彰化平原福佬客的地域組織

TERRITORIAL ORGANIZATION OF HOKLORIZED HAKKA IN THE CHANGHUA PLAIN

臺灣漢人社會是個移民社會，由於移居臺灣之時，受到很多限制，舉族而遷幾乎不可能。一般村落的居民，大多以祖籍的地緣關係為認同基礎而聚居。因此，村落中具有地緣意義的鄉土神之祭祀，顯得特別重要，村廟也就成為地方防衛自治的中心，及其群體的象徵。基於此一認識，本文是以祭祀圈的概念，探討聚居於彰化縣境內，現在主要分佈於永靖、埔心及員林等鄉鎮的福佬客居民之地方群體的組成，即從祭祀圈的內涵看居民的來源，以瞭解該地域內之地方群體是由那些因素所形成，進而闡明在各種不同的社會處境下，據以應變的方式。

This study traces the origin of the Fukienese-speaking Hakka and local organization from the context of 'religious sphere'. It is an attempt to demonstrate how differont ethnic groups and villages are organized around certain temples, at the same time, how ritual activities in these temples delineate the territorial groupings both within and without the villages.The migration and settling of the Chinese in the Changhua plain started during the Koxinga period when 'Gen. Liu Kuo-hsien (劉國軒) led his army to occupy Panhsien (半線 now Changhua) to pacify aboriginal tribes in the north'. Influx of Chinese settlers reached its peak in the reigns of Kanghsi and Chienlung. The Chinese in the Changhua plain are divided to Changchou (漳州) Chuanchou (泉州) and Hakka (客家) groups based on their points of origin. The Chuanchou peoele lived in the coastal plain while the eastern part of the Panhsien was occupied by both Changchou and Chuanchou people. The Hakka was a minority group scattered in villages in between. In the early period, the Hakkas lived side by side with the two other groups, but social unrest and conflicts between these two people after the reigns of Chienlung and Chiaching drove them to settle at the present Yungching (永靖), Pushin (埔心) and the neighboring villages. Gradually, they have been assimilated by the people surrounding them and are referred to as the 'Hoklo Hakka'(福佬客)。