日治時期臺灣漢人婚俗研究

A Study on the Han Chinese Wedding Customs during the Japanese Occupation

陳庭芳(Ting-Fun Chen)

指導教授 ： 張勝彥

國立臺北大學/人文學院/民俗藝術研究所/碩士(2010年)

摘要

根據1895年的馬關條約，滿清政府將臺灣割讓給日本，臺灣成為日本版圖的一部分，由於近代日本政府欠缺經營殖民地的經驗，因此日本政府在治臺初期，在政治現實的考量之下，採取無方針主義的懷柔政策，以尊重臺灣舊慣為主要施政方針，復因日本於1920年代以前在臺灣所推行的社會運動目標，基本上是以日本明治維新作為主要的倣傚對象，因此，臺灣社會發展的內涵為極富西方色彩濃厚的現代化。迨至日治後期，臺灣本土菁英在日人治臺政策丕變和受到世界思潮的衝擊的影響下，對自身文化逐漸產生一種自覺的意識，因而發展出臺灣首次的「新文化運動」，新文化運動觸及多種層面和議題，對臺灣人的價值觀造成極為深遠的影響，而臺灣民間的婚俗即在上述之政治環境、社會氛圍、文化思潮和傳統禮教等多重因素的交互激盪下，發展出更繽紛多元的婚俗風貌，故本文意在探討臺灣婚姻禮俗在政權遞嬗、時代變革、社會風氣變遷下，本土婚俗的變動樣貌，並在現有之婚俗研究的基礎上去瞭解日治時期臺漢人婚俗的轉折處。
經本論文的探討，發現臺人在日治時期之議婚方面流衍出略異於以往的議婚樣貌，如媒人的身份更加地廣泛、八字的收受和供神以及合婚等方面的儀式也不再如以往的絕對、探家風和相親的行事則因為新思潮的引進而有較開明的作法；完聘、送定和送日子這三項儀式從逐一舉行轉變為合併進行，此將婚俗儀程加以整併和將日期提前的作法，均顯示臺人在生活步調愈趨緊湊的情況下，又或許受社會和經濟等因素影響所及，便以簡化婚俗儀式卻又不失為隆重的作法來應對；在面對聘禮的意態上，臺人從「不贈金則不許嫁」的觀念轉變為探討聘金制度的弊端，雖然僅是少數人的作為，而且直到日治後期對臺人的影響還是相當有限，但對於臺人在人身價值的思考方面應具有相當程度的啟發；在上頭帶髻和結婚服飾二方面的變化最為明顯，新娘從選定吉時挽面、著上頭服、行笄禮、穿紅袍蟒襖、頭戴鳳冠等，逐漸轉變為不定時挽面、穿著大裙衫、洋裝、國民服飾等，以及頭披白色婚紗和新郎亦在吉時舉行剃頭、著上頭服、行冠禮漸漸轉變為穿著西裝、燕尾服、制服、國民服飾等，可見臺人在這二方面的西化程度遠較其他婚俗深刻；在婚禮的儀式和婚宴的地點方面，臺人從傳統的大紅花轎轉變由人力車、自動車代步，婚儀的場合由男家的正廳轉而在酒樓、公會堂、神社等公共場所舉行，婚宴的地點也由家屋的廣場轉變為其他公共場所；「食新娘茶」和婚後禮之「出廳」、「舅仔探房」以及「轉外家」等行事的時間也漸次提前一日至二日。
以上眾多的轉變雖然在1910年代便得以窺見，但在1920年代以後又更加顯著，而且在同一時代的不同地區、不同族群、不同的社經背景下也有著不同的改變程度；雖然臺人在1920年代以後（日治後期）的婚俗形式有逐漸簡化、西化和禮程愈趨縮短的變動景況，尤其在城市此一變動情形較為顯著，大致而言，改變的幅度並不太大，但不論變動情形如何，其在實質內涵上依然保有漢人傳統婚俗的精髓。

關鍵字

臺灣 ； 漢人 ； 日治時期 ； 婚俗 ； 婚禮 ； 生命禮俗

並列摘要

According to the Treaty of Maguan (馬關條約) In 1895, the Manching government ceded Taiwan to Japan. Taiwan became Japanese territory. Due to the lack of experience in running colonies on the part of the recent Japanese government, an appeasement policy with no particular focus was adopted with due consideration to political realities, and main policy implementation directions were carried out in due respect to the old customs of Taiwan. Also, due to the goal of social activities pushed by the Japanese in Taiwan in the 1920’s, basically the Japanese Meiji Restoration was what they copied from in the main. Therefore, the intrinsic substance of social development in Taiwan was modernization heavily laden with western color. After the Japanese rule, the local elites in Taiwan gradually became self-conscious of their own culture, due to the drastic changes of Japanese ruling policies in Taiwan and the influence from the impact of western thinking. The first New Cultural Movement then came into existence for the first time in Taiwan. New Cultural Movement touched upon many layers and subjects so it left far reaching influence on the value system of Taiwanese. And then the civil wedding customs in Taiwan developed into much more wonderfully diversified customs due to the mutual interaction of factors like the political circumstances, social atmosphere, cultural thinking and traditional etiquettes etc. mentioned above. Therefore, the subject being explored by this essay is to study the transitions in local wedding customs under sovereignty changes, reform of the ages and social customs changes, and to understand the turning point of the wedding customs of Han Chinese in Taiwan on the basis of studies on present day wedding customs.
After exploration made by this essay, it is discovered that the negotiation prior to wedding by Taiwanese during the Japanese occupation period had varied slightly from former practices. Marriage matchers were not limited to a special group. The collection of the eight characters (the heaven and earth symbols from a birth date) , offering to the deities , ceremonies to find out if the potential couples could make a perfect match, etc. were not absolute necessities anymore. Finding out the family circumstances of the potential partner and meeting of the partners became more open due to the introduction of new thinking. Sending the invitation to marry, sending off dowry, and finding a suitable date for sending off the dowry which were carried out on three different dates could be done together in one day. The integrating of these ceremonial procedures and shifting of dates to an earlier one indicated that wedding customs and ceremonies were simplified but not being sacrificed of their grandeur in response to the forever quickening of the living pace of Taiwanese, or perhaps to the influence to a certain extent of social and economic factors. When it came to dowry, Taiwanese had changed their concept from “No wedding if no gold (money) is sent as a gift” to the bad habit of discussing on the dowry. Although this was the act of a few, and until the later stage of Japanese rule, this had limited influence on the Taiwanese. But this to a certain extent had inspired Taiwanese to think about their personal value. There were significant changes in two aspects like hair combing and the formation of a bun and the wedding gowns. From matters like the bride choosing a lucky hour for pricking hair from the face, putting on the headwear, ji ritual, python red robe, wearing a Fengguan etc., these had been replaced by choosing no particular hour for hair pricking from the face, wearing big loose dress, western dresses, national dresses etc. Brides covered themselves from the head with white color wedding gowns. Bridegrooms chose the lucky hour to shave their hair, putting on a bland new suit, initiation rites. Now these had been gradually replaced by white suits, tuxedo, uniform, national costumes etc. It can be seen that in these two aspects, Taiwanese had made much more impressive changes compared to other wedding customs. In regard to ceremony and dining venue on a wedding, Taiwanese changed from using red sedan chair to rickshaws and then automobiles. The venue for the wedding ceremony had changed from the bridegroom’s main living room to public places like restaurants, public halls and shrines. Wedding dinner had shifted from the open square outside the house to other public places. Gradually certain formalities were completed a day or two earlier, like “Taking the Bride’s Tea” and “Bride Getting out to the Living Room”, “Brother in Law Visiting the Bridal Room” and “Visiting the Bride’s Own Family” etc.
Although these various changes had been revealing themselves in the 1910s, they became much more obvious after 1920. And then in the same period of time, different degrees of change were seen in different regions, different tribal groups, and different socio-economic backgrounds. Although after 1920 (after the Japanese occupation), Taiwanese began to simplify their wedding customs in changes like westernization and the shortening of the wedding ceremonies, which was obvious especially in cities. Yet approximately the magnitude of change is not too big. However, no matter how it would change, in substance, the intrinsic essence of traditional wedding customs of Han Chinese remains intact.

並列關鍵字

Taiwan ； Han people ； Japanese ruled ； wedding customs ； wedding ； ceremonial

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