清代彰化永靖、埔心、員林地區閩客族群空間分佈及其特色

Abstract

彰化縣永靖鄉、埔心鄉、員林鎮地區具有特殊的閩南語腔調，本文以空間分析的方法，蒐集研究區世居宗族資料和歷史背景，分析此地的族群結構，並探討的族群空間分布、信仰祭祀圈以及族群關係。 根據資料統計，研究區內的世居宗族主要來自潮州府饒平縣、漳州府詔安縣及平和縣，來到本地之後，在分布上呈現潮州府佔居研究區中部與西南部，漳州府佔居東北部的狀況，具有明顯的地緣性色彩。在族群結構上，客家宗族數略高於閩南族群，在空間分布上有同音系社群聚集的現象，員林鎮東部為漳州閩，永靖、埔心鄉中部則是以潮州閩為主。本研究區主要姓氏張姓、黃姓、陳姓，具有同姓聚集的狀況，其他姓氏也有這樣的狀況，具有強烈的血緣性，而這些世居宗族的族群關係，在地緣上由近到遠、由親至疏，建構出本地族群的空間分布。本地的主要廟宇信仰祭祀圈因族群、原鄉祖籍而有所不同，如溪湖霖肇宮與潮州移民、大村五通宮與黃姓宗族、永安宮與七十二聯庄組織等，本文從歷史上的大型分類械鬥事件以及當時的族群關係來分析祭祀圈結構，以釐清當地族群互動的時間與空間變遷。 在族群分類上，研究區原鄉的饒平縣、詔安縣、平和縣和南靖縣等是閩客交界帶，透過地名和現在的語言界線，判斷研究區世居宗族的族群屬性，並從清代的械鬥中瞭解族群關係的變化。在彰化平原上，本研究區是粵人比例最高的地區，但並不是因為粵人較閩人晚到或是本地自然環境差而被迫選擇之地，且在清代的文獻中，「粵人」和「客人」並非和現在所說的「客家人」同義。另外本地有相當多的「福老客」族群，本文探討了幾個常見被認為是福老客的指標，並且嘗試釐清這些指標與福老客的相關性。 整體而言，本研究區目前幾乎是閩南語優勢區，歷史上出現過的潮汕話、詔安客話、饒平客話已經所剩無幾，但還有殘留一些語音在日常生活中，而地區性的大廟也可以從祭祀圈範圍看出族群意識的影響。Special accents of Southern Min are observable in Yongjing, Puxin and Yuanlin region, Changhua County. With spatial analyses, the study accumulates raw data about native patriarchal clans and their historical background, analyzes the structure of the ethnic groups, and discusses spatial distribution characteristics, religious sphere, and relationships among those ethnic groups. Based on statistics, native patriarchal clans in the region are mainly from Raoping county in Chaozhou prefecture, Shaoan and Pinghe county in Zhangzhou prefecture. The migrants from Chaozhou prefecture stay in central and southwest of the region. On contrary, those from Zhangzhou prefecture reside in Northeast part. This phenomenon reflects strong regional relations. As to the structure of ethnic groups, the number of Hakka clans is slightly higher than that of Southern Min clans. The communities with similar accents tend to aggregate: Minnan from Zhangzhou lives in the east part of Yuanlin region, Changhua County; Minnan from Chaozhou lives in the central part of Yongjing and Puxin region. The main clans in the region also stay together with the same family such as Zhang’s, Huang’s, and Chen’s family; other ethnic groups do too, showing strong ties of blood. The native patriarchal clans shape the spatial distribution of this area based on the ancestral home and blood relationship. The religion sphere is different because of ethnics and ancestral homes such as Lin-Zhao Temple and Chaozhou people in Xihu region, Wu-Tong Temple and Huang’s clan in Dacun region, Yong-An Temple and “Seventy-Two villages” (A unity for defense). The study analyzes the structure of the religious sphere with massive violent conflicts and ethnic relationships at that time to clarify the change of interactions between each ethnic group. For ethnic category, the ancestral home such as Raoping, Shaoan, Pinghe, Nanjing County was the transitional region of Southern Min and Hakka. From place names and recent language boundary, the characteristic of ethnic groups in Yongjing, Puxin, and Yuanlin region can be inferred. Besides, the change of the relationships between ethnic groups is available through observations of violent conflicts in Qing Dynasty. In the region on Changhua plain, Cantonese is the major ethnic group, not because Cantonese arrived in Taiwan later than Min-nan people did IV or Cantonese was forced to stay in the poorer land. The definition of “Cantonese” and “Hakka” in the documents written in Qing is not equivalent to that of Hakka now. Moreover, several “Hoklo-Hakka” groups live in the region. The study indicates many signs of Hoklo-Hakka, trying to clarify their correlation with Hoklo-Hakka. In sum, Southern Min is almost a dominant dialect in the region. Other dialects such as Chaoshan dialect, Shaoan-Hakka, Raoping-Hakka are nearly extinction. Nevertheless, some accents remain. The significant temples of the region reflect spatial distribution of the ethnic groups in the area.