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外新豐里開發之研究
張順泰; Chang, Suen-tai 石萬壽; Wan-sor S; 鄉土文化研究所碩 / 博士班 2003
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題名:
外新豐里開發之研究
著者:
張順泰
;
Chang, Suen-tai
石萬壽
;
Wan-sor S
;
鄉土文化研究所碩 / 博士班
主題:
小區域史
;
關廟
;
外新豐里
;
香洋
;
Kwang-miu
;
Wai-Sing-Fen-Li
;
Siang-iang
;
territorial history study
描述:
本研究從水利興築、村社發展、廟宇組織等,探討漢人在外新豐里的開發歷程。外新豐里範圍在現今關廟鄉,位於二仁溪與許縣溪中上游,是新化丘陵與嘉南平原的接壤地帶。受到地理環境的影響,溪谷、盆地、山丘遍布,成為埤、潭設置的最佳地點,因此早從荷蘭、鄭氏治台時期,造就水利設施興起,奠定其拓墾基礎。到清領時期,大潭埤圳的開設,使本區的農業生產向前邁出一大步,「香洋春耨」成為稻香洋溢的寫照。水利設施的興築使得農業生產所得提高,帶動漢人聚集形成村社,所以早期漢人村社發展,大都跟埤潭等水利設施有關,其次受限於盆地地形及平埔族的影響,形成村社在盆地邊緣地帶,田洋在中央的環狀聚落。而後移民不斷進入,人口壓力造成糧食、土地供需失衡,使得遊民增加,加上盜賊附和、官府腐敗,人民為求自保,聯庄制度因此而起,促進各村社交流,增加彼此交易行為。關帝廟街的興起,取代舊社街的繁華與市場功能,讓關廟成為附近山產的集散地,熱絡的貿易,讓聚落更加繁盛。直到日據時期,清庄、瘟疫、盜匪與交通路線變遷,讓數個村社散庄,不過在整併水利組合後,有效的水源調度,稻米產量日增,也讓一些村社更加繁華。村社的內部組織,以漢人為主,其祖籍大都屬漳、泉二府。由於拓墾環境因素,社會結構開始是以相互合作的地緣關係為主,日後經濟興隆,則成為以宗族與寺廟為主的新地緣關係。在寺廟組織上,分里廟、甲頭廟、村庄廟三級。各廟供奉的主神,在許縣溪流域是池王爺為主,二仁溪流域以清水祖師為主神,在香洋平野則是玄天上帝。里廟山西宮,主奉關聖帝君,威靈顯赫,深得民心。甚至有些寺廟將關聖帝君改奉為主神或是增為陪祀,連陪祀的馬使爺處處可見。甲頭廟原有五間,分屬五個甲頭,但隨村庄廟的增建及神明意識提高,使得甲頭廟從屬地位下降,亦為村庄廟。各村庄廟的神明色彩雖然日趨沒落,但在與各村鄰的管理結合下,為廟宇重新披上新的色彩。外新豐里的開發,雖不離全台整體發展趨向,但在水利興築、村社發展、廟宇組織三方面的相互影響下,呈現出的面貌,就是特有的鄉土文化。
The thesis is to discuss Han people’s development process in Wai-Sing-Fen-Li(外新豐里). The topics are divided into three major parts:the establishment of irrigation instructions ,the development of the villages 、 the organization of the temples.Wai-Sing-Fen-Li now is called Guanmiao(關廟), locates at the middle of Ni-Luen Queh(二仁溪),between Sing-Hwar(新化)hills and Ga-Nan (嘉南)plain。But under the limit of the geographical environment and native people,the villages flocked at the edge of the basin,the agricultural fields at the middle section ,in other words,the villages appears in the shape of circle. In ching dynasty,because of many irrigation pools,the agricultural products in had a great growth,rice cultivation was the symbol in this area. Though more migrations made agricultural products not self-sufficient by population pressure,plague prevail and the increase of emigration and continuous turbulence,people flocked to defend robbers,different groups wereorder to keep more transportation and tradition.Second, Kwan-di temple street(關帝廟街) became the mountain goods market instead of old Geo-ser street(舊社街) .But when Japanese arrived,the village was broke by continuous turbulence,upheaval and the change of traffic lines. After the improvement of irrigation instructions,the mount of rice increased, some village blossomed .Han people was the subject of the village’s inner organization,they came from Chan-chou(漳州)and Chun-chou (泉州) formed the new clan organization. When economics went better later,the social instruction was instead of religion.The levels of temples were divided into three sections:Li temple(里廟),chiao-tou temple(角頭廟),village temple(村廟) .The belief in different temples are different:at Shu-sen river(許縣溪)is Ts-wang-yie(池王爺),Ni-Luen Queh riveris Chin-sui-zu-s(清水祖師),Siang-iang(香洋)is the god of Suen-Ten(玄天上帝),Li temple--Sang-si-kong(山西宮)is the king of Kwun-seng (關聖帝君).The temples have been constituted with different groups,provided the residents here a new life style.The development in Wai-Sing-Fen-Li is almost the same with Taiwan,and owes local culture a special style by irrigation buildings,the villages’ growth and temples’ organization.
碩士
建立日期:
2003
格式:
121 bytes
text/html
語言:
中文
識別號:
http://nutnr.lib.nutn.edu.tw/handle/987654321/5187
資源來源:
NUTN IR
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