楠西區鹿陶洋江家祖厝永續經營探討

Investigation On Sustainable Management On The Ancestral Place Of The Chiang Family At Lu Tao Yang (Nan Xi District) (Taiwan).

江月雲(Yueh-Yun Chiang)

指導教授 ： 蔡仁惠

國立臺北科技大學/設計學院/建築與都市設計研究所/碩士(2011年)

摘要

依江氏族譜記載,其開台祖為第十二代如南公於康熙六十年間自福建漳州紹安縣遷移至楠西區鹿陶洋,迄今約有三百餘年。爾後在此定居發展,綿延至今,有其悠久之家族歷史。其子孫如今仍世居於此地,仍為難得之活的傳統聚落。
據記載:江氏始祖啟昌公於元朝泰定年間遇災,只存叔侄二人。江氏始祖啟昌公在姐夫家養成長人,居在霞葛井邊樓內, 江氏祖孫叔輩,至今立祠於于井邊感懷黃姊夫一派之恩人。江氏祖傳裔孫,亦特一祠祀之,其名曰念恩堂。這是祖厝念恩堂的由來，留於台灣淮陽江氏祖傳下之裔孫。
傳統聚落的人口流失,在國家的經濟政策由農轉商後,已成不可避免的事實,在傳統大家族結構中，由血緣觀念為主的族維繫力依然存在,避免於崩解的命運。隨著家族中成員定居領域的擴張,傳統聚落的地方性與文化特質，正面臨定位模糊的危機。江家祖厝目前有專人祭祀，唯祭祀儀式簡略且江氏宗親全體未共同祭祀
之，江家祖厝目前祭祀儀典無文字記錄及規範，文化傳承將漸漸式微。
本論文擬以「誘導式結構理論」作為操作方法,為延續江氏宗親現有文化傳統、歷史意義傳承、增進家族歸屬感與認同感，本文以楠西區鹿陶洋江家祖厝祭祀禮儀為研究對象，擬定江家祖厝祭祀儀典規範，做為爾後祭祀之儀典依據。

關鍵字

江家祖厝 ； 傳統聚落 ； 歸屬感與認同感 ； 集體記憶 ； 祭祀禮儀

並列摘要

According to the records of the Chiang’s family tree, its very first ancestor who immigrated to Taiwan dates back to its 12th generation. RU Nan Gong immigrated from the Shao An County of Zhangzhou, in Fujian (China) to Lu Tao Yang, located in the Nan Xi District (Taiwan) more than three hundred years ago during the Qing dynasty (the year 60 in the Kangxi(2) period, approximately in 1722). Since then, they have inhabited and developed in the area until present times. The Chiang family is found with a long lasting family history, where its descendants continue to live in the same locality throughout succeeding generations. This is a trait of very traditional settlements, which is rarely found today.
According to its records, the very first traceable ancestor of the Chiang family, Qi Chang Gong(1), was a survivor of war at a very young age during times of the Yuan Dynasty (during the Tai Ding period between 1324-1328). The war left alive only his grandson and him among the members of his family. Qi Chang Gong and his nephew, were raised up by his brother-in-law, living in a building near to the well in the Hakka village nearby. Therefore, descendants of the Chiang family had, until present, set up a shrine by the well to remember the lineage of their benefactor and brother-in-law Huang. The shrine is named as the “Nian An” (Grace-Thankful) hall. The account of the origin of this ancestral place preserves for posterity the story of the Chiang family (the clan who are the descendants from the Huai Yang branch of the Chiang family tree) in Taiwan.
Population loss from a traditional settlement is found prominent as the national economic policy turned from agriculture to commerce, becoming an inevitable trend. However, the large family structure dominated primarily by a community based on blood relationship still remains intact. And it has been spared from the doom of collapse. Nonetheless, the cultural characteristics from their traditional settlement has suffered from a more sparse positioning due to the expansion of its community. This has resulted in a fading out of traditional and beautiful customs, etiquette in worship ceremonies and rituals which were part of the Chiang’s family tradition. For the time being, the ancestral place of the Chiang’s family has specialized personnel in charge of ceremonies to keep the traditions alive. However, rituals have tended to be rather simple without the entirety of its family members being able to attend until present times. Being the attendance of the whole Chiang family an important part of its traditional rituals. Also, a lack of formal written records and stipulations (i.e: order of worshipping, clothing and so on) in regards to the ceremonies is needed to prevent its cultural inheritance to get lost in succeeding generations.
This thesis intends to make use of the “Heuristic Structure theory” as a tool to investigate existing cultural traditions, the inheritance of historical significance, and enhancements of sense of belonging and identity among members of the Chiang family. This article will be based on the analysis of the traditional rituals at the Chiang’s ancestral place “Nian An” at Lu Tao Yang (Nan Xi District) as its subject of study. In order to formulate stipulations that will help preserve the culture, traditions and customs during its rituals and ceremonies. These stipulations can then be used as a solid foundation for future generations of the Chiang family and prevent the loss of its traditions.

(1) Gong: one of the many honorific suffixes in the Chinese language. The title refers to a person of a senior status, normally of an older age, who have already passed away
(2) Kangxi, the Second Qing emperor (1661-1722). Periods within Chinese Dynasties are named after the emperor’s period of reign.

並列關鍵字

Chiang’s ancestral place ； traditional settlement ； sense of belonging and identity ； collective memories ； traditional rituals ； worship ceremonies

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