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    請使用永久網址來引用或連結此文件: http://ir.lib.ncu.edu.tw/handle/987654321/4738


    題名: 中壢十三庄輪祀網絡之研究(1826~1945);The Study of Rotating Worship Network in Thirteen Villages’ Alliance in Chong-Li, 1826 -1945
    作者: 陳雪娟;Hsuen-Chuan Chen
    貢獻者: 歷史研究所
    關鍵詞: 中壢十三聯庄;地方菁英;平鎮褒忠祠;中壢仁海宮;輪祀制度;寺廟整理;Chong Li Rehai Mazu Temple;Local Elites;Temples Movement;Rotating Worship System;Thirteen Villages’ Alliance In Chong Li;Ping Zhen Yi-min Temple
    日期: 2008-07-08
    上傳時間: 2009-09-22 09:31:13 (UTC+8)
    出版者: 國立中央大學圖書館
    摘要: 本文以清代到日治時期南桃園地區中壢十三聯庄為研究主軸,探討聯庄網絡的形成與變化。本文從開墾背景、祭祀範圍、地方菁英與國家政權四大脈絡,分析此地區人群的活動情形。 開墾背景方面,中壢十三庄存在著閩業主客佃戶的現象。這個地區的閩籍人數較客籍人數稀少,但是卻握有大租權;然而自道光年間之後,板橋林家收購北臺灣的茶埔,其中也收購了中壢十三庄閩籍郭家業主的田地,造成郭家在當地威望衰退。中壢十三庄的客佃掌握了這個時機,開始透過血緣與語言的連結,在這個區塊相互聯繫以抵抗境內的閩籍大租戶,在一來一往之間挑起了這個地區的業佃衝突。 祭祀範圍方面,當中壢十三庄日漸形塑之後,當地的客人透過宗教信仰的力量凝聚彼此的勢力,地方菁英們經由在地廟宇平鎮褒忠祠與中壢仁海宮的連結發展他們的權力網絡,到了日治時期更發展出一套全臺獨有的輪祀制度穩固彼此的向心力,今日中壢平鎮的發展會如此密切,就是受到這套輪祀制度的影響。 地方菁英部分,當中壢十三聯庄形成之後,境內的地方菁英開始角逐權力,他們透過參與廟宇的活動來擴張他們的勢力,因此這批地方菁英是主導十三庄發展的主要推手,也是輪祀制度的推動者。 國家政權方面,本文分析日治初期到末期,總督府在中壢十三庄推展的各項建設。其中,對這地區影響最大的是日治末期推行的寺廟整理政策,因為寺廟整理破壞了十三庄的輪祀制度,對當地百姓的生活造成衝擊。 總而言之,本文從上述四大脈絡觀看中壢十三庄的發展,並透過大量的清代契約文書與日治時期的調查紀錄,還原中壢十三聯庄形成的時空背景。此外,經由開墾背景的分析與地方人群活動範圍的研究,也從旁解說了北臺灣義民信仰之所以有新竹枋寮十五聯庄與中壢平鎮十三聯庄兩大系統的原因。 The study focuses on the thirteen villages’ alliance in Chong Li, South Tao Yuan region from Ching Dynasty through Japanese rule, and discusses the process of forming and changing in village alliances network. I analyze the people’s activities in this region from four major points which are background of development, religious sphere, local elites, and state power. In section I of background of development, there was a phenomenon of Fujianese landlords and Cantonese tenants in thirteen villages in Chong Li. Though the number of people belong to Fujianese origin was lesser than the Hakka, people of Fujianese origin still had rental obligation to the landlord. However, in Dao Guang period, since Pan-ch’iao Lin Pen-yuan family merged the farmland which produces tea-leaf in northern Taiwan and the farmland in thirteen villages in Chong Li which was owned to Kuo family of Fujianese origin, the controlling power of Kuo family decreasing in thirteen villages in Chong Li. The Cantonese tenants in thirteen villages in Chong Li used this opportunity to fight with Fujianese landlords across the same genealogy and language. In section II of religious sphere, when the thirteen villages in Chong Li were arising, the Hakka got together by the religion belief. The local elites in this region developed their nexus of power by the connecting of the Ping Zhen Yi-min Temple and the Chong Li Rehai Mazu Temple. In Japanese rule, they developed a unique rotating worship system to firm their centripetal force in Taiwan. This is the reason why there was a highly developing relationship between Chong Li and Ping Zhen. In section III of local elites, the local elites competed for controlling power as the thirteen villages in Chong Li arising. They extended their controlling power by participating the temple activities. Thus, I can conclude that they promoted thirteen villages in Chong Li and the rotating worship system. In section IV of state power, the analysis of this study major in the facilities developed by Japan colonial government from the beginning period of Japanese rule to the ending period. In this period, the biggest effect to this region was the temples movement enforced by Japan colonial government. Because the temples movement destroyed the rotating worships system in thirteen villages in Chong Li, this affected the living style to the regional people. To summary, this study analyzes the development of thirteen villages in Chong Li from four major points by using the land documents during the Ching Dynasty and the statistical data in Japanese rule to reconstruct the historical background of thirteen villages in Chong Li. Moreover, by analyzing the developing background and the people’ activities, I can also illustrate why there are two major system, fifteen villages alliance in the Fan Liau Yi-min Temple and thirteen villages alliance in the Chong Li and Ping Zhen, in the cult of the Heroes(Yi-min) in the northern Taiwan.
    顯示於類別:[歷史研究所] 博碩士論文

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