| 摘要: | 桃園縣楊梅市集義祠位在清代漢墾區萃豐莊東北方的伯公嶺莊。它是在光緒19年(1893)由業戶徐熙拱即徐慶江捐款及捐地，禀請建置之義塚旁的小祠廟。此義塚的建置的目的除了「緣我大溪墘一帶地方未有義塚，骸骨拋露，雲有不忍之心。」外，應是在眾佃「會庄抗租」妥協下，為了與這些佃人達成和解，業主只好以興修義塚的方式，來化解佃人長期抗租的衝突。「萃豐莊」墾區莊在雍正13年設立，後來由徐氏家族購得，並擁有八分之五的產權，為社子溪以南之大業主。整個「萃豐莊」墾佃絕大數都數是客家人。以粵籍為主的族群特徵，在清代的開墾歷程中已逐漸成形，透過1926年日治時代的《臺灣在籍漢民族鄉貫別調查書》資料中，更能看出此區域為粵籍優勢區。
此區域主要的土地拓墾和經營方式是業戶制，圍繞著這種制度所建立起來的是一種地緣社會組織，移墾社會的環境，缺乏宗族的條件，血緣無法成為社會認同的對象；萃豐莊徐熙拱家族冠以「國」字輩的「徐國和」公號，作為徐家對外共同活動的代表，維持徐家完整的經營與有效的管理，達一百餘年之久；而更以此公號也在義民廟溪南祭典區擔任總爐主，沿用至今。集義祠的跨庄輪值方式歷經百年不輟，分跨桃園縣及新竹縣四個鄉市的村里，其跨庄祭祀輪值制度，應受新竹縣枋寮義民信仰的祭祀影響。同時，顯示家族內部相當團結，提供並維持溪南地區相當完整的經營系統和強而有力的領導中心。
本研究以施添福研究竹塹地區萃豐莊設立和羅烈師研究大湖口地區做為背景，試著了解萃豐莊的形成和其與鄰近周邊粵籍族群共同整合的過程；接著分析集義祠有應公信仰與清代的厲壇祭祀及義塚社會制度的關聯性。最後，透過田調搜集資料整理分析，從八大祭祀輪值庄各庄輪值籌措資金及各庄運作祭典的方式來驗證施氏認為保留區所形成的是一個宗族聚居按照血緣而組織起來的社會，和前述萃豐莊截然不同。本研究發現使用代表宗族的「公號」在集義祠祭祀活動有逐漸式微的現象。
;Ji-Yi Temple in Yangmei town, Taoyuan County is located on the Pak Kung Ling village of northeast of Cui- Feng Farmstead. In Qing Dynasty, Ji-Yi Temple belonged to Han’s reclamation area of the northwestern of Hsinchu of Taiwan. Xui Xi Gong( Qingjiang) built the grave for two reasons. First, he felt sorry for those loyal and honest people who could not be burried well, and thought there was not a grave for honoring those loyal and honest people in the area of Da-xi- Qian. So, he contributed money and donated the land to build a grave for honoring those loyal and honest people in the year of Guangxu 19 (1893 A. D.). In addition, many tenants rejected to pay the rent to landowners, and there were many conflicts between tenants and landowners at that time. Therefore, landowners decided to bulid a grave to honer loyal and honest people for resolving the conflicts between tenants and them. ”Cui- Feng- Farmstead” Reclamation village was set up in the year of Yongzheng 13. It was urchased by the Tsui family after that. The Tsui family, the biggest ownner in the south of Shetzu Creek, owned five eighths of the property. Most tenants were Hakkas from Guangdong province in Cui- Feng- Farmsteadg, during the process of reclamation had been gradually formed in Qing Dynasty. Through ”Taiwan′s membership Han Guan other townships survey book”, it shows that Guangdong had the advantages in this area in the 1926 of Japanese colonial era.
The system of management and reclamation was operated by landowners themselves in this area. The geo-social organization is accroding to the system to be set up. The social enviorment of reclamation was lack of conditions of caln. Each one was not kinship. Therefore, Cui- Feng- Farmstead’s Xui Xi Gong used the family’s name “Guo” to recalled himself as Xui Guo Gong. “Xui Guo He” became the reprensentation as Xui family attending public activities, and kept the whole Xui family business and management effectively for more than one hundred years. Tsui family uses the name to be the manager in Sinan Festival of Yimin Temple, and uses it till now. The sacrifice ceremony of Ji-Yi Temple is held alternately by different villages. The rotation system implements at four villages between Taouyan county and Hsinchu County after a centry. The rotation system should be influenced by the faith of worship honoring loyal and honest people in Fangliao of Hsinchu County. Meanwhile, the system can show solidarity within the Xui family, maintain the perfect management, and keep Tsui’s powerful leadership in Si’nan area.
This study is accroding to Professor Tian-fu Shi’s “The research of how Cui- Feng Farmstead was set up in Hsinchu area ” and Professor Lie-shi Luo’s “The research of the whole area of Hu Kou” as the background, and tries to understand the connections between the formation of Cui Feng Farmstead and the integration of the group of Guangdong. Then, analyzing the faith of You Ying Gong(有應公) in Ji-Yi temple which is related with the sacrifice ceremony of Qing Dynasty and the system of honoring loyal and honest people’s graves. Finally, this study will analyze all the informations through the collections of fieldworks, and put to the proof about the different villages have different way in the rotation fundraising on eight great sacrifice ceremonies and in the way of the festival operating. Professor Shi thought that the reserved area is formed as a society of the clan with consanguinity. This happened quite different with the form of Cui Feng Farmstead. Professor Shi discovers the phenomenon that the public name being used gradually declined in the worship area of Ji-Yi temple. |
