜碗；原在地住民的堂號受客家人影響，將堂字擺中間；在語言方面，不同族群間互相學習、適應，原在地住民學會講大路關腔客家話，客家人也學會講閩南話，但在大和社區，大路關腔客語仍為優勢語言，也是社區認同意識建構的基礎、辨識彼此的指標。
　　本研究除了填補六堆區域移民研究的不足，也透過耆老訪談，記錄了當年大規模遷徙、二次大戰遭美軍轟炸死傷慘重的集體記憶，還有還太平福、四孤搶粄等民俗活動，為小區域的歷史留下記錄與詮釋，此即本研究學術價值與貢獻。建議大和社區未來持續辦理特色民俗活動、做好社區營造與文化傳承工作，讓後代子孫重視自己家鄉的歷史和文化特色，並配合客家委員會處處皆博物館的概念，爭取串連六堆客家文化園區成「生態博物館」的一環。

關鍵字

六堆客家 ； 大和社區 ； 杜君英 ； 二次移民 ； 推拉理論 ； 在地化

並列摘要

This study mainly used research methods, such as literature review, field survey, and interviews with the elderly, to investigate the process of Hakka people’s migration from Hsindaluguan to the riverside floating land in Neipu Township Dongshi village in the end of the Japanese colonial period, the formation and development of Ta-Ho community, and interactions and cultural adaptation of migrants in the migration area. This study discovered that the push forces for Hakka people to migrate from Hsindaluguan to Ta-Ho Community in Neipu Township were not simply limited political migration and floods. The push forces also included the inferior natural environment of the original residence, loss of arable lands caused by establishment of Chang Chi embankment and Ailiao River diversion, pressure caused by limited land resources and constantly increasing population, and ethnic conflicts. The pull forces of migration area attracting people from Hsindaluguan included the Japanese government’s land planning, close distance between the migration area and original residence, provision of residence base and arable lands by themigration area, and demand for manpower from the vast sucrose industry in Pingtung Plain. Migration path and method: the Hakka people crossed riverbed of Ailiao River during dry reason, and passed through Xiguayuan (Yanpu Townshi Zhenxing Village), Dingtahsin, Hsiatahsin, and Fantzushuo (Neipu Township Jianxing Village) to Ta-Ho Community or passed through Xiguayuan, Pengkeng (Hsuimen), Dingfuchun, and Hsiafuchun (Longchuan) to Ta-Ho Community.
At the early stage of migration to Ta-Ho Community, the Hakka people mainly planted drought-tolerant crops, such as sugar canes, sweet potatoes, and peanuts. The migrants made use of local resources, and built houses at the residence base allocated by the Japanese government. The arable lands in early days were mainly gravel loam lacking of water source where only drought-tolerant crops were planted and farmers raised pigs as a side occupation. Afterwards, the farmers purchased soil to fill the land, and then started to grow rice. After 1980s, the price of rice fell, and farmers started to grow economic crops, such as areca and wax apple. In 2009, Keta Road was completed and opened to traffic, which expanded the rural vision of Ta-Ho and had a significant impact on the development of Ta-Ho Community.
The Hsindaluguan Hakka people migrating to Ta-Ho passed down the traditional Hakka religious belief and culture. They built temples of the patron saint - God of the Soil and the Ground around the community. They also followed the new customs of the migration area by integrating and identifying with the religious belief and culture of original residents. They followed the custom of original residents to worship Marshal of the Central Altar and the brave Kun-Eng To. However, culturally, they preserved the architectural culture of Hakkas house for extended family, as well as customs, such as peace festival and ghost festival, of their hometown. Moreover, after the long-term exposure, coordination, and mutual influence, the culture with local characteristics was formed. For example, owing to the influence from the Minnan people, Hakka people changed the three animals as offerings to vegetables. Owing to the influence from the Hakka people, the original residents started to change the name of family temple to the pattern of “Tang” as the middle word. In terms of language, different ethnic groups mutually learn and adapt to different languages. The original residents learned to speak Daluguan Hakka language, while the Hakka people also learned to speak Minnan Language. However, in Ta-Ho community, Daluguan Hakka language was still prominent and was the foundation formed by identity awareness of the community and an indicator for identifying each other.
In addition to making up for the deficiencies of migrant studies in Liudui area, this study also used the interviews with the elderly to document the large-scale migration at the time, the collective memories of severe casualties caused by the U.S. bombing during the World War II, and folk activities, such as peace festival and ghost festival as the historical records and interpretations of this small area, which are the academic values and contributions of this study. Ta-Ho Community is advised to continue holding featured folk activities in the future to successfully pass down community building and cultural inheritance to enable the future generations to highly value their historical and cultural characteristics of their hometown. Moreover, Ta-Ho Community is also advised to follow the concept of “museums everywhere” of Hakka Affairs Council and fight for the opportunity for Liudui Hakka Cultural Park to become a part of “Ecology Museum”

並列關鍵字

Liudui Hakka ； Ta-Ho Community ； Kun-Eng To ； Second migrants ； Push-pull Theory ； Localization

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