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|Title: ||區域拓墾與祠廟之關係： 以溪南楊梅伯公岡集義祠為例;The Relationship between Temples and Regional Extension:Si’nan Yangmei Pak Kung Gang Ji-Yi Temple as an Example|
|Keywords: ||溪南;萃豐莊;伯公岡集義祠;義塚;有應公信仰;區域拓墾;Si’nan,;Cui Feng Farmstead;Pak Kung Gang Ji-Yi Temple;the grave;the faith of You Ying Gong;regional land reclamation|
|Issue Date: ||2015-03-16 15:42:12 (UTC+8)|
;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.
|Appears in Collections:||[客家研究碩士在職專班] 博碩士論文|
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