臺灣豬的社會文化意涵

Abstract

台灣四百年來，原本在原住民的生活中，豬是祭典中的供品，並非主要的畜肉，狩獵山豬是原住民成年禮之一，有其族群的目的及意義。漢人移民初期也只是供牲禮用，因當時台灣盛產之梅花鹿，係主要的畜肉。然而經不起漢民的肆虐與搜括，梅花鹿逐漸消失，為了彌補這個食物鏈，先民開始普遍化養豬。 在日治時期，1932年的豬隻飼養調查報告中，台灣以每千人口的飼養頭數為356頭/千人，在世界上排名第四位(第一位丹麥1,361頭/千人；第二位美國486頭/千人；第三位加拿大454頭/千人)；但若以可耕地的養豬密度/平方公里，則高居世界第一位，由此可想而知，這個小小的寶島人民與豬的密切性。 養豬產業文化，受到統治者及政策的影響。台灣養豬明顯地可分成三個階段。第一階段：唐山豬在地化(大清帝國時期1895年以前)。第二階段：雜交豬本土化(日治時期1895年~1946年)。第三階段：三品種豬與台灣黑豬的育成(國民政府時期1947年~)。 這個養豬的階段特質所衍生出的語言文化，如俗諺語、謎語、笑話、歌謠、歇後語，其蘊藏先民生活智慧，待人處世，經營管理，在第三章中進行剖析探討。另外，有關豬肉的台灣話用詞，當今流失不少如「管仔肉」、「條仔肉」、「二沿肉」，新名詞「松坂豬排」的部位，均以圖片表示出來，供大家參考之。 在昔日，吃心補心，吃腰子補腰子的一些民俗療法。除了書籍方面的資料收集，亦進行田野調查，訪問耆老的各秘方，提供參考而已，絕對無法保證其效果。但也有一些經由科學實驗證實有其特效，例如用豬膽洗頭髮可保烏黑亮麗。 昔時，養豬戶是弱勢者，辛辛苦苦地把豬養肥。出售時，受到強勢者──刣豬業者的剝削，在過去的農村社會比比皆是。這種買賣方式的文化，在本文中亦進行探討。另外，因屠宰稅的重稅壓力下，各時期都有「偷刣豬」的風氣，形成另類的文化。由於豬與台灣人的密切關係，所以擬人化的豬八戒(西遊記角色之一)成為台灣風月業者的守護神。業者深信不疑，都要奉祀「豬哥神」，以求平安及生意興隆的特有祭祀文化也做一些探討。 在整個養豬事業中，一個不可或缺的配種業者 ─ 「牽豬哥」，他在不同年代所受到的處境迥異，這個非常重要的行業為何常是社會上的邊緣人，不受到尊敬沒有其應有的社會地位呢？直到1960年代才成為最風光人物，然而為時不常，因受到科學化牽豬哥 ─ 人工授精時代的來臨，及1980年代口蹄疫的侵台，導致此行業幾近消失。 綜觀台灣四百年來，台灣豬、台灣蕃薯、台灣人這三者都是外來的。有幸在台灣交融四百年，因雜交優勢形成一個優秀的生命共同體，他們定能永續發展、發光和發亮，現用以下的台灣俗諺來描述它。

「蕃薯落土不驚爛，只有藤葉代代湠」 「豬仔認命乎人刣，豬哥濟囝毋斷栽」 「台灣逐行攏好空，雜種優勢出賢人」

In the four hundred years of aboriginal society, pigs were offered to Gods as sacrifice. The hunting of wild pig was one of the rituals of adulthood in tribal culture. At primal period of Han people’s immigration, pigs were mainly used as sacrifice as well, because the period of Taiwan was rich in the sika deer, is major source of meat. However, after Han people exploited and destroyed the food chain, the sika deer vanished gradually. The pig farming became popular in order to make up the food chain. During the Japanese colonial era, there was a report of pig farming worldwide in 1932. Taiwan ranked number four with 356pigs/per1000 people (Denmark 1361/1000, USA 486/1000, Canada 454/1000.) On the other hand, Taiwan jumped to number one in terms of pigs/farming square miles. The “closeness” between people and pigs in this small island. The pork industry can be divided into three periods: first, localization of Chinese pig (the Ching dynasty, before 1895); second, localization of the interbred (the Japanese colonial era, 1895~1946); third, three new breeds and the Taiwanese black pig (the Republic of China, 1946~). There are lots of jokes, slangs, riddles and even songs about pork industry. We will discuss the comprehensive wisdom of them in chapter three. Besides, some of the terms which are no longer in use, such as “pipe meat”,”shred meat”,”double layers meat” and new terms such as ”matsusaka pork steak” will be demonstrated in picture. In the past days, people believed that heart is good for heart and kidney good for kidney. We collect secret clinical recipes from field investigation as well as recorded documents for reference with no guaranty of their effects. However, some are experimentally proved effective: shampoo with pork gall will keep hair black and shining. We also discuss the issues of why the pork farmers used to be exploited by the butchers and how the heavy tax incurred stealthy butchery. How the personified character ”chu- ba-jieh (one character of Journey to the West ) ” became protector in the red light districts is an interesting topic as well. “Khan-ti-ko” – the mating director was indispensible in pork farming, but was disdained most of the time. In 1960’s, he enjoyed respect and popularity for a while. The development of artificial insemination and the foot and mouse disease in 1980’s actually put the profession to an end. Pig, sweet potato, and Taiwanese Han people are all immigrants. They have shared their lives in this island for four hundred years. Here are sayings about their rough and persevering destiny. A potato in earth is not dead, it grows in vine and leaves instead. A pig bow to the knife, more pigs still alive. Everything prospers in Taiwan, hybrid sage comes one by one.