| dc.description.abstract | Fengshanqi is located in the border zone of the junction of four districts, Damei village(Zhubei)、Hongmaogang village(Xinfeng)、Dahukou village(Hukou)、Xinpu village(Xinpu), with a society of low productivity. A booklet of Qing Dynasty described Fengshanqi as follows: The plains on the mountain with a broad periphery up to 30-40 miles; dry from the high altitude, desolated place with sparse population. Fengshanqi’s development had been very vague until the late Quing Dynasty. It was a place where very few people would like to go and live.
Until the early Japanese colonial period, Fengshanqi had developed into “Fengshanqi village” from the following four geographic blocks, Wanggaolou
、 Fengshanqi、Zhugaowu、and Baodouwu. Its importance began to rise gradually and this improvement accelerated continuously. After the post-war,
because of the arrangements of Hukou industrial zone, it was fully transformed into a geographic block of urbanization. It became a centered village of its own.
With the transformation of history of a century, Fengshanqi’s status even surpasses Laohukou of Dahukou village and Xinzhuangzi of Hongmaogang village nowadays. In the long run, Fengshanqi has the tendency of replacing Xinzhuangzi of Xinfeng Township in becoming an educational and political center. Fengshanqi is no longer the border zone of Hukou and Xinfeng; it has the autonomy of its own region.
Previous researchers, such as Shitianfu、Luolieshi、Linyuru scholars, based their time frame of studying in the Quing Dynasty; therefore, they weren’t able to focus on the rise and transformation of the local society. Based on the studies of these scholars, I’ve filled in this extra piece of information.
During the research of this thesis, the Ho Family collections of paleography and land tax reports were cross-examined. Furthermore, it’s been discovered that the Ho Family was the second major landlord of Fengshanqi. The Ho Family played a major role and influence in the process of Fengshanqi’s development.
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According to the Ho Family’s collections of cadastral information, such as Fuyun Club membership card, Certificate for property distribution and land donation, it’s been shown that the Ho Family had participated in local public affairs through land donation. For example, during the time of Guangxu in Qing Dynasty, the Ho Family from Fengshanqi and the Fu Family from Fanzaihu had built Xizi Pavilion together. In 1949, the Ho Family had donated land to the local government to build the first public school in Fengshanqi, called Shanqui Elementary School. The Ho Family’s high status in local culture and education had been consolidated through these two events of land donation. During Japanese colonial period, the Ho Family also donated land to build Shanqi train station. This public affair had a great impact on Fengshanqi urbanization and marked a milestone of Fengshanqi’s economic development.
In 1969, the Ho Family donated land to build the first Xinan Guanyin Temple, called Fengliangong. From statistics of the original donation book from Fengliangong, the Ho clan donated the most out of the total amount of donation under sorting of last names. From statistics list of the first followers of Fengliangong, it’s been shown that the Ho clan had the largest number of people participating in temple affairs. Therefore, the Ho clan, through the operation of public temples, stabilized its power over leadership and control of local affairs.
Through the thesis studies, it’s been discovered that although Fengshanqi had faced dramatic changes, such as the arrangements of Hukou industrial zone, land expropriation, and large numbers of people moving in to this area, the Ho clan still could maintain the clan phenomenon of the traditional society. On one hand, they retained the clan worship ceremony and combined every Ho household into the clan, formed the sub-unit of a village, and participated in the local affairs. On the other hand, through the worship activities of public temples and other sacred affairs, they’d achieved to unite the strength of the Ho clan to becoming a large clan in local areas. The research shows that the Ho family in Fengshanqi, representing Hakka clan of Hakka region, apparently had the ability to cope with social change. They wouldn’t disappear easily along with the transformation. Furthermore, they relied on the participation in sacred affairs such as, the clan worship ceremony and the worship activities of public temples, to maintain the power of the Ho clan.
In conclusion, this research has demonstrated the existing significance of the traditional clan in the contemporary period.
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