| 摘要: | 目前臺灣的族群分類，並未考慮閩南、客家、外省、原住民四大族群內部的歧異性，因此，以均質化的方式進行族群研究，往往無法解釋現存的現象。1945年之後由大陸各省市遷臺的外省客家人，既被外省人研究所忽略，也完全不在客家研究的視野之中。 透過回溯河婆客家移民的移民過程，發現戰爭與天災是促使他們移民的推力；觀察他們在臺灣生活的適應情形，則移民網絡既是牽引他們移民臺灣的因素，也是生活適應上的重要社會支持；客家語言的保存與擂茶飲食習慣的延續，不但連結了祖籍地認同，強化了客家認同意識並使客家文化得以長存；宗親會與同鄉會則在凝聚移民力量與協助生活適應與增強族群認同均起着積極且正面的作用，祖廟在廣東省揭陽河婆鎮的三山國王信仰，則成為河婆客家移民信仰的中心，藉由每年元宵節三山國王遶境的攑王爺儀式，河婆客家移民得以進行公開宣示，且藉此凝集、振奮並重現與原鄉連結的集體記憶，三山國王信仰與攑王爺儀式且成為整合在地人與河婆客家移民進行在地化的媒介與途徑 ；而最主要的是經由語言、飲食、宗親會、同鄉會以及三山國王信仰與攑王爺儀式而得以不斷地以身體的實踐來再現以及增強集體記憶，又透過集體記憶增進凝聚使認同意識強化。 河婆客家移民兼具外省與客家雙重的族群身分。研究發現無論是在族群認同取向，遷臺後的在地化過程，自謀生活的河婆客家移民因為擁有客家族群身分提供了融入在地的捷徑，在族群認同上則趨向於客家認同而非外省人認同，與其他外省人因為有國家機器的庇護反而較難以融入地方社會，在族群認同上內部差異極大其他外省人卻以外省人為自稱，兩者之間出現相當大的差異；國家認同上河婆客家移民與其他外省人較接近，即呈現強烈的祖籍地認同以及自稱大陸人具有中國意識的臺灣人，而非本省人比較高選擇率的臺灣人認同。本研究以河婆客家移民這種既是外省人又是客家人的雙重游移身份，凸顯了目前臺灣慣常以均質化的方式論述外省人或客家人的缺失。 The inner diversity of the four groups, Minnan, Hakka, Waishein and Aborigine, are not included in the classification of the ethnic groups of Taiwan nowadays. So a general method to view each group as internally homogenized cannot make the existing phenomenon clear. For example, the Waishein-Hakkas who immigrated from the provinces of mainland after 1945 are both excluded out of the research on the Waishein and Hakkas. Researches on the history of the migration of Hopo-Hakka-Migrants indicate that wars and natural calamities are the push forces that compel them away from home. We also know, by observing the condition of their adaptation, that the migration network is not only the inducement of their arrival at Taiwan, but also the social support of their settlement. The preservation of the Hakka language and the special food-culture of pestled-tea, not only show that they have a common hometown, but also strengthen the consciousness of their Hakka identity and keep the vitality of Hakka culture. The Surname association and fellow provincials’ society form the cohesive force of the migrants, actively helping them to adapt the local life and strengthening the sense of identity. The worship of the Three Mountain Kings, whose ancestral temple locates in Jie-yang, Guang Dong province, is the focus of the belief of the migrants. The Tsen Won-yea Ritual on every Lantern Festival, which symbolizes the Three Mountain Kings’ inspection tour around the boarder, is a public memorial activity of the Hopo-Hakka-Migrants. They assemble in the ritual, full of vigor, and the collective memory of the homeland reappears. The belief and ritual become the media of the integration of the natives and indigenization of the Hopo-Hakka-Migrants. The most important in the discussion above is that the language, food-culture, the Surname Association, the fellow provincials’ society, the belief on the Three Mountain Kings and the tsen won-yea ritual strengthen the collective memory through first-hand experience, and then the collective memory forms a cohesive force and strengthens the consciousness of identity. The Hopo-Hakka-Migrants have the ethnic identity of both Hakka and Waishein groups. The identity of Hakka group provides a shortcut for the self-supporting Hopo-Hakka-Migrants to integrate into the local life during the process of getting the group identification and indigenization. As to the ethnic identification, the Hopo-Hakka-Migrants think themselves Hakka, not Waishein people. It is much more difficult for the Waishein people to integrate into the local society because the protection of state power. The Waishein people, though diversified in the inner group identification, think themselves outcomers. The Hopo-Hakka-Migrants are consistent with the Waishein people in their national identity. Both of them have the strong consciousness of idea of homeland and the identity of mainlanders. They do not consider themselves Taiwanese, like other native people. So this research, as a remedy for the defect of homogenizing the Hakka or Waishein groups, will focus on the double identity of the Hopo-Hakka-Migrants. |
