清代臺北安坑通谷的族群空間分布與互動關係

Abstract

本研究以「地域社會」為研究概念。透過安坑通谷世居家族開基祖祖籍資料的蒐集，判斷其族群屬性，以還原清代安坑通谷的族群空間分布，而後探討這些漢籍移民從中國原鄉到安坑通谷這個地理環境相對較差的邊區社會，如何透過血緣、地緣組織及地方公廟信仰的的整合、族群之間的互動，及後期國家力量的影響，達到地域社會的統合。 安坑通谷在清初雖是平埔族與泰雅族大豹社的活動場域，但除了挖仔社外，其餘各社社址均不在此，研究區罕有人定居，因此乾隆年間開始，漢籍移民即不斷進入當地開墾。根據世居家族祖籍地統計資料顯示，安坑外五張庄為漳州人聚居地，閩客族群均有，內五張庄以漳州詔安客比例最高。而橫溪庄全為泉州閩，但成福庄因處通谷兩側移民的接觸帶，因此泉州閩、漳州閩、漳州客均有分布。此細緻的族群調查顯示出安坑通谷的族群空間分布具有濃厚的血緣性和地緣性，也證明漳、泉兩族群是以成福庄作為族群過渡區。 確認清末漢籍移民族群空間分布的態勢後，本研究從拓墾歷程、地方公廟信仰和族群互動的角度來解釋清末安坑通谷族群分布的成因。安坑通谷西泉東漳的族群結構，最初受到西側三角湧地區泉州人和北側擺接平原漳州人移入的影響，而後淺山地區經濟作物的種植，吸引北臺剩餘勞力的移入，使成福庄成為族群最多樣的地區。而地方公廟的祭祀活動和分類械鬥則加深了同籍意識，並強化同籍聚居的現象。 但相對於晚清台北盆地的紛亂不安，安坑通谷內卻少有械鬥。探究其原因漳州客在能操雙語，與漳州閩溝通無礙的情形下，透過漳州人的共同信仰─開漳聖王來凝聚向心力，故閩、客關係較為融洽。而通谷兩側漳泉之間的互動，因水圳的開鑿、淺山地帶的開墾、經濟作物的種植、河流上游支谷番地的侵墾、開港通商後納入世界經濟體系、開山撫番後擴大淺山地區的墾殖規模，這些背景都使得安坑通谷的人口負載力不斷提高，漳、泉兩族群在土地資源足夠、作物經濟效益高的情形下，未發生大規模的械鬥。The research concept of this study is “territorial society”. Through the accumulation of ancestral data about native patriarchal clans in Ankeng Through Valley, the study determines their ethnic attributes, and reconstructs the spatial distribution in the region in Qing dynasty. The immigrants moved from China to Ankeng Through Valley, a frontier society where the geographic environment is relatively poor. The study discusses how the territorial society in the region is formed through integration of blood ties, regional relationship, religious sphere, interaction among ethnic groups and national power. The Ankeng Through Valley was the activity field of Plains aborigines and Da-Bao community of Atayal in early Qing dynasty, but except for Wara community, other communities were not located in the region. Therefore, immigrants moved in to reclaim the region during Qianlong Emperor 's reign in Qing dynasty. According to the statistics, Wai-wu-zhang village in Ankeng was inhabited by both Minnan and Hakka ethnic groups from Zhangzhou, and Nei-wu-zhang village was mainly inhabited by Shaoan Hakka from Zhangzhou. Heng-xi village was inhabited by Minnan from Quanzhou, while Cheng-fu was inhabited by Minnan from Quanzhou, Minnan from Zhangzhou and Hakka from Zhangzhous because it is located at the contact zone of immigrants between two sides of through valley. The survey shows that the spatial distribution of ethnic groups in Ankeng Through Valley reflects strong blood and regional relations, and also proves that Cheng-fu village is a transitional zone between ethnic groups from Zhangzhou and Quanzhou. After identifying the spatial distribution of ethnic groups of immigrants in late Qing dynasty, the study explains the contributing factors of spatial distribution from the perspective of reclamation history, local religious sphere, and interaction of ethnic groups. The ethnicity structure of west Quanzhou and east Zhangzhou in Ankeng Through Valley was initially influenced by the Quanzhou immigrants from Sa-kak-eng in the west and Zhangzhou immigrants from Bai-jie plain in the north. The cultivation of cash crop in low-elevation mountain area subsequently attracted the shift- in of surplus labors from Northern Taiwan, making Cheng-fu village the most ethnically diverse region. In addition, the religious sphere and violent conflicts enhanced the awareness of ancestral home, and intensified the phenomenon of immigrants staying together with the same ancestral family. However, in opposition to the turmoil in Taipei Basin in late Qing dynasty, there are few violent conflicts in Ankeng Through Valley. The reason is that Hakka from Zhangzhou are bilingual and are able to communicate with Minnan from Zhangzhou. The mutual religious belief Saint King of Kai-Jang also made the relationship between Hakka and Minnan more harmonious. Besides, the construction of water ditches, reclamation of low-elevation mountain area, cultivation of cash crops, illegal reclamation of aboriginal land had increased the population carrying capacity in Ankeng Through Valley. Under the circumstances of sufficient land resources and crops with economic benefits, there is no mass conflict between ethnic groups of Zhangzhou and Quanzhou.