北臺灣大雞籠社的生計模式與地方社會變遷（1620－1900）

Livelihood Mode and Social Transformation of Quimaurie Tribe in Northern Taiwan (1620-1900)

清地方官員對熟番社抱持著從漁獵採集到農耕的文明演化觀，並常以儒家主義道德觀，批評漢人移墾者的貪婪與同情熟番們的淒苦。在此前提，使得地方官員們編修的方志、文集等史料書寫，集中在番社賦稅、田土關係等層面描述，而忽略熟番生計的多面性。本文以十七至十九世紀大雞籠社的生計模式與地方社會變遷為例，指出社人如何在遭逢不同政權下，運用多元生計模式，以調適帝國治理型態，避免流離失所。本文指出早在十七世紀，大雞籠社人以漁獵採集、非專業性工匠的姿態，來往於淡水河流域至立霧溪口間，過著勞務提供、以物易物的生活。明清更迭後，康雍年間社人仍「以海為田」，仰賴交易活動與海洋資源，維持生計。乾隆年間社人開始受到漢民墾佃習慣、貨幣經濟與交易受阻等影響。此後，又因清帝國的番界政策、熟番地權保護、維生條件惡化等因素，遂使得番社在漢移墾者的協助下，藉由「創設地權與租佃關係」，招墾距社尚遠的山林資源，以收取番租，形成「以山為業」的生存策略。同時，十八至十九世紀，社人們為了維持漁業與商貿事務，藉由與漢人漁民合建寺廟，取得與漢人社群協商資源整合與調解衝突的空間；另方面又保留番社原生祭儀、利用祖源敘事，形塑清代社寮島番漢「融合又分立」的地域社會。

This study examines the livelihood mode and social transformation of the Quimaurie tribe from the 17th to 19th centuries, and demonstrates how the tribe adapted to imperial governance through diverse livelihood modes, thus avoiding displacement under the reign of different regimes. In the 17th century, the Quimaurie tribe depended on fishing, hunting, gathering and craftsmanship for their livelihood. They provided labor services and bartered goods between the Danshui River basin and the Liwu River mouth. Under Qing rule, they changed to rely on marine resources and trading activities for a living during the reign of Emperors Kangxi and Yongzheng. Then under the influence of land reclamation and tenancy practices of the Hans, monetary economy, and trade restrictions, their livelihood again was forced to change during Emperor Qianlong’s reign. Thereafter, various factors, including Qing Empire’s official policy toward aboriginal boundaries and protection of land rights for Taiwanese plains aborigines came into play, further deteriorating their living conditions. With the assistance of Han settlers, aboriginal communities reclaimed forest resources located relatively far away and through the “establishment of land ownership and tenancy relationship” collected aboriginal land rent as a survival strategy. In the meantime, to maintain fishery and commerce operations, the Quimaurie tribe built temples jointly with Han fishermen in exchange for better deals in negotiating resource integration and resolving conflicts with the Hans. On the other hand, they retained traditional indigenous rituals and ceremonies, and adopted narratives of ancestral origins, thereby shaping a regional society in which indigenous and Han communities were both “integrated and separated” in Tuman (Sheliao Isle) during Qing rule.