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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/53552


    Title: 從金門延平郡王祠看鄭成功信仰、形象與歷史記憶;從金門延平郡王祠看鄭成功信仰、形象與歷史記憶
    Authors: 林一琳;Lin,Yi-Lin
    Contributors: 歷史研究所
    Keywords: 歷史記憶;伐木造船;延平郡王祠;鄭成功;金門;Kinmen;Koxinga (Zheng Chenggong);Koxinga's shrine;lumbering for shipbuilding;historical memory
    Date: 2012-08-16
    Issue Date: 2012-09-11 17:54:05 (UTC+8)
    Publisher: 國立中央大學
    Abstract: 金門與鄭成功的關係,可溯及明隆武二年(1646)鄭成功會盟於烈嶼開始,金門島就一直成為鄭氏政權的根據地。然而,即便鄭成功與金門之間有深厚的淵源,但金門卻未如臺灣、閩南等地發展出對鄭成功的信仰崇拜,直至1968年才由中央政府建置第一座延平郡王祠以資紀念鄭成功,並望民眾祭拜,至此鄭成功與金門的關係才又重新接軌。本文將利用「金門延平郡王祠」的建立,分析二戰後中央政府在金門建造延平郡王祠之過程及目的,及在政府政策之外,金門當地社會、文化、風俗和歷史記憶在延平郡王祠所投射出的歷史意涵。並解讀鄭成功在金門伐木造船的傳說,藉以釐清金門鄭成功形象不佳的形成因素。對於歷史記憶在經歷國家政策及教科書的洗禮後,就金門社會和當地民眾對鄭成功形象影響,與金門地方政府如何重拾鄭氏與金門淵源,作為地方社會發展之憑藉,也是本論文著重的部份。透過上述課題之討論,可以發現鄭成功在金門伐木造船,不是造成金門民眾對鄭氏反感的主因,廣泛談及對鄭成功及其軍隊的失望才是更重要原由。然而這樣的歷史記憶發展至今,雖然在當地民眾對金門延平郡王祠的冷落待遇中仍可見其痕跡,但在地方政府政策考慮下,鄭成功儼然已被視為金門文化建設中重要的一環。The relationship of Koxinga (Zheng Cheng-gong) and Kinmen can be traced back to the second year in Longwu period, Ming Dynasty (1646) when Koxinga met his comrade at Kinmen. From that time, Kinmen used to be the military base of Koxinga’s regime. However, although Koxinga was strongly related with Kinmen, in Kinmen, not like Taiwan, Southern Fujin, etc., there wasn’t any belief and worship of Koxinga being developed. Until 1968, the government built the first shrine to worship Koxinga and hoped the residents in Kinmen to worship Koxinga. By this time, Kinmen and Koxinga were linked again. This study will use the construction of Kinmen Koxinga Ancestral Shrine to analyze the purposes and process that the government built the shrine after WWII. Besides the policy, Kinmen local society, culture, folklore and historical memory projected onto the shrine is also analyzed. This study also interprets the legend of Koxinga’s lumbering for shipbuilding in order to clarify the factor why Koxinga has had a bad image of the local residents. This study also focuses on the historical memory under the impact of national policy and textbooks and how this memory affects Koxinga’s image in Kinmen society and local residents’ mind and how Kinmen government regained the relation between Koxinga and Kinmen, which is used for local construction. Through the above-mentioned points, it can be found that Koxinga’s legend was not the reason why the local resented him; rather, it was the widely mentioned disappointment to Koxinga and his army that made the local resented him. Yet, this kind of historical memory has been developed to this day. Even though the trace still can be seen from the unfrequented of Kinmen Koxinga Ancestral shrine, the government has used the worship of Koxinga as part of Kinmen cultural construction.
    Appears in Collections:[歷史研究所] 博碩士論文

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