清末北埔族群、家族分布之空間意涵

Abstract

透過釐清末北埔世居家族的原鄉祖籍地與空間分布，發現族群與家族在輾轉遷徙過程中，仍具有地緣性的關聯，原鄉祖籍集中於惠州府陸豐縣，佔總數53.9％，比例最高，第二為嘉應州鎮平縣，佔總數19.2％。而從二次移民的資料來看，來自竹東與芎林也佔一定比例，這種現象也表現在移民的方言屬性上，以海陸客家話比例最高，佔總數48％。受到相關自然與人文因素影響，在峨眉溪的河谷精華區，自然環境佳，人口、聚落集中，各籍移民混雜的現象最明顯，精華區以外漸趨單純，以勢力較大的惠州府籍移民為主。 北埔人數最多的彭姓一族，依不同開台祖至少可分為12個的派系，而各派系族人的世居地有空間區隔的現象。但從開台祖祭祖、跨派系的祭祀嘗會，到規模最大的彭氏大宗祠，由小而大的祭祖活動不斷整合彭姓一族，加強彼此的連結。此外也影響到祭祀活動，如慈天宮慶讚中元的輪祀體系，從祭祀圈範圍與爐主的身分來看，劃分方式考慮到各家族勢力分布，以及各祭祀圈的經濟生產條件，在兩者的交互作用下，得到一個合理的空間劃分，有助於祭祀活動的推行。 北埔是一個位於沿山地帶的隘墾區，由研究成果可知，透過地緣的連結、血緣與祭祀活動的整合，適度維持該區的社會穩定，有助於金廣福拓墾的成功。Through clarifying the native Beipu clans’ ancestral homeland and its spatial distribution at the end of the Qing Dynasty , I personally discovered a significance in the spatial movement of the ethnic groups and major clans. Originally, the population was concentrated in the homeland. After immigrating to Taiwan, they were dispersed everywhere. Then, they gathered again in commercial areas in Beipu and finally expanded to its peripheral area. On the process of immigration, most of the settlers, whose original homeland were from Lufeng county, Huizhou, madeup for 53.9 percent of the total. The second came to Jiaying Zhou Zhen County, which accounted for 19.2 percent of the total. In addition, the immigrants from Zhudong and Cyonglin also came in great numbers. For this reason, 48 percent of the immigrants spoke the dialects of Hakka, which only had a slight difference based on where they lived. Affected by the better natural environment suitable for living, various kinds of settlers are concentrated in the Emei River Valley. Outside the Emei River Valley, the situation became simpler and the settlers of Lufeng county, Huizhou, were the dominant majority. The largest number of Beipu family surnamed Peng could be divided into at least 12 factions according to different founding ancestors. The places where they lived had the phenomenon of space segments. Even though the Peng family probably didn’t live close to each other, they had an intimate and strong bond because of various worshipping activities, from founding fathers’ worshipping ancestors, crossing-faction ancestral worship festivals to the temple of the immortal Peng’s ancestors on a large scale. In addition, the clan distribution had a crucial effect on the festival. For example, Tsz temple, a temple in Beipu, celebrated Zhongyuan festival in a taking-turn worship system. From the worshipping sphere to the identity of the one taking charge of the worshipping activities, they separated the Chiang family and non-Chiang family, who were also the leading force in Beipu; meanwhile, this system took the economic conditions in different religious spheres into consideration and by interaction between the above two factors, the religious spere had a reasonable spatial division, which contributed to the promotion of the worshipping activities. Beipu is a narrow zone along the mountain reclamation. If we appropriately lower the floating characteristics of this area through the geopolitical links, blood relations and integration of the festivals, they all together lead to the success of Chin Kuang Fu.