清領時期芎林橫山地區客家地域形塑之探討

dc.contributor韋煙灶zh_TW
dc.contributorYan-Taso Weien_US
dc.contributor.author呂展曄zh_TW
dc.contributor.authorChan-Yeh Luen_US
dc.date.accessioned2019-08-29T09:47:52Z
dc.date.available2013-8-23
dc.date.available2019-08-29T09:47:52Z
dc.date.issued2013
dc.description.abstract對於清代台灣族群的空間分類,一般均以閩人靠海、客籍靠山的傳統印象,而新竹縣芎林、橫山兩鄉位於清代土牛界外的保留區、隘墾區,即屬於客家族群的優勢地區。然而「客家」卻是個浮動的名詞;清代以廣東原鄉對粵東遷入漢族的相對他稱為客家;日治時期以原鄉籍貫來劃分閩、粵類別;目前客委會則以族群自我認同來定義客家。而本研究則以兩鄉世居宗族的原鄉祖籍作空間分布的依據,藉以探討清代客家族群在研究區內型塑的過程。 經研究發現,本研究區兩鄉世居宗族原鄉血緣性色彩濃厚,不論保留區或隘墾區,多以有力宗族擔任墾首,招得原鄉親族共同拓墾的例證甚多;同時世居宗族地緣性特徵亦明顯,世居宗族祖籍地來自惠州府陸豐縣占33.5%,嘉應州鎮平縣占17.0%,嘉應州長樂縣占13.8%,潮州府饒平縣9.9%,此四地已占本研究區世居宗族調查樣本的70%以上。 本研究區於乾隆朝以前的漢人拓墾多集中分布於芎林鄉石壁潭以西,具有閩客雙語能力的姜勝智(海陸閩)擔任實際拓墾的佃首,較能影響與之同籍的世居宗族(海陸客、海陸閩)以較大的比例遷入;嘉慶年間為隘墾區內眾墾區庄的拓墾初期,進墾的世居宗族不但來源地雜異性大,定居的空間分布也不限保留區或隘墾區;道光以後進入隘墾區的世居宗族以四縣客的比例較高,其主要宗族大多異地開基,待宗族繁衍超過土地贍養力後,支派二次遷移至這段時期尚在發展的隘墾區。 此外,研究區世居宗族的原鄉祖籍地主要信仰為三山國王,本研究以位於廣東省揭陽市揭西縣的原鄉祖廟之空間觀點,與研究區內六座三山國王廟的香火來源和移民祖籍地對應,亦可顯示有較高比例的移民來自原鄉的三山國王信仰盛行區。zh_TW
dc.description.abstractWhen we mention the spatial classification about the clans living in Taiwan in Qing Danasty, we generally think that the Southern Min inhabit close to the sea and the Hakka inhabit close to the mountains. In Qing Danasty, Qiunglin township and Hengshan township in Hsinchu county were located in the retaining area for the aborigines and the area cultivated by armed forces out of Tu’niu line. These two area were the superiority belongs to the Hakka. We cannot give Hakka a specific definition because in Qing Danasty, the Han clans who immigrated from the east of Kuangtong province is named Hakka. The original province and county of family’s register has been used to separate the Sothern Min and the Hakka in the period of the Japanese domination. The Hakka Affairs Council is presently using the identity of the clans to give the definition of Hakka now. In this study, the original province and county of family’s register of the inhabitants who live in these two townships has been used to investigate the spatial classification of the Hakkas from Qing Danasty to nowadays. According to the result, the native clans who lived in these two townships had deep blood relationships. The most powerful clan has to be the leader to cultivate the inhabitation no matter what area in these two townships. There are many samples showing that the families who lived in the same province and county may cultivated the inhabitation together. The original province and county of family’s register of the inhabitants who lived in original birthplace relationship were significant in this study. On the basis of the samples in this study, there are 33.5% come from Lufeng county in Huizhou Fu territory, 17.0% come from Chenping county in Jiaying Zhou territory, 13.8% come from Changle county in Jiaying Zhou territory, and 9.9% come from Raoping county in Chaozhou Fu territory. Samples come from these four areas are above 70% of the total. The inhabitation of the Han clans centralizes at the west of Shibitan (石壁潭) in Qiunglin township before the reign of Emperor Qianlong. The leader of cultivation who can speaks both Southern Min and Hakka dialects is Sheng-Zhi Chiang (Hailu Southern Min),and he influences the the native clans (the Hailu Hakka and the Hailu Sothern Min) immigrated to this area. The reign of Emperor Jiaqing is the primary time for the the native clans to cultivate at the retained region for the aborigines and the region cultivated by armed forces, and they emigrate from different areas here for habitation. Higher proportion of the the native clans called Sixian Hakka cultivated the west of Shibitan in Qiunglin township by armed forces after the reign of Emperor Taoguang. The main families cultivate the new place until the environment cannot afford the inhabitants. The branched of the family may immigrate to the areas uncultivated. In addition, the Sanshankuowang gods are the belief of the native clans in this study. This study uses the spatial viewpoint of the native clans to offer sacrifices to ancestors at Jiehxi county in Jieyang city in Kuangtong province to compare the image of the six temple of Sanshankuowang gods and the origin inhabitation of the immigrants. The result shows that higher proportion of the immigrants emigrate from the area that prevails over the image of Sanshankuowang gods to Qiunglin township and Hengshan township in Hsinchu county.en_US
dc.description.sponsorship地理學系zh_TW
dc.identifierGN0597231114
dc.identifier.urihttp://etds.lib.ntnu.edu.tw/cgi-bin/gs32/gsweb.cgi?o=dstdcdr&s=id=%22GN0597231114%22.&%22.id.&
dc.identifier.urihttp://rportal.lib.ntnu.edu.tw:80/handle/20.500.12235/94220
dc.language中文
dc.subject客家zh_TW
dc.subject新竹zh_TW
dc.subject三山國王zh_TW
dc.subject族群zh_TW
dc.subject區域zh_TW
dc.subject地方信仰zh_TW
dc.subjectHakkaen_US
dc.subjectHsinchuen_US
dc.subjectSanshankuowang godsen_US
dc.subjectethnic groupen_US
dc.subjectregionen_US
dc.subjectlocal beliefen_US
dc.title清領時期芎林橫山地區客家地域形塑之探討zh_TW
dc.titleExplore the shaping of Hakka region around Qiunglin township and Hengshan township in Qing Dynastyen_US

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