土地,國家與邊陲社會--林屺埔大坪頂的地方性詮釋

Abstract

國立臺灣師範大學地理學系博士論文 論文名稱：土地、國家與邊陲社會—林屺埔大坪頂的地方性詮釋 指導教授：潘朝陽博士 研 究 生：黃素真 論文內容：共一冊，二十一萬七千餘字，分六章

中文摘要 後現代的地理學「地方」研究，走向折衷路線，視「地方」為人們賦與意義以及經驗世界的方式，亦是在資本、權力作用下產生的社會空間，本文依此角度探討南投縣鹿谷鄉大坪頂之地方性及其形塑因子。 大坪頂原即平原與山地族群的勢力緩衝帶，在清代開發過程中，此處成為漢人移民與鄒族、布農、邵族等原住民的族際緩衝帶，其中東側布農族較具長期威脅。此族際緩衝帶區位，使大坪頂地方社會發展較緩慢，並創塑出許多對抗異族威脅的地方文化。 大坪頂最初由施世榜家族承墾，約在乾隆二十一年（1756）「許廷瑄」墾號承買了本處墾業，招徠各籍墾民入墾定居，溯溪向源頭拓墾，墾成了十多處村落。由於區域空間隨拓墾推進而不斷變動，且拓墾時間由乾隆延續至光緒，落差極大，區域經濟的累積與區域社會的整合皆受影響。 道光年間業戶經營不順，出售了數處大租權，形成業戶—管耕主—現耕佃人三層租稅及社會關係。咸豐、同治年間，地方文人成立彬彬社並設聖蹟亭，儒家社會終於建立，地方領導階層由文教型人物取代了業戶，此外，豪強型亦成為地方自治領袖，顯示本地社會的特殊適應法則。 本地移民以漳州南靖籍最多，多同鄉相攜進墾，並有一些客裔移民，是西部平原移民的擴散區。兼以血緣及地緣為認同依據的合約字宗族組織，長期存在於本地，非常特殊。宗教信仰有區域及村落兩個層次，由於緊臨番界卻欠缺防禦設施及組織，「慚愧祖師」轉化為具有強大防番能力的武神信仰，為本地最普遍的庄神。「慚愧祖師」具閩、客合祀性質，易為本地各籍移民接受，具結合社群功能。因此，大坪頂的地方社會，是複合了業緣、地緣、血緣及神緣等多重關係的社群結合。 因應山區地形，移民經營茶、竹林等經濟作物，但兩項產業命運截然不同。茶業在日治之後因殖民政策扶植，加上民國六、七十年國民政府政策及行銷策略成功，凍頂茶成為臺灣優良茶的象徵，地方經濟迅速累積。竹林產業卻因殖民政府林野政策與東京帝大主張下成為演習林，居民自此喪失業權；光復後台灣大學又承繼此處管理權，因而地方居民展開長期抗爭。這個衝突、對立「過程」，成了大坪頂地方性的一部分。 由文化歷史發展過程發現，大坪頂具多重邊陲地方性，呈顯於地形、族群分布、政府政策、產業發展、社會組成等方面，其地方特性來自內、外因子共同形塑而成。The researching of postmodern Geography tends to a medium approach about the subject of 'place'. It regards 'place' as the way people give living meanings and experience the world. It also regards 'place' as the social space produced by capital and authority powers. This study investigated the place characteristics and its forming factors with the viewpoint mentioned previously in Dapindin, Lugu Town, Nantou County. Dapindin used to be a buffer region of plain tribes with mountain tribes. In Ch'ing Dynasty, this place became a buffer region of Han immigrants with Zou, Bunun and Shao aborigines. Among the aborigines, Bunun, living east, threatened Han immigrants for a long time. The location of tribes buffer region resulted in tardy development of the place and lots of local defensive culture. Shi, Shi-Bang's family owned initial land-taxes authority, then「Xu, Ting-Xuan」, a land cultivating firm, bought and succeeded the proprietorship in Qianlong years. The firm solicited immigrants for cultivating by going against streams to sources and finally achieved over ten settlements. Owing to cultivating land forward, the living space changed constantly. Furthermore, the cultivating time extended for a really long period from Qianlong till Guangxu years. Those facts resulted in the tardy accumulating of regional economy and also affected the composing of local society. In Daoguang years, it is hard to manage the land, therefore the land proprietor sold several land-taxes authority. That resulted in three level of taxes relationship－the land proprietor, cultivating managers and land farmers. In Xianfeng and Tongzhi years, local scholars organized Binbin Corporation and set up the holy mark pavilion, which meant that the local society with Confucian values presented at last. Meanwhile, the local social leaders were replaced by the scholars; besides, the dominant characters became the autonomy leaders. It revealed the special adaptation rule of the local society. Actually, Dapindin was the immigrants' diffusion area in the western plain. Most immigrants were native to Nanjing County, Zhang State. Lots of them came with fellow villagers and some of them were Hakka or Hokloka. The contract-type clan organizations identified concurrently blood and local relationships which existed here throughout Ch'ing Dynasty, quite special. There are two levels for people's religious belief here－the Linkibo area level and local villages level. Because of being adjacent to aborigines border and, however, lacking defending installations and organizations, Chankui-Zush turned into strong military supernatural faith with aboriginal defending ability. It was the most popular village-protecting god here. Chankui-Zush used to be worshiped by Hakka and Hoklo people at there native countries; therefore it could be accepted by the immigrants of Dapindin. For the above reasons, it had the function of combining community. Therefore, the immigrants there were connected by several compound social relationships including cultivating, blood, localities and worship, etc.. Due to the hilly terrain, the immigrants cultivated commercial crops such as tea, bamboo, etc.. Nevertheless, the two crops-farming had different destinies. Tea-farming developed well on account of the Japanese colonialism, the civil government's policies and perfect sale tactics. Bamboo forest, in the other hand, was limited from Japanese colonial period. Forest Wild Policy and practical training forest, belonging to Tokyo Empire University, established, so lots of residents lost their land authority inherited from their ancestors. Then National Taiwan University succeeded to the administrative right; therefore cultivators launched into resisting the authority. These conflict 'processes' had become a part of the place characteristics. According to its culturial-historical process, we find Dapindin containing multiple peripheral characteristics such as topography, ethnicity's distributing, government policies, economic development, social components, etc.. This placeness was modeled out of multiple inside and outside factors.